‘SFA oS 2 SSS tenets = Jetcaen eet ae i “oe ieee iit ares tila Zeidete ea Net te tte ill ee vane snpret ee sano ens lesan mma ck eA La 1 Sy it aes zsh a ee Sn eee cae oe ae DUKE UNIVERSITY DIVINITY SCHOOL LIBRARY EXPOSITION OLD AND NEW TESTAMENT: EACH CHAPTER IS SUMMED UP IN ITS CONTENTS: THE SACRED TEXT INSERTED AT LARGE IN DISTINCT PARAGRAPHS ; EACH PARAGRAPH REDUCED TO ITS PROPER HEADS: THE SENSE GIVEN, AND LARGELY ILLUSTRATED : PRACTICAL REMARKS AND OBSERVATIONS. BY MATTHEW HENRY, LATE MINISTER OF THE GOSPEL. A NEW EDITION, CAREFULLY REVISED AND CORRECTED. IN SIX VOLUMES. VOL. VI.—ACTS TO REVELATION. FLEMING H. REVELL COMPANY. NEW YORK. CHICAGO. PREFACE _ ArTER much expectation, and many enquiries, the last volume of the late reverend Mr. Henry’s Exposition now appears in the world. The common disadvantages that attend posthumous productions will doubtless be discerned in tis ; nut we hope, though there are diversities of gift there will be found to be the same spirit. Some of the relations and hearers of that excelle person have been at the pains of transcribing the notes they took in short-hand of this part of ti holy scripture, when expounded by him in his family or in the congregation; they have furnishe us with very good materials for the finishing of this great work, and we doubt not but that th ministers who have been concerned in it have made that use of those assistances which may entitle this composure to the honour of Mr. Henry’s name; and, if so, they can very willingly conveal their own. The New Testament may be very properly divided into two parts, the one /istorical the other epistolary. It is the exposition of the latter we now recommend, and shall offer some thoughts on the epistolary way of writing in general, and then proceed to observe the divine authority of these epistles, together with the style, matter, method, and design of them, leaving what might be said concerning the several inspired penmen to the prefaces appertaining to the particular epistles. As to the epistolary way of writing, it may be sufficient to observe that it has usually three pro- pertie: ‘-It may in some things be more dificult to be understood, but then it is very profitable and ve® pleasant ; these will be found to be the properties of these sacred letters. We shall meet with things not easy to be understood, especially in some parts of them, where we cannot so well discover the particular occasions on which they were written or the questions or matters of fact to which they refer ; but this is abundantly compensated by the profit which wil! accrue to those that read them with due attention. They will find the strongest reasoning, the most moving expostulations, and warm and pressing exhortations, mixed with seasonable cautions and reproofs, which are all admirably fitted to impress the mind with suitable sentiments and affect, And how much solid pleasure and delight must this afford to persons of a serious and reli, . spirit, especially when they wisely and faithfully apply to themselves what they find to suit t case! Thus they will appear to be as truly written to them as if their names were superscri onthem. It is natural for us to be very much pleased in perusing a wise and kind letter fu imstruction and comfort, sent to us by an absent friend: how then should we prize tnis pa holy scripture, when we consider herein that our God and Saviour has written these letters /o u which we have the great things of his law and gospel, the things that belong to our peace! these means not only the holy apostles, teina dead, yet speak, but the Lord of the prophets apostles cortinues to speak and write to us; and while we read them with proper affections, follow them with suitable petitions and thanksgivings, a blessed correspondence and inter; will be kept up between heaven and us, while we are yet sojourners in the earth. But it is the divine inspiration and authority of these epistles we are especially concern qv; and it is of the last importance that in ths our minds be fully established. Ard we ' evidence that these epistles wete written by the apostles of PREFACE. t they (like the prophets of the Old Testament) spoke and wrote as tney were ved by the y Ghost. These epistles have in all ages of the church been received by Chris as a part those holy sefiptures that are given by inspiration of God, and are profitable for ctrine, for — ‘proof, for correction, and for instruction in righteousness, and are able to make us wise to salvation — ‘rough faith which is in Jesus Christ; they are part of that perpetual universal rule of faith and - which contains doctrines and revelations we are bound to believe with a divine faith, as coming mm the God of truth, and duties to be practised by us in obedience to the will of God, tknowledging that the things written therein are the commandments of God, 1 Cor. xiv. Be And, for the same reasons that lead us to acknowledge the other parts of the Bible to be the word — of God, we must own these to be so too. If there is good reason (as indeed there is) to believe — « that the books of Moses were written by inspiration of God, there is the same reason to believe that the writings of the prophets were also from God, because the law and the prophets speak the L same things, and such things as none but the Holy Ghost could teach; and, if we must with a divine ‘aitr. believe the Old Testament to be a revelation from God, we cannot with any good — reason question the divine authority of the New, when we consider how exactly the histories of the one agree with the prophecies of the other, and how the dark types and shadows of the laware — illustrated and accomplished in the gospel. Nor can any person who pretends to believe the — divine authority of the historical part of the New Testament, containing the Gospels and the Acts, — with good reason question the equal authority of the epistolary part; for the subject-matter of — all these epistles, as well as of the sermons of the apostles, is the word of God (Rom. x. 17; Res hess. ii. 13; Col. i. 25), andthe gospel of God (Rom. xv. 16; 2 Cor. xi. 7), and the gospel of ' rist, 2 Cor. ii. 12. We are built upon the foundation of the apostlesand prophets, Jesus Christ nself being the chief corner-stune ; and, as Moses wrote of Christ, so did all the prophets e Spirit of Christ in them did testify of him. And the apostles confirmed what Christ himself 2gan to teach, Grd also bearing them witness with signs, and wonders, and divers miracles, and gifts the Holy Ghost, accoramg to his will, Heb. ii. 3, 4. The manifestation of God in the flesh, and” he things Ae bezan both to do and teach/until the day in which he was taken up, together with his — sufferings unto death, and his resurrection (which things are declared to us, and are firmly to be believed, and strictly regarded by us), do give us an ample account of the way of life and salvation — by Jesus Christ; but still it was the will of our blessed Lord that his apostles should 1.0t only F publish his gospel to all the world, but also that, after his resurrection, they should declare some | things more plainly concerning him than he thought fit to do while he was here on earth, for — which end he promised to send his Holy Spirit /o /cach them all things, lobring ah things to their remembrance which he had spoken unto them, John xiv. 26. For he told them (John xvi. 12, 13), — I have many things to say unto you, but you cannot bear them now ; but when he, the Spurit truth, is come, he shall lead you into all truth, and shall show you things to come. Aosordtaes ly we find there was a wonderful effusion of the Holy Spirit upon the apostles (who in f are called the servanis, ambassadors, and ministers of Christ, and stewards uf the mysteries f Zod), ; under whose infallible guidance they preached the gospel, and declared the whole counsei of God, ind that with amazing courage and success, Satan every where falling down before them like , lightning from heaven. That in preaching the gospel they were under the influence of the infallible Spirit is undeniable, from the miraculous gifts and powers they received for their work, particularly. that gift /of tongues so necessary for the publication of the gospel throughout the world to nations y ferent languages ; nor must we omit that mighty power that accompanied the wor hed, zing multitudes to the chedience of faith, notwithstanding all opposition from earth and ie he potent lusts in the hearts of those who were durned from idols to serve the living God, and it for his Son from heaven, whom he raised from the dead, even Jesus, that delivered us from »rath to come. Now that they were under the same mighty influence in writing these epistles preaching cannot be denied. Such infallible assistance seems to be as needful at least to t their writing as their preaching, considering that these epistles were written to keep i in memory things that had been delivered by word of mouth (2 Pet.i. 15), and to rectify the mistakes might arise about some expressions that had been used in preaching (2 Thess. ii. 2), and were main as a standing ruie and record to which believers were to appeal, for defending and dis overirg error, and a proper means to transmit the truths of the gospel to posterity, / to the end of time. Besides, the writers of these epistles have declared that what they wrote _ om God: now they must know whether they had the special assistance of the divine S in their wr'‘ing as well as preaching: and they in all things avnear to haye been mer nbity that they ata chat dare to say they had the Spirit of Goa when bs thes had z not, o1 so much as doubted whether they had it or not; yea, they are careful, when they speak eir own private opinion, or only under some common influence, to tell the world that not the . Lord, but they, spoke those things, but that in the rest it was not they but the Lord, 1 Cor. vii. 4 12, &e. _ And the apostle Paul makes the acknowledgment of this their inspiration to be a test o try those that pretended to be prophets or spiritual: Let them (says he) acknowledge that the things I write unto you are the commandments of the Lord, \ Cor. xiv. 37. ‘And the apostle Peter gives this as the reason of his writing, that those he wrote to might after his decease have those things always in remembrance (2 Pet. i. 15), which afterwards he calls the commandment of the apostles of the Lord (ch. iii, 1, 2), and so of the Lord himself. And the apostle John declareth ane John iv. 6), We areof God; he that knoweth God heareth us ; he that is not of God heareth not us ; by this we know the Spirit of truth, and the spirit of error. ____As to the style of these epistles, thougin it be necessary we should believe a divine influence erintending the several writers of them, yet it is not easy to explain the manner of it, nor to etermine whether and in what particulars the words they wrote were dictated to them by the oly Spirit, as mere amanuenses, or how far their own memories, and reasoning faculties, and ; other natural or acquired endowments, were employed under the inspection of the Spirit. We ; must believe that these holy men spoke and wrote as they were moved by the Holy Ghost, that he put them on and assisted them in this work. It is very probable that sometimes ne not only _ suggested the very thoughts in their minds, but put words into their mouths, and always infallibly guided them into all truth, both when they expounded the scriptures of the Old Testament and Br when | they gave rules for our faith and practice in the gospel church state. And yet perhaps if may\be allowed, without any diminution to the authority of these epistles, that the penmen of ; them made some use of their own reasoning powers and different endowments in their manner of iting, as well as of their different sorts of chirography ; and that by this we are to account for at difference of style which has been observed between the writings of Paul, who was brought .at the feet of Gamaliel, and those of Peter and John, who were fishermen. The like difference “may be discerned between the style of the prophet Isaiah, who was educated if a court, and that of Amos, who was one of the herdsmen of Tekoa. However, the best way to understand these scriptures aright is not to criticise too nicely upon the words and phrases, but to attend carefully to the drift and design of these inspired writers in them. The subject-matter of these epistles is entirely conformable to the rest of the scriptures. In vi them we find frequent reference to some passages of the Old Testament, and explanations of them : in the epistle to the Hebrews we have the best exposition of the Levitical law. Indeed the New Testament refers to, and in a manner builds upon, the Old, showing the accomplishment f all the ancient promises and prophecies concerning the Messiah, and explains all the snti- ; quated types and shadows of the good things that were then to come. But, besides these refer- ences to the preceding part of holy writ, in some of these epistles there are contained prophecies, either wholly new or at least more largely and plainly revealed, as that in the Revelation concern- ing the rise, reign, and fall of antichrist, of which great apostasy we have some account in Thess. ii. 3, 4, andin 1 Tim. iy. 1—3. And in these epistles we have several of the great es of the gospel more fully discussed than elsewhere, particularly the doctrine of original f of the sin that dwells in the regenerate, and of justification by the righteousness of Christ, te the abolishing of the Jewish rites and ceremonies, of the true nature and design of the seals of i i a w covenant, the obligations they bring us under, and their perpetual use in the Christian good conscience, and faith unfeigned. Accordingly most of the epistles begin with the greaz doctrines of the gospel, the articles of the Christian faith, which, when received, work by love. urify the conscience, and produce evangelical obedience ; and, after these principles have been a down, a conclusions are drawn and urged from them. In taking this manor there is vi PREFACE. joined together, that the performance of moral duties wili never| oe acceptable to able to our own salvation, without the belief of the truth, since those who make faith seldom maintain a good conscience, and the most solemn profession of the save those that hold the truth in unrighieousness. The particular occasions upon which these epistles were written do not so evident them all as in some. The first to the Corinthians seems to have taken its rise from personal affections of the people ; but it does not confine itself to that subject. That to the tians seems directed chiefly against those judaizing teachers that went about to draw the G converts away from the simplicity of the gospel in doctrine and. worship. The epistle to the brews is manifestly calculated to wean the converted Jews from those Mosaical rites and ceremoni for which they retained too great a fondness, and to reconcile them to the abolition of that B4), _ economy. Those epistles that are directed to particular persons more evidently carry their design, a in them, which he that runs may read. But this is certain, none of these epistles are of piivate™ e ay, interpretation. Most of the psalms and of the prophecies of the Old Testament were penned or “ea _-/ pronounced on particular occasions, and yet they are of standing and universal use, and very in= structive even to us upon whom the ends of the world haye come. And so are those epistles th seem to have been most limited in the rise and occasion of them. There will always be need enough to warn Christians against uncharitable divisions, against corrupting the faith and a of the gospel; and, whenever the case is the same, these epistles are as certainly direatell to churches and persons as if they had been inscribed to them. ¢ These general observations, we suppose, may be sufficient to introduce the reader into the ‘book | “nr itself ; let us now take a short view of the whole work, of which this posthumous piece is the conclusion. It is now about fourteen years since the first part of this exposition of the Bible was" made public. In five years’ time the Old Testament was finished in four volumes. The first he drew up the,exposition upon the historical part of the New Testament, were less at his own command than any other had been. His remova! to Hackney, his almost continual preaching three years’ time that passed before that was finished, And under such difficulties none but a man of his holy zeal, unwearied industry, and great sagacity, could have gone through such service in that space of time. He lived not to see that volume published, though left by him ready for the press. The church of God was suddenly deprived of one of the most useful . of the age. We have been gathering up the fragments of those feasts with which he used to tertain his family and friends, in his delightful work of opening the scriptures. What remains that we recommend the whole of this work to the acceptance and blessing of our God and viour, to whose honour and interest it was from the first directed and devoted. We need not lished has been received and read with great pleasure and advantage by the most serious ex- _ perienced Christians in Great Britain and Ireland; and the many loud calls there have been for _ ms the publishing of this supplement, and reprinting the whole, leave us no room to doubt but that ic sre will meet with a hearty welcome. Though it must be acknowledged that we live im an age which — ‘ by feeding upon ashes and the wind, has very much lost the relish of every thing that is spiritual = end evangelical, yet we persuade ourselves there will still be found many who, by reason of use, have “My their senses exercised to discern both good and evil. Those that may think the expository note too long, especially for family worship, may easily relieve themselves, either by reading a less r of the chapter at one time, or by abridging the annotations, and perusing the rest when they hi more leisure ; for, though it must be owned they are somewhat copious, yet we are persuaded those who peruse them seriously will find nothing in them superfluous orimpertinent; and, if where some things in the comment do not seem to flow so naturally and necessarily from the text,» believe when they are well considered and compared it will appear they come, under the a and general reason of the subject, and truly belong to it. If there be any tha¢ taink nt ee exposi- _ tion of the Biole is too plain and familiar, that it wants the beauties of oratory and the strength aes _ criticism, we only wish that they will read it overagain with due attention, and we are pretty c D hen : fident they will find the style natural, clear, and comprehensive ; and we think they will Bs a m A ' j 7 uct es e Los » | EXPOSIT#ON, 2 WITH PRACTICAL OBSERVATIONS, _ Se OF THE _ We have with an abundant satisfaction seen the foundation of our holy religion laid ia the history - of our blessed Saviour, its great author, which was related and left upon record by four several] inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus is the Christ, the Son of the living God. Upon this rock the Christian church is built. How it began to be built upon this rock comes next to be related in this book which we have now be- fore us, and of this we have the testimony only of one witness; for the matters of fact concerning Christ were much more necessary to be fully related and attested than those concerning the a apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the bY. f - Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burden- 5 ing the world (John xxi. 25), we have sufficient to answer the end, if we will but make use of it _ The history of this book (which was always received as a part of the sacred canon) may be con- sidered, I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith inthem. The promises there made we here find made good, particularly the great promises of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom here in a few days we find quite other men than what the gospels left them; no longer weak- ‘headed and weak-hearted, but able to say that which then they were not able to bear (John xvi. 12) and bold as lions to face those hardships at the thought of which they then trembled as lambs), and also with the apostles, making the word mighty to the pulling down of Satan’s ‘strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them we here find exerted in miracles wrought on the bodies of people—miracles of mercy, restoring sick bodies ta health and dead bodies to life—miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of un- derstanding and utterance ; and this in pursuance of Christ’s purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ’s resurrection with which the " gospels closed are here abundantly corroborated, not only by the constant and undaunted tes- timony of those that conversed with him after he arose (who had all deserted him, and one of ___ them denied him, and would not otherwise have been rallied again but by his resurrection, but -_ must have beenirretrievably dispersed, and yet by that were enabled to own him more resolutely -_ than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony _ for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his esurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most ‘onvincing proof of his divine mission. Christ had told his disciples that they should be his "witnesses, and this book brings them in witnessing for him,—that they should be fishers of men, ‘* ra and here we have them enclosing multitudes in the gospel-net,—that they should be the /igArs 4 of the world, and here we have the world enlightened by them ; but that day-spring from on ‘high the first appearing of which we there discerned we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit ; the grain of mustard-seed there is here a great tree ; and the kingdom of heaven, which was then afhand, ishere setup. Christ’s predictions of the virulent persecutions which the preachers of the gos- pel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the _ fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, __ which runs like a receipt in full, 1 Kings viii. 56, There has not failed one word of all his good * promises which he promised by the hand of Moses his servant), so this latter part of the histo of the New Testament exactly answers to the word of Christ in the former part of it: and thus Te they mutually confirm and illustrate each other. Jl. As looking forward to the following epistles, which are an explication of the gospe.s, which open the mysteries of Christ’s death and resurrection, the history ot which we had in the gos- _ pels. This book introduces them and is a key to them. as the history of David is to David’s THE ACTS. pealms. Weare members of the Christian church, that tabernacle of God among men, and it 19 our honour and privilege that we areso. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospéls showed us how the foundation of that house was laid ; this shows us how the cunt fin the began to be raised, 1. Among the Jews ana Samaritans, which we have an account qf in the former part of this book. 2. Among the Gen- tiles, which we have an account of in tHe latter part: from thence, and downward toour own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son ofeGod and Saviour of the world, made by his baptized disciples, incorporated imto re- ligious societies, statedly meeting in religious assemblies, attending on the apostles’ Cctrine, and joining in prayers and the breaking of bread, under the guidance and presidency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this there is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, vastly different from the Jewish church, and erected upon its ruins ; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, to which we ought religiously to conform and confine ourselves ! Two things more are to be observed concerning this book :—(1.) Thé penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby.shows) was, very probably, one of the seventy disciples, whose com- mission (Luke x. 1, &c.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke ts with me, 2 Vim. iv. 11. We may know by his stylein the latter part of this book when and where he was with him, for then he writes, We did so and so, as ch. xvi. 10; xx. 6; and thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner, was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul’s preaching there in his own hired house. (2.) The title of it: The Acts of the Apostles ; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev. xviii. 20, Rejoice over her you holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist, [1.] It is the history of the apostles; yet there is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were endued with the same Spirit, and employed in the same work; and, of those that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was now of the twelve), Peter the apostle of the cireumcision, and Paul the apostle of the Gentiles, Gal. ii. 7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for there were none of them idle ; and as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, thesame weare to think here concerning what is related of the apostles and their labours ; for what more is told us from tradition of fhe labours and sufferings of the apostles, and the churches they planted, is alto- gether doubtful and uncertain, and what | think we cannot build upon with any satisfaction at all. This is gold, silver, and precious stones, built upon the foundation : that is wood, hay, and stubble. [2.] It is called their acts, or doings; Gestu apostolorum ; sosome. Wogters— their. practices of the lessons their Master had taught them. The apostles where active men; and though the wonders they did were by the word, yet they are fitly called ‘hei ac/s ; they spoke, or rather the Spirit by them spoke, and it was done. The history is filled with their sermons and their sufferings ; yet so much didthey labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts. CHAP. I. after that he through the Holy Ghost Manone, I, With aveerence to; and'2 bref reesptaiason of | HAG. given commandments unto the his goxpel, or histury of the life of Christ, inscribing this, as he had done that, to his friend Theophilus, ver. 1,2. II. With a apostles whom he had chosen: 3 To summary of the proofs of Christ’s resurrection, his conference with his disciples, and the instructions he gave them during the forty days of his contmuance on earth, ver. 3—5. III. With a particular narrative of Christ’s ascension into heaven, his disci- ples’ discourse with him before he ascended, and the angels’ dis- course with them after he ascended, ver. 6—ll. IV. Witha general idea of the embryo of the Christian church, and its state from Christ’s ascension tothe pouring out of the Spirit, ver, 12— 14. V. With a particular accornt of the filling up of the vacancy that was made in the sacred college by the death of Judas, by the electing of Matthias in his room, ver. 15—26. HE former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, 2 Until! whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God : 4 And, be- ing assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which: the day in whch he was taken up,|saidh he, ye have heard of me. 5 Holy Ghost not many days henée. In these verses, I. Theophilus is put in mind, and we in him, of St. Luke’s gospel, upon before we enter upon the study of this book, that we may not only see how this be- gins where that breaks off, but that, as i water face answers to face, so do the acts of the apostles to the acts of their Master, the acts of his grace. 1. His patron, to whom he dedicates this _ book (I should rather say his pupil, for he designs, in dedicating it to him, to instruct and direct him, and not to crave his counte- nance or protection), is Theophilus, v. 1. In __ the epistle dedicatory before his gospel, he had called him most excellent Theophilus; here he calls him no more than O Theophilus ; not that he had lost his excellency, nor that it ' was diminished and become less illustrious ; but perhaps he had now quitted his place, whatever it was, for the sake of which that title was given him,—or he was now grown into years, and despised such titles of respect more than he had done,—or Luke was grown more intimate with him, and therefore could address him with the more freedom. It was _ usual with the ancients, both Christian and ___ heathen writers, thus to inscribe their writings _ to some particular persons. But the direct- ing some of the books of the scripture so is an intimation to each of us to receive them as if directed to us in particular, to us by mame; for whatsoever things were written __ aforetime were written for our learning. _-«-2. His gospel is here called the former treatise which he had made, which he had an eye to in writing this, intending this for a continuation and confirmation of that, ra» _ =pa@roy Aéyov—the former word. What is _ written of the gospel is the word as truly as __ what was spoken ; nay, we now know no un- written word that we are to give credit to, but as it agrees with that which is written. He made the former treatise, and now is di- ey inspired to make this, for Christ’s scholars must go on towards perfection, Heb. |. And therefore their guides must help n on, must still teach the people knowledge Heel. xii. 9), and not think that their former labours, though ever so good, will excuse them from further labours ; but they should rather be quickened and encouraged by them, __ as St. Luke here, who, because he had laid _ the foundation in a former treatise, will build _ upon it in this. Let not‘ this therefore drive out that ; let not new sermons and new books make us forget old ones, but put us in mind _ of them, and help us to improve them. __ 3. The contents of his gospel were that, all that, which Jesus began bothto do and teach ; _ and the same is the subject of the writings _ of the other three evangelists. Observe, (1.) Christ both did and taught. The coctrine r John truly baptized with water ; put ye shall be baptized with the which it will be of use for us to cast an eye. Cea Cee ti ee aT Po a ie eo TIN ty ate’ hele Toke Pee Ae ; : thy. * rt CHAP. I. | . Christ’s resurree she taught was confirmed by the miraculous works ‘he did, which proved him a@ teacher | come from God (John iii. 2); and the duties he taught were copied out in the holy gracious works he did, for he hath left us an example, and that such as proves him a teacher come from God too, for by their fruits you shalt know them. ‘Those are the best ministers that both do and teach, whose lives are a constant sermon. (2.) He began both to do and teach ; he laid the foundation of all that was to be taught and done in the Christian church. His apostles were to carry on and continue what he began, and to do and teach'the same things. Christ set them in, and then left them to go on, but sent his Spirit to empower them both to do and teach. It is a comfort to those who are en- deavouring to carry on the work of the gos- pel that Christ himself began it. The great salvation at the first began to be spoken by the Lord, Heb. ii. 3. (3.) The four evangelists, and Luke particularly, havehanded downto us allthat Jesus beganboth todo and to teach; not all the particulars—the world could not have contained them; but all the heads, samples of all, so many, and in such variety, that by them we may judge of the rest. We have the beginnings of his dectrine (Matt. iv. 17), and the beginnings of his miracles, John ii, 11. Luke had spoken, had treated, of all Christ’s sayings and doings, had given us a general idea of them, though he had not re- corded each in particular. 4. The period of the evangelical story is fixed to the day in which he was taken up, v. 2. Then it was that he left this world, and his bodily presence was no more in it. St. Mark’s gospel concludes with the Lord’s being received up into heaven (Mark xvi. 19), and so does St. Luke’s, Luke xxiv. 51 Christ contmued doing and teaching to the last, till he was taken up to the other work he had to do within the veil. II. The truth of Christ’s resurrection 1s maintained and evidenced, v. 3. That part of what was related in the former treatise waa so material that 1t was necessary to be upon all occasions repeated. The great evidence of his resurrection was that he showed him- self alive to his apostles ; being alive, he showed himself so, and he was seen of them. They were honest men, and one may depend upon their testimony; but the question is whether they were not imposed upon, as many a well-meaning man is. No, they were not; for, 1. The proofs were infallible, rexpijpra—plain indications, both that he was alive (he walked and talked with them, he ate and drank with them) and that it was he him- self, and not another; for he showed them again and again the marks of the wounds im his hands, and feet, and side, which was the utmost proof the thing was capable of or re- quired. 2. They were many, and often re- peated: He was seen by them forty days, not constantly residing with them, but frequentiy hrist’s address grees to be fully satisfied concerning it, so that all their sorrow for his departure was done away by it. Christ’s staying upon earth so long after he had entered upon his state of exaltation and glory, to confirm the faith of his disciples and comfort their hearts, was such an instance of condescension and compassion to believers as may fully assure us that we have a high priest that is touched with the feeling of our infirmities. II. A general hint given of the instruc- tions he furnished his disciples with, now that he was about to leave them, and they, since he breathed on them and opened their understandings, were better able to receive them. 1. He instructed them concerning the work they were to do: He gave command- ments to the apostles whom he had chosen. Note, Christ’s choice is always attended with his charge. Those whom he elected into the apostleship expected he should give them preferments, instead of which he gave them commandments. When he took his journey, and gave authority to his servants, and to every one his work (Mark xiii. 34), he gave them commandments through the Holy Ghost, which he was himself filled with as Mediator, and which he had breathed into them. In iving them the Holy Ghost, he gave them Ris commandments; for the Comforter will be a commander; and his office was to bring to their remembrance what Christ had said. He charged those that were apostles by the Holy Ghost ; so the words are placed. It was their receiving the Holy Ghost that sealed their commission, John xx. 22. He was not taken up till after he had given them their charge, and so finished his work. 2. He instructed them concerning the doctrine they were to preach: He spoke to them of the things pertaining to the kingdom of God. He had given them a general idea of that kingdom, and the certain time it should be set up inthe world (in his parable, Mark xiii.), but here he instructed them more in the na- ture of it, as a kingdom of grace in this world and of glory in the other, and opened to them that covenant which is the great charter by which it is incorporated. Now this was intended, (1.) To prepare them ta receive the Holy Ghost, and to go through that which they were designed for. He tells them in secret what they must tell the world; and they shall find that the Spirit of truth, when he comes, will say the same. (2.) To be one of the proofs of Christ’s re- surrection ; so it comes in here; the disci- ples, to whom he showed himself alive, knew that it was he, not only by what he showed them, but by what he said to them. None but he could speak thus clearly, thus fully, of the things pertaining to the kingdom of God. He did not entertain them with dis- courses of politics or the kingdoms of men, THE ACTS. 7 appearing to them, and bringing them by de- |things which most nearly ca ji p?' Or ae ees, and those to whom they were IV. A particular assurance ithat they should now shortly (Holy Ghost, with orders given th pect it (v. 4, 5), he being assembled with them, probably in the intervie mountain in Galilee which he had appo DS ee before his death; for there is mention of their coming together again (v. 6), to attend _ his ascension. Though he had now ordered — whe them to Galilee, yet they must not think to continue there; no, they must return to Je- ai rusalem, and not depart thence. Observe, ‘x 1. The command he gives them to wait This was to raise their expectations of some thing great; and something very great they _ had reason to expect from their exalted Re- _ deemer. Gy) aa must wait till the time appointed, which is now mot many Ss hence. Those that by faith hope Rd mercies will come must with patience wait till they do come, according to the time, the ‘f set time. And when the time draws nigh,as now it did, we must, as Daniel, look earnestly for it, Dan. ix. 3. (2.) They must waitin the place appointed, im Jerusalem, for there —_—_ the Spirit must be first poured out, because ; Christ was to be as king upon the holy hill of Zion ; and because the word of the Lord must go forth from Jerusalem ; this must be _ the mother-church. There Christ was put to shame, and therefore there he willhave _ this honour done him, and this favour is — done to Jerusalem to teach us to forgive our enemies and persecutors. The apostles were more exposed to danger at Jerusalem than they would have been in Galilee; but —__ we may cheerfully trust God with our safety, when we keep in the way of our duty. The apostles were now to put onapublic cha~ racter, and therefore must venture in a public station. Jerusalem was the fittest candlestick for those lights to be set up in. ely 2. The assurance he gives them that they shall not wait in vain. ‘ | (1.) The blessing designed them shall come, and they shall find it was worth waiting for- You shall be baptized with the Holy Ghost; that is, [1.] ‘‘The Holy Ghost shall be poured out upon you more plentifully than ever.” They had already been breathed upon with the Holy Ghost (John xx. 22), and they had found the benefit of it; but now they shall have larger measures of his gifts, graces, and comforts, and be baptized = with them, in which there seems to be an allusion to those Old-Testament promises of the pouring out of the Spirit, Joel ii. 28; Isa. xliv. 3; xxxii. 15. [2.] “You be cleansed and purified by the Holy Ghost,” as the priests were baptized and washed with water, when they were consecrated to the sacred function: “They had the sign; you shall have the thing signified. You shall be of philosophy or the kingdom of nature, but | sanctified by the truth, as the Spirit shall pure divinity and the kingdom of grace, the | lead you more and more into it, and have your ores. Pe that you may serve the living God in apostleship. » 13] “You shall hereby ‘more effectually than ever engaged to your Master, and to his guidance, as Israel was baptized unto Moses in the cloud, and in _ the sea; you shall be tied so fast to Christ _ that you shall never, for fear of any suffer- gs, forsake him again, as once you did.” ah “ig this gift of the Holy Ghost he De Tae the promise of the Father, which they ‘heard of him, and might therefore de- pend upon. First, The Spirit was given by oe promise, and it was at this time the great __- promise, as that of the Messiah was before (uke i. 72), and that of eternal life is now, 1 John ii. 25. Temporal good things are ____ given by Providence, but the Spirit and spi- _ Hitual blessings are given by promise, Gal. 111. _ 18. The Spirit of God is not given as the spirit of men is given us, and formed within us, by a course of nature (Zech. xii. 1), but ty the word of God. 1. That the gift may be the more valuable, Christ thought the romise of the Spirit a legacy worth leaving to his church. 2. That it may be the more sure, and that the heirs of promise may be confident of the immutability of God’s coun- it sel herein. 3. That it may be of grace, pe- euliar grace, and may be received by faith, ____ laying hold on the promise, and depending _ uponit. As Christ, so the Spirit, is received _ by faith. Secondly, It was the promise of the .s Father, 1. Of Christ’s Father. Christ, as Me- diator, had an eye to God as his Father, fathering his design, and owning it all along. 2. Of our Father, who, if he give us the adoption of sons, will certainly give us the Spirit of adoption, Gal. iv. 5,6. He will give the Spirit, as the Father of lights, as the Father of spirits, and as the Father of mer- cies; it is the promise of the Father. Third- dy, This promise of the Father they had an heard from Christ many a time, especially in ____ the farewell sermon he preached to them a little before he died, wherein he assured F 2 em, again and again, that the Comforter : ould come. ‘This confirms the promise of i God, and encourages us to depend upon it, that we have heard it from Jesus Christ; > in him all the promises of God are yea, and amen. “You have heard it from me, and I will make it good.” [2.) As the prediction of John Baptist ; for so far back Christ here directs them to look (@. 5): “ You have not only heard it from me, but you had it from John; when he turned you over to me, he said (Matt. lil. 1D, I indeed baptize you with water, but he that comes after me shall buptize you with the Hoiy Ghost.’ It is a great honour that Christ now does to John, not only to quote his words, but to make this great gift of the Ng Spirit, now at hand, to be the accomplish- ‘ment of them. Thus he confirmeth the word Sy - of his servants, his messenyers, Isa. xliv. 26. ‘enmear ences > puree by die witness of the ‘But Christ can do more than any of his Stew ice ee AA Sere eo a Pir Bik as: hy ‘ to his aposties. ministers. It is an honour to them to be employed in dispensing the means of grace, but it is his prerogative to give the Spirit of grace. He shall baptize you with the Holy Ghost, shall teach you by his Spirit, and give his Spirit to make intercession in you, which is more than the best ministers preaching with us. (3.) Now this gift of the Holy Ghost thus promised, thus prophesied of, thus waited for, is that which we find the apostles receiv.- ed in the next chapter, for in that this pro- mise had its full accomplishment; this was it that should come, and we look for no other ; for it is here promised to be given not many days hence. He does not tell them how many, because they must keep every day in a frame fit to receive it. Other scriptures speak of the gift of the Holy Ghost to ordi- nary believers; this speaks of that particular power which, by the Holy Ghost, the first preachers of the gospel, and planters of the church, were endued with, enabling them infallibly to relate to that age, and record ta posterity, the doctrine of Christ, and the proofs of it; so that by virtue of this pro- mise, and the performance of it, we receive the New Testament as of divine inspiration, and venture our souls upon it. 6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? 7 And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. 8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth. 9 And when he had spoken these things while they beheld, he was taken up ; and a cloud received him out of their sight. 10 And while they looked stedfastly toward heaven as he went | up, behold, two men stood by them in white apparel ; 11 Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Je- sus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. In Jerusalem Christ, by his angel, had appointed his disciples to meet him in Gali- lee ; there he appointed them to meet him in Jerusalem again, such a day. Uhus he would try their obedience, and it was found ready and cheertui; they came together, as Christ’s address ascension, of which we have here an account. Observe, I. The question they asked him at this interview. They came together to him, as those that had consulted one another about it, and concurred in the question nemine contradicente—unanimously; they came ina body, and put it to him as the sense of the house, Lord, wilt thou at this time restore again the kingdom to Israel? Two ways this may be taken :— 1. “* Surely thou wilt not at all restore it to the present rulers of Israel, the chief priests and the elders, that put thee to death, and, to compass that design, tamely gave up the kingdom to Cesar, and owned them- selves his subjects. What! Shall these that hate and persecute thee and us be trusted with power? This be far from thee.’ Or rather, 2. “ Surely thou wilt now restore it to the Jewish nation, as far as it will submit to thee as their king.” Now two things were amiss in this question :— (1.) Their expectation of the thing itself. They thought Christ would restore the king- dom to Israel, that is, that he would make the nation of the Jews as great and consider- able among the nations as it was in the days of David and Solomon, of Asa and Jehosha- phat; that, as Shiloh, he would restore the sceptre to Judah, and the lawgiver ; whereas Christ came to set up his own kingdom, and that a kingdom of heaven, not to restore the kingdom to Israel, an earthly kingdom. See here, [1.] How apt even good men are to place the happiness of the church too much in external pomp and power; as if Israel could not be glorious unless the kingdom were restored to it, nor Christ’s disciples honoured unless they were peers of the realm ; whereas we are told to expect the cross in this world, and to wait for the king- dom in the other world. [2.] How apt we are to retain what we have imbibed, and how hard it is to get over the prejudices of edu- cation. The disciples, having sucked in this notion with their milk that the Messiah was to be a temporal prince, were long before they could be brought to have any idea of his kingdom as spiritual. [3.] How naturally we are biassed in favour of our own people. They thought God would have no kingdom mn the world unless it were restored to Israel ; whereas the kingdoms of this world were to become his, in whom he would be glorified, whether Israel should sink or swim. [4.] How apt we are to misunderstand scrip- ture—to understand. that literally which is spoken figuratively, and to expound scrip- ture by our schemes, whereas we ought to form our schemes by the scriptures. But, when the Spirit shall be poured out from on high, our mistakes will be rectified, as the apostles’ soon after were. ~-(2.) Their enquiry concerning the time of THE ACTS. he appointed them, to be the witnesses of his Vit: “* Lord, wilt thou do 1 ¢ Now that thou hast called us for this purpose, that proper me: be concerted for the restoring of the to Israel? Surely there cannot favourable juncture than this.” Now. : they missed their mark, [1.] That they we yin inquisitive into that iit their Maier en Tt a never directed norencouragedthemtoenquire =— into. [2.] That they were impatient for the setting up of that kingdom in which ‘ promised themselves so great a share, ani would anticipate the divine counsels. Christ had told them that they should sit on thrones (Luke xxii. 30), and now nothing will serve them but they must be in the throne imme- diately, and cannot stay the time; whereas he that believeth doth not make haste, but is satisfied that God’s time is the best time. — II. The check which Christ gave to this question, like that which he had a little before given to Peter’s enquiry concerning John, What is that to thee? v.7, It is not for you to know the times and seasons. He does not contradict their expectation that the kingdom would be restored to Israel, because that mistake would soon be rectified by the pour- ing out of the Spirit, after which they never had any more thoughts of the temporal king- dom; and also because there is a sense of the expectation which is true, the setting his of the gospel kingdom in the world; their mistake of the promise shall not make it of no effect; but he checks their enquiry after the time. % S 2 1. The knowledge of this is not allowed to SB them: It is not for you to know, and therefore — it is not for you to ask. (1.) Christ is now parting from them, and parts in love; and - yet he gives them this rebuke, which isim= tended for a caution to his church in all ages, to take heed of splitting upon the rock which was fatal to our first parents—an inordinate desire of forbidden knowledge, and intruding into things which we have not seen because God has not shown them. Neseire velle que magister maximus docere non vult, erudita in- scitia est—It is folly to covet to be wise above what is written, and wisdom to be content to be no wiser. (2.) Christ had given his dis- ciples a great deal of knowledge above others (to you tt is given to know the mysteries of the kingdom of God), and had promised them his Spirit, to teach them more; now, lest they should be puffed up with the abundance of the revelations, he here lets them understand that there were some things which it was not for them to know. We shall see how little reason we have to be proud of our knowledge when we consider how many things we are ignorant of. (3.) Christ had given his disei- ples instructions sufficient for the discharge of their duty, both before his death and since his resurrection, and in this knowledge he will have them to be satisfied; for it is enough for a Christian, in whom vain curiosity is a corrupt humour, to be mortified, and nod ie = . wee ) aN S d. (4.) Chn: iples the things pertaining to the kingdom of God, and had promised that the Spirit should show them things to come concerning it, John xvi. 13. He had likewise given them signs of the times, which it was their duty to observe, and a sin to overlook, Matt. xxiv. _ 33; xvi. 3. But they must not expect nor desire to: know either all the particulars of future events or the exact times of them. It is good for us to be kept in the dark, and left at uncertainty concerning the times and moments (as Dr. Hammond reads it) of future events concerning the church, as well as con- -__ eerning ourselves,—concerning all the pe- riods of time and the final period of it, as _ well as concerning the period of our own Er) eae. bite 2) _-Prudens futuri temporis exitum . Y: Y ‘Caliginosa nocte premit Deus— ne 7; But Jove, in goodness ever wise, Sy lath hid, in clouds of thickest night, “ ; ii All that in future prospect lies > Beyond the ken of mortal sight.— Hor. As to the times and seasons of the year, we know, in general, there will be summer and winter counterchanged, but we know not particularly which day will be fair or which foul, either in summer or 1n winter ; so, as ____ to our affairs in this world, when it is a sum- _ mer-time of prosperity, that we may not be secure, we are told there will come a winter- fime of trouble ; and in that winter, that we May not despond and despair, we are assured F ‘that summer will return; but what this or that particular day will bring forth we cannot tell, but must accommodate ourselves to it, _ _ whatever it is, and make the best of it. ‘ 2. The knowledge of it is reserved to God as his prerogative; itis what the Father hath put in his own power ; it is hid with him. _ None besides can reveal the times and sea- sons to come. Known unto God are all his _ works, but not to us, ch. xv.18. It is in his '% ‘power, and in his only, fo declare the end from ___ the beginning ; and by this he proves himself to be God, Isa. xlvi. 10. “And though he * _ did think fit sometimes to let the Old-Testa- > ‘ee prophets know the times and the sea- ~ sons (as of the Israelites’ bondage in Egypt ar hundred years, and in Babylon seventy ears), yet he has not thought fit to let you Know the times and seasons, no not just how long it shall be before Jerusalem be destroyed, though you be so well assured of the thing : itself. He hath not said that he will not give ; you to know something more than you do of ____the times and seasons ;” he did so afterwards ___ to his servant John ; “but he has put it in ____ his own power to do it or not, as he thinks fit; and what is in that New-Testament prophecy discovered concerning the times and the seasons is so dark, and hard to be __ understood, that, when we come to apply it, it concerns us to remember this word, that it is not for us to be positive in determining oe ete Oe a ee Be 4 to his apostles. ba ho NS ia a eer" Christ’ had “himself told his| of the Messiah: Rumpatur spiritus eorum qui supputant tempora—Perish the men who calculate the time. Ill. He appoints them their work, and with authority assures them of an ability to go on with it, and of success im it: “ It is not for you to know the times and the seasons —this would do youno good; but know this (v. 8) that you shall receive a spiritual power, by the descent of the Holy Ghost upon you, and shall not receive it in vain, for you shall be witnesses unto me and my glory ; and your testimony shall not be in vain, for it shall be received here in Jerusalem, in the country about, and all the world over,” v. 8. If Christ make us serviceable to his honour in our own day and generation, let this be enough for us, and let not us perplex ourselves about times and seasons to come. Christ here tells them, ; 1. That their work should be honourable and glorious: You shall be witnesses unto me. (1.) They shall proclaim him king, and pub- lish those truths to the world by which his kingdom should be set up, and he would rule. They must openly and solemnly preach his gospel to the world. (2.) They shall prove this, shall confirm their testi- mony, not as witnesses do, with an oath, but with the divine seal of miracles and su- pernatural gifts: You shall be martyrs to me, or my martyrs, aS some copies read it; for they attested the truth of the gospel with their sufferings, even unto death. 2. That their power for this work should be sufficient. They had not strength of their own for it, nor wisdom nor courage enough; they were naturaliy of the weak and foolish things of the world ; they durst not appear as witnesses for Christ upon his trial, neither as yet were they able. “ But you shall receive the power of the Holy Ghost coming upon you” (so it may be read), “‘shall be animated and actuated by a better spirit than your own; you shall have power to preach the gospel, and to prove it out of the scriptures of the Old Testament” (which, when they were filled with the Holy Ghost, they did to admiration, ch. xviii. 28), “and to confirm it both by miracles and by suf- ferings.” Note, Christ’s witnesses shall re- ceive power for that work to which he calls them; those whom he employs in his ser- vice he will qualify for it, and will bear them out in it. . 3. That their influence should be great and very extensive : “ You shall be witnesses for Christ, and shall carry his cause,” (1.) “ In Jerusalem ; there you must begin, and many there will receive your testimony; and those that donot will be left inexcusable.” (2. “Your light shall thence shine throughout all Judea, where before you have laboured in vain.” ~ (3.) “Thence you shall proceed to Samaria, though at your first mission the times and the seasons. Buxtorf mentions | you were forbidden to preach in any of the _ &saying of therabbin concerning the coming | cities of the Samaritans.” (4.) “Your use Christ’s ascension fulness shall reach to the uttermost part of the earth, and you shall be blessings to the whole world.” IV. Having left these instructions with them, he leaves them (v. 9): When he had spoken these things, and had said all that he had to say, he blessed them (so we were told, Luke xxiv. 50); and while they beheld him, and had their eye fixed upon him, receiving his blessing, he was gradually taken up, and a cloud received him out of their sight. We have here Christ’s ascending on high; not fetched away, as Elijah was, with a chariot of fire and horses of fire, but rising to heaven, as he rose from the grave, purely by his own power, his body being now, as the bodies of the saints will be at the resurrection, a spi- ritual body, and raised in power and incor- ruption. Observe, 1. He began his ascension in the sight of his disciples, even while they beheld. They did not see him come up out of the grave, because they might see him after he had risen, which would be satis- faction enough; but they saw him go up towards heaven, and had actually their eye upon him with so much care and earnestness of mind that they could not be deceived. It is probable that he did not fly swiftly up, but moved upwards gently, for the further satisfaction of his disciples. 2. He vanished out of their sight, in a cloud, either a thick cloud, for God said that he would dwell in the thick darkness; or a bright cloud, to signify the splendour of his glorious body. It was a bright cloud that overshadowed him in his transfiguration, and most pro- bably this was so, Matt. xvii. 5. This cloud received him, it is probable, when he had gone about as far from the earth as the clouds generally are; yet it was not such a spreading cloud as we commonly see, but such as just served to enclose him. Now he made the clouds his chariot, Ps. civ. 3. God had often come down in a cloud; now he went up in one. Dr. Hammond thinks that the clouds receiving him here were the angels receiving him; for the appearance of angels is ordinarily described by a cloud, comparing Exod. xxv. 22 with Lev. xvi. 2. By the clouds there is a sort of communi- cation kept up between the upper and lower world; in them the vapours are sent up from the earth, and the dews sent down from heaven. Fitly therefore does he ascend in acloud who is the Mediator between God and man, by whom God’s mercies come down upon us and our prayers come up to him. This was the last that was seen of him. The eyes of a great many witnesses followed him into the cloud; and, if we would know what became of him then, we inay find (Dan. vii. 13), That one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they THE ACTS. of their sight, yet still contr stedfastly to heaven (v. 10), and than it was fit they should; and 1. Perhaps they hoped that Ch presently come taal to them again, to store the kingdom to Israel, and wer to believe they should now part with = good and all; so much did they still dote _ upon his bodily presence, though he had told them that it was expedient for them that he should go away. Or, they looked after pe "3 pp te ery he might not be ropped, as the sons of t ets thought concerning Elijah (2 King at si, and so they might have him again. 2. Per they expected to see some change in visible heavens now upon Christ’s ascension, that either the sun should be ashamed or the moon confounded (Isa. xxiv, 23), as being out-shone by his lustre; or, rather, that they should show some sign of joy and triumph; or perhaps they promised themselves a sight of the glory of the invisible heavens, upon their opening to receive him. Christ had told them that hereafter they should see heaven opened (John i. 51), and why should — not they expect it now? VI. ‘Two angels appeared to them, and . delivered them a seasonable message from God. There was a world of angels ready to receive our Redeemer, now that he made his public entry into the Jerusalem above: we may suppose these two loth to be absent then ; yet, to show how much Christ had at heart the concerns of his church on earth, he sent back to his disciples two of those that came to meet him, who appear as éwo men in white apparel, bright Bs, 5 glittering ; for they know, according to the duty of then place, that they are really serving Christ when they are ministering to his servants on earth. Now we are told what the angels said to them, 1. To check their curiosity: You men of Galilee, why stand you gazing up into heaven? He calls them men of Galilee, to put them in mind of the rock out of which they were hewn. Christ had put a great honour upon them, in making them his am- bassadors; but they must remember that they are men, earthen vessels, and men of Galilee, illiterate men, looked upon with disdain. Now, say they, “Why stand you here, like Galileans, rude and unpolished men, gazing up into heaven? What would you see? You have seen all that you were called together to see, and why do you look any further? Why stand you gazing, as men frightened and perplexed, as men as- tonished and at their wits’ end?” Christ’s disciples should never stand at a gaze, be- cause they have a sure rule to go by, anda sure foundation to build upon. . 2, To con- firm their faith concerning Christ’s second coming. Their Master had often told them brought him in the clouds as he came zear| of this, and the angels are sent at this time before him. | Seasonably to put them in mind of it: “This V The disciples, when he had gone out! same Jesus, who is taken up from you into eaven, and whom you are looking thus long after, wishing you had him with you again, 1s not gone for ever; for there is a day ap- pointed in which he will come in like manner thence, as you have seen him go thither, and you must not expect him back till that ap- pointed day,’ (1.) “ This same Jesus shall come again in his own person, clothed with a glorious body; this same Jesus, who came once to put away sin by the sacrifice of himself, will appear a second time without sin (Heb. ix. 26, 28), who came once in disgrace to be judged, will come again in glory to judge. The same Jesus who has given you your charge will come again to call you to an account how you have performed your trust; he, and not another,” Job xix. 27. (2.) “He shall come in like manner. He is gone away in a cloud, and attended with angels ; and, behold, he comes in the clouds, and with him an innumerable company of angels! He is gone up with a shout and with the sound of a trumpet (Ps. xlvii. 5), and he will descend from heaven with a shout and with the trump of God, 1 Thess. iv. 16. You have now lost the sight of him in the clouds and in the air; and whither he is gone you. cannot follow him now, but shall then, when you shall be caught wp in the clouds, to meet the Lord in the air.” When we stand gazing and trifling, the consideration of our Master’s second coming should quicken and awaken us; and, when we stand gazing and trem- bling, the consideration of it should comfort and encourage us. 12 Then returned they unto Jeru- salem from the mount called Olivet, which is from Jerusalem a sabbath day’s journey. 13 And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Al- _ pheeus, and Simon Zelotes, and Judas _ the brother of James. _ reference and tendency. Thus would he enter’ a 14 These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren. _ Weare here told. I. Whence Christ as- cended—from the mount of Olives (v. 12), from that part of it where the town of Beth- any stood, Luke xxiv. 50. There he began his sufferings (Luke xxii. 39’, and therefore there he rolled away the reproach of them by his glorious ascension, and thus showed that his passion and his ascension had the same upon his kingdom in.the sight of Jerusalem, and of those undutiful ungrateful citizens of iii Ay cai ie ia Phage Ma AIS © el a: | 4), That his feet should stand upon the mount in Jerusal, of Olives, which is before Jerusalem, should stand last there; and presently it follows, The mount of Olives shall cleave in two, From the mount of Olives he ascended who is the good olive-tree, whence we receive the unction, Zech. iv. 12; Rom. xi. 24. This mount is here said to be near Jerusalem, a sabbath day’s journey from it, that is, a little way; no further than devout people used to walk out on a sabbath evening, after the public worship was over, for meditation. Some reckon it a thousand paces, others two thousand cubits ; some seven furlongs, others eight. Bethany indeed was fifteen furlongs Jrom Jerusalem (John xi. 18), but that part of the mount of Olives which was next to Jerusalem, whence Christ began to ride in triumph, was but seven or eight furlongs off. The Chaldee paraphrast on Ruth i. says, We are commanded to keep the sabbaths and the holy days, so as not to go above two thousand cubits, whichthey buildupon Josh. iii. 4, where, in their march through Jordan, the space be- tween them and the ark was to be two thousand cubits. God had not then thus limited them, but they limited themselves; and thus far it is a rule to us, not to journey on the sabbath any more than in order to the sabbath work; and as far as is necessary to this we are not only allowed, but enjoined, 2 Kings iv. 23 II. Whither the disciples returned : They came to Jerusalem, according to their Mas- ter’s appointment, though there they were in the midst of enemies; but it should seem that though immediately after Christ’s resur- rection they were watched, and were in fear of the Jews, yet after it was known that they were gone into Galilee no notice was taken of their return to Jerusalem, nor any further search made for them. God can find out hiding-places for his people in the midst of their enemies, and so influence Saul that he shall not seek for David any more. At Je- rusalem they went up into an upper room, and there abode; not that they all lodged and dieted together in one room, but there they assembled every day, and spent time together in religious exercises, in expectation of the descent of the Spirit. Divers con. jectures the learned have about this upper room. Some think it was one of the upper rooms in the temple; but it cannot be thought that the chief priests, who had the letting of these rooms, would suffer Christ’s disciples constantly to reside in any of them. It was said indeed, by the same xistorian, that they were continually in the temple (Luke xxiv. 53), but that was in the courts of the temple, at the hours of prayer, where they could not be hindered from attending; but, it should seem, this upper room was in a private house. Mr Gregory, of Oxford, is of this opinion, and quotes a Syriac scholiast upon this place, who says that it was the same upper room in his that would not have him to reign over | which they had eaten the passover; and though _ -them. It was prophesied of him (Zech. xiv. | that was called dvéyeov, this dmepgov, both vor, VOL 2D The aposttes may signify the same. *- Whether,” says he, “it was in the house of St. John the evan- gelist, as Euodius dehvered, or that of Mary the mother of John Mark, as others have collected, cannot be certain.” Notes, ch. xiii. III. Who the disciples were, that kept to- | ap in the midst of the disciples, and gether. The eleven apostles are here named (v. 13), so is Mary the mother of our Lord (v. 14), and it is the last time that ever any mention is made of her in the scriptures. | fwenty,) There were others that are here said to be the brethren of our Lord, his kinsmen accord- ing to the flesh ; and, to make up the hundred ind twenty spoken of (v. 15), we may suppose HE ACTS. i | in the same petition. made; though but one poke G ed, and if, when two agree to ask, it shall done for them, much more when many zgree See Matt. xviii. 19 15 And in those days Peter stood said, (the number of the names to- gether were about a hundred and scripture must needs have been ful- filled, which the Holy Ghost by the mouth of David spake before concern- that all or most of the seventy disciples were; ing Judas, which was guide to them with them, that were associates with the apostles, and were employed as evangelists. IV. How they spent their time: They all continued with one accord in prayer and supplication. Observe, 1. They prayed, and made supplication. All God’s people are praying people, and give themselves to prayer. It was now a time of trouble and danger with the disciples of Christ; they were as sheep in the midst of wolves; and, Is any afflicted? Let him pray; this will silence cares and fears. They had new work before them, great work, and, before they entered upon it, they were instant in prayer to God for his presence with them in it. Before they were first sent forth Christ spent time in prayer for them, and now they spent time in prayer for themselves. They were waiting for the descent of the Spirit upon them, and there- fore abounded thus in prayer. The Spirit descended upon our Saviour when he was praying, Luke iii. 21. Those are in the best frame to receive spiritual blessings that are in a praying frame. Christ had promised now shortly to send the Holy Ghost; now this promise was not to supersede prayer, but to quicken and encourage it. God will be enquired of for promised mercies, and the aearer the performance seems to be the more earnest we should be in prayer for it. 2. They continued in prayer, spent much time im it, more than ordinary, prayed frequently, and were long in prayer. They never missed an hour of prayer; they resolved to persevere herein till the Holy Ghost came, according to the promise, to pray, and not to faint. It is said (Luke xxiv. 53), They were praising and blessing God; here, They continued in prayer and supplication; for as praise for the promise is a decent way of begging for the performance, and praise for former mercy of begging further mercy, so, in seeking to God, we give him the glory of the mercy and grace which we have found in him. 3. They did this with one accord. This inti- mates that they were together in holy love, and that there was no quarrel nor discord among them; and those who so keep the unity of the Spirit in the bond of peace are best prepared to receive the comforts of the Holy Ghost. It also intimates their worthv concurrence in the supplications that were that took Jesus. 17 For he was numbered with us, and had obtained part of this ministry. 18 Now this man purchased a field with the re- ward of iniquity ; and falling headlong he burst asunder in the midst, and all his bowels gushed out. 19 and it was known unto all the dwellers at Jerusalem ; insomuch as that field is called in their proper tongue, Acel- dama, that is to say, The field of blood. 20 For it is written in the book of Psalms, Let his habitation be — desolate, and let no man dwell there- in: and his bishopric let another take. 21 Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, 22 Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a wit- ness with us of his resurrection. 23 And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. 24 And th prayed, and said, Thou, Lord, whi knowest the hearts of all men, show whether of these two thou hast — chosen, 25 That he may take part of this ministry and Sp a from which Judas by transgression fell, that he might go to his own place. 26 And they gave forth their lots; and the lot fell upon Matthias; and he. was numbered with the eleven apostles. The sin of Judas was not only his shame and ruin, but it made a vacancy in the college of the apostles. They were ordained twelve, with an eye to the twelve tribes of Israel, de- scended from the twelve patriarchs; they were the twelve stars that’ make up the church’s crown (Rev. xii. 1), and for them twelve thrones were designated, Mart. xix. 28. 16 Men and brethren, this oie Ai “i . d : 4 ree!) Si ee Sas quire what had become of the twelfth, and so Yevive the remembrance of the scandal of ne al Se? * . 7 eer their society; and therefore care was taken, vacancy, of the doing of which we now have an account, our Lord Jesus, probably, having given directions about it, among other things which he spoke pertaining to the kingdom of God. Observe, _I. The persons concerned in this affair. 1. The house consisted of about a hundred and twenty. ‘This was the number of the names, that is, the persons; some think the men only, distinguished from the women. fo the descent of the Spirit, to fillup the __ Dr. Lightfoot reckons that the eleven apostles, __ the seventy disciples, and about thirty-nine more, a!l of Christ’s own kiadred, country, and concourse, made up this one hundred and -twenty, and that these were a sort of synod, or congregation of ministers, a standing pres- bytery (ch. iv. 23), to whom none of the rest durst join themselves (ch. v. 13), and that they continued together till the persecution at Stephen’s death dispersed them all but the apostles (ch. viii. 1); but he thinks that be- _ sides these there were many hundreds in Je- ru--’-in, if not thousands, at this time, that beucs d ; and we have indeed read of many _ that beiieved on him there, but durst not con- ‘ fess him, and therefore I cannot think, as he does, that they were now formed into distinct congregations, for the preaching of the word and other acts of worship; nor that there was any thing of this till after the pouring out of the Spirit, and the conversions re- corded in the following chapter. Here was _ the beginning of the Christian church: this hundred and twenty was the grain of mus- _ tard-seed that grew into a tree, the leaven _ that leavened the whole lump. 2. The _ speaker was Peter, who had been, and still __was, the most forward man; and therefore ‘Notice is taken of his forwardness and zeal, if: to show that he had perfectly recovered the ground he lost by his denying his Master, and, Peter being designed to be the apos- tle of the circumcision, while the sacred story stays among the Jews, he is still brought in, as afterwards, when it comes to speak of the Gentiles, it keeps to the story of Paul. IJ. The proposal which Peter made for the choice of another apostle. He stood up in the midst of the disciples, v.15. He did not sit down, as one that gave laws, or had any supremacy ever the rest, but. stood up, as -one that had only a motion to make, in which he paid a deference to his brethren, 4 ‘standing up when he spoke to them. Now in his speech we may observe, ‘ _ 1. The account he gives of the vacancy made by the death of Judas, in which he is ‘very particular, and, as became one that Christ had breathed upon, takes notice of the fulfilling of the scriptures in it. Here is, 1 : i died en e, at bis s Noe Is " CHAP. TS ng twelve when they were learners, | _ f they were but eleven when they were to be _- teachers, it would occasion every one to en- of Judas. (1.) The power to which Judas had been advanced (v. 17): He was numbered with us, and had obtained part of this ministry which we are invested with. Note, Many are num- bered with the saints in this world that will not be found among them in the day of separation between the precious and the vile. What will it avail us to be added to the number of Christians, if we partake not of the spirit and nature of Christians? Judas’s having obtained part of this ministry was but an aggravation of his sin and ruin, as it will be of theirs who prophesied in Christ’s name, and yet were workers of iniquity. (2.) The sin of Judas, notwithstanding his advancement to this honour. He was guide to those that took Jesus, not only informed Christ’s persecutors where they might find him (which they might have done effectually though he had kept out of sight), but he had the impudence to appear openly at the head of the party that seized him. He went be- fore them to the place, and, as if he had been proud of the honour, gave the word of com- mand: That same is he, hold him fast. Note, Ringleaders in sin are the worst of sinners, especially if those that by their office should have been guides to the friends of Christ are guides to his enemies. (3.) Theruin of Judas by thissin. Perceiving the chief priests to seek the life of Christ and his disciples, he thought to save his by going over to them, and not only.so, but to get an estate under them, of which his wages for his service, he hoped, would be but an ear- nest; but see what came of it. [1.] He lost his money shamefully enough (v. 18): He purchased a field with the thirty pieces of silver, which were the reward of his iniquity. He did not purchase the field, but the wages of his unrighteousness did, and it is very ele- gantly expressed thus, in derision of his pro- jects to enrich himself by this bargain. He thought to have purchased a field for him- self, as Gehazi did with what he got from Naaman by a lie (see 2 Kings v. 26), but it proved the purchase of a field to bury strangers in; and what was he or any of his the better for this? It was to him an un- righteous mammon, it deceived him; and the reward of his iniquity was the stumbling- block of his iniquity. [2.] He lost his life more shamefully. We were told (Matt. xxvii. 5) that he wenf away in despair, and was suffocated (so the word signifies there, and no more); here it is added (as latter historians add to those who went before} that, being strangled, or choked with grief and horror, he fell headlong, fell on his face (so Dr. Hammond), and partly with the swelling of his own breast, and partly with the violence of the fall, he burst asunder in the midst, so that all his bowels tumbled out. If, when the devil was cast out of a child, he tore him, threw him down, and rent him, and almost killed him (as we find Mark ix. 26; The death THE Luke ix. 42), no wonder 11, when he had fuli possession of Judas, he threw him headlong, and burst him. ‘The suffocation of him, which Matthew relates, would make him swell till he burst, which Peter relates. He burst asunder with a great noise (so Dr. Edwards), which was heard by the neigh- bours, and so, as it follows, it came to be known (v. 19): His bowels gushed out; Luke writes like a physician, understanding all the entrails of the middle and lower ventricle. Bowelling is part of the punishment of trai- tors. Justly do those bowels gush out that were shut up against the Lord Jesus. And perhaps Christ had an eye to the fate of Ju- das, when he said of the wicked servant that he would cut him in sunder, Matt. xxiv. 51. (4.) The public notice that was taken of this: Jt was known to all the dwellers in Je- rusalem. It was, as it were, put into the newspapers, and was all the talk of the town, as a remarkable judgment of God upon him that betrayed his Master, v.19. It was not only discoursed of among the disciples, but it was in every body’s mouth, and nobody disputed the truth of the fact. It was known, that is, it was known to be true, incontest- ably so. Now one would think this should have awakened those to repentance that had had any hand in the death of Christ when they saw him that had the first hand thus made an example. But their hearts were hardened, and, as to those of them that were to be softened, it must be done by the word, and the Spirit working with it. Here is one proof of the notoriety of the thing mentioned, that the field which was purchased with Judas’s money was called Aceldama—-the field of blood, because it was bought with the price of blood, which per- petuated the infamy not only of him that sold that innocent precious blood, but of those that bought it too. Look how they will answer it, when God shall make inquisition for blood. (5.) The fulfilling of the scriptures in this, which had spoken so plainly of it, that 7 must needs be fulfilled, v.16. Let none be surprised nor stumble at it, that this should be the exit of one of the twelve, for David had not only foretold his sin (which Christ had taken notice of, John xiii. 18, from Ps. xli. 9, He that eateth bread with me hath lifted up the heel against me), but had also foretold, [1.] His punishment (Ps. lxix. 25): Let his habitation be desolate. This Psalm refers to the Messiah. Mention is made but two or three verses before of their giving him gall and vinegar, and therefore the follow- ing predictions of the destruction of David’s enemies must be applied to the enemies of Christ, and particularly to Judas. Perhaps he had some habitation of his own at Jeru- salem, which, upon this, every body was afraid to live in, and so it became desolate. This prediction signifies the same with that of Bildad concerning the wicked man. that ACTS, his confidence shall be rooted out of nacle, and shall bring him to the ki it shall dwell in his tabernacle, because it is a r,t he none of his ; brimstone shall be scattered his habitation, Job xviii. 14, 15. “2 The substitution of another in his room. His bishopric, or his office (for so the word signi- fies in general) shall another take, which is ht from Ps. cix.8. With this quotation eter very aptly introduces the following proposal. worse of any office that God has instituted (whether magistracy or ministry) either for the wickedness of any that are in that office or for the ignominious punishment of that wickedness ; nor will God suffer any purpose of his to be frustrated, any commission of his to be vacated, or any work of his to be un- done, for the miscarriages of those that are entrusted therewith. The unbelief of man shall not make the promise of God of no effect. Judas is hanged, but his bishopric is not lost. It is said of his habitation, that no man shall dwell therein, there he shall have no heir; but it is not said so of his bishopric, there he shall not want a successor. It is with the officers of the church as with the members of it, if the natural branches be broken off, others shall be grafted in, Rom xi. 17 Christ’s cause shall never be lost for want of witnesses. 2. The motion he makes for the choice of another apostle, v. 21, 22. Here observe, (1.) How the person must be qualified that must fill up the vacancy. It must be one of these men, these seventy disciples, that have companied with us, that have constantly at- tended us, all the time that the Lord Jesus went in and out among us, preaching and working miracles for three years and a half, beginning from the baptism of John, from which the gospel of Christ commenced, unto that same day that he was taken up from us. ; Those that have been diligent, faithful, and constant, in the discharge of their duty ma lower station, are fittest to be preferred to a higher; those that have been faithful in a — little shall. be entrusted with more. And none should be employed as ministers of Christ, preachers of his gospel, and rulers in his church, but those that are well ac- quainted with his doctrine and doings, from first to last. None shall be an apostle but one that has companied with the apostles, and that continually ; not that has visited them now and then, but been intimately con= — versant with them. (2.) To what work he is called that must fill up the vacancy: He must be a witness with us of his resurrection. By this it appears that others of the disciples were with the eleven when Christ appeared to them, else they could not have been wit- nesses with them, as competent witnesses as they, of his resurrection. The great thi which the apostles were to attest to the worlt was Christ’s resurrection, for this was the great proof of his being the Messiah, and the - Note, We are not to think the a ps pe stles were ordained to, not to a secu- ity and dominion, but to preach st, and the power of his resurrection. _ ILI. The nomination of the person that was _ to succeed Judas in his office as _ apostle. 1. Two, who were known to have. been _Christ’s constant attendants, and men of great integrity, were set up as candidates for the place (v. 23): They appointed two ; not the eleven, they did not take upon them to _ determine who should be put up, but the hundred and twenty, for to them Peter spoke, and not to the eleven. The two they nomi- - nated were Joseph and Matthias, of neither of whom do we read elsewhere, except this Joseph be the same with that Jesus who is called Justus, of whom Paul speaks (Col. iv. 11), and who is said to be of the circumcision, _ a native Jew, as this was, and who was a fellow-worker with Paul in the kingdom of ‘God and a comfort to him; and then it is observable that, though he came short of being an apostle, he did not therefore quit -the ministry, but was very useful in a lower station; for, Are all apostles? Are ail pro- _ phets ? Some think this Joseph is he that is called Joses (Mark vi. 3), the brother of James _ the less (Mark xv. 40), and was called Joses the just, as he was called James the just. - Some confound this with that Joses men- _ tioned Acts iv. 36. But that was of Cyprus, _ this of Galilee; and, it should seem, to dis- _tinguish them, that was calied Barnabas—a son of consolation ; this Barsabas—a son of _ the oath. 'Yhese two were both of them such worthy men, and so well qualified for the _ office, that they could not tell which of them _ was the fitter, but all agreed it must be one haf these two. They did not propose them- selves nor strive for the place, but humbly sal still, and were appointed to it. _ 2, They applied to God by prayer for di- ction, not which of the seventy, for none of the rest could stand in competition with _ these in the opinion of all present, but which of these two? v. 24,25. (1.) They appeal to _ God as the searcher of hearts: “ Thou, Lord, ’ who knowest the hearts of all men, which we do not, and better than they know their ’ Observe, When an apostle was to be chosen, he must be chosen by his heart, and the temper and disposition of that. Yet Je- sus, who knew all men’s hearts, for wise and holy ends chose Judas to be one of the twelve. It is comfortable to us, in our _ prayers for the welfare of the church and its ministers, that the God to whom we pray knows the hearts of all men, and has them not only under his eye, but in his hand, and turns ; them which way soever he will, can make them fit for his purpose, if he do not find them so, by giving them another spirit. (2.) They desire to know which of these God had chosen: Lord, show us this, and we are satis- Ged. It is fit that God should choose his _ Own servants; and so far as he in any way D on of our hope in him. See what! by the disposals of his providence or the gifts “ pe , to be an apostle. of his Spirit, shows whom he hath chosen, or what he hath chosen, for us, we ought to comply with him. (3.) They are ready to receive him as a brother whom God hath chosen; for they are not contriving to have so much the more dignity thernselves, by keep- ing out another, but desire to have one to tuke part of this ministry and apostleship, to join with them in the work and share with them in the honour, from which Judas by transgression fell, threw himself, by deserting and betraying his Master, from the place of an apostle, of which he was unworthy, that he might go to his own place, the place of a traitor, the fittest place for him, not only to the gibbet, but to hell—this was his own place. Note, Those that betray Christ, as they fall from the dignity of relation to him, so they fall into all misery. It is said of Ba- laam (Num. xxiv. 25) that he went to his own place, that is, says one of the rabbin, he went to hell. Dr. Whitby quotes Ignatius saying, There is appointed to every man id:og Tomoc—a proper place, which imports the same with that of God’s rendering to every man according to his works. And our Sa. viour had said that Judas’s own place should be such that it had been better for him that he had never been born (Matt. xxvi. 24)—his mi- sery such as to be worse than not being. Judas had been a hypocrite, and hell is the proper place of such; other sinners, as in- mates, have their portion with them, Matt. xxiv. 51. (4.) The doubt was determined by lot (v. 26), which is an appeal to God, and lawful to be used for determining matters not otherwise determinable, provided it be done in a solemn religious manner, and with prayer, the prayer of faith; for the lot is cast into the lap, but the whole disposal thereof is of the Lord, Prov. xvi. 33. Matthias was not ordained by the imposition of hands, as presbyters were, for he was chosen by lot, which was the act of God; and therefore, as he must be baptized, so he must be ordained, by the Holy Ghost, as they all were not many days after. Thus the number of the apostles was made up, as afterwards, when James, another of the twelve, was martyred, Paul was made an apostle. CHAP. II. Between the promise of the Messiah (even the latest of those pro- mises) and his coming many ages intervened; but betwecn the promise of the Spirit and his coming there were but a few days; and during those days the apostles, though they had received orders to preach the gospel to every creature, and to begin at Jerusalem, yet lay perfectly wind-bound, incognito—concealed, and not offering to preach. But in ths chapter the north wind and thesouth wind awake, anid then they awake, and we have them in the pulpit presently. Here is, 1. The descent of the Spirit upon the apostles, and those that were with them, on the day of pentecost, ver. 1—4. II. The various speculations which this occasioned among the people that were now met in Jerusalem from all parts, ver. 5—13. 111, ‘The sermon which l’eter preached to them hereupon, wherein he shows that this pouring out of the Spirit was the accomplishment of an Old-Testament promise (ver. 14—21), that it was a conlirmation of Christ’s being the Messiah, which was already proved by his resurrection (ver. 2— 32), ond that it was a fruit and evidence of his ascension inte heaven, ver. 33--36, IV. The good effect of this sermon in the conversion of many to the faith of Christ, and their addition to the church, ver. d7—41 V. ‘The eminent piety aud charity of The day those primitive Christians, and the manifest tokens of Goa’s preseuce with them, and power in them, ver. 42—47 ND when the day of Pentecost was fully come, they were all with one accord in one place. suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3 And there appeared unto them cloven tongues like as of fire,andit satuponeach ofthem. 4And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. We have here an account of the descent of the Holy Ghost upon the disciples of Christ. Observe, J. When, and where, this was done, which are particularly noted, for the greater certainty of the thing. 1. It was when the day of pentecost was fully come, in which there seems to be a re- ference to the manner of the expression in the institution of this feast, where it is said (Lev. xxiii. 15), You shall count unto you seven sabbaths complete, from the day of the offering of the first-fruits, which was the next day but one after the passover, the sixteenth day of the month Abib, which was the day that Christ arose. This day was fully come, that is, the night preceding, with a part of the day, was fully past. (1.) The Holy Ghost came down at the time of a solemn feast, be- cause there was then a great concourse of people to Jerusalem from all parts of the country, and the proselytes from other coun- tries, which would make it the more public, and the fame of it to be spread the sooner and further, which would contribute much to the propagating of the gospel into all na- tions. Thus now, as before at the passover, the Jewish feasts seryed to toll the bell for gospel services and entertainments. (2.)'This feast of pentecost was kept in remembrance of the giving of the Jaw upon mount Sinai, whence the incorporating of the Jewish church was to be dated, which Dr. Lightfoot reckons to be just one thousand four hundred and forty-seven years before this. Jitly, therefore, is the Holy Ghost given at that feast, in fire and in tongues, for the promul- gation of the evangelical law, not as that to one nation, but to every creature. (3.) This feast of pentecost happened on the first day of the week, which was an additional honour a on that day, and a confirmation of it to be the Christian sabbath, the day which the Lord hath made, to be a standing memorial in his church of those two great blessings— the resurrection of Christ, and the pouring out of the Spirit, both on that day of the week. ‘This serves not only to justify us in observing that day under the style and title of the Lord’s day, but to direct us in. the sanctifying of it to give God praise particu- THE ACTS, ie 2 And|b larly for those two great Lord’s day in the year, I think re should be a full and particular notice taken in our prayers and praises of these two, as there is — y some churches of the one once a year, 3 upon Easter-day, and of the other once a year, upon Whit-sunday. Oh! thatwe may do it with suitable affections! FF PPP TL 2. It was when they were all with one ac- — cord in one place. What place it was we are not told particularly, whether in the temple, — where they attended at public times (Luke — xxiv 53), or whether in their own a hy, room, where they met at other times. But — it was at Jerusalem, hecause this had been the place which God chose, to put his name there, and the prophecy was that thence the word of the Lord should go forth to all na~ tions, Isa. ii. 3. It was now the place of the — general rendezvous of all devout people: here — God had promised to meet them and bless them ; here therefore he meets them with this blessing of blessings. Though Jerusalem — had done the utmost dishonour imaginable to Christ, yet he did this honour to Jerusa- lem, to teach us not to fall out with places, — nor conceive prejudices against them; for — God has his remnant in all places; he had this in Jerusalem. Here the disciples were in ene place, and they were not as yet so many but that one place, and-no large one, would hold them all. And here they were with one accord. We cannot forget how often, while their Master was with them, there were strifes among them, who should be the great- est ; but now all these strifes were at an end, we hear no more of them. What they had — received already of the Holy Ghost, when Christ breathed on them, had in a good mea- _ sure rectified the mistakes upon which those — contests were grounded, and had disposed _ them to holy love. They had prayed more — together of late than usual (ch. i. 14), and this made them love one another better. By his grace he thus prepared them for the gift of the Holy Ghost; for that blessed dove comes not where there is noise and clamour, — but moves upon the face of the still waters, not the rugged ones. Would we have the — Spirit poured out upon us from on high? Let — us be all of one accord, and, notwithstanding variety of sentiments and interests, as no doubt there was among those disciples, let us agree to love one another; for, where — brethren dwell together in unity, there it is — that the Lord commands his blessing. II. How, and in what manner, the Holy Ghost came upon them. We often read in the Old Testament of God’s coming down in a cloud; as when he took possession first of the tabernacle, and afterwards of the temple, which intimates the darkness of that di - sation. And Christ went up to heaven ina cloud, to intimate how much we are kept in — the dark concerning the upper world, But the Holy Ghost did not descend in a cloud; for he was to dispel and scatter the clouds a ohn ie “9s le 3 A oread me: minds, a e is an audible summons giventhem to their expectations of something great, t is here said, (..) That it came sud- did not rise ‘gradually, as common s . do, but was at the height immediately. came sooner than they expected, and start- even those that were now together wait- and probably employed in some religious cises. (2.) It was 2 sownd from heaven, “ike a thunder-clap, Rey. vi. 1. God is said to _the winds out of his treasuries (Ps. ), and to gather them in his hands, x. 4. From him this sound came, ‘ like e voice of one crying, Prepare ye the ot the Lord. (3.) It was the sound of a _ wind, for the way of the Spirit is like that of : wind (John iii. 8), thou hearest the sound ereof, but canst not tell whence it comes nor hither it goes. When the Spirit of life is to enter into the dry bones, the prophet is told to prophecy unto the wind: Come from the four winds, O breath, Ezek. xxxvii. 9. And though it was not in the wind that the Lord _eame to Elijah, yet this prepared him to re- his discovery of himself in the still voice, 1 Kings xix. 11, 12. God’s way in the whirlwind and the storm (Nah. i. 3), d out of the whirlwind he spoke to Job. .) It was a rushing mighty wind; it was _ strong and violent, and came not only with a great noise, but with great force, as if it would bear down all before it. This was to signify the powerful influences and opera- ms of the Spirit of God upon the minds of en, and thereby upon the world, that they should be mighty through God, to the casting down of imaginations. (5.) It Jilled not only the room, but all the house where they were ting. - Probably it alarmed the whole city, but, to show that it was supernatural, pre- ntly fixed upon that particular house: as me think the wind that was sent to arrest ynah affected only the ship that he was in |.1.4), and as the wisemen’s star stood over juse where the child was. This would the people who observed it whither to enquire the meaning of it. This wind the house would strike an awe upon the disciples, and help to put them’into a very serious, reverent, and composed frame, for the receiving of the Holy Ghost. Thus the yictions of the Spirit’ make way for his ~ comforts and the rough blasts of that bless- _ ed wind prepare the soul for its soft and gen- a tle gales. — 2. Here is a visible sign of the gift they were to receive. They saw cloven tongues, Tike as of fire (o. 3), and it sat—xa@.oz, not they sat, those cloven tongues, but he, that is le oe (signified thereby), rested upon each of th em, as he is said to rest upon the pro- et old. Or,as Dr. Hammond describes 1 “There. was an appearance of something ke flaming fire lighting on every one of ae nem, which divided asunder, and so formed af tugs ; : piel Sa -\éhe resemblance of tongues, with that part of ‘them that was next their heads divided or cloyen.” The flame of acandle is somewhat like.a tongue; and there is a meteor which naturalists call ignis lambens—a gentle flame, not a devouring fire ; such was this. Observe, (1.) There was an outward sensible sigan, for the confirming of the faith of the disciples themselves, and for the convincing of others. Thus the prophets of old had frequently their first mission confirmed by signs, that all Israel might know them to be established prophets. (2.) The sign given was fire, that John Baptist’s saying concerning Christ might be fulfilled, He shall baptize you with the Holy Ghost and with fire ; with the Holy Ghost as with fire. They were now, in the feast of pentecost, celebrating the memorial of the giving of the law upon mount Sinai; and as that was given in fire, and therefore is called a fiery law, so is the gospel. Ezekiel’s mis- sion was confirmed by a vision of burning couls of fire (ch. i. 13), and Isaiah’s by a coal of fire touching his lips, ch. vi. 7. The Spirit, like fire, melts the heart, separates and burns up the dross, and kindles pious and devout affections in the soul, in which, as in the fire upon the altar, the spiritual sacrifices are of- feredup. This is that fire which Christ came to send upon the earth. Luke xii. 49. (3.) This fire appeared in cloven tongues. The operations of the Spirit were many ; that of speaking with divers tongues was one, and was singled out to be the first indication of the gift of the Holy Ghost, and to that this sign had a reference. (1.] They were tongues; for from the Spirit we have the word of God, and by him Christ would speak to the world, and he gave the Spirit to the disciples, not only to endue them with know- ledge, but to endue them with a power to publish and proclaim to the world what they knew ; for the dispensation of the Spirit tis given to every man to profit withal. (24 These tongues were cloven, to signify that God would hereby divide unto all nations the knowledge of his grace, as he is said to have divided to them by his providence the light of the heavenly bodies, Deut. iv. 19. The tongues were divided, and yet they still con- tinued all of one accord; for there may be a sincere unity of affections where yet ther is a diversity of expression. Dr. Lightfoot observes that the dividing of tongues at Babel was the casting off of the heathen; for, when they had lost the language in which alone God was spoken of and preaclied, they utterly lost the knowledge of God and reli- gion, and fell into idolatry. But now, after above two thousand years, God, by ancther dividing of tongues, restores the knowledge of himself to the nations. (4.) This fire sat upon them for some time, te denote the constant residence of the Holy Ghost with them. The prophetic gifts of old were conferred sparingly and but at some mst gt The day timer, but the disciples of Christ had the gifts of the Spirit always with them, though the sign, we may suppose, soon disappeared. Whether these flames of fire passed from one to another, or whether there were as many flames as there were persons, is not certain. But they must be strong and bright flames that would be visible in the day-light, as it now was, for the day was fully come III. What was the immediate effect of this ? 1. They were all filled with the Holy Ghost, more plentifully and powerfully than they were be- fore. -They were filled with the graces of the Spirit, and were more than ever under his sanctifying influences—were now holy, and heavenly, and spiritual, more weaned from this world and better acquainted with the other. They were more filled withthe com- forts of the Spirit, rejoiced more than ever in the love of Christ and the hope of heaven, and in it all their griefs and fears were swal- lowedup. ‘They were also, for the proof of this, filled with the gifts of the Holy Ghost, which are especially meant here; they were endued with miraculous powers for the fur- therance of the gospel. It seems evident to me that not only the twelve apostles, but all the hundred and twenty disciples were filled with the Holy Ghost alike at this time—all the seventy disciples, who were apostolic men, and employed in the same work, and all the rest too that were to preach the gospel; for it is said expressly (Eph. iv. 8, 11), When Christ ascended on high (which refers to this, v. 33), he gave gifts unto men, not only some apostles (such were the twelve), but some pro- phets and some evangelists (such were many of the seventy disciples, itinerant preachers), and some pastors and teachers settled in par- ticular churches, as we may suppose some of these afterwards were. ‘The all here must yefer to the all that were together, v. 1; ch.i. 14,15. 2. They began to speak with other tongues, besides their native language, though they had never learned any other. They spoke not matters of common conversa- tion, but the word of God, and the praises of his name, as the Spirit gave them utterance, or gave them to speak dzogbéyyeo8ai— apophthegms, substantialand weighty sayings, worthy to be had inremembrance. It is pro- bable that it was not only one that was en- abled to speak one language, and another an- other (as it was with the several families that were dispersed from Babel), but that every one was enabled to speak divers languages, as he should have occasion to use them. And we may suppose that they understood not only themselves but one another too, which the builders of Babel did not, Gen. xi. 7. They did not speak here and there a word of THE ACTS. tion, but as the Spirit gave them he furnished them with the matter the language. Now this was, (., A great miracle; it was a miracle upon mind (and so had most of the nature of a gospel miracle), for in the mind words are framed. these languages, but had never 1] . qq They had not only never learned any foreign tongue, which might have fucilieecad these ; nay, for aught that appears, they had — never so much as heard these la spoken, nor had any idea of them. They were neither scholars nor travellers, nor had had any opportunity of learning es either by books or conversation. Peter indeed was forward enough to speak in his own tongue, but the rest of them were no spokesmen, nor were they quick of apprehension; yet now not only the heart of the rash cedethtonts knowledge, but the tongue of the stammerers is ready to speak eloquently, Isa. xxxii. 4. When Moses complained, I am slow of speech, God said, I will be with thy mouth, and Aaron shall be thy spokesman. But he did more for these messengers of his: he that made man’s mouth new-made theirs. (2.) A very needful, and serviceable miracle. ‘ guage the disciples spoke was Syriac, a dia- lect of the Hebrew ; so that it was necessary that they should be endued with the gift, for the understanding both of the original Hebrew of the Old Testament, in which it was written, and of the original Greek of the . New Testament, in which it was to be writ. proper, — 4 e lan- ten. But this was not all; they were com- missioned to preach the gospel to every crea- ture, to disciple all nations. But here is an insuperable difficulty at the threshold. How shall they master the several languages so as" to speak intelligibly to all nations? It will be the work of a man’s life to learn their lan- guages. And therefore, to prove that Christ could give authority to preach to thenations, — he gives ability to preach to them in their own language. And it should seem that this was the accomplishment of that promise — which Christ made to his disciples (John xiv 12), Greater works than these shall you do. For this may well be reckoned, all things considered, a greater work than the miracu- lous cures Christ wrought. Christ himself did not speak with other tongues, nor did he enable his disciples to do so while he was with them: but it was the first effect of the pouring out of the Spirit upon them. And archbishop Tillotson thinks it probable that — if the conversion of infidels to Christianit were now sincerely and vigorously attem by men of honest minds, God would extra- ordinarily countenance such an attempt with all fitting assistance, as he did the first pub- another tongue, or stammer out some broken | lication of the gospel. sentences, but spoke it as readily, properly, and elegantly, as ifit had been their mother- tongue; for whatever was produced by mi- racle was the best of the kind. They spoke not from anv previous thought or medita- 5 And there were dwelling at Je- rusalem Jews, devout men, out of every nation under heaven. 6 Now when this was noised abroad, the rj came together, and were unded, because that every man _ them speak in his own lan- . 7 And they were all amazed, arvelled, saying one to another, Behold, are not all these which speak Galileans? 8 And how hear we every man in our own tongue, where- mn we were born? 9 Parthians and Jes, and Elamites, and the dwell- Mesopotamia, and in Judea, | Cappadocia, in Pontus, and Asia, _ 10 Phrygia, and Pamphylia,in Egypt, and in the parts of Libya about Cy- _ rene, and strangers of Rome, Jews and proselytes, 11 Cretes and Ara- _ bians, we do hear them speak in our _ tongues the wonderful works of God. _ 12 And they were all amazed, and were in doubt saying one to another, What meaneth this? 13 Others _ mocking said, These men are full of _ new wine. >, 4 4 ; ’ ‘We have here an account of the public no- _ face that was taken of this extraordinary gift _ with which the disciples were all on a sudden - endued. Observe, a _I. The great concourse of people that _ there was now at Jerusalem, it should seem more than was usual at the feast of pentecost. _ There were dwelling or abiding at Jerusalem _ Jews that were devout men, disposed to reli- _ gion, and that had the fear of God before their eyes (so the word properly signifies), some of them proselytes of righteousness, that were circumcised, and admitted members of " the Jewish church, others only proselytes of _ the gate, that forsook idolatry, and gave up _ themselves to the worship of the true God, _ but not to the ceremonial law ; some of those that were at Jerusalem now, out of every na- tion under heaven, whither the Jews were dis- persed, or whence proselytes were come. ‘The expression is hyperbolical, denoting that there were some from most of the then known parts of the world; as much as ever Tyre was, or London is, the rendezvous of trading _ people from all parts, Jerusalem at that time " was of religious people from all parts. Now, _ 1. We may here see what were some of those - countries whence those strangers came (v. 9— _ 11), some from the eastern countries, as the _ Parthians, Medes, Elamites, and dwellers in _ Mesopotamia, the posterity of Shem; thence “we come in order to Judea, which ought to _ be mentioned, because, though the language of those in Judea was the same with that _ which the disciples spoke, yet, before, they _ spoke it with the north-country tone and dia- _ leet (Thou art a Galilean, and thy speech be- _ trays thee), but now they spoke it as correctly | of pentecost. - as the inhabitants of Judea theraseives did, Next come the inhabitants of Cappadocia. Pontus, and that country about Proponti which was particularly called Asia, and thes were the countries in which those stranger were scattered to whom St. Peter writes, 1 Pet. i. 1. Next come the dwellers in Phrygia and Pamphylia, which lay westward, the posterity of Japhet, as were also the strangers of Rome ; there were some also that dwelt in the southern parts of Egypt, in the parts of Libya about Cyrene; there were alsa some from the island of Crete, and some from the deserts of Arabia; but they were all] either Jews originally, dispersed into those countries ; or proselytes to the Jewish reli- gion, but natives of those countries. Dr. Whitby observes that the Jewish writers about this time, as Philo andJosephus, speak ofthe Jews as dwelling every where through the whole earth ; and that there is not a peo- ple upon earth among whom some Jews do not inhabit. 2. We may enquire what brought all those Jews and proselytes together to Je- rusalem as this time? not to make a tran. sient visit thither to the feast of pentecost, for they are said to dwell there. They took lodgings there, because there was at this time a general expectation of the appearing of the Messiah ; for Daniel’s weeks had just now expired, the sceptre had departed from Ju- dah, and it was ther generally thought that the kingdom of God would immediately appear, Luke xix.11. This brought those who were most zealous and devout to Jerusalem, to so- journ there, that they might have an early share in the kingdom of the Messiah and the blessings of that kingdom. II. The amazement with which these strangers were seized when they heard the disciples speak in their own tongues. It should seem, the disciples spoke in various languages before the people of those lan- guages came to them; for it is intimated (v. 6) that the spreading of the report of this abroad was that which brought the multitude together, especially those of different coun- tries, who seem to have been more affected with this work of wonder than the inhabit- ants of Jerusalem themselves. 1, They observe that the speakers are all Galileans, that know no other than their mother tongue (v. 7); they are despicable men, from whom nothing learned nor polite is to be expected. God chose the weak and foolish things of the world to confound the wise and mighty. Christ was thought to be a Galilean, and his disciples really were so, unlearned and ignorant men. 2. They acknowledge that they spoke in- telligibly and readily their own language (which they were the most competent judges of), so correctly and fluently that none of their own countrymen could speak it better: We hear every man in our own tongue wherein we were born (v. 8), that is, we hear one or other of them speak our native language Peter’s sermon speak theirs ; and so of the rest; v. 11, We do hear them speak in our tongues the wonder- ul works of God. ‘Their respective lan- guages were not only unknown at Jerusalem, but probably despised and undervalued, and therefore it was not only a surprise, but a pleasing surprise, to them to hear the lan- guage of their own country spoken, as it na- turally is to those that are strangers in a| they turned it off with this, “He casteth out strange land. (1.) The things they heard THE ACTS The Parthians hear one of them speak their | they were so absurd as to thi language, the Medes hear another of them;the head would enable men to guages which they never earned ut th being native Jews, knew not, as re) did, that what was spoken was really the languages of other nations, and therefore — took it to be gibberish and nonsense, suchas _ drunkards, those fools in Israel, talk. As when they resolved not to believe a the finger of the Spirit in Christ’s miracles, devils by compact with the prince of the AGA See é the apostles discourse of were the wonderful | devils ;” so, when they resolved not to be- works of God, peyaXeta 700 Ocov—Magnalia Dei, the great things of God. It 1s probable that the apostles spoke of Christ, and re- demption by him, and the grace of the gos- lieve the voice of the Spirit in the apostles’ preaching, they turned it off with this, These men are full of new wine. And, if they called the Master of the house a wine-bibber, pel; and these are indeed the great things of e Serve if they so call those of his house- old. ; : God, which will he for ever marvellous in our eyes. (2.) They heard them both praise God for these great things and instruct the people concerning these things, in their own tongue, according as they perceived the language of their hearers, or those that enquired of them, to be. Now though, perhaps, by dwelling some time at Jerusalem, they were got to be so much masters of the Jewish language that they could have understood the meanin of the disciples if they had spoken that lan- guage, yet, [1.] This was more strange, and helped to convince their judgment, that this doctrine was of God ; for tongues were for a sign to those that believed not, 1 Cor. xiv. 22. [2.] It was more kind, and helped to engage their affections, as it was a plain indi- cation of the favour intended to the Gentiles, and that the knoWledge and worship of God should no longer be confined to the Jews, but the partition-wall should be broken down; and this is to us a plain intimation of the mind and will of God, that the sacred records of God’s wonderful works should be preserved by all nations in their own tongue ; that the scriptures should be read, and public worship performed, in the vulgar languages of the nations. 3. They wonder at it, and look upon it as an astonishing thing (v. 12): They were all amazed, they were in an ecstacy, so the word is; and they were in doubt what the mean- ing of it was, and whether it was to introduce the kingdom of the Messiah, which they were big with the expectation of; they asked themselves and one another ri dy @£Xot rovro sivat;—Quid hoc sibi vult?—What is the tendency of this ? Surely it is to dignify, and so to distinguish, these men as messengers from heaven; and therefore, like Moses at the bush, they will turn aside, and see this great sight. Ii. The scorn which some made of it who were natives of Judea and Jerusalem, probably the scribes and Pharisees, and chief priests, who always resisted the Holy Ghost ; they said, These men are full of new wine, or sweet wine ; they have drunk too much this festival-time, v. 13. Not that 14 But Peter, standing up with — the eleven, lifted up his voice, and said unto them, Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: drunken, as ye suppose, seeing it is but the third hour of the day. 16 15 For these are not But this is that which was fips 2 the prophet Joel; 17 And it s come to pass in the last days, saith — God, I will pour out of my Spirit upon all flesh: and your sons and — your daughters shall prophesy, and — your young men shall see visions, and your old men shall dream dreams: : 18 And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: 19 A ders in heaven above, and signs in the earth beneath; blood, and fire, I will show won- and vapour of smoke 20 The sun : shall be turned into darkness, and the moon into blood, before that great. and notable day of the Lord come: — 21 And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. 22 Ye men — of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in _ the midst of you, as ye yourselves also know: 23 Him, being delivered by the determinate counsel and fore- knowledge of God, ye have taken, and by wicked hands have crucified . and slain: 24 Whom God hath raised it was not possible that he Id be holden of it. 25 For Da- [| speaketh concerning him, I fore- the Lord always before my face, ‘he is on my right hand, that 1 hould not be moved: 26 Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: 27 Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. 28 Thou hast made nown to me the ways of life; thou shalt make me full of joy with thy _ countenance. 29 Men and brethren, _ let me freely speak unto you of the Patriarch David, that he is both dead __and buried, and his sepulchre is with us unto this day. 30 Therefore be- % ing a prophet, and knowing that God ~had sworn with an oath to him, that _ of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; 31 He seeing this _ before spake of the resurrection of ie that his soul was not left in a hell, neither his flesh did see corrup- _ tion. 32 This Jesus hath God raised up, whereof we all are witnesses. 33 _ Therefore being by the right hand of God exalted, and having received of _ the Father the promise of the Holy _ Ghost, he hath shed forth this, which now see and hear. 34 For David ito my Lord, Sit thou on my right nd, 35 Until I make thy foes thy 36 Therefore let all the . ise of Israel know assuredly, that _ God hath made that same Jesus, whom ye have crucified, both Lord and Christ. __ We have here the first-fruits of the Spirit _ in the sermon whick Peter preached imme- _ diately, directed, not to those of other na- _ tions in a strange language (we are not told _ what answer he gave to those that were % amazed, and said, What meaneth this ?) but to the Jews in the vulgar language, even to those that mocked; for he begins with the “Notice of that (v. 15), and addresses his dis- course (v. 14) to the men of Judea and the inha- tinue 2 a Ate pee os \ at Jerusatem them (and therefore flocked about them), in the es of their respective countries, the wonderful works of God. And it was not by Peter’s preaching only, but that of all, or most, of the rest of the hundred and twenty, that three thousand souls were that day con- verted, and added to the church ; but Peter’s sermon only is recorded, to be an evidence for him that he was thoroughly recovered from his fall, and thoroughly restored to the divine favour. He that had sneakingly de- nied Christ now as courageously confesses him. Observe, I. His introduction or preface, wherein he craves the attention of the auditory, or de- mands it rather: Peter stood up (v. 14), to show that he was not drunk, with the eleven, who concurred with him in what he said, and probably in their turns spoke likewise to the same purport ; those that were of greatest authority stood up to speak to the scoffing Jews, and to confront those who contra- dicted and blasphemed, but left the se- venty disciples to speak to the willing prose- lytes from other nations, who were no‘ so prejudiced, in their own language. Thus among Christ’s ministers, some of greater gifts are called out to instruct those that op- pose themselves, to take hold of sword and spear; others of meaner abilities are em- ployed in instructing those that resign them- selves, and to be vine-dressers and -husband- men. Peter lifted up his voice, as one that was both well assured of and much affected with what he said, and was neither afraid nor ashamed to own it. He applied himself to the men of Judea, avdpec "loudaior—the men that were Jews ; so it should be read; “‘ and you especially that dwell at Jerusalem, who were accessory to the death of Jesus, be this known unto you, which you did not know before, and which you are concerned to know now, and hearken to my words, who would draw you to Christ, and not to the words of the scribes and Pharisees, that would draw you from him. My Master is gone, whose words you have often heard in vain, and shall hear no more as you have done, but he speaks to you by us; hearken now to our words.” II. His answer to their blasphemous ca- lumny (v. 15): “‘ These men are not drunken, as you suppose. These disciples of Christ, that now speak with other tongues, speak good sense, and know what they say, and so do those they speak to, who are led by their discourses into the knowledge of the wonderful works of God. You cannot think they are drunk, for it is but the third hour of the day,” nine of the clock in the morning ; and before this time, on the sabbaths and solemn feasts, the Jews did not eat nor drink: nay, ordinarily, those that are drunk are drunk in the night, and not in the morn- _ bitants of Jerusalem; but we have reason} ing; those are besotted drunkards indeed h to think that the other disciples con- | who, when they awake, immediately seek it yet to speak to those who- understood | again, Prov. xxiii 35. Peter’s sermon III. His account of the miraculous effu- sion of the Spirit, which is designed to awaken them all to embrace the faith of} sex—not only your sons, but your daughters shall prophesy ; without distinction of age— — Christ, and to join themselves to his church. Two things he resolves it into :—that it was THE ACTS. ane preach the gospel to every crea power shall be given without distinctio both your young men and your old men shall the fulfilling of the scripture, and the fruit of | see visions, and dream dreams, and in them Christ’s resurrection and ascension, and con- sequently the proof of both. 1. That it was the accomplishment of the prophecies of the Old Testament which re- lated to the kingdom of the Messiah, and therefore an evidence that this kingdom is come, and the other predictions of it are ful- filled. He specifies one, that of the prophet Joel, ch. ii. 28. It is observable that though Peter was filled with the Holy Ghost, and spoke with tongues as the Spirit gave him utterance, yet he did not set aside the scrip- tures, nor think himself above them; nay, much of his discourse is quotation out of the Old Testament, to which he appeals, and with which he proves what he says. Christ’s | to be purely spiritual. receive divine revelations, to be communi- cated to the church; and without distinction — of outward condition—eyen the servants ai handmaids shall receive of the Spirit, and shall prophesy (v. 18); or, in general, men and women, whom God calls his servants — and his handmaids. In the beginning of the age of prophecy in the Old Testament there were schools of the prophets, and, before that, the Spirit of prophecy came upon the elders of Israel that were appointed to the govern- ment; but now the Spirit shall be poured — out upon persons of inferior rank, and such — as were not brought up in the schools of the prophets, for the kingdom of the Messiah is The mention of the scholars never learn above their Bible; and | daughters (v. 17) and the handmaidens (v. 18) _ the,Spirit is given not to supersede the scrip-| would make one think that the women who tures, but to enable us to understand and | were taken notice of (ch. i. 14) received the improve the scriptures. Observe, (1.) The text itself that Peter quotes, v.|wellas the men. Philip, the evangelist, had — 17—21. Itrefers to the last days, the times | four daughters who did prophesy (ch. xxi. 9), of the gospel, which are called the last days | and St. Paul, finding abundance of the gifts because the dispensation of God’s kingdom | both of tongues and prophecy in the church extraordinary gifts of the Holy Ghost, as — / among men, which the gospel sets up, is the|of Corinth, saw it needful to prohibis’ last dispensation of divine grace, and we are to look for no other than the continuation of | xiv. 26, 34. ®his to the end of time. Or, in the last days, that is, a great while after the ceasing of prophecy in the Old-Testament church. Or, in the days immediately preceding the de- struction of the Jewish nation, in the last days of that people, just before that great and no- table day of the Lord spoken of, v.20. “It was prophesied of and promised, and there- fore you ought to expect it, and not to be surprised at it; to desire it, and bid it wel- come, and not to dispute it, as not worth taking notice of.” The apostle quotes the whole paragraph, for it is good to take scrip- ture entire; now it was foretold, [1.] That there should be a more plenti- ful and extensive effusion of the Spirit of grace from on high than had ever yet been. The prophets of the Old Testament had been filled with the Holy Ghost, and it was said of the people of Israel that God gave them his good Spirit to instruct them, Neh. ix. 20. But now the Spirit shall be poured out, not only upon the Jews, but upon all flesh, Gen- tiles as well as Jews, though yet Peter him- self did not understand it so, as appears, ch. x1. 17. Or, upon all flesh, that is, upon some of all ranks and conditions of men. The Jewish doctors taught that the Spirit came only upon wise and rich men, and such as were of the seed of Israel; but God will not tie himself to their rules. women’s use of those gifts in public, 1 Cor [3.] That one great thing which they should prophesy of should be the judgment that was coming upon the Jewish nation, for this was the chief thing that Christ him- self had foretold (Matt. xxiv.) at his entrance into Jerusalem (Luke xix. 41), and when he - was going to die (Luke xxiii. 29); and thesa judgments were to be brought upon them ta — punish them for their contempt of the gospel, and their opposition to it, though it came to them thus proved. Those that would not — submit to the power of God’s grace, in this wonderful effusion of his Spirit, should fall and lie under the pourings out of the vials’ of his wrath. Those shall break that will not bend. First, The destruction of Jeru- salem, which was about forty years afte: Christ’s death, is here called that great and notable day of the Lord, because it puta final period to the Mosaic economy; the Le- vitical priesthood and the ceremonial law were thereby for ever abolished and done away. The desolation itself was such as was never brought upon any place or nation, either before or since. It was the day of the Lord, for it was the day of his vengeance upon that people for crucifying Christ, and persecuting his ministers ; it was the year of recompences for that controversy; yea, and for all the blood of the saints and martyrs, from the blood of righteous Abel, Matt. xxiii. 2.) That the Spirit should be in them a] 35. It was a little day of judgment; it was Spirit of prophecy; by the Spirit they should | a-notable day: in Joel it is called a terrible be enabled to forete: things to come, and to! day, for so it was to men on earth; but neve - Peter's sermo CHAP. II. _ trupayi; (afterthe Septuagint), aglorious, tllus- trious day, for so it was to Christ in heaven ; it was the epiphany, his appearing, so he himself spoke of it, Matt. xxiv. 30. The destruction of the Jews was the deliverance of the Christians, who were hated and per- secuted by them; and therefore that day was often spoken of by the prophets of that time, for the encouragement of suffering Christians, that the Lord was at hand, the coming of the Lord drew nigh, the Judge stood hefore the door, James v. 8, 9. Secondly, The terrible presages of that destruction are here foretold: There shall be wonders in heawen above, the sun turned into darkness and the moon into blood ; and signs too in the | earth beneath, blood and fire. Josephus, in his preface to his history of the wars of the Jews, speaks of the signs and prodigies that preceded them, terrible thunders, lightnings, and earthquakes; there was a fiery comet that hung over the city for a year, and a flaming sword was seen pointing down upon | it; a light shone upon the temple and the- altar at midnight, as if it had been noon- | day. Dr. Lightfoot gives another sense of these presages : The blood of the Son of God, | the fire of the Holy Ghost now aupeatiNe, the vapour of the smoke in which Christ as- cended, the sun darkened, and the moon made blood, at the time of Christ’s passion, were all loud warnings given to that unbelieving people to prepare for the judgments coming upon them. Or, it may be applied, and very fitly, to the previous judgments themselves by which that desolation was brought on. | The blood points at the wars of the Jews with the neighbouring nations, with the Sa- | maritans, Syrians, and Greeks, in which abundance of blood was shed, as there was also in their civil wars, and the struggles of the seditious (as they called them), which | were very bloody; there was no peace to him that went out nor to him that came in. The fire and vapour of smoke, here foretold, literally came to pass in the burning of their cities, and towns, and synagogues, and temple at last. And this turning of the sun into darkness, and the moon into blood, be- speaks the dissolution of their government, civil and sacred, and the extinguishing of all their lights. Thirdly, The signal preservation of the Lord’s people is here promised (v. 21): Whosoever shall call upon the name of the Lord Jesus (which is the description of a true Christian, 1 Cor. i. 2) shall be saved, shall escape that judgment which shall be a the destruction of Jerusalem by the Chal- deans, there was a remnant sealed to be hid in the day of the Lord’s anger; and in the destruction by the Romans not one Christian perished. Those that distinguish themselves by singular piety shall be dis- tinguished by special preservation. And observe, the saved remnant are described by | thie, that they are a praying people: they | plishment of it. 'we are to,look for no other, no more t | duct and proof of his resurrection and asc |is your duty to give heed to them.” type and earnest of everlasting salvation. In he g at Je call on the name of the Lord, which in that they are not saved by any me righteousness of their own, but purel the favour of God, which must be sue by prayer. It is the name of the Lord they call upon that is their strong towe (2.) The application of this prophe the present event (v. 16): This is that was sl by the prophet Joel ; it is th complishment of that, it is the full ac This is that effusion of Spirit upon all flesh which should come, we are to look for another Messiah; fo our Messiah ever lives in heaven, reign and interceding for his church on earth, this Spirit of grace, the Advocate, or C forter, that was given now, according to promise, will, according to the same prom continue with the church on earth to end, and will work all its works in it an it, and every member of it, ordinary and traordinary, by means of the scriptures the ministry. 2. That it wasthe gift of Christ, and the} sion. From this gift of the Holy Ghost, 1} takes occasion to preach unto them Jesus and this part of his sermon he introduc with another solemn preface (v. 22): “Yi men of Israel, hear thesewords. It is a mer that you are within hearing of them, and Wor concerning Christshould be acceptable word to the men of Israel. Here is, | (1.) An abstract of the history of the | of Christ, v.22. He calls him Jesus of Ni zareth, because by that name he was general known, but (which was sufficient to rc away that reproach) he was a man approve of God among you, censured and condemne by men, but approved of God: God testified his approbation of his doctrine by the power he gave him to work miracles : a man markea out by God, so Dr. Hammond reads it; “ sig- nalized and made remarkable among yot that now hear me. He was sent to you, set up, a glorious light in your land; you your. selves are witnesses how he became famous by | miracles, wonders, and signs, works above the! power of nature, out of its ordinary course,| and contrary to it, which God did by him | that is, which he did by that divine power with which he was clothed, and in which God plainly went along with him; for no man gee do such works unless God were with am. sermon as the evidence; if he did those mi- , certainly God approved him, declared 6 be, what he declared himself to be, of God and the Saviour of the world; God of truth would never set his seal An account of his death and sufferings 1 they were witness of also but a few sa%o; and this was the greatest miracle /that aman approved of God should thus ‘to be abandoned of him; and a man thus oved among the people, and in the it of them, should be thus abandoned by atoo. But both these mysteries are here ained (v. 23), and his death considered, As God’s act; and in him it was an act onderful grace and wisdom. He delivered to death ; not only permitted him to be to death, but gave him up, devoted him: is explained Rom. viii. 32, He delivered up for us all. And yet he was approved od, and there was nothing in this that ified the disapproving of him; for it was 2 by the determinate counsel and foreknow- e of God, in infinite wisdom, and for holy us, which Christ himself concurred in, and the means leading to them. Thus divine stice must be satisfied, sinners saved, God man brought together again, and Christ nself glorified. It was not only according tne will of God, but according to the coun- | of his will, that he suffered and died ; cording to an eternal counsel, which could %t be altered. ‘This reconciled him to the wify thy name; let thy purpose take effect, d let the great end of it be attained. [2.] ‘the people’s act; and in them it was an g against God to persecute one whom he -pproved as the darling of heaven; and lighting against their own mercies to perse- cute one that was the greatest blessing of this earth. Neither God’s designing it from ~ternity, nor his bringing good out of it to ternity, would in the least excuse their sin; for it was their voluntary act and deed, from a principle morally evil, and therefore “the were wicked hands with which you have cruci- fied and slain him.” It is probable that some of those were here present who had cried, Crucify him, crucify him, or had been other- Wise aiding and abetting in the murder; and Peter knew it. However, it was justly looked ipon as a national act, because done both by ihe vote of the great council and by the voice of the great crowd. It is arule, Refertur ad universos quod publice fit per majorem partem— That which is done publicly by the greater part we attribute to all. He charges it par- ticularly on them as parts of the nation on which it would be visited, the more effec- tually to bring them to faith and repentance, because that was the only way to distinguish themselves from the guilty and discharge themselves from the guilt. (3.) An attestation of his resurrection, ‘THE ACTS. qss: Father, thy will be done ; and Father, | of prodigious sin and folly; it was fight- | which effectually wiped pr of his death (v. 24): Whe ed the same that delivered him /o de livers him from death, and thereby gz higher approbation of him than he by any other of the signs and wonders wrought by him, or by all put together. ‘This there- fore he insists most largely upon. inks [1.] He describes his resurrection: God loosed the pains of death, because it was im- possible that he should be holden of it; adivac —the sorrows of death ; the word is used for travailing pains, and some think it signifies the trouble and agony of his soul, in which «zt was exceedingly sorrowful, even to the death ; from these pains and sorrows of soul, thistravail of soul, the Father loosed him. when at his death he said, It is finished. Tiius Dr. Godwin understands it: ‘‘ Those terrors which made Heman’s soul lie like the slain (Ps. ixxxviii. 5, 15) had hold of Christ; but he was too strong for them, and broke through them; this was the resurrection of his soul (and it is a great thing to bring a soul cut of the depths of spiritual agonies); this was not leaving his soul in hell; as that which fol- lows, that he should not see corruption, spea' of the resurrection of his body; and both together make up the great resurrection.’ Dr. Lightfoot gives another sense of this. done — ke. “Having dissolved the pains of death, in re- \ ference to all that believe inhim, God raised up Christ, and by his resurrection broke all the power of death, and destroyed its pangs upon his own people. He has abolished death, has altered the property of it, and, be- cause it was not possible that he should be long holden of it, it is not possible that they should be for ever holden.”” But most refer this to the resurrection of Christ’s body. And death (says Mr. Baxter), as a separation between soul and body, is by privation a penal state, Dr. Hammond shows that the Septuagint, and from them the apostle here, uses the word for cords and bands (as Ps. xviii. to hat lished which the metaphor of loosing and being held best agrees. debt, was thrown into the bands of death; but, divine justice being satisfied, it was not | possible he should be detained there, either by right or by force ; for he had life in him- self, and in his own power, and had conquer- ed the prince of death. c— [2.] He attests the truth of his resurrec~ tion (v. 32): God hath raised him up, whereof we all are witnesses—we apostles, and others our companions, that were intimately ac- quainted with him before his death, were intimately conversant with him after his re- surrection, did eat and drink with him. “They received power, by the descent of the Holy Ghost upon them, on purpose that they might be skilful, faithful, and courageous witnesses of this thing, notwithstanding their being charged by his enemies as having stolen him away. : hrist was imprisoned for our — though not dolorous by positive evil. But in, v. 25. The scripture he refers to is that of David (Ps. xvi. 8—1), which, though in part applicable to David as a saint, yet refers - chiefly to Jesus Christ, of whom David was a type. Here is, } First, The text quoted at large (v. 25—28), for it was all fulfilled in him, and shows us, 1. The constant regard that our Lord Jesus Bye had to his Father in his whole undertaking : __ T foresaw the Lord before me continually. He set before him his Father’s glory as his end in all—for he saw that his sufferings would re- _dound abundantly to the honour of God, and would issue in his own joy; these were set _ before him, and these he had an eye to, in all he did and suffered; and with the prospect of these he was borne up and carried on, — John xiii. 31, 32; xvii. 4,5. 2. The as- surance he had of his Father’s presence and power going along with him: “He is on my hand, the hand of action, strengthening, iding, and upholding that, that I should not moved, nor driven off from my undertaking, notwithstanding the hardships I must under- _ go.” This was an article of the covenant of ‘edemption (Ps. Ixxxix. 21), With him my _ hand shall be established, my arm also shall _ strengthen him ; and therefore he is confident work shall not miscarry in his hand. _ ff God be at our right hand we shall not be moved. 3. Thecheerfulness with which our Lord Jesus went on.in his work, notwith- standing the sorrows he was to pass through: “Being satisfied that I shall not be moved, but the good pleasure of the Lord shall pros- per in my hand, therefore doth my heart re- joice, and my tongue is glad, and the thought of my sorrow 1s as nothing to me.” Note, was a constant pleasure to our Lord Jesus to look to the end of his work, and to be sure - that the issue would be glorious; so well pleased is he with his undertaking that it his heart good to think how the issue d answer the design. He rejoiced in i ae Luke x. 21. My tongue was glad. In the psalm it is, My glory rejoiceth ; which inti- mates that our tongue is our glory, the faculty of speaking is an honour to us, and never More so than when it is employed in praising God. Christ’s tongue was glad, for when he was just entering upon his sufferings, in the close of his last supper, he sang a hymn. 4. _ The pleasing prospect he had of the happy issue of his death and sufferings ; it was this that carried him, not only with courage, but with cheerfulness, through them; he was _ putting off the body, but my flesh shalt rest ; the grave shall be to the body, while it lies _ there, a bed of repose, and hope shall give it a sweet repose; 7 shall rest in hope, ri, that _ thou wilt not leave my soul in hell ; what fol- {to speak to you concerning the patriaren at Jerusaiem |iows 1s the matter of his hope, or assurance rather, (1.) That the soul shall not continue:n a state of separation from the body ; for, ve- sides that this 1s some uneasiness to a humar soul made for its body, it would be the con. tinuance of death’s triumph over him who was in truth a conqueror over death: ‘ Thou wilt not leave my soul in hell” (im hades, in the invisible state, so hades properly signifies) ; “but, though thou suffer it for a time to re- move thither, and to remain there, yet thou wilt remand it; thow wilt not leave it there, as thou dost the souls of other men.” (2.) That the body shall lie but a little while in the grave: Thou wilt not suffer thy Holy One to see corruption ; the body shall not continue dead so long as to begin to putrefy or become noisome; and therefore it must return to life on or before the third day after its death. Christ was God’s Holy One, sanctified and set apart to his service in the work of redemp- tion; he must die, for he must be consecrated by his own blood ; but he must not see cor- ruption, for his death was to be unto God of a sweet smelling savour. This was typified by the law concerning the sacrifice, that no part of the flesh of the sacrifice which was to be eaten should be kept till the third day, for fear it should see corruption and begin to putrefy, Lev. vii. 15—18. (3.) That his death and sufferings should be, not to him only, but to all his, an inlet to a blessed immor- tality :“ Thou hast made known to me the ways of life, and by me made them known to the world, and laid them open.” When the Foa- ther gave to the Son to have life in himself, a power to lay down his life and to take wt agaim, then he showed him the way of life, both to and fro; the gates of death were open to him and the doors of the shadow of death (Job xxxvili. 17), to pass and repass through them, as his occasion led him, for man’s redemption. (4.) Thdt all his sor- rows and sufferings should end in perfect and perpetual felicity: Thou shalt make me full of joy with thy countenance. The reward set before him was joy, a fulness of joy, and that in God’s countenance, in the countenance he gaveto his undertaking, and to all those, for his sake, that should believe in him. The smiles with which the Father received him, when, at his ascension, he was brought to the Ancient of days, filled him with joy unspeak- able, and that is the joy of our Lord, into which all his shall enter, and in which they shall be for ever happy. Secondly, ‘The comment upon this text, especially so much of it as relates to the re- surrection of Christ. He addresses himself to them with a title of respect, Men and bre- thren, v. 29. ‘‘ You are men, and therefore should be ruled by reason; you are brethren, and therefore should take kindly what is said to you by one who, being nearly related to you, is heartily concerned for you, and wishes you well. Now, give me leave freely ~ Peter’s sermon THE the heart rent (Joel ii. 13), a@ broken and con- trite heart, Ps.1i. 17. Those that are truly sorry for their sins, and ashamed of them, and afraid of the consequences of them, are pricked to the heart. A prick in the heart is mortal, and under those commotions (says Paul) I died, Rom. vii. 9. ‘* All my good opinion of myself and confidence in myself failed me.” 2. It put them upon enquiry. Out of the abundance of the heart, thus pricked, the mouth spoke. Observe, (1.) To whom they thus addressed them- selves: To Peter and to the rest of the apostles, some to one and some to another; to them they opened their case; by them they had been convinced, and therefore by them they expect to be counselled and comforted. They do not appeal from them to the scribes and Pharisees, to justify them against the apostles’ charge, but apply to them, as owning the charge, and referring the case to them. They call them men and brethren, as Peter had called them (v. 29): it is a style of friendship and love, rather than a title of honour: “‘ You are men, look upon us with humanity; you are brethren, look upon us with brotherly love.” Note, Ministers are spiritual phy- sicians; they should be advised with by those whose consciences are wounded; and it is good for people to be free and familiar svith those mimisters, as men and their bre- thren, who deal for their souls as fortheir own. £2.) What the address is: What shail we do? [1.] They speak as men at a stand, that did not know what to do; ina perfect sur- rise: “Is that Jesus whom we have crucified oth Lord and Christ? Then what will be- come of us who crucified him? We are all undone!” Note, No way of being happy but by seeing ourselves miserable. When we find ourselves in danger of being lost for ever, there is hope of our being made for ever, and not till then. [2.] They speak as men at a point, that were resolved to do any thing they should bedirectedtoimmediately ; they are not for taking time to consider, nor for adjourn- ing the prosecution of their convictions to a more convenient season, but desire now to be told what they must do to escape the misery they were liable to. Note, Those that are convinced of sm would gladly know the way to peace and pardon, ch. ix. 6; xvi. 30. II. Peter and the other apostles direct them m short what they must do, and what in so doing they might expect, v. 38, 39. Sinners convinced must be encouraged; and that which is broken must be bound up (Ezek. xxxiv. 16); they must be told that though their case is sad it is not desperate, there is hope for them 1. He here shows them the course they must take. (1.) Repent; this is a plank after shipwreck. “‘ Let the sense of this horrid guilt which you have brought upon yourselves by putting Christ to death awaken you toa penitent reflection upon all your other sins ACTS. (as the demand of some un to light all the debts of ap to bitter remorse and sorrow was the same duty that John f Christ had preached, and now tk is poured out it is still insisted on: “ Repent, \ repent ; change your mind, change your way; admit an after-thought.” (2.) Be baptized __ every one of you in the name of Jesus Christ; that is, “firmly believe the doctrine of Christ, and submit to his grace and govern- ment ; and make an open solemn profession — of this, and come under an engagement to abide by it, by submitting to the ordinance _ of baptism ; be proselyted to Christ and to his holy religion, and renounce your infi- delity.”” They must be baptized in the name of Jesus Christ. They did believe m the Fa- ther and the Holy Ghost speaking by the prophets; but they must also believe in the name of Jesus, that he is the Christ, the Messias promised to the fathers. “Take Jesus for your king, and by baptism swear allegiance to him; take him for yourprophet, _ and hear him; take him for priest, to make atonement for you,” which seems pe- culiarly intended here; for they must ae i baptized in his name for the remission of sins upon the score of his righteousness. (3.) This is pressed upon each particular person: Every one of you. “ Even those of you that — have been the greatest sinners, if they repent and believe, are welcome to be ized; and _ those who think they have been the greatest saints} have yet need to repent, and believe, and be baptized. There is grace enough in Christ for every one of you, be you ever so many, and grace suited to ‘the case of every - one. Israel of old were baptized unto Moses in the camp, the whole body of the Israelites together, when they passed through the cloud ~ and the sea (1 Cor. x. 1, 2), for the covenant of peculiarity was national; but now every _ one of you distinctly must be baptized inthe name of the Lord Jesus, and transact for him- self in this great affair.” See Col. i. 28. ~ 2. He gives them encouragement to take 5 this course :—(1.) “It shall be forthe remis-- sion of sins. Repent of your sin, and itshall not be your ruin; be baptized into the faith — of Christ, and in truth you shall be justified, _ which you could never be by the law o: Moses. Aim at this, and depend upon Christ for it, and this you shall have. Asthecup in the Lord’s supper. is the New Testament in the blood of Christ for the remission of sins, so baptism is in the name of Christ for the re- mission of sins. Be washed, and you shall be washed.” (2.) “ You shall receive the gift of the Holy Ghost.as wellas we; foritisdesignedfor ~- a general blessing: some of you shall receive these external gifts, and each of you, if you be sincere in your faith and repentance, shall receive his internal graces and comforts, shall be sealed with the Holy Spirit of ise.” Note, All that receive the remission of sins receive the gift uf the Holy Ghost. All that ‘al those imestimable benefits; for the ‘ise of the remission of sins, and the gift the Holy Ghost, is to you and to your child- »” v. 39. It was very express (Isa. xliv. 3): I will pour my Spirit upon thy seed. And Usa. lix. 21), My Spirit and my word shail not depart j thy seed, and thy seed’s seed. ' When God took Abraham into covenant, he said, I will be a God to thee, and to thy seed fa xvii. 7); and, accordingly, every Israel- 2 had his son cireumcised at eight days old. it is proper for an Israelite, when he is ‘baptism to come into a new dispensation this covenant, to ask, “What must be e with my children? Must they be thrown , or taken in with me? “Taken in” (says eter) “by all means; for the promise, that _ great promise of God’s being to you a God, _ is as much to you and to your children now as ever it was.” (4.) “Though the promise is still extended to your children as it has _ been, yet it is not, as it has been, confined to _ you and them, but the benefit of it is de- ___ signed for all that are afar off ;” we may add, _ and their children, for the blessing of Abra- comes upon the Gentiles, through Jesus st, Gal. iii. 14. The promise had long med to the Israelites (Rom. ix. 4); but oF it is sent to those that are afar off, the _ remotest nations of the Gentiles, and every _ one of them too, ail that are afar off. To _ this general the following limitation must _ refer, even as many of them, as many par- _ ticular persons in each nation, as the Lord our God shail call effectually into the fellow- ship of Jesus Christ. Note, God can make his call to reach those that are ever so far off, d none come but those whom he calls. I. These directions are followed with a dful caution (v. 40): With many other ds, to the same purport, did he testify truths, and exhort to gospel duties; y that the word began to work he followed he had said much in a little (v. 38, 39), that which, one would think, included and yet he had more to say. When we = heard those words which have done our S good, we cannot but wish to hear more, ear Many more such words. Among _ other things he said (and it should seem in- _ culcated it), Save yourselves from this unto- _ ward generation. Be you free from them. The unbelieving Jews were an untoward genera- tion, perverse and obstinate; they walked mtrary to God and man (1 Thess. ii. 15), _ wedded to sin and marked for ruin. Now _ astothem, 1. “Give diligence to save your- _ 8elves from their ruin, that you may not be _ mvolved in that, and may escape all those ham ed; and then you shail not be shar- in destruction with those with whom you ave been sharers in sin.” O gather not my Vite pe oe CE * eer od eae are sanet —@.). “ Your still have, as they have had, an 40. ft ete aa ~~ oa ae _at Jerusalem, soul with sinners. 2. “In order to this con- tinue not with them in their sin, persist not with them in infidelity. Save yourselves, that is, separate yourselves, distinguish your- selves, from this untoward generation. Be not rebellious like this rebellious house ; par- take not with them in their sins, that you share not with them in their plagues.” Note, To separate ourselves from wicked people is the only way to save ourselves from them; though we hereby expose ourselves to their rage and enmity, we really save ourselves from them; for, if we consider whither they are hastening, we shall see it is better to have the trouble of swimming against their stream than the danger of being carried down their stream. Those that repent of their sins, and give up themselves to Jesus Christ, must evidence their sincerity by breaking off all intimate society with wicked people. Depart rom me, ye evil doers, is the language of one that determines to keep the commandmenis of his God, Ps. cxix.115. We must save ourselves from them, which denotes avoiding them with dread and holy fear, as we would save ourselves from an enemy that seeks to destroy us, or froma house infected with the plague. IV. Here is the happy success and issue of this, v. 41. The Spirit wrought with the word, and wrought wonders by it. These same persons that had many of them been eye-witnesses of the death of Christ, and the prodigies that attended it, and were not wrought upon by them, were yet wrought upon by the preaching of the word, for it is this that is the power of God unto salvation. 1. They received the word; and then only the word does us good, when we do receive it, embrace it, and bid it welcome. They admitted the conviction of it, and accepted the offers of it. 2. They gladly received it. Herod heard the word gladly, but these gladly received it, were not only glad that they had it to receive, but glad that by the grace of God they were enabled to receive it, though it would be a humbling changing word to them, and would expose them to the enmity of their countrymen. 3. They were baptized ; believing with the heart, they made confession with the mouth, and enrolled themselves among the disciples of Christ by that sacred rite and ceremony which he had instituted. And though Peter had said, “Be baptized in the name of the Lord Jesus” (because the doctrine of Christ was the pre- sent truth), yet we have reason to think that, in baptizing them, the whole form Chrisc prescribed was used, in the name of the Father, the Son, and the Holy Ghost. Note, Those that receive the Christian covenant ought *~ receive the Christian baptism. 4. Here there were added to the disciples to the num- ber of about three thousand souls that same a Mie = ings” (as the Christians did): “ Repent, and| day. All those that had received the Holy Ghost had their tongues at work to preach, and their hands at work to baptize; for it was time to be busy, when such a harvest ‘all The fellowskip these three thousand with these words was a greater work than the feeding of four or five thousand with a few loaves. Now Israel be- gan to multiply after the death of our Joseph. They are said to be three thousand souls ‘which word is generally used for persons when women and children are included with men, as Gen. xiv. 21, margin, Give me the souls; Gen. xlvi. 27, seventy souls), which in- timates that those that were here baptized were not so many men, but so many heads of families as, with their children and servants baptized, might make up three thousand souls. These were added to them. Note, Those who are joined to Christ are added to the disci- ples of Christ, and join with them When we take God for our God, we must take his people to be our people. 42 And they continued stedfastly in the apostles’ doctrine and fellow- ship, and in breaking of bread, and in prayers. 43 And fear came upon every soul: and many wonders and signs were done by the apostles. 44 And all that believed, were together, and had all things common; 45 And sold their possessions and goods, and parted them to all men, as every man had need. 46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with glad- ness and singleness of heart, 47 Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved. We often speak of the pmmitive church, and appeal to it, and to the history of it; in these verses we have the history of the truly primitive church, of the first days of it, its state of infancy indeed, but, like that, the state of its greatest innocence. I. They kept close to holy ordinances, and abounded in all instances of piety and devotion, for Christianity, admitted in the power of it, will dispose the soul to commu- nion with God in all those ways wherein he has appointed us to meet him and promised to meet us. 1. They were diligent and constant in their attendance upon the preaching of the word. ‘They continued in the apostles’ doc- trine, and never disowned nor deserted it; or, as it may be read, they continued constant to the apostles’ teaching or instruction; by THE ACTS. was to he gathered in. The conversion of | for thereby we give honour toh up ourselves in our most holy 2. They kept up the ec ion of saint They continued in fellowship (. 42), and continued daily with one accord in the temple, — v. 46. They not only had a mutual affection to each other, but a great deal of mutual con- versation with each other; they were much together. When they withdrew from the untoward generation, they did not turn her- mits, but were very intimate with one another, —_ and took all occasions to meet; wherever you saw one disciple, you would see more, like birds of a feather. N tians love one another. They were concerned for one another, sympathized with one an- — other, and heartily espoused one another’s interests. They had fellowship with one another in religious worship. They met in the temple: there was their rendezvous ; for joint-fellowship with God is the best fellow- ship we can have with one another, 1 John i. 3. Observe, (1.) They were daily in the temple, not only on the days of the sabbaths and solemn feasts, but on other days, every day. Worshipping God is to be our daily work, and, where there is opportunity, the oftener it is done publicly the better. God loves the gates of Zion, and so must we. (2.} They were with one accord ; not only no dis- cord nor strife, but a great deal of holy love among them; and they heartily joined in their public services. Though they met with — the Jews in the courts of the temple, yet the Christians kept together by themselves, and were unanimous in their separate devotions. 3. They frequently joined in the ordinance of the Lord’s supper. They continued in the breaking of bread, in celebrating that memo- rial of their Master’s death, as those that were not ashamed to own their relation to, and their dependence upon, Christ and him crucified. They could not forget the death of Christ, yet they kept up this memorial of it, and made it their constant ice, be- cause it was an institution of Christ, tobe transmitted to the succeeding ages of the — church. They broke bread from house to — house ; car’ oixov—house by house ; they did — not think fit to celebrate the eucharist in the temple, for that was peculiar to the Chris- — tian, institutes, and therefore they admi- nistered that ordinance in private houses, choosing such houses of the converted Christians as were convenient, to which the neighbours resorted; and they went from one to another of these little synagogues or domestic chapels, houses that had churches — in them, and there celebrated theeucharist with those that usually met there to worship God. 4. They continued in prayers. After the Spirit was poured out, as well as before, while they were waiting for him, they conti. — baptism they were discipled to be taught, and | nued instant 1n prayer; for prayer will never they were willing to hetaught. Note. Those who have given up their names to Christ be superseded till it comes to be swallowed up in everlasting praise. Breaking of bread must make conscience of hearing his word;! comes in hetween the word and praver, for prauver, ee how these Chris- — : ed A Eee nas reference to both, and is a help te th. The Lord’s supper is a sermon to the eye, and a confirmation of God’s word to us; and it is an encouragement to our prayers, and a solemn expression of the 4 ascent of our souls to God. ; _ 5. They abounded in thanksgiving ; were continually praising God, v. 47. This should ‘a have a part in every prayer, and not be __ erowded into a corner. Those that have re- : ceived the gift of the Holy Ghost will be much in praise. : II. They were loving one to another, and bie —~ very kind ; their charity was as eminent as their piety, and their joining together in holy _ ordinances knit their hearts to each other, and _ very much endeared them to one another. 1. They had frequent meetings for Chris- tian «converse (v. 44): All that believed ___were together ; not all those thousands in one __ place (this was impracticable); but, as Dr. Lightfoot explains it, they kept together in several companies or congregations, according as their languages, nations, or other associa- tions, brought them and kep: them together. And thus joining together, because it was apart from those that believed not, and be- cause it was in the same profession and practice of the duties of religion, they are said to be together, éi rd aird. They asso- ciated together, and so both expressed and inereased their mutual love. 2. They had all things common ; perhaps they had common tables (as the Spartans of old), for familiarity, temperance and freedom of conversation ; they ate together, that those who had much might have the less, and so be kept from the temptations of abundance ; and they who had little might have the more, and so be kept from the tempta- tions of want and poverty. Or, There was such a concern for one another, and sucha __ readiness to help one another as there was occasion, that it might be said, They had all things common, according to the law of friend- ship; one wanted not what another had ; for he might have it for the asking. _ 3. They were very cheerful, and very generous in the use of what they had. Be- sides the religion that was in their sacred feasts, (their breaking bread from house to house) a great deal of it appeared in their common meals; they did eat their meat with gladness and singleness of heart. They brought the comforts of God’s table along with them to their own, which had two good effects upon them :—(1.) It made them very pleasant, and enlarged their hearts with holy joy; they did eat their bread with joy, and __ drank their wine with a merry heart, as know- ing that God now accepted their works. None have such cause to be cheerful as good Chris- __ tians have; it is a pity but that they should _ -always have hearts to beso. (2.) It made them very liberal to their poor brethren, and _ enlarged their hearts in charity. They did eat their meat with singleness of heart, iv CHAP. IL. of the discyples. agedorynrt kapdiac—with liberality of heart ; so some: they did not eat their morsels alone, but bade the poor welcome to their table, not grudgingly, but with all the hearty freedomimaginable. Note, It becomes Chris- tians to be open-hearted and open-handed, and in every good work to sow plentifully, as those on whom God hath sown plentifully, and who hope to reap so. 4, 'They raised a fund for charity (v. 45): They sold their possessions and goods ; some sold their lands and houses, others their stocks and the furniture of their houses, and parted the money to their brethren, as every man had need. ‘This was to destroy, not property (as Mr. Baxter says), but selfishness. Herein, probably, they had an eye to the command which Christ gave to the rich man, as a test of his sincerity, Sell that thou hast, and give to the poor. Not that this was intended for an example to be a constant binding rule, as if all Christians in all places and ages were bound to sell their estates, and give away the money in charity. For St. Paul’s epistles, after this, often speak of the distinction of rich and poor, and Christ hath said that the poor we always have with us, and shall have, and the rich must be always doing them good out of the rents, issues, and profits, of their estates, which they disable themselves to do, if they sell them, and give all away at once. But here the case was extraordinary (1.) They were under no obligation of a di- vine command to do this, as appears by what Peter said to Ananias (ch. v. 4): Was it not in thine own power ? But it wasa very com- mendable instance of their raisedness above the world, their contempt of it, their as- surance of another world, their love to their brethren, their compassion to the poor, and their great zeal for the encouraging of Chris- tianity, and the nursing of it in its infancy. The apostles left all to follow Christ, and were to give themselves wholly to the word and prayer, and something must be done for their maintenance ; so that this extraordinary liberality was like that of Israel in the wil- derness towards the building of the taber- nacle, which needed to be restrained, Exod. xxxvi. 5,6. Our rule is, to give according as God has blessed us; yet,in such an ex- traordinary case as this, those are to be praised who give beyond their power, 2 Cor. vill. 3. (2.) They were Jews that did this, and those who believed Christ must believe that the Jewish nation would shortly be de- stroyed, and an end put to the possession of estates and goods in it, and, in the belief of this, they sold them for the present.service of Christ and his church. III. God owned them, and gave them signal tokens of his presence with them (v. 43): Many wonders and signs were done by the apostles of divers sorts, which confirmed their doctrine, and incontestably proved that it was from God. Those that could work miracles could have maintained them- The fellowship selves and the poor that were among them miraculously, as Chnst fed thousands with a little food; but it was as much for the glory of God that it should be done by a miracle of grace (inclining people to sell their estates, to do it) as if it had been done by a miracle in nature. But the Lord’s giving them power to work miracles was not all he did for them; he added to the church daily. The word in their mouths did wonders, and God blessed their endeavours for the increase of the number of believers. Note, It is God’s work to add souls to the church; and it is a great com- fort both to ministers and Christians to see it. IV. The people were influenced by it; those that were without, the standers by, that were spectators. 1. They feared them, and had a veneration for them (v. 43): Fear came upon every soul, that is, upon very many who saw the wonders and signs done by the apostles, and were afraid lest their not being respected as they should be would bring de- solation upon their nation. The common people stood in awe of them, as Herod feared John. Though they had nothing of external pomp to command external respect, as the scribes’ long robes gained them the greetings in the market-places, yet they had abundance of spiritual gifts that were truly honourable, which possessed men with an inward rever- ence forthem. Fear came upon every soul ; the souls of people were strangely influenced py their awful preaching and living. 2. They favoured them. Though we have reason to think there were those that despised them and hated them (we are sure the Pharisees and chief priests did), yet far the greater part of the common people had a kindness for them—they had favour with all the people. Christ was so violently run upon and run down by a packed mob, which cried, Crucify him, crucify him, that one would think his doctrine and followers were never likely to haye an interest in the common people any more.‘ And yet here we find them in favour with them all, by which it appears that their prosecuting Christ was a sort of | force put upon them by the artifices of the priests ; now they returned to their wits, to their right mind. Note, Undissembled piety and charity will command respect; and cheerfulness in serving God will recommend religion to those that are without. Some read it, They had charity to all the people— xapw Exovrec mpdc boy Toy Nady" they did not confine their charity to those of their own community, but it was catholic and extensive ; and this recommended them very much. 3. They fell over to them. Some or other were daily coming in, though not so many as the first day ; and they were suchas should be saved. Note, Those that God has de- signed for eternal salvation shall one time or other be effectually brought to Christ- and those that are brought to Christ are THE ACTS. added to the church in a ho baptism, and in holy comm ordinances. is : CHAP. Hi. "ee In this chapter we have a miracle and a sermon: wrought to make way for the sermon, to confirm ‘ was to be preached, and to make for it into the of the people; and then the sermon to pr ra the mi » and tosow © the ground which by it was broken ap. I. The was the healing ofa man that was lame from bis birth, with a t ing (ver. 1—S), and the impression which this made upon the people, ver. 9—1l. Il. The seope of *he sermon was preached hereupon was to bring people to Christ, to repent of their sin in crucifying him (ver. 12—19/, to believe in him pow with the Father's design ty that he was glorified, and to comply glorifying him, ver. 20—26. The former part of the discourse opens the wound, the latter applies the remedy. OW Peter and John went up —y together into the temple at the © hour of prayer, being the ninth hour. 2 Anda certain man lame from his mother’s womb was carried, whom they laid daily at.the gate of the tem- ple which is called Beautiful, to ask alms of them that entered into the temple; 3 Who seeing Peter and John about to go into the te asked an alms. ing his eyes upon him with John, said, Look on us. 5 And he gave heed unto them, expecting to receive something of conte oe Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk. 7 And he took him by the right hand, and lifted him up: and infmediately his feet and ankle bones received strength, 8 And he leapirz up stood, and walked, and entered with them into the temple, walking, and leaping, and praisi 4 And Peter, fasten-_ God. 9 And all the people sawhim walking and praismg God: 10 And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him, the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon’s, greatly won- dering. ‘ne We were told in general Gh. ii. 43) that many signs and wonders were done by - tles, which are not written in this book; but here we have one given us for an instance. As they wrought miracles, not upon every body as every body had occasion for them, but as the Holy Spirit gave direction, so as to answer the end of therr commission; so all the miracles they did work are not written ll Ansan MOE om y of ‘this book, but such only are recorded as the Holy Ghost thought fit, to answer the end of _ this sacred history. vel . I. The persons by whose ministry this miracle was wrought were Peter and John, two principal men among the apostles ; they were so in Christ’s time, one speaker of the house for the most ‘part, the other favourite | uf the Master ; and they continue so. When, upon the conversion of thousands, the church was divided into several societies, perhaps Peter and John presided in that which Luke associated with, and therefore he is more par- ticular in recording what they said and did, as afterwards what Paul said and did when he attended him, both the one and the other being designed for specimens of what the _ other apostles did. Peter and John had each of them a brother among thetwelve, with whom they werecoupled when they were sent out; yet now they seem to be knit together more closely than either of them to his brother, for the bond of friendship is sometimes stronger than that of relation: there is a friend that sticks closer _ than a brother. Peter and John seem to have had a peculiar intimacy after Christ’s ' resurrection more than before, John xx. 2. _ The reason of which (if I may have liberty to __eonjecture) might be this, that John, a dis- ciple made up of love, was more compas- _ sionate to Peter upon his fall and repentance, and more tender of him in his bifter weeping for his sin, than any other of the apostles were, and more solicitous to restore him in the spirit of meekness, which made him very dear to Peter ever after; and it was good evidence of Peter’s acceptance with God, __upon his repentance, that Christ’s favourite was made his bosom friend. David prayed, : after his fall, Let those that fear thee turn _unto-me, Ps. exix. 79. _ Il. The time and place are here set down. 1. It was in the temple, whither Peter and John went up together, because it was the place of concourse ; there were the shoals of fish among which the net of the gospel-was to be cast, especially during the days of pen- tecost, within the compass of which we may pi this to have happened. Note, It is good to go up to the temple, to attend on | public ordinances; and it is comfortable to go up together to the temple: I was glad __- when they said unto me, Let us go. ‘The best society is society in worshipping God. 2. It _ was at the hour of prayer, one of the hours of public worship commonly appointed and observed among the Jews. ‘Time and place are two necessary circumstances of every ac- tion, which must be determined by consent, as is most convenient for edification. With _ reference to public worship, there must be a house of prayer and an hour of prayer the ninth hour, that is, three o’clock in the after- noon, was one of the hours of prayer among the Jews; nine in the morning and twelve at noon were the other two. See Ps. lv. 17: Thee Se reg aha ore Wie 2 CEDAR. PIT: of a cripple. Dan. vi. 10. It is of use for. private Christians so far to have their hours of prayer as may serve, though not to bind, yet to remind, conscience: every thing is beauti- ful in its season. Ill. The patient on whom this miraculous cure was wrought is here described, v. 2. He was a poor lame beggar at the temple gate. 1. He was a cripple, not by accident, but born so; he was lame from his mother’s womb,as it should seem, by a paralytic dis- temper, which weakened his limbs ; for it is said in the description of his cure (v. 7), His feet and ankle bones received strength. Some such piteous cases now and then there are, which we ought to be affected with and look upon with compassion, and which are de- signed to show us what we all are by nature spiritually: without strength, lame from our birth, unable to work or walk in God’s service. 2. He was a beggar. Being unable to work for his living, he must live upon alms; such are God’s poor. He was laid daily by his friends at one of the gates of the temple, a miserable spectacle, unable to do any thing for himself but to ask alms of those that entered into the temple or came out. There was a concourse,—a concourse of deyout good people, from whom charit might be expected, and a concourse of suc people when it might be hoped they were in the best frame; and there he was laid. Those that need, and cannot work, must not be ashamed to beg. He would not have been laid there, and laid there daily, if he had not been used to meet with supplies, daily sup- plies there. Note, Our prayers and our alms should go together ; Cornelius’s did, ch. x. 4. Objects of charity should be in a particular manner welcome to us when we go up to the temple to pray ; it is a pity that common beggars at church doors should any of them be of such a character as to discourage cha- rity; but they ought not always to be over- looked : some there are surely that merit re- gard, and better feed ten drones, yea, and some wasps, than let one bee starve. The gate of the temple at which he was laid is here named: it was called Beautiful, for the extraordinary splendour and magnificence of it. Dr. Lightfoot observes that this was the gate that led out of the court of the Gentiles mto that of the Jews, and he supposes that the eripple would beg only of the Jews, as disdaining to ask any thing of the Gentiles But Dr. Whitby takes it to be at the first entrance into the temple, and beautified sumptuously, as became the frontispiece of that place where the divine Majesty vouch- safed to dweii; and it was no diminutian to the beauty of this gate that a poor man lay there begging. 3. He begged of Peter and John (v. 3), begged an alms; this was the ut. most he expected from them, who had the reputation of being charitable men, and who, though they had not much, yet did good with what they had. It was not many weeks aga _ The healing that the blind and the lame came to Chnst in the temple, and were healed there, Matt. xxi. 14. And why might not he have asked more than an alms, if he knew that Peter and John were Christ’s messengers, and preached and wrought miracles in his name? But he had that done for him which he looked not for ; he asked an alms, and had a cure. IV. We have here the method of the cure. 1. His expectations were raised. Peter, mstead of turning his eyes from him, as many do from objects of charity, turned his eyes to him, nay, he fastened his eyes upon him, that his eye might affect his heart with compassion towards him, v.4. John did so too, for they were both guided by one and the same Spirit, and concurred in this mi- racle; they said, Look on us. Our eye must be ever towards the Lord (the eye of our mind), and, in token of this, the eye of the body may properly be fixed on those whom he employs as the ministers of his grace. This man needed not to be bidden twice to look on the apostles; for he justly thought this gave him cause to expect that he should receive something from them, and therefore he gave heed to them, v. 5. Note, We must come to God both to attend on his word and to apply ourselves to him in prayer, with hearts fixed and expectations raised. We must look up to heaven and expect to receive benefit by that which God speaks thence, and an answer of peace to the prayers sent up thither. J will direct my prayer unto thee, and will look up. 2. His expectation of an alms was disap- pointed. Peter said, “‘ Silver and gold have I none, and therefore none to give thee ;” yet he intimated that if he had had ary he would have given him an alms, not brass, but silver or gold. Note, (1.) It is not often that Christ’s friends and favourites have abund- ance of the wealth of this world. The apos- les were very poor, had but just enough for themselves, and no overplus. Peter and John had abundance of money laid at their feet, but this was appropriated to the maintenance of the poor of the church, and they would not convert any of it to their own use, nor dispose of it otherwise than according to the intention of the donors. Public trusts ought to be strictly and faithfully observed. (2.) Many who are well inclined to works of charity are yet not in a capacity of doing any thing considerable, while others, who have wherewithal to do much, have not a heart to do any thing. 3. His expectations, notwithstanding, were quite outdone. Peter had no money to give him ; but, (1.) He had that which was better, such an interest in heaven, such a power trom heaven, as to be able to cure his dis- ease. Note, Those who are poor in the world may yet be rich, very rich, in spiritual gifts, graces, and comforts; certainly there is that which we are capable of possessing which is infinitely better than silver and THE ACTS. for, if he had had it, and the cure could gold; the merchandise better, Job xxviii. 12, &e.; P ii (2.) He gave him that which was better— the cure of his disease, which he would have given a great deal of silva been so obtained. This would enable him to work for his living, so that he would not need to beg any more; nay, he would have to give to those that needed, and it is more blessed to give than to receive. A miraculous cure would be a greater instance of God’s favour, and would put a greater honour upon him, than thousands of gold and silver could. Observe, When Peter had no silver and gold to give, yet (says he) such as I have I give thee. to be, otherwise charitable and helpful to the poor, who have not wherewithal to give in charity ; those who have not silver and gold have their limbs and senses, and with these may be serviceable to the blind, and lame, and sick, and if they be not, as there is oc- casion, neither would they give to them if they had silver and gold. As every one hath received the gift, so let him minister it. Let us now see how the cure was wrought. [1.] Christ sent his word, and healed him (Ps. evil. 20); for healing grace is given by the ~ word of Christ; this is the vehicle of the healing virtue derived from Christ. Christ spoke cures by himself; the apostles spoke them in his name. Peter bids a lame man rise up and walk, which would have been a banter upon him if he had not premised in the name of Jesus Christ of Nazareth: “1 say it by warrant from him, and it shall be done by power from him, and all the glory and praise of it shall be ascribed to him.” Note, Those may be, and ought ” a i. 14, &e. He calls Christ Jesus of Nazareth, which was a name of reproach, to intimate that the indignities done him on earth served but as a foil to his glories now that he was in heaven.. “ Give him what name you will, call him if you will in scorn Jesus of Nazareth, in that name you shall see wonders done; for, because he humbled himself, thus highly was he exalted.” up and walk, which does not proye that he had power in himself to do it, but that if he attempt to rise and walk, and, in a sense of © his own impotency, depend upon a divine ~ power to enable him to do it, he shall be enabled; and by rising and walking he must — evidence that that power has wrought upon him; and then let him take the comfort, and. let God have the praise. Thus it is im the healing of our souls, which are spiritually im- potent. [2.] Peter lent his hand, and helped him (v. 7): He took him by the right hand, in the same name in which he had spoken to him to arise and walk, and lifted him up. Not that this could contribute any thing to his cure; but it was a si mating the help he should receive from God, if he exerted himself as he was bidden. When God by his word commands us t¢ He bids the cripple rise , plainly inti- - ‘aig ~ rise, and walk in the way of his command- ments, if we mix faith with that word, and lay cur souls under the power of it, he will give his Spirit to take us by the hand, and iiftus up. If we set ourselves to do what -we can, God has promised his grace to enable us to do what we cannot; and by that promise we partake of a new nature, and that grace shall not be in vain; it was not here: His feet and ankle-bones received strength, which they had not done if he had not attempted to rise, and been helped up; he does his part, and Peter does his, and yet it is Christ that does all: it is he that puts strength into him. As the bread was mul- tiplied in the breaking, and the water turned into wine in the pouring out, so strength was given to the cripple’s feet in his stirring them and using them. V. Here is the impression which this cure made upon the patient himself, which we may best conceive of if we put our soul into his soul’s stead. “1. He leaped up, in obe- dience to the command, Arise. He found in himself such a degree of strength in his feet and ankle-bones that he did not steal up gently, with fear and trembling, as weak people do when they begin to recover strength; but he started up, as one refreshed with sleep, boldly, and with great agility, and as one that questioned not his own strength. ‘The incomes of strength were sudden, and he was no less sudden in show- ing them. He leaped, as one glad to quit ' the bed or pad of straw on which he had lain so long lame. 2. He stood, and walked. He stood without either leaning or trem- bling, stood straight up, and walked without a staff. He trod strongly, and moved steadily ; and this was to manifest the cure, and that it was a thorough cure. Note, Those who have had experience of the _ working of divine grace upon them should _ evidence what they have experienced. Has - God put strength into us? Let us stand _ before him in the exercises of devotion; ict us walk before him in all the instances of a religious conversation. Let us stand up re- solutely for him, and walk cheerfully with him, and both in strength derived and re- ceived from him. 3. He held Peter and John, v.11. We need not ask why he held them. I believe he scarcely knew himself: but it was in a transport of joy that he em- braced them as the best benefactors he had ever met with, and hung upon them to a degree of rudeness; he would not let them go forward, but would have them stay with him, while he published to all about him _ what God had done for him by them. Thus he testified his affection to them; he held them, and would not let them go. Some suggest that he clung to them for fear lest, if they should leave him, his lameness should return. Those whom God hath healed love those whom he made instruments of their healing, and see the need of their further Fo ee | et ee ‘ * Eee ae CHAP. III. of a cripple help. 4. He entered with them into the temple. His strong affection to them held them ; but it could not hold them so fast as to keep them out of the temple, whither they were going to preach Christ. .We should never suffer ourselves to be diverted by the most affectionate kindnesses of our friends from going in the way of our duty. But, if they will not stay with him, he is resolved to go with them, and the rather because they are going into the temple, whence he had been so long kept by his weakness and his begging: like the impotent man whom Christ cured, he was presently found in the temple, John v. 14. He went into the temple, not only to offer up his praises and thanks- givings to God, but to hear more from the apostles of that Jesus in whose name he had been healed. Those that have experienced the power of Christ should earnestly desire to grow in their acquaintance with Christ. 5. He was there walking, and leaping, and praising God. Note, The strength God has given us, both in mind and body, should be made use of to his praise, and we should study how to honour him with it. Those that are healed in his name must walk up and down in his name and in his strength, Zech. x. 12. This man, as soon as he could leap, leaped for joy in God, and praised him. Here was that scripture fulfilled (Isa xxxy. 6): Then shall the lame man leap as hart. Now that this man was newly cured he was in this excess of joy and thankful- ness. All true converts walk and praise God; but perhaps young converts leap more in his praises. VI. How the people that were eye-wit- nesses of this miracle were influenced by it we are next told. 1. They were entirely satisfied in the truth of the miracle, and had nothing to object against it. They knew it was he that sat begging at the beautiful gate of the temple, v.10. He had sat there so long that they all knew him; and for this reason he was chosen to be the vessel uf this mercy. Now they were not so perverse as to make any doubt whether he was the same man, as the Pharisees had questioned con- cerning the blind man that Christ cured, John ix. 9,18. They now saw him walking, and praising God (v. 9), and perhaps took notice of a change in his mind; for he was now as loud in praising God as he had be- fore been in begging relief. The best evi- dence that it was a complete cure was that he praised God for it. Mercies are then perfected, when they are sanctified. 2. They were astonished at it: They were filled with wonder and amazement (v. 10); greatly won- dering, v 11. They were in an ecstasy There seems to have been this effect of the pouring out of the Spirit, that the people, at least those in Jerusalem, were much more affected with the miracles the apostles wrought than they had been with those of the same kind that had been wrought by ‘ + as ~- — oe SS. ied Peter’s address pea Vn - Ce Lae ene Christ himself; and this was in order to the miracles answering their end, 3. They ga- thered about Peter and John: All the people ran together unto them in Solomon’s porch: some only to gratify their curiosity with the sight of men that had such power; others with a desire to hear them preach, concluding that their doctrine must needs be of divine origin, which thus had a divine ratification. _ They flocked to them in Solomon’s porch, a part of the court of the Gentiles, where Solomon had built the outer porch of the _ temple; or, some eloisters or piazzas which Herod had erected upon the same foundation -upon which Solomon had built the stately porch that bore his name, Herod being am- Ditious herein to be a second Solomon. Here the people met, to see this great sight. 12 And when Peter saw it, he an- swered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? 13 The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. 14 But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; 15 And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses. 16 And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all. 17 And now, brethren, I wot that through ignorance ye did it, as did also your rulers. 18 But those things, which God before had showed by the mouth of all his pro- phets, that Christ should suffer, he hath so fulfilled. 19 Repent ye there- fore, and be converted, that your sims may be blotted out, when the times of refreshing shall come from the presence of the Lord; 20 And he shall send Jesus Christ, which before was preached unto you: 21 Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world be- gan. 22 For Moses truly said unto cially the temple being the place of # the fathers, A prophet your God raise up unte brethren, like unto me; hear in all things whatsoe say unto you. 23 And it to pass, that every soul, wl not hear that prophet, shall be stroyed from among the people. Yea, and all the prophets from Sa- muel and those that follow after, as many as have spoken, have likey foretold of these days. 25 Ye are the children of the prophets, and ot — the covenant which God made with — our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. 26 Unto you first God, having raised up Son Jesus, sent him to bless yo turning away every one of you fi his iniquities. . ahha We have here the sermon which Peter preached after he had cured the lame man. When Peter saw it. 1. When he saw t people got together in a crowd, he took opportunity to preach Christ to them, e concourse, and Solomon’s porch there: let them come and heara more excellent wisdom than Solomon’s, for, behold, a greater than Solomon is here preached. 2. When saw the people affected with the miracle, filled with admiration, then he sowed gospel seed in the ground which was broken up, and prepared to receive it. answered presently, as Paul and Barnabas Lystra. See ch. xiv. 14, 15. In the se I. He humbly disclaims the honour of miracle as not due to them, who were the ministers of Christ, or mstruments his hand for the doing of it. The doctr they preached were not of their own vention, nor were the seals of it their but his whose the doctrines were dresses himself to them as men of . men to whom pertained, not only the lay and the promises, but the gospel and # performances, and who were nearly in in the present freer Two asks them :—1. Why they were so’ s Lae at the miracle itself: Why mar at “he z this ? It was indeed marvellous, they. justly wondered at it, but it was mo more than what Christ had done many a time, and — they had not duly regarded it, nor been af- — fected with it It was but a little before — that Christ had raised Lazarus from’ the dead; and why should this they seem — = ae a “strange ? No 1 Lord, not unto us, but to thy name give glory. Mae a healing the cripple. Ger : ‘al te, Stupid peopie think that | those patriarchs, that in their seed the families -etrange now which might have been familiar | of the earth should be blessed, and the cove- to them if it had not been their own fault.| nant made with them, that God would be a Christ had lately risen from the dead him-| God to them, and their seed The apostles self; why did they not marvel at this? why | call the patriarchs their fathers, and God the were they not convinced by this? 2. Why} God of those patriarchs from whom the _ they gave so much of the praise of it to| Jews were descended, to intimate to them _ them, who were only the instruments of it: | that they had no evil design upon the Jewish Why look you so earnestly on us? (1.) It} nation (that they should look upon them was certain that they had made this man to | with a jealous eye), but had a value and con- walk, by which it appeared that the apostles! cern for it, and were hereby well-wishers to not only were sent of God, but were sent to| it; and the gospel they preached was the be blessmgs to the world, benefactors to | revelation of the mind and will of the God of j and were sent to heal sick and} Abraham. See ech. xxvi. 7,22; Lukei. 72, 73. distempered souls, that were spiritually lame} 2. He charges them flatly and plainly with and impotent, to set broken bones, and make | the murder of this Jesus, as he had done be- them rejoice. (2.) Yet they did not do it by|fore. (1.) “ You delivered him up to your any power or holiness of their own. It was| chief priests and elders, the representative not done by any might of their own, any | body of the nation; and you of the common skill they had in physic or surgery, nor any | people were influenced by them to clamour virtue in their word: the power they did it | against him, as if he had been a public griev- by was wholly derived from Christ. Nor|ance.” (2.) “ You denied him, and you dis- was it done by any merit of their own; the| owned him, would not have him then to be power which Christ gave them to do it they} your king, could not look upon him as the had not deserved: it was not by their own| Messiah, because he came not in external holiness; for, as they were weak things, so | pomp and power ; you denied him in the pre- they were foolish things, that Christ chose | sence of Pilate, renounced all the expecta- to employ; Peter was a sinful man. What] tions of your church, in the presence of the holiness had Judas? Yet he wrought mi-| Roman governor, who justly laughed at you racles in Christ’s name. What holiness any | for it; you denied him against the fuce of Pi- » of them had it was wrought in them, and_| late” (so Dr. Hammond), “in defiance of his they could not pretend to merit by it. (3.)| reasonings with you” (Pilate had determined It was the people’s fault that they attributed | to let him go, but the people opposed it, and it to their power and holiness, and accord-| overruled him). ‘“‘ You were worse than ingly looked at them. Note, The imstru-| Pilate, for he would have released him, if you ments of God’s favour to us, though they | had let him follow his own judgment. You must be respected, must not be idolized; we | denied the holy One and the Just, who had ap- must take heed of reckoning that to be done! proved himself so, and all the malice of his by the instrument which God is the author | persecutors could not disprove it.” The ho- of. (4.) It was the praise of Peter and John| liness and justice of the Lord Jesus, which that they would not take the honour of this | are something more than his innocency, were a _ miracle to themselves, but carefully trans-| a great aggravation of the sin of those that mitted it to Christ. Useful men must see to | put him to death. (3.) “ You desired a mur- _ it that they bevery humble. Notwuntous, O | derer to be released, and Christ crucified ; as if Barabbas had deserved better at your _ Every crown must be cast at the feet of hands than the Lord Jesus, than which a _ Christ ; not I, but the grace of God with me. | greater affront could not be put upon him.” ___IL. He preaches Christ to them ; this was | (4.) You killed the prince of life. Observe the his business, that he might lead them into | antithesis: “You preserved a murderer, a obedience to Christ. ! destroyer of life ; and destroyed the Saviour, _1. He preaches Christ, as the true Mes-| the author of life. You killed him who was siah promised to the fathers (v. 13); for, (1.) | sent to be to you the prince of life, and so not He is Jesus the Son of God; though they | only forsook, but rebelled against your own had lately condemned Christas a blasphemer | mercies. You did an ungrateful thing, in for saying that he was the Son of God, yet| taking away his life who would have been Peter avows it: he is his Son Jesus; to him | your life. “You did a foolish thing to think dear as a Son; to us, Jesus, a Saviour. (2:)| you could conquer the prince of life, who God hath glorified him, in raising him up to| has life in himself, and would soon resume be king, priest, and prophet, of his church ; | the life he resigned.” he glorified him in his life and in his death,| 3. He attests his resurrection as before, as well as in his resurrection and ascension. | ch. ii. 32. “ You thought the prince of life (3.) He hath glorified him as the God of our | might be deprived of his life, as any other fathers, whom he names with respect (for | prince might be deprived of his dignity and they were great names with the men of| dominion, but-you found yourselves mistaken, Israel, and justly), the God of Abraham, of | for God raised him from the dead; so that in Isaac, and of Jacob. God sent him into the| putting him to death you fought against world, pursuant te the promises made to! God, and were baffled. God raised him from Peter's address after the dead, and thereby ratified his demands, and confirmed his doctrine, and rolled away all the reproach of his sufferings, and for the truth-of his resurrection we are all witnesses.” 4. He ascribes the cure of this impotent man to the power of Christ (v. 16): His name, through faith in his name, in that. discovery which he hath made of himself, has made this man strong. He repeats it again, The faith which is by him hath given him this sound- ness. Here, (1.) He appeals to themselves concerning the truth of the miracle ; the man on whom it was wrought is one whom you see, and know, and have known ; he was not acquainted with Peter and John before, so that there was no room to suspect a compact between them: ‘“‘ You know him to have been a cripple from a child. The miracle was wrought publicly, in the presence of you all ; not in a corner, but in the gate of the temple; you saw in what manner it was done, so that there could be no juggle in it; you had li- berty to examine it immediately, and may yet. The cure is complete; it is a perfect soundness ; you see the man walks and leaps, as one that has no remainder either of weak- ness or pain.” (2.) He acquaints them with the power by which it was wrought. [1.] It is done by the name of Christ, not merely by naming it as a spell or charm, but it is done py us as professors and teachers of his name, py virtue of a commission and instructions we have received from him, and a power which he has invested us with, that name which Christ has above every name; his au- thority, his command has done it; as writs run in the king’s name, though it is an infe- rior officer that executes them. [2.] The power of Christ is fetched in through faith m his name, a confidence in him, a dependence on him, a believing application to him, and expectation from him, even that faith which is, Ov airov—by him, which is of his working; it is not of ourselves, it is the gift of Christ ; and it is for his sake, that he may have the glory of it; for he is both the author and finisher of our faith. Dr. Lightfoot suggests that faith is twice named in this verse, be- cause of the apostles’ faith in doing this mi- racle and the cripple’s faith in receiving it; but I suppose it relates chiefly, if not only, to the former. Those that wrought this mi- racle by faith derived power from Christ to work it, and therefore returned all the glory to him. By this true and just account of the miracle, Peter both confirmed the great gos- pel truth they were to preach to the world— that Jesus Christ is the fountain of all power and grace, and the great healer and Saviour —and recommended the great gospel duty of THE ACTS. does Peter preach unto them Jesus, a1 crucified, as a faithful friend ¢ hride- groom, to whose service and ho voted all his interest. RS III. He encourages them to he though they had been guilty of putting Christ to death, yet they might find mercy; he does - : all be can to convince them, yet is careful not to drive them to despair. ‘The guilt was very great, but, 1. He mollifies their crime by a candid imputation of it to their igno- rance. Perhaps he perceived by the counte- nance of his hearers that they were struck with great horror when he told them that they had killed the prince of life, and were ready either to sink down or to fly off, and therefore he saw it needful to mitigate the rigour of the charge by calling them brethren; and well might he call them so, for he had been himself a brother with them in this ini-_ quity: he had denied the holy One and the Just, and sworn that he did not know him; he did it by surprise; “and, for your parts, I know that through ignorance you did it, as did also your rulers,” v. 17. ‘This was the language of Peter’s charity, and teaches us to make the best of those whom we desire to make better Peter had searched the wound to the bottom, and now he begins to think of healing it up, in order to which it is necessary to beget in them a good opinion of their physician; and could any thing be more winning than this? That which bears him out in it is that he has the example of his Master’s praying for his crucifiers, and pleading in their behalf that they knew not what they did. And it is said of the rulers that if they had known they would not have crucified the Lord of glory. See 1 Cor. ii. 8. Perhaps some of the rulers, and of the people, did therein rebel against ~ the light and the convictions of their own consciences, and did it through malice; but the generality went down the stream, and did it through ignorance; as Paul persecuted the church, ignorantly, and in unbelief, 1 Tim. 1. 13. 2. He mollifies the effects of their crime —the death of the prince of life; this sounds very dreadful, but it was according to the scriptures (v. 18), the predictions of which, though they did not necessitate their sin, yet did necessitate his sufferings; so he himself saith: Thus it is written, and thus it behoved Christ to suffer. You didit through ignorance may be taken in this sense: “ You fulfilled the scripture, and did not know it; God, by your hands, hath fulfilled what he showed by the mouth of all his prophets, that Christ should suffer ; this was his design in deliver- ing him. up to you, but you had views of your own, and were altogether ignorant of faith in him as the only way of receiving benefit | this design; you meant not so, néither did by him. It explains likewise the great gospel | your heart think so. God was fulfilling the taystery of our salvation by Christ; it is his | scripture when you were gratifying your own name that justifies us, that glorious name of his, The Lord our righteousness ; but we, in particular, are justified by that name, throngh faith in it, applying it to ourselves. Thus passions.” Observe, It was not only deter- mined in the secret counsel of God, but de- clared to the world many ages before, by the mouth and pen of the prophets, that Christ — hope that, s that promise, Deut. xviii. 18. should _ of his undertaking; and it was God himself » dress after eu suffer, in order to the accomplishment that showed it by them, who will see that his words be made good; what he showed he fulfilled, he so fulfilled as he had shown, punctually and exactly, without any varia- tion. Now, though this is no extenuation at all of their sin in hating and persecuting Christ to the death (this still appears exceed- ingly sinful), yet it was an encouragement to them to repent, and hope for mercy upon their repentance ; not only because in gene- ral God’s gracious designs were carried on by it (and thus it agrees with the encourage- ment Joseph gave to his brethren, when they thought their offence against him almost un- pardonable: Fear not, saith he, you thought evil against me, but God meant it unto good, Gen. 1. 15, 20), but because in particular the death and sufferings of Christ were for the remission of sins, and the ground of that dis- _ play of mercy for which he now encouraged them to hope. IV. He exhorts them all to turn Chris- tians, and assures them it would be unspeak- ably for their advantage to do so; it would be the making of them for ever. ‘This is the application of his sermon. 1. He tells them what they must believe. (1.) They must believe that Jesus Christ is the promised seed, that seed in which God nad told Abraham ail the kindreds of the earth should be blessed, v. 25. This refers to that promise made to Abraham (Gen. xii. 3), which promise was long ere it was fulfilled, but now at length had its accomplishment in this Jesus, who was of the seed of Abruham, according to the flesh, and in him all the families of the earth are blessed, and not the families of Israel only ; all have some benefits by him, and some have all benefits. (2.) They must believe that Jesus Christ is a prophet, that prophet like unto Moses whom God had promised to raise up to them from among their brethren, v.22. This refers to Christ is a een for by him God speaks unto us; in him all divine revelation centres, and by him it is handed to us; he is a prophet like unto Moses, a favourite of Heaven; more inti- mately acquainted with the divine counsel, and more familiarly conversed with, than any other prophet. He was a deliverer of his people out of bondage, and their guide through the wilderness, like Moses; a prince and a lawgiver, like Moses; the builder of the true tabernacle, as Moses was of the typical one. Moses was faithful as a ser- vant, Christ as a Son. Moses was mur- mured against by Israel, defied by Pharaoh, yet God owned him, and ratified his com- mission. Moses was a pattern of meekness and patience, so is Christ. Moses died by the word of the Lord, so did Christ. There was no prophet like unto Moses (Num. xii. 6,7; Deut. xxxiv. 10), but a greater than Moses is here where Christ is. He is a pro- de patches ale CHAP. III. \ ad ee mei vo tah SO heating the cripple phet of God’s raising up, for he took not this honour of himself, but was called o, God to it. He was raised up unto Israel in the first place. He executed this office in his own person among them only. They had the first offer of divine grace made to them; and therefore he was raised up from among them—of them, as concerning the flesh, Christ came, which, as it was a great honour done to them, so it was both an obligation upon them and an encouragement to them to embrace him. If he come to his own, one would think, they should receive him. The Old-Testament church was blessed with many prophets, with schools of prophets, for many ages with a constant succession of prophets (which is here taken notice of, from Samuel, and those that follow after, v. 24, for from Samuel the prophetic era com- menced); but, these servants being abused, last of all God sent them his Son, who had been in his bosom. (3.) They must believe that times of refreshing will come from the presence of the Lord (v. 19), and that they will be the times of the restitution of all things, v.21. There is a future state, another life after this; those times will come from the presence of the Lord, from his glorious appearance at that day, his coming at the end of time. The absence of the Lord oc- casions many of the securities oi sinners and the distrusts of saints; but his presence is hastening on, which will for ever silence both. Behold, the Judge standeth before the door. The presence of the Lord will intro- duce, [1.] The restitution of all things (v. 21), the new heavens, and the new earth, which will be the product of the dissolution of all things (Rey. xxi. 1), the renovation of the whole creation, which is that which it grieves after, as its present burden under the sin of man is that which it groans under. Some understand this of a state on this side the end of time; but it is rather to be under- stood of that end of all things which God hath spoken of by the mouth of ali his holy prophets since the world began; for this is that which Enoch, the seventh from Adam, prophesied of (Jude 14), and the temvoral judgments which the other prophets foretold ‘were typical of that which the apostle calls the eternal judgment. This is more clearly and plainly revealed in the New Testament than it had been before, and all that receive the gospel have an expectation of it. ([2.] With this will come the times of refreshing (v. 19), of consolation to the Lord’s people like a cool shade to those that have borne the burden and heat of the day. All Christians look for a rest that remains for the peowle of God, after the travails and toils of their pre- sent state, and, with the prospect of this, they are borne up under their present suf- ferings and carried on in their present ser- vices. The refreshing that then comes from the presence of the Lord will continue eter- nally in the presence of the Lerd BE tall ebise OR ee yakst di “eines ) They must repent, must bethink themselves of what they have done amiss, must return to their right mind, admit a second thought, ‘and submit to the convictions of it; they must begin anew. Peter, who had himself denied Giniet repented, and he would have them to do so too. (2.) They must be con- verted, must face about, and direct both their faces and steps the contrary way to what they had been; they must return to the Lord their God, from whom they had revolted. It is not “enough to repent of sin, but we must be converted from it, and not return to it again. They must not only exchange the profession of Judaism for that of Chris- tianity, but the power and dominion of a car- nal, worldly, sensual mind, for that of holy, heavenly, and_ divine principles and affec- tions. (3.) They must hear Christ, the great prophet: “ Him shall you hear in all things whatsoever he shall say unto you. Attend his dictates, receive his doctrine, submit to his government. Hear him with a divine faith, as prophets should be heard, that come with a divine commission. Him shall you hear, and to him shall you subscribe with an implicit faith and obedience. Hear him in all things; let his laws govern all your actions, and his counsels determine all your submissions. Whenever he has a mouth to speak, you must have an ear to near. Whatever he saith to you, though ever so displeasing to flesh and blood, -bid it welcome.” Speak, Lord, for thy servant hears. A good reason is here given why we should be observant of, and obedient to, the word of Christ ; for it is at our peril if we turn a deaf ear to his call and a stiff neck to his yoke (v. 23): Every soul that will not hear that prophet, and be directed by what he saith, shall be destroyed from among the people. The destruction of the city and nation, by war and famine, was threatened for slighting the prophets of the Old Testa- ment; but the destruction of the soul, a spi- ritual and eternal destruction, is threatened for slighting Christ, this great prophet. Those that will not be advised by the Saviour can expect no other than to fall into the hands of the destroyer. 3. He tells them what they might expect. (1.) That they should have the pardon of their sins; this is always spoken of as the great privilege of all those that embrace the gospel (v. 19): Repent, and be converted, that your sins may be blotted out. This implies, [1.] That the remission of sin is the blotting of it out, as a cloud is blotted out by the leams of the sun (Isa. xliv. 22), as a debt is crossed and blotted out when it is remitted. It intimates that when God forgives sin he remembers it no more against the sinner; it is forgotten, as that which is blotted out; all the bitter things written against the sin- ner (Job xiii. 26) are wiped out as it were with a sponge; it is the cancelling of a bond, the vacating ofa judg cannot expect our sins - unless we repent of them. them to God. Though C: 1 purchase the remission of sin, } may have the benefit of that purel forgiveness of our sins, we must be converted : if no repentance, no m (3.] Hopes of the pardon of sin —— pentance should be a powerful induceme to us to repent. ent, that be blotted ane aaa aren gelical which flows from an ehension of the mercy of God in Christ, ant the Bopes of pardon. This was the first and ment, Repent, for the kingdom of iia bs hand. [4.] The most comfortable fruit the forgiveness of our sins will be when the times of refreshing shall come ; if our sins be — forgiven us, we have now reason to be of good cheer; but the comfort will | _ com- plete when the pardon shall be all open court, and our justification publishe before angels and men—when whom he has jt tified, them he glorifies, Rom. viii. 30. . now we are the sons of God (1 John iii. 2), now we have our sins blotted out; but dz doth not yet appear what are the blessed fruits of it, till the times of refreshing shall fi come. During these times of toil and flict (doubts and fears within, troubles and dangers without) we cannot have that 4 satisfaction of our pardon, and in it, that we By shall have when the refreshing times come, — aad which shall wipe away all tears. A poe (2.) That they should have the comfort o Christ’s coming (v. 20, 21): “‘ He shall Jesus Christ, the same Jesus, the very : that before was preached unto you ; must not expect another diagonal other gospel, but the continuance and com- pletion of this; you must not expect: another prophet like unto Jesus, as Moses’ yo expect another like unto him; for, the heavens must receive him till t 3 the restitution of all things; i. ae Vg repent and be converted, rier ty so a want of him ; some way or other he shall b seen of you.” [1.] We must not expect Christ’s personal presence with us in t ue world ; for the heavens, which received him in out of the sight of ‘the disciples, must reta him till the end of time. To that seat of the jel 3% blessed his bodily presence is confined, and rh, will be to the end of time, the accomplish- os ment of all things (so it may. be read); : therefore those dishonour him, and deceive themselves, who dream of his corporal pre- ‘ sence in the eucharist. It is state of trial and probation that the Redeemer should be out of sight, because we must live by that faith in him which i $8 27 the evidence of things not seen ; because he ? must be believed on in the world, he must be received up into glory. Dr. Hammond reals it, Who must receive the heavens, thatis, who must receive the ibe and ‘aint of tins he _ Peter’s address after world ; he must reign till all be made subject to him, ¥ Cor. xv. 25; Ps. Ixxv. 2. [2.] Yet it is promised that he shall be sent to all that repent and are converted (v. 20): “ He shall send Jesus Christ, who was preached to you by his disciples, both before and since his resurrection, and is, and will be, all in all to them.” first, “ You shall have his spiritual presence. He that is sent into the world shall be sent to you; you shall have the comfort of his being sent ; he shall be sent among you in his gospel, which shall be his tabernacle, his chariot of war.” Secondly, “ He shall send Jesus Christ to destroy Jerusalem, and the nation of unbe- _ lieving Jews, that are enemies to Christ and Christianity, and to deliver his ministers and people from them, and give them peace in the profession of the gospel, and that shall be a time of refreshing, in which you shall share.” Then had the churches rest; so Dr. Ham- mond, Thirdly, “'The sending of Christ to judge the world, at the end of time, will be a lessing to you; you shall then lift up your heads with joy, knowing that your redemption draws nigh.’ It seems to refer to this, for till then the heavens must receive him, v. 21. As God’s counsels from eternity, so his pre- dictions from the beginning of time, had a reference to the transactions of the last day, when the mystery of God shall be finished, as he had declared to his servants the prophets, Rey. x. 7. The institution of all things in the church had an eye to the restitution. of ali things at the end of time. 4. He tells them what ground they had to expect these things, if they were converted to Christ. ‘Though they had denied him, and put him to death, yet they might hope to find favour through him, upon the account of their being Israelites. For, (1.) As Israelites, they had the monopoly of the grace of the Old Testament; they were, above any other, God’s favourite na- _ tion, and the favours God bestowed upon them were such as had a reference to the Messiah, and his kingdom: Yow are the children of the prophets, and of the covenant. A double privilege. [1.] They were the children, that is, the disciples, of the pro- phets, as children at school; not sons of the prophets, im the sense that we read of such in the Old Testament, from Samuel and downward, who were, or are, trained up to be endued with the spirit of prophecy ; but you are of that people from among whom prophets were raised up, and to whom prophets were sent. It is spoken of as a great favour to Israel that God r ised up of _ ther sons for prophets, Amos ii. 11. All the inspired writers, both of the Old and New Testament, were of the seed of Abraham; and it was their honour and advantage that unto them were committed the oracles of God, Rom. iii. 2. Their government was consti- tuted by prophecy, that is, by divine revela- tion; and by it their affairs were for many tad bs ay CHAP, IT. TED pagel FE REIS Ae ics f ih ro Ns ek , a ” . healing the cripple. ages very much managed. See Hos. xu. i3. By a prophet the Lord brought Israel out of Egypt, and by a prophet was he preserved. Those of the latter ages of the church, when prophecy had ceased, might yet be fitly called the children of the prophets, because they heard, though they did not know, the voices of the prophets, which were read in their synagogues every sabbath day, ch. xiii. 27. Now this should quicken them to embrace Christ, and they might hope to be accepted of him; for their own prophets had foretold that this grace should be brought unto them at the revelation of Jesus Christ (1 Pet.i. 13), and therefore ought not to be neglected by them, nor should: be denied to them. Those that are blessed with prophets and prophecy (as all are that have the scriptures) are con- cerned not to receive the grace of God therein in vain. We may apply it particu- larly to ministers’ children, who, if they plead their parentage effectually with themselves, as an inducement to be faithful and forward in religion, may comfortably plead it with God, and hope that the children of God’s servants shall continue. [2.] They were the children, that is, the heirs, of the covenant which God made with our Fathers, as children in the family. God’s covenant was made. with Abraham and his seed, and they were that seed with whom the covenant was made, and on whom the blessings of the covenant were entailed: “ ‘The promise of the Messiah was made to you, and therefore if you forsake not your own mercies, and do not by an ob- stinate infidelity put a bar in your own door, you may hope it shall be made good to you.” That promise here mentioned, as the princi- pal article of the covenant, In thy seed shali all the kindreds of the earth be blessed, though referring principally to Christ (Gal. iii. 16), yet may include the church also, which is his body, all believers, that are the spiritual seed of Abraham. All the kindreds of the earth were blessed in having a church for Christ among them; and those that were the seed of Abraham according to the flesh stood fairest for this privilege. If all the kindreds of the earth were to be blessed in Christ, much more that kindred, his kinsmen according to the flesh. (2.) As Israelites, they had the first offer of the grace of the New Testament. Be- cause they were the children of the prophets and the covenant, therefore to them the Re- deemer was first sent, which was an encou- ragement to them to hope that if they did repent, and were converted, he should he yet further sent for their comfort (v. 20): He shall send Jesus Christ, for to you first he hath sent him, v. 26. Unto you first, you Jews, though not to you only, God, having raised up his Son Jesus, appointed and au- thorized him to be a prince and a Saviour, and, in confirmation cf this, raised him from the dead, sent him to bless you, to make a tender of his blessing to you, especially that Pa: KS Aa Peter and John THE ACTS. a grea: blessing of turning every one of you; which naturally we cleave; the : jrom his iniquities ; and therefore it concerns; divine grace is to turn us from it, nay, you to receive this blessing, and turn from | turn us against it, that we may not only % rp ct your iniquities, and you may be encouraged to hope that you shall. [1.] We are here told whence Christ had his mission: God saised up his Son Jesus, and sent him. God saised him up when he constituted him a prophet, owned him by a voice from heaven, and filled him with his Spirit without mea- sure, and then sent him; for to this end he raised him up, that he might be his commis- sioner to treat of peace. He sent him to bear witness of the truth, sent him to seek and save lost souls, sent him against his enemies, to conquer them. Some refer the raising of him up to the resurrection, which was the first step towards his exaltation; this was, as it were, the renewing of his commission ; and though, having raised him up, he seemed presently to take him from us, yet he did really send him afresh to us in his gospel and Spirit. [2.] To whom he was sent: “ Unto you first. You of the seed of Abraham, you that are the children of the prophets, and of the covenant, to you is the tender made of gospel grace.” ‘The personal ministry of Christ, as that of the prophets, was confined to the Jews; he was not then sent but to the lost sheep of the house of Israel, and he forbade the disciples he then sent forth to go any further. After his resur- rection, he was to be preached indeed to all nations, but they must begin at Jerusalem, Luke xxiv. 47. And, when they went to other nations, they first preached to the Jews they found therein. They were the first-born, and, as such, had the privilege of the first offer. So far were they from being excluded for their putting Christ to death, that, when he is risen, he is first sent to them, and they are primarily intended to have benefit by his death. [3.] On what errand he was sent: “ He is sent to you first, to bless you ; this is his primary errand, not to condemn you, as you deserve, but to jus- tify you, if you will accept of the justification offered you, in the way wherein it is offered ; but he that sends him first to bless you, if ue refuse and reject that blessing, will send im to curse you with a curse,” Mal. iv. 6. Note, First, Christ’s errand into the world was to bless us, to bring a blessing with him, for the Sun of righteousness rose with healing under his wings ; and, when he left the world, he left a blessing behind him, for he was parted from the disciples as he blessed them, Luke xxiv. 51. He sent his Spirit to be the great bless- ing, the blessing of blessings, Isa. xiv. 3. It is by Christ that God sends blessings to us, and through him only we can expect to ‘receive them. Secondly, The great blessing wherewith Christ came to bless us was the turning of us away from our iniquities, the saving of us from our sins (Matt. i. 21), to turn us from sin, that we may be qualified to receive all other blessings. Sin is that to sake it, but hate it. The gospel has tendency to do this, not only as it requires — us, every one of us, to turn from our iniqui- ties, but as it promises us grace to enable.us to do so. “Therefore, do your part; repent, and be converted, because Christ is ies to do his, in turning you from your iniquities, and so blessing you.” CHAP. IV. Iv going over the last two chapters, where we met with so many good things that the apostles did, 1 wondered what was become of the scribes and Pharisees, and chief priests, that they did not appear to contradict and oppose them, as they had used tc treat Christ himself; surely they were so confounded at first with the pouring out of the Spirit that they were for a time struck dumb! But I find we have not lost them; their forces rally again, and here we have an encounter between them and the apostles; for from the beginning the gospel met with opposition. Here, |. Peter and John are taken up, upon a warrant from the priests, and committed to jail, ver. 1—4. Il. They are examined by a committee of the great sanhedrim, ver. 5—7. Ill. They bravely avow what they have done, and preach Christ to their perse- cutors, ver. 8—l2. IV. Their persecutors, being unable to answer them, enjoin them silence, threatening them if they go on tu preach the gospel, and so dismiss them, ver. 13—22. V. They apply to God by prayer, for the further operations of that grace which they had already experienced, ver. 23—30. VI. God owns them, both outwardly and axe, by manifest tokens of his presence with them, ver. 31—33, VII. The believers had their hearts knit together in holy love, and enlarged their charity w ~ the poor, and the church flourished more than ever, to the glory of Christ, ver. 33—37. AS as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them,. 2 Being grieved that they taught the people, and preached through Jesustheresurrection from the dead. 3 And they laid hands on them, and put them in hold unto the next day: for it was now eventide, 4 Howbeit many of them which heard the word believed: and the number of the men was about five thousand. We have here the interests of the king- dom of heaven successfully carried on, and the powers of darkness appearing against them to puta stop to them. Let Christ’s servants be ever so resolute, Satan’s agents will be spiteful; and therefore, let Satan’s agents be ever so spiteful, Christ’s servants ought to be resolute. I. The apostles, Peter and John, went on in their work, and did not labour in yain. The Spirit enabled the ministers to do their part, and the people theirs. 1. The preachers faithfully deliver the doc- trine of Christ: They to all that were within hearing, v. 1. t they said concerned them all, and they spoke it openly and publicly. They taught the people, still taught the people knowledge : taught those that as yet did not believe, for their conviction and conyersion; and taught those that did believe, for their com- fort and establishment. They preached through Jesus the resurrection from the dead. ‘The doctrine of the resurrection of the dead, (1.) Was verified in Jesus; this they proved, that oke unto the people, . ips yy “Oh the first, the chief, that should rise from the flead, ch. xxvi. 23. They preached the resurrection of Christ as their warrant for what they did. Or, (2.) It is secured by him all believers. The resurrection of the ad includes all the happiness of the future state. Thisthey preached through Jesus Christ, attainable through him (Phil. ii. 10, 11), and through him only. They meddled not with matiers of state, but kept to their business, and preached to the people heavenas their end and Christ astheir way. See ch. xvii. 18. 2. ‘The hearers cheerfully receive it (v. 4): Many of those who heard the word believed ; not all—perhaps not the most, yet many, to the number of about five thousand, over and above the three thousand we read of before. See how the gospel got ground, and it was the effect of the pouring out of the Spirit. Though the preachers were persecuted, the word prevailed; for sometimes the church’s _ suffering days have been her growing days: the days of her infancy were so. Il. The chief priests and their party now made head against them, and did what they could to crush them; their hands were tied awhile, but their hearts were not in the least changed. Now here observe, 1. Who they were that appeared against the apostles. They were the priests; you may be sure, ‘m the first place, they were always sworn enemies to Christ and his gospel; they were as jealous for their priesthood as Cesar for his monarchy, and would not bear one they thought their rival now, when he was reached as a priest, as much as when he himself preached as a prophet. With them was joined the captain of the temple, who, it is supposed, was a Roman officer, governor of the garrison placed in the tower of An- tonia, for the guard of the temple: so that still here were both Jews and Gentiles con- federate against Christ. The Sadducees also, who denied the being of spirits and the future state, were zealous against them. ‘One - would wonder” (saith Mr. Baxter) “ what should make such brutists as the Sadducees were to be such furious silencers and perse- cutors. If there is no life to come, what harm can other men’s hopes of it do them? But in depraved souls all faculties are vi- tiated. A blind man has a malignant heart and a cruel hand, to this day.”” 2. How they stood affected to the apostles’ preach- ing: They were grieved that they taught the people, v. 2. It grieved them, both that the gospel doctrine was preached (was so preached, so publicly, so boldly), and that the people were so ready to hear it. They thought, when they had put Christ to such an ignominious death, his disciples would ever after be ashamed and afraid to own him, and the people would have invincible prevulices against his doctrine; and now it vexed them to see themselves disap- poirted, and that his gospel got ground, in- Vol. VIII. : CHAP. | - Jesus Christ had risen from the dead, as ba scr al ey ea) Aw eee ‘ee = ‘Iv. by the sanhedrim stead of losing it. The wicked shal! see it, and be grieved, Ps. cxii. 10.’ They were grieved at that which they should have re- joiced in, at that which angels rejoice in. Miserable is their case to whom the glory of Christ’s kingdom is a grief; for, since the glory of that kingdom is everlasting, it fol- lows of course that their grief will be ever- lasting too. It grieved them that the apostles preached through Jesus the resurrection from the dead. The Sadducees were grieved that the resurrection from the dead was preached ; for they opposed that doctrine, and could not bear to hear of a future state, to hear it so well attested. The chief priests were grieved that they preached the resurrection of the dead through Jesus, that he should have the honour of it; and, though they professed to believe the resurrection of the dead against the Sadducees, yet they would rather give up that important article than have it preached and proved to be through Jesus. 3. How far they proceeded against the apostles (v. 3): They laid hands on them (that is, their servants and officers did at their command), and put them in hold, com- mitted them to the custody of the proper officer until the next day; they could not examine them now, for it was even-tide, and yet would defer it no longer than till next day. See how God trains up his servants for sufferings by degrees, and by less trials prepares them for greater; now they resist unto bonds only, but afterwards to blood. 5 And it came to pass on the mor- row, that their rulers, and elders, and scribes, 6 And Annas the high priest, and Caiaphas, and John, and Alexan- der, and as many as were of the kin- dred of the high priest, were gathered together at Jerusalem. 7 And when they had set them in the midst, they asked, By what power, or by what name, have ye done this? 8 Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel, 9 If we this day be examined of the good deed done to the impotent man, by what means heismade whole; 10 Be it known unto you all, and to all the people of Israel, that by thename of Je- sus Christ of Nazareth, whom ye cru- cified, whom God raised from the dead, even by him doth this man stand here before you whole. 11 This is the stone which was set at nought of you build- ers, which is become the head of the corner. 12 Neither is there salvation in any other: for there is none other name under heaven given among men, 25 L ‘eRe as Rane AE - RO ee + & Peter and John examine whereby we must be saved. when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled ; and they took know- ledge of them, that they had been with Jesus. 14 And beholding the. man which was healed standing with them, theycould saynothing against it. We have here the trial of Peter ‘and John before the judges of the ecclesiastical court, for preaching a sermon concerning Jesus Christ, and working a miracle in his name. This is charged upon them as acrime, which was the best service they could do to God or men. T. Here is the court set. An extraordinary court, it should seem, was called on purpose upon this occasion. Observe, 1. The time when the court sat (v. 5)}—on the morrow ; not in the night, as when Christ was to be tried before them, for they seem not to have been so hot upon this prosecution as they were upon that; it was well if they began to relent. But they adjourned it to the mor- row, and no longer; for they were impatient to get them silenced, and would lose no time. 2. The place where—in Jerusalem (v. 6); there it was that he told his disciples they must expect to suffer hard things, as he had done before them in that place. This seems to come in here as an aggravation of their sin, that in Jerusalem, where there were so many that looked for redemption before it came, yet there were more that would not look upon it when it did come. How is that faithful city become a harlot! See Matt. xxiii. 37. Jerusalem’s standing in her own light that Christ beheld the city, and wept over it. 3. The judges of the court. (1.) Their general character: they were rulers, elders, and scribes, v. 5. The scribes were men of learning, who came to dispute with the apostles, and hoped to confute them. The rulers and elders were men in power, who, if they could not answer them, thought they could find some cause or other to silence them. If the gospel of Christ had not been of God, it could not have made its way, for it had both the learning and power of the world against it, both ‘the colleges of the scribes and the courts of the elders. (2.) The names of some of them, who were most considerable. Here were Annas and Caia- phas, ringleaders in this persecution ; Annas the president of the sanhedrim, and Caiaphas the high priest (though Annas is here called so) and father of the house of judgment. It should seem that Annas and Caiaphas ex- ecuted the high* priest’s office alternately, year for year. ‘These two were most active against Christ; then Caiaphas was high priest, now Annas was ; however they were both equally malignant. capa Chriss 13 Now | and espa power, or by what name, have you It was in the foresight of |and the resurrection of the dead, son of Annas; and Alexander is nm by Josephus as a man that made a that time. There were others: lik were of the kindred of the high p having dependence on him, and e: from him, would be sure to sa and vote with him against Great relations, and not good, snare to many. II. The prisoners are arraigned, v. ee 1. Mae They are brought to the bar; they set them in the midst, for the sanhedrim sat in acircle, re é and those who had any thing to do in the court stood or sat in the midst of : Nr (Luke ii. 46), so Dr. Lightfoot. Thus a ny scripture was fulfilled, The assembly” e wicked has enclosed me, Ps. xxii. 16. a sx compassed me about like bees, Ps. exviii, 12. Ae They were seated on every side. 2.The question they asked them was, “By a, ee i. By what authority do you these thi (the same question that they had asked thei a Master, Matt. xxi. 23): “ Who commis- — * sioned you to preach such a doctrine as_— this, and empowered you to work such a miracle as this? You have no warrant pris license from us, and therefore are account-— wy able to us whence you have your warrant.” nv Some think this question was grounded upon a fond conceit that the very naming of some names might do wonders, as ch. xix. 13. The Jewish exorcists made use of the. ; < name of Jesus. Now they would know what name they made use of im their cure, and consequently what name they set them- selves to advance in their prea we knew very well that they preached = tes a ee Fl healing of the sick, through Jesus (@. a yet they asked them, to tease them, an try if they could get any thing out of them oe that looked criminal. asiat see III. The plea they put in, the design of — which was not so ae to clear and secure — ie themselves as to advance the name and ho- nour of their Master, who had told them: ‘ their being brought before governors a kings would give them an opportunity of preaching the gospel to those to whoms oth wise they could not have had access, aj should be a testimony against them xiii. 19. Observe, : 1. By whom this plea was drawn up: | was dictated by the Holy Ghost, who fitted Peter more than before for this occasion, apostles, with a holy negligence of their preservation, set themselves to preach ah as he had directed them to do in such a | case, and then Christ made good to them his pro; mise, that the Holy Ghost should them Er: in, that same hour what they er ee Christ’s faithful advocates shall never aot ie N instructions, Mark xiii. 11. Pigg 2. To whom it was given in. Peter, who is still the chief speaker, addresses himself %y a gs eg Neely 7 % he judges of the court, as the rulers of the fy Maite and elders of Israel ; for the wicked- ness of those in power does not divest them of their power, but the consideration of the power they are entrusted with should prevail o divest them of their wickedness. “ You are rulers and elders, and should know more than others of the signs of the times, and not pose that which you are bound by the duty of your place to embrace and advance, that is, ‘the kingdom of the Messiah; you are rulers and elders of Israel, God’s people, and if you mislead them, and cause them to err, you will have a great deal to answer for.” 3. What the plea is: itis a solemn decla- ration, 1.) That what they did was in the name of Jesus Christ, which was a direct answer to the question the court asked them (v. 9, 10): “Tf we this day be examined, be called to an account as crimimals, so the word signifies, for a good deed (as any one will own it to be) done to the impotent man,—if this be the ground of the commitment, this the matter of the indictment,—if we are put to the question, by what means, or by whom, heis made whole, we have an answer ready, andit is the same we gave to the people (ch. iii. 16), we will re- _ peat it to you, as that which we will stand by. Be it known to you all who pretend to be ig- norant of this matter, and not to you only, Out to all the people of Israel, for they are all concerned to know it, that by the name of _ Jesus Christ, that precious, powerful, prevail- ing name, that name above every name, even by him whom you in contempt called Jesus of Nazareth, whom you crucified, both rulers and people, and whom God hath raised from the dead and advanced to the highest dig- nity and dominion, even by him doth this man stand here before you whole, a monument of fhe power of the Lord Jesus.” Here, [1.] Ge justifies what he and his colleague had ‘done in curing the Jame man.. It was a good deed ; it was a kindness to the man that had begged, but could not work for his living ; a kindness to the temple, and to those that went in to worship, who were now freed from the noise and clamour of this common beg- gar. ‘Now, if we be reckoned with for this good deed, we have no reason to be ashamed, 1 Pet. ii. 20; ch. iv. 14,16. Let those be ashamed who bring us into trouble for it.” Note, It is no new thing for good men to suffer ill for doing well. Bene agere et male pati vere Christianum est—To do well and to suffer punishment is the Christian’s lot. [2.] He transfers all the praise and glory of this good deed to Jesus Christ. “It is by him, and not by any power of ours, that this man is cured.” The apostles seek not to raise an interest for themselves, nor to recommend themselves by this miracle to the good opi- nar. before the sanhedrim this Jesus: “Itis he whom you crucified, look how you will answer it ;” im order to the bringing of them to believe in Christ (for he aims at no less than this) he endeavours to convince them of sin, of that sin which, one would think, of all others, was most likely to startle conscience—their putting Christ to death. Let them take it how they will, Pe- ter will miss no occasion to tell them of it. [4.] He attests the resurrection of Christ as the strongest testimony for him, and against his persecutors: “ They crucified him, but God raised him from the dead; they took away his life, but God gave it to him again, and your further opposition to his interest will speed no better.” He tells them that God raised him from the dead, and they could not for shame answer him with that foolish suggestion which they palmed upon the people, that his disciples came by night and stole him away. [5.] He preaches this to all the bystanders, to be by them repeated to all their neighbours, and commands all manner of persons, from the highest to the lowest, to take notice of it at their peril: “Be it known to you all that are here present, and it shall be made known to all the people of Israel, wherever they are dispersed, in spite of all your endeavours to stifle and suppress the notice of it: as the Lord God of gods knows, so Israel shall know, all Israel shall know, that wonders are wrought in the name of Je-~ sus, not by repeating it as a charm, but be- lieving in it as a divine revelation of grace and good-will to men. (2.) That the name of this Jesus, by the authority of which they acted, is that name alone by which we can be saved. He passes from this particular instance to show that it is not a particular sect or party thatis design- ed to be set up by the doctrine they preached, and the miracle they wrought, which people might either join with or keep off from at their pleasure, as it was with the sects of the philosophers and those among the Jews ; but that it is a sacred and divine institution that is hereby ratified and confirmed, and which all people are highly concerned to submit to and come into the measures of. It is not an indifferent thing, but of absolute necessity, that people believe in this name, and call upon it. [1.] Weare obliged to it in duty to God, anf@ in compliance with his designs (v. 11): “This ts the stone which was set at nought of you builders, you that are the rulers of the people, and the elders of Israel, that should be the builders of the church, that pretend to be so, for the church is God’s building. Here was a stone offered you, to be put in the chief place of the building, to be the main pillar on which the fabric might entirely rest; but you set it at nought, re- jected it, would not make use of it, but threw nion of the court; but, “ Let the Lord alone {it by as good for nothing but to make a step- be exalted, no matter what becomes of us.” ping-stone of; but this stone is now become [3.] He charges it upon the judges them-| the head of the corner; God has raised up selves, that they had been the murderers of! this Jesus whom you rejected, and, by setting Feter and John examined him at his right hand, has made him both the corner stone and the head stone, the cen- tre of unity and the fountain of power.” Probably St. Peter here chose to make use of this quotation hecause Christ had himself made use of it, in answer to the demand of the chief priests and the elders concerning his authority, not long before this, Matt. xxi. 42. Scriptnre is a tried weapon in our spi- ritual conflicts: let us therefore stick to it. [2.] We are obliged to it for our own in- terest. We are undone if we do not take shelter in this name, and make it our refuge and strong tower; for we cannot be saved out by Jesus Christ, and, if we be not eter- nally saved, we are eternally undone (v. 12) : Neither is there salvation in any other. As there is no other name by which diseased bodies can be cured, so there is no other by which sinful souls can be saved. .“ By him, and him only, by receiving and embracing his doctrine, salvation must now be hoped for by all. For there is no other religion in the world, no, not that delivered by Moses, by which salvation can be had for those that do not now come into this, at the preaching of it.’ So Dr. Hammond. Observe here, First, Our salvation is our chief concern, and that which ought to lie nearest to our hearts —our rescue from wrath and the curse, and dur restoration to God’s favour and blessing. Secondly, Our salvation is not in ourselves, nor can be obtained by any merit or strength of our own; we can destroy ourselves, but we cannot save ourselves. Thirdly, There are among men many names that pretend to be saying names, but really are not so; many institutions in religion that pretend to settle a reconciliation and correspondence between God and man, but cannot do it. Fourthly, It is only by Christ and his name that those favours can be expected from God which are necessary to our salvation, and that our ser- vices can be accepted with God. This is the honour of Christ’s name, that it is the only name whereby we must be saved, the only name we have to plead in all our addresses to God. This name is given. God has ap- pointed it, and it is an inestimable benefit freely conferred upon us. It is given under heaven. Christ has not only a great name in heaven, but a great name under heaven ; for he has all power both in the. upper and in the lower world. It is given among men, who need salvation, mén who are ready to perish. We may be saved by his name, that name of his, The Lord our righteousness ; and we cannot be saved by any other. How far those may find favour with God who have not the knowledge of Christ, nor any actual faith in him, yet live up to the light they have, it is not our business to determine. But this we know, that whatever saving favour such may receive it is upon the account of Christ, and for his sake only; so that still there is no sal- vation in any other. I have surnamed thee, though thou hast not known me, Isa. xlv. 4. THE in the prosecution, by p Now was fulfilled that prom that he would give them a such as all their adversaries sh to gainsay nor resist. ' 1. They could not deny the cure of the lame man to be both a good deed and a mi- racle, He was there standing with Peter and John, ready to attest the cure, if there were occasion, and they had nothing to say against it (v. 14), either to disprove it or to dispat it. It was well that it was not the sabbath day, else they would have had that to say against it. 2. They could not, with all their pomp and power, face down Peterand John. This was a miracle not inferior to the cure of the lame man, considering both what cruel bloody | enemies these priests had been to the name | of Christ (enough to make any one tremble that appeared for him), and considering what cowardly faint-hearted advocates those dis- ciples had lately been for him, Peter particu- larly, who denied him for fear of a silly maid ; John, v.13. Probably there was something extraordinary and very surprising in their looks ; they appeared not only undaunted ky the rulers, but daring and daunting to them; - they had something majestic im their fore- heads, sparkling in their eyes, and command- ing, if not terrifying, in their voice. ‘They set their faces like a flint, as the prophet, Isa. 1.7; Ezek. iii. 9. The courage of Christ’s faithful confessors has often been the confusion of their cruel persecutors. Now, (1-) Weare here told what increased their wonder : They perceived that they were unlearned and ignorant men. They enquired either of the apostles or themselves or of others, and found that they were of mean extraction, born in Galilee, that they were bred fishermen, and had no learned education, had never been ‘at any university, were not brought up at the feet of any of the rabbin, had never been conversant in courts, camps, or colleges ; nay, perhaps, talk to them at this time upon any point in natural philosophy, mathematics, or politics, and you © will find they know nothing of the matter ; and yet speak to them of the Messiah and his kingdom, and they speak with so much clear. ~ ness, evidence, and assurance, so pertinently and so fluently, and are so ready in the scrip- tures of the Old Testament relating to it, that the most learned judge upon the bench is not able to answer them, nor to enter the lists with them. They were ignorant men—iédi@rat, private men, men that had not any public character nor employment; and dienefore they wondered they should have such high pretensions. They were idiots (so the word © signifies): they looked upon them with as much contempt as if they had been mere na- turals, and expected no more from them, which made them wonder to see what free- dom they took. ‘. We are told what yet now they see the boldness of Peter and Pe ~" v : ; e: they took knowledge of them that they had been with Jesus; they, themselves, it is _ probable, had seen them with him in the _ temple, and now recollected that they had _- seen them; or some of their servants or those about them informed them of it, for they would not be thought themselves to have taken notice of such inferior people. But when they understood that they had been with Jesus, had been conversant with him, attend- ant on him, and trained up under him, they knew what to impute their boldness to ; nay, their boldness in divine things was enough to show with whom they had had their edu- cation. Note, Those that have been with Jesus, in converse and communion with him, have been attending on his word, praying in e *. *. in this name. _ them, and commanded them not to his name, and celebrating the memorials of his death and resurrection, should conduct themselves, in every thing, so that those who converse with them may take knowledge of them that they have been with Jesus ; and this makes them so holy, and heavenly, and spi- ritual, and cheerful ; this has raised them so much above this world, and filled them with another. One may know that they have been in the mount by the shining of their faces. 15 But when they had commanded them to go aside out of the council, they conferred among themselves, _ 16 Saying, What shall we do to these men? for that indeed a notable mi- _racle hath been done by them 7s ma- nifest to them that dwell in Jerusa- lem; and we cannot deny ié. 17 But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man 18 And they called speak at all nor teach in the name of Jesus. 19 But Peter and John an- swered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. 20 For we cannot but speak the things which we have seen and heard. 21 So when they _ had further threatened them, they _ let them go, finding nothing how they - might punish them, because of the people: for all men glorified God for that which was done. 22 For the man was above forty years old, on whom this miracle of healing was showed. , _ We have here the issue of the trial of Pe- ter and John before the council. They came off now with flying colours, because they and by less trials be prepared for greater. They now but run with the footmen ; hereafter we shall have them contending with horses, Jer. xii. 5. I. Here is the consultation and resolution of the court about this matter, and their pro- ceeding thereupon. 1. The prisoners were ordered to withdraw (v. 15): They communded them to go aside out of the council, willing enough to get clear of them (they spoke so home to their con- sciences), and not willing they should heax the acknowledgments that were extorted from them; but, though they might not hear them, we have them here upon record. ‘The designs of Christ’s enemies are carried on in close cabals, and they dig deep, as if they would hide their counsels from the Lord. 2. A debate arose upon this matter: They conferred among themselves ; every one is de- sired to speak his mind freely, and to give advice upon this important affair. Now the seripture was fulfilled that the rulers would take counsel together against the Lord, and agaist his anointed, Ps. ii. 2. The question proposed was, What shall we do to these men ? v. 16. If they would have yielded to the con- vincing commanding power of truth, it had been easy to say what they should do to these men. ‘They should have placed them at the head of their council, and received their doc- trine, and been baptized by them in the name of the Lord Jesus, and joined in fel. lowship with them. But, when men will not be persuaded to do what they should do, it is no marvel that they are ever and anon at a loss what to do. The truths of Christ, if men would but entertain them as they should, would give them no manner of trouble or uneasiness ; but, if they hold them or imprison them in unrighteousness (Rom. i. 18), they will find them a burdensome stone that they will not know what to do with, Zech. xii. 3. 3. They came at last to a resolution, in two things :— (1.) That it was not safe to punish the apostles for what they had done, Very will- ingly would they have done it, but they had not courage to do it, because the people espoused their cause, and cried up the miracle; and they stood now in as much awe of them as they had done formerly, when they durst not lay hands on Christ for fear of the people. By this it appears that the outcry of the mob against our Saviour was a forced or managed thing, the stream soon re- turned to its former channel. Now they could not find how they might punish Peter and John, what colour they might have for it, because of the people. They knew it would be-an unrighteous thing to punish them, and therefore should have been restrained from it by the fear of God; but they considered it only as a dangerous thing, and therefore were held in from it only by the fear of the peope For, [1.] The people were convinced of the Noel OS 5 ih celal ‘ before the sanhedrim. r wonder in a g-eat measure to | must be trained up to sufferings by degrees, . ae te ee ak gee yywordy on known miracle; it was known that they did it in Christ’s name, and that Christ himself had often done the like before. This was a known instance of the power of Christ, and a proof of his doctrine. ‘That it was a great miracle, and wrought for the confirmation of the doctrine they preached (for it was a. sign), was manifest to all that dwelt in Jerusalem: it was an cpinion uni- versally received, and, the miracle being wrought at the gate of the temple, universal notice was taken of it; and they themselves, with all the craftiness and all the effrontery they had, could not deny it to be a true miracle ; every body would have hooted at them if they had. They couldeasily deny it to their owncon- sciences, but not tothe world. The proofs of the gospel were undeniable. [2.] They went further, and were not only convinced of the truth of the miracle, but all men glorified God for that which was done. Even those that were not persuaded by it to believe in Christ were yet so affected with it, as a mercy toa poor man and an honour to their country, that they could not but give praise to God for it; even natural religion taught them to lo this. And,if the priests had punished Peter and John for that for which all men glorified God, they would have lost all their mterest in the people, and been abandoned as enemies both to God and man. Thus therefore their wrath shall be made to praise God, and the remainder thereof shall be re- strained. (2.) That it was nevertheless necessary to silence them for the future, ». 17,18. They could not prove that they had said or done any thing amisa, and yet they must no more say nor do what they have done. All their care is that the doctrine of Christ spread no further among the people ; as if that healing institu- tion were a plague begun, the contagion of|1 which must be stopped. See how the malice of hell fights against the counsels of heaven ; «God will have the knowledge of Christ to spread all the world over, but the chief priests would have it spread no further, which he that sits in heaven laughs at. Now, to prevent the further spreading of this doc- trine, [1.] They charge the apostles never to preachitanymore. Beitenacted by theirautho- rity (which they think every Israelite is bound im conscience to submit to) that no man speak at allnor teach in thename of Jesus, v.18. We do not find that they give them any reason why the doctrine of Christ must be suppress- ed; they cannot say it is false or dangerous, or of any ill tendency, and they are ashamed _ to own the true reason, that it testifies against their hypocrisy and wickedness, and shocks their tyranny. But, Stat pro ratione voluntas—They can assign no reason but their will. “‘ We strictly charge and command you, not only that you do not preach this doctrine publicly, but that you speak henceforth to no man,not to any particular person privately, truth of the miracle ; it was a notable beak 4 silencing of faithful ministe those under a bushel er 1 the world. [2.] They threater do, strictly threaten t This court will reckon itself hi, if they do, and they shall fall u pleasure. Christ had not only then to preach the gospel to every creature, but had promised to bear them out in it, and re- ward them for it. Now these priests not only forbid the preaching of the gospel, but threaten to punish it as a heinous crime; but & those who know how to put a just value w Christ’s promises know how to put a just i contempt upon the world’s threatenings, — though they be threatenings of Bangi that it breathes out, ch. ix. 1. *7 II. Here is thi courageous ecmibeitien of the prisoners to go on im their work, not. withstanding the resolutions of this court, and their declaration of this resolution, v. 19, » 20. Peter and John needed not confer toge- ther, to know one another's minds (for ey: were both actuated by one and the same Spirit), but agree presently in the same sen t timents, and jointly put in the answer: — “* Whether it be right in the sight of God, to i whom both you and we are accountable, ta hearken unto you more than unto God, we ¥ peal to yourselves, judge you ; for we cannot forbear speaking to every body the things which we have seen and heard, and are our- — selves full of, and are charged to a The prudence of the serpent ube have di- rected them to be silent, and, phe HA ‘could not with a good conscience promise that they would not preach the gospel any more, yet they needed not tell the rulers that they would. But the boldness of the lion directed ‘them ; thus to set both the authority and the ma- lignity of their persecutors at defiance. They 3 do, in effect, tell them that they are resolved — to go on in preaching, and justify themselves in it with two things:—1. The command ot God: “ You charge us not to preach ee gospel; he has charged us to preach it, committed it to us as a trust, requiring us upon ‘ our allegiance faithfully to “dispense it; cae whom must we obey, God or you?” "Here they appeal to one of the communes notitie — —to a settled and acknowledged magim’in the “ law of nature, that if men’s commands and God’s interfere God’s commands must take — place. It is a rule in the common law of — England that if any statute be made con- trary to the law of God it is null and void. Nothing can be more absurd than to hearken unto weak and fallible men, that are fellow- creatures and felldw-subjects, more than unto bs a God that is infinitely wise and holy, our Creator and sovereign Lord, and the Judge to whom we are allaccountable. The case is so plain, so uncontroverted and self-evident, that we will venture to leave it to yourse: to judge of it, though you are biassed and — _ God; for his judgment, we are sure, is ac- C01 to truth, and therefore by that we ught to govern ourselves. 2. The con- ctions of their consciences. Even if they had not had such an express command from _ heaven to preach the doctrine of Christ, yet _ they could not but speak, and speak publicly, _ those things which they had seen and heard. __ Like Elihu, they were full of this matter, and __ the Spirit within them constrained them, they _ must speak, that they might be refreshed, _ Job xxxii. 18, 20. (1.) They felt the in- _ fluence of it upon themselves, what a blessed _ change it had wrought upon them, had _ brought them into a new world, and there- fore they could not but speak of it: and those _ speak the doctrine of Christ best that have _ felt the power of it, and tasted the sweetness of it, and have themselves been deeply affected _ with it; itis as a fire in their bones, Jer. xx. 9. “2.) They knew the importance of it to others. _ They look with concern upon perishing souls, and know that they cannot escape eternal ruin but by Jesus Christ, and therefore will be faithful to them in giving them warning, and showing them the right way. They are things which we have seen and heard, and _ therefore are fully assured of ourselves: and _ things which we only have seen and heard, and therefore, if we do not publish them, who _ will? Who can? Knowing the favour, as well __as the terror of the Lord, we persuade men; _ for the love of Christ and the love of souls _ constrain us, 2 Cor. v. 11, 14. _ UL Gere is the discharge of the prisoners < _ decrees; they knew how to keep men in awe with their excommunication (John ix. 22), and thought they could have the same in- _ fluence upon the apostles that they had upon _ other men; but they were deceived, for they had been with Jesus. They threatened thems, | and that was all they did now: when they had dom this they let them go, 1. Because they durst not contradict the people, who glorified God for that which was done, and would have been ready (at least they thought so) to pull them out of their seats, if they had Be: pre the apostles for doing it. As rulers by the ordimance of God are made a terror _ and restraint to wicked people, so people are _ sometimes by the providence of God made a _ terror and restraint to wicked rulers. 2. Be- cause they could not contradict the miracle: For (v. 22) the man was above forty years old ; P g ; on whom this miracle of healing was shown. And therefore, (1.) The miracle was so much _ the greater, he having been lame from his mother’s womb, ch. iii. 2. The older he grew _ ‘he more inveterate the disease was, and the ' : Can you think ‘it right in the| more hardly cured. : of God to break a divine command in| into years, and have been long accustomed to _ obedience to a human injunction? That is| evil, are cured of their spiritual impotency to a right indeed which is right in the sight of | good, and thereby of their evil customs, the lf those that are grown power of divine grace is therein so much the more magnified. (2.) The truth of it was so much the better attested; for the man being - above forty years old, he was able, like the blind man whom Christ healed, when he was asked, to speak for himself, John ix. 21 23 And being let go, they went to their own company, and reported all that the chief. priests and elders had said unto them. 24 And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: 25 Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? 26 The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. 27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pon- tius Pilate, with the Gentiles, and the people of Israel, were gathered to- gether, 28 For to do whatsoever thy hand and thy counsel determined before to be done. 29 And now, Lord, behold their threatenings: and grant unto thy servants, that with all poldness they may speak thy word, 30 By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy. child Jesus. 31 And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. We hear no more at present of the chief priests, what they did when they had dis- missed Peter and John, but are to attend those two witnesses. And here we have, I. Their return to their brethren, the apos- tles and ministers, and perhaps some private Christians (v. 23): Being let go, they went to their own company, who perhaps at this time were met together in pain for them, and pray- ing for them; as ch. xii. 12. As soon as ever they were at liberty, they went to their old friends, and returned to their church-fel- lowship. 1. Though God had highly honour- ed them, in calling them out to be his wit- to ther company. The aposiles return nesses, and enabling them to acquit themselves so well, yet they were not puffed up with the honour done them, nor thought themselves thereby exalted above their brethren, but went to their own company. No advancement in gifts or usefulness should make us think our- selves above either the duties or the privileges of the communion of saints. 2. Though their enemies had severely threatened them, ‘and en- deavoured to break their knot, and frighten them from the work they were jointly engaged in, yet they went to their own company, and feared not the wrath of their rulers. They might have had comfort, if, being let go, they had retired to their closets, and spent some time m devotion there. But they were men ina public station, and must seek not so much their own personal satisfaction as the public good. Christ’s followers do best in company, provided it be in their own company. II. The account they gave them of what had passed: ‘They reported all that the chief priests and elders had said to them, adding, no doubt, what they were enabled by the grace of God to reply to them, and how their trial issued. They related it to them, 1. That they might know what to expect both from men and from God in the progress of their work. From men they might expect every thing that was terrifying, but from God every thing that was encouraging; men would do their utmost to run them down, but God would take effectual care to bear them up. Thus the brethren in the Lord would wax confident through their bonds, and their ex- eriences, as Phil.i. 14. 2. That they might ave it recorded in the history of the church, for the benefit of posterity, particularly for the confirmation of our faith touching the resurrection of Christ. The silence of an adversary, in some cases, is next door to the consent and testimony of an adversary. These apostles told the chief priests to their faces that God had raised up Jesus from the dead, and, though they were a body of them toge- ther, they had not the confidence to deny it, but, in the silliest and most sneaking manner amaginable, bade the apostles not to tell any body of it. 3. That they might now join with them in prayers and praises; and by such a concert as this God would be the more glorified, and the church the more edified. We should therefore communicate to our ‘brethren the providences of God that relate to us, and our experience of his presence with us, that they may assist us in our acknow- ledgment of God therein. III. Their address to God upon this occa- sion: When they heard of the impotent ma- lice of the priests, and the potent courage of the sufferers, they called their company together and went to prayer: They lifted up their voice to God uith one accord, v. 24. Not that it can be supposed that they all said the same words at the same time (though it was possible they might, being all inspired by one and the same Spirit), but one in the “THE ‘ACTS. name of the rest ih sped yy and the rest joined with hin one mind (so the word signi went along with him, and so, ' spoke, they all prayed; one lifted and, in concurrence with him, they all up their hearts, which was, in effect, lifting up their voice to God; for thoughts are ap words to God. Moses cried unto God, when | 3 we find not a word said. Now in this solemn address to God we have, = et 1. Their adoration of God as the Creator { BX of the world (v. 24):. With one mind, and so, in effect, with one mouth, they glorified God, — i Rom. xv. 6. They said, “ 0. Lord, thou art — God, God alone; Aéorora, thou art our Mas- ny ter and sovereign Ruler” (so the word signi. _ fies), “thou art God; God, and not man; God, and not the work of men’s hands; the _ Creator of all, and not the creature of men’s fancies. Thou art the God who hast made héaven, und earth, and the sea, the upper and lower world, and all the creatures that are ina both.” Thus we Christians distinguish our- i selves from the heathen, that, while they — worship gods which they have made, we are fos worshipping the God that made us and the world. And it is very proper to i ry our prayers, as well as our creed, with a acknowledgment of this, that God is La Fa-— ther almighty, Maker of heaven and earth, and of all things visible and invisible. Though _ the apostles were at this time full of the mystery of the world’s redemption, yet they did not forget nor overlook the history of the _ world’s creation; for the Christian religie S tat was intended to confirm and improve, not to — eclipse nor jostle out, the truths and dictates of natural religion. Iti is a great encourage- ment to God’s servants, both in doing work ~ and suffering work, that they serve the God — that made all things, and therefore has the — . disposal of their times, and all events concern- Va ing them, and is able to strengthen them un- a der all their difficulties. And, if we give x the glory of this, we may take the comfort of it. ‘ i, 2. Their reconciling themselves to the , present dispensations of Providence, by re- flecting upon those scriptures in the Old — Testament which foretold that the be of the Messiah would meet with such oppo»: sition as this at the first setting of it up in the world, v. 25, 26. God, who made heaven and earth, cannot meet with any [effectual] — opposition to his designs, since none dare [at _ least, can prevailingly | dispute or contest — with him. Yea, thus it was written, thus he spoke by the mouth, thus he wrote by the pen, _ of his servant David, who, as appears oo was the penman of the second psalm, and therefore, most probably, of the first, and other psalms that are not ascribed to other, though they have not his name in the ~ title. Let it not therefare be a surprise to them, nor any discouragement to any in em- bracing their doctrine. for the scripture must ‘ oo wee eee oo en and to crush all the interests of it. prove vain things in the issue, no thanks to’ fulfilled. {t was foretold, Ps. ii. 1, 2, (1) hat the heathen would rage at. Christ and s kingdom, and be angry at the attempts to set it up, because that would be the pulling _ down of the gods of the heathen, and giving a check to the wickedness of the heathen. (2.) ers of it, to discountenance the subjects of it, If they those who imagined them. (3.) That the kings of the earth, particularly, would stand up in opposition to the kingdom of Christ, as if they were jealous (though there is no occasion for their being so) that it would in- terfere with their powers, and intrench upon their prerogatives. The kings of the earth that are most favoured and honoured by divine Providence, and should do most for God, are strangers and enemies to divine grace, and do most against God. (4.) That the rulers would gather together against God and Christ; not only monarchs, that have the power in their single persons, but where the power is in manyrulers, councils, and senates, they gather together, to consult and decree against the Lord and against his Christ— against both natural and revealed religion. What is done against Christ, God takes as done against himself. Christianity was not only destitute of the advantage of the counte- nance and support of kings and rulers (it had neither their power nor their purses), but it was opposed and fought against by them, and they combined to run it down and yet it made its way. 3. Their representation of the present ac- complishment of those predictions in the enmity and malice of the rulers against Christ. What was foretold we see fulfilled, v. 27, 28. It is of a truth—it is-certainly so, it is too plain to be denied, and in it appears the truth of the prediction that Herod and Pilate, the two Roman governors, with the Gentiles (the Roman soldiers under their command), and with the people of Israel (the rulers of the Jews and the mob that is under their influ- ence), were gathered together in a confederacy against thy holy child Jesus whom thou hast anointed. Some copies add another circum- stance, év 79 woe cov ravry—in this thy holy city, where, above any place, he should have been welcomed. But herein they do that which thy hand and thy counsel determined _ before to be done. See here, (1.) The wise and holy designs God had concerning Christ. He is here called the child Jesus, as he was called (Luke ii. 27, 43) in his infancy, to in- timate that even in his exalted state he is not ashamed of his condescensions for us, and that he continues meek and lowly in heart. In the height of his glory he is the Lamb of God, and the child Jesus. But he is the holy child Jesus (so he was called, Luke i. 35, that holy thing), and thy holy child; the word sigmities both a sen and a servant =a.da cov. te eee eee ir ota He was the Son of God; and yet in the work of redemption he acted as his Father’s ser- vant (Isa. xlii. 1), My servant whom I uphold. It was he whom God anointed, both qualified for the undertaking and called to it; and thence he was called the Lord’s Christ, v. 26. _ That the people would imagine all the things ; And this comes in as a reason why they set - that could be against it, to silence the teach- themselves with so much rage and violence against him, because God had anointed him, and they were resolved not to resign, much less to submit to him. David was envied by Saul, because he was the Lord’s anointed. And the Philistines came up to seek David when they heard he was anointed, 2 Sam. v 17. Now the God that anointed Christ deter- mined what should be done to him, pursuant to that anointing. He was anointed to be a Saviour, and therefore it was determined he should bea sacrifice to make atonement for sm. He must die—therefore he must be slain ; yet not by his own hands—there- fore God wisely determined before by what hands it should be done. It must be by the hands of those who will treat him as a crimi- nal and malefactor, and therefore it cannot be done by the hands either of angels or of good men; he must therefore be delivered into the hands of sinners as Job was, ch xvi. 11. Andas David was delivered to Shimei to be made a curse (2 Sam. xvi. 11): The Lord has bidden him. God’s hand and his counsel determined it—his will, and his wis- dom. God’s hand, which properly denotes his executive power, is here put for his pur- pose and decree, because with him saying and doing are not two things, as they are with us. His hand and his counsel always agree ; for whatsoever the Lord pleased that did he. Dr. Hammond makes this phrase of God’s hand determining it to be an allusion to the high priest’s casting lots upon the two goats on the day of atonement (Lev. xvi. 8), in which he lifted up the hand that he hap- pened to have the lot for the Lord in, and that goat on which it fell was immediately sacrificed ; and the disposal of this lot was from the Lord, Prov. xvi. 33. Thus God’s hand determined what should be done, that Christ should be the sacrifice slain. Or, if I may offer a conjecture, when God’s hand is here said to determine, it may be meant, not of God’s acting hand, but his writing hand, as Job. xii. 26, Thou writest bitter thinys against us ; and God’s decree is said to be that which is written in the scriptures of truth (Dan. x. 21), and in the volume of the book it was written of Christ, Ps. xl. 7. It was God’s hund that wrote it, his hand according to his counsel. The commission was given under his hand. (2.) The wicked and un- holy instruments that were employed in the executing of this design, though they meant not so, netther did their hearts think so. Herod and Pilate, Gentiles and Jews, who had been at variance with each other, united against Christ. And God’s serving his own pur- poses by what they did was no excuse at ail of the discipies. i q ‘ ge i nears 7 Ya, = >) “a Mats oe hep ‘tor their malice and wickedness in the doing of it, any more than God’s making the blood of the martyrs the secd of the church ex- tenuated the guilt of their bloody persecutors. Sin is not the less evil for God’s bringing good out of it, but*he is by this the more glorified, and will appear to be so when the mystery of God shall be finished. 4. Their petition with reference to the case at this time. The enemies were gathered to- gether against Christ, and then no wonder that they were so against his ministers: the ' disciple is not better than his Master, nor must expect better treatment; but, being thus insulted, they pray, ) That God ‘would take cognizance of the malice of their enemies; Now, Lord, be- hold their threatenings, v.29. Behold them, as thou art said to behold them in the psalm before quoted (Ps. ii. 4), when they thought to break his bands asunder, and cast away his cords from them; he that sits in heaven laughs at them, and has them in derision ; and then the viryin, the daughter of Zion, may despise the impotent menaces even of the areat king, the king of Assyria, Isa. xxxvii. 22. And now, Lord; ta viv there is an emphasis upon the now, to intimate that then is God’s time to appear for his people, when the power of their enemies is most daring and threatening. They do not dictate to God what he shall do, but refer themselves to him, like Hezekiah (Isa. xxxvii. 17): “Open thine eyes, O Lord, and see; thou knowest what they say, thou behoidest mis- chief and spite (Ps. x. 14); to thee we appeal, behold their threatenings, and either tie their hands or turn their hearts; make their wrath, as far as it is let loose, to praise thee, and the remainder thereof do thou restrain,” Ps. lxxvi. 10. It is a comfort to us that if we be unjustly threatened, and bear it patiently, we may make ourselves easy by spreading the case before the Lord. and leavmg it with him. (2.) That God, by his grace, would keep up their spirits, and animate them to go on cheerfully with their work: Grant unto thy servants that with all boldness they may speak thy word, though the priests and rulers have enjoined ‘them silence. Note, In threatening times, our care should not be so much that troubles may be prevented as that we may be enabled to go on with cheerfulness and resolu- tion in our work and duty, whatever troubles we may meet with. Their prayer is not, * Lord, behold their threatenings, and frighten them, and stop their mouths, and fill their faces with shame;” but, “ Behold their threat- enings, and animate us, open our mouths and fill our hearts with courage.’”” They do not pray, “Lord, give usa fair opportunity to'retire from our work, now that it is be- come dangerous” but, “‘ Lord, give us grace to go on in our work, and not to be afraid of the face of man.” Observe, [1.] Those that are sent on ‘God’s errands ought to deliver their message with boldness, with all bold- ness, wih Ri: to declare the whole cous is offended ; not doubting of nor of being borne out in God is to be sought unto speak his word with boldness, ai desire divine aids and | depend upon them, and ought to and go on in the strength of the Lord Go s [3.] The threatenings of our enemies, t are designed to berierieg aeannels pare i up to so much the more courage and tion in our work. Are they So ann fight against Christ? For shame, let not = 3; be sneaking that are for him. 4) (3.) That God would still give them power — 4 to work miracles for the confirmation of the — doctrine they preached, which, by the cure of the lame man, they found to contribute very much to their success, and would contribute © > abundantly to their further progress: Lord, grant us boldness, by stretching forth ‘thy 3 hand to heal. Note, Nothing emboldens faithful ministers more in their work than : the tokens of God’s presence with them, ia and a divine power going along with them. _ They pray, [1.] That God would stretch forth his hand to heal both the bodies and — BY souls of men; else in vain do they stretch — forth their Feaaps: either in p (sa. *4 Ixv. 2), or in curing,. ch. ix. 17. [2 That . signs und wonders might be done by the name — if of the holy child Jesus, which would be con~ vincing to the people, and confounding to ‘the ap enemies. Christ had promised them a power Pass to work miracles, for the proof of their com- mission (Mark xvi. 17, 18); yet they must pray for it; and, though they rll ‘it, must pray for the continuance of it. Christhim- self must ask, and it shall be given him. Ys Observe, It is the honour of Christ that they aim at in this request, that the wonders — fe might be done by the name of Jesus, the — holy child Jesus, and his name shall have ~ all the glory. hig ip IV. The gracious answer God gave tothis address, not in word, but in power. 1. God, me gave them a sign of ‘the acceptance of their prayers (v. 31): When they had prayed (per- haps many of them prayed successively, one han by one, according to the rule (1 Cor. xiv. — 31), and when they had concluded the work of the day, the place was shaken where they ah were assembled together ; there wasa strong mighty wind, such as that when the os ter was poured out upon them (ch. it. 1, 2); he shook the house, which was now their house — of prayer. This shaking of the place was designed to strike an awe upon them, to awaken and raise their expectations, and to give them a sensible token that God was with them of a truth: and perhaps it was - oy put them in mind of that propheey (Hag wy 7), I will shake all nations, and will ‘ill thie) fis) house with glory. This was to show them what — ey | reason they had to fear Ged more, and then ye J “ok s sins ae « A emia § - ' th who threatened his servants thus to tremble, for he cuts off the spirit of princes, and is ter- rible to the kings of the earth. The place was _ shaken, that their faith might be established and unshaken. 2. God gave them greater degrees of his Spirit, which was what they prayed for.’ Their prayer, without doubt, was accepted, for it was answered: They were all filled with the Holy Ghost, more than ever ; by which they were not only encouraged, but enabled to speak the word of God with boldness, and not to be afraid of the proud TM ee ty ee A eee of the church, named Barnabas, (which is, being in- terpreted, The son of consolation,) a Levite, and of the country of Cyprus, 37 Having land, sold it, and brought ate money, and laid @ at the apostles’ eet. We have a general idea given us in these verses, and it is a very beautiful one, of the spirit and state of this truly primitive church; it is conspectus seculi—a view of that age of infancy and mnocence. I. The disciples loved one another dearly. and haughty looks of men. ‘he Holy Ghost} Behold, how good and how pleasant it was _ taught them not only what to speak, but how to speak. Those that were endued habi- tually with the powers of the Holy Ghost had yet occasion for fresh supplies of the Spirit, according as the various occurrences of their service were. They were filled with the Holy Ghost at the bar (v. 8), and now jilled with the Holy Ghost m the pulpit, which teaches us to live in an actual dependence upon the grace of God, according as the duty of every day requires; we need to be anoimted with fresh oil upon every fresh occasion. As in the providence of God, so im the grace of God, we not only in general lwe, and have our being, but move in every particular action, ch. xvii. 28. We have here an instance of the performance of that promise, that God will give the Holy Spirit to those that ask him (Luke xi, 13), for it was in answer to prayer that they were filled with the Holy Ghost: and ~ we have also an example of the improvement of that gift, which is required of all on whom - it is bestowed; have it and use it, use it and have more of it. When they were filled with is, the Holy Ghost, they spoke the word with fi all boldness ; for the ministration of the Spirit is given to every man, to profit withal. Talents must be traded with, not buried. When they find the Lord God help them by his Spirit, they know they shall not be confounded, Isa. 1. 7. 32 And the multitude of them that believed were of one heart and of one soul: neither said any of them that aught of the things which he pos- sessed was his own; but they had all things common. 33 And with great power gave the apostles witness of the _ resurrection of the Lord Jesus: and according as he had need. great gracewas upon themall. 34 Nei- ther was there any among them that lacked: for as many as were posses- sors of lands or houses sold them, and brought the prices of the things that were sold, 35 And laid them down at the apostles’ feet: and dis- tribution was made unto every man 36 And Joses, who by the apostles was sur- to see how the multitude of those that be- heved were of one heart, and of one soul @. 32), and there was no such thing as dis- cord nor division among them. Observe here, 1. There were multitudes that be- lieved; even in Jerusalem where the ma- lignant influence of the chief priests was most strong, there were three thousand converted on one day, and five thousand on another, and, besides these, there were added to the church daily ; and no doubt they were all baptized, and made profession of the faith; for the same Spirit that endued the apostles with courage to preach the faith of Christ endued them with courage to confess it. Note, The increase of the church is the glory of it, and the multitude of those that be- lieve, more than their quality. Now the church shines, and her light is come, when souls thus fly like a cloud into her bosom, and like doves to their windows, Isa. lx. 1, 8 2. They were all of one heart, and of one soul. ‘Though there were many, very many, of different ages, tempers, and conditions, in the world, who perhaps, before they be- lieved, were perfect strangers to one another, yet, when they met in Christ, they were as intimately acquainted as if they had known one another many years. Perhaps they | had been of different sects among the Jews, before their conversion, or had had discords upon civil accounts ; but now these were all forgotten and laid aside, and they were unanimous in the faith of Christ, and, being all joined to the Lord, they were joined to one another in holy love. This was the blessed fruit of Christ’s dyimg precept to his dis- ciples, to Jove one another, and his dying prayer for them, that they all might be one. ‘We have reason to think they divided them- selves mto several congregations, or wor- shipping assemblies, according as their dwellings were, under their respective mi- nisters ; and yet this occasioned no jealousy or uneasiness; for ¢2ey were all of one heart, and one soul, notwithstanding; and loved those of other congregations as truly as those of their own. Thus it was then, and we may not despair of seeing it so again, when the Spirit shall be poured out upon us from on. high. If. The ministers went on in their work The liberality of . > THE ACTS!" "7a with great vigour and success (v. 33): With “great pcwer gave the apostles witness of the resurrection of the Lord Jesus. The doc- trine they preached was, the resurrection of Christ: a matter of fact, which served not only for the confirmation of the truth of Christ’s holy religion, but being duly ex- plained and illustrated, with the proper in- ferences from it, served for a summary of all the duties, privileges, and comforts of Chris- tians. The resurrection of Christ, rightly | understood and improved, will let us into the great mysteries of religion. By the great power wherewith the apostles attested the resurrection may be meant, 1. The great vigour, spirit, and courage, with which they published and avowed this doctrine; they did it not softly and diffidently, but with liveliness and resolution, as those that were themselves abundantly satisfied of the truth of it, and earnestly desired that others should beso too. Or, 2. The miracles which they wrought to confirm their doctrine. With works of great power, they gave witness to the resurrection of Christ, God himself, in them, bearing witness too. III. The beauty of the Lord our God shone upon them, and all their performances: Great grace was upon them all, not only all the apos- tles, but all the believers, ydprc peyadn—grace that had something great in it (magnificent and very extraordinary) was upon them all. 1. Christ poured out abundance of grace upon them, such as qualified them for great ser- vices, by enduing them with great power ; it came upon them from on high, from above. 2. There were evident fruits of this grace in al] they said and did, such as put an honour upon them, and recommended them to the favour of God, as being in his sight of great price. 3. Some think it includes the favour they were in with the people. Every one saw a beauty and excellency in them, and respected them. IV. They were very liberal to the poor, and dead to this world. This was as great an evidence of the grace of God in them as any other, and recommended them as much to the esteem of the people. 1. They insisted not upon property, which even children seem to havea sense of anda jealousy for, and which worldly people triumph in, as Laban (Gen. xxxi. 43): All that thou seest is mine; and Nabal (1 Sam. xxv. 11): My bread and my water. These believers were so taken up with the hopes of an inheritance in the other world that this was as nothing to them. No man said that aught of the things which he possessed was his him. They did not say own; for we can cal] sin. What we have in God’s than our own; we ha must use it for him, and are it tohim. No man said that w his own, idvov—his peculiar ; for he up, but very willing to lay out, and would straiten themselves to help their brethren. No marvel that they were of one heart and — soul, when they sat so loose to the wealth of — this world; for meum—mine, and tuwm— thine, are the great makebates. Men’s hold- ing their own, and grasping at more than their own, are the rise of wars and fightings. _ 2. They abounded in charity, so that, in Be effect, they had all things common; for (v. 34) a, there was not any among them that lacked, but care was taken for their supply. Those that had been maintained upon the public charity were probably excluded when they turned Christians, and therefore it was fit that the church should take care of them. ‘3 S at v. 34. Dr. Lightfoot computes that this was _ the year of jubilee in the Jewish nation, the _ fiftieth year (the twenty-eighth since they settled in Canaan fourteen hundred years ago), so that, what was sold that year being — not to return till the next jubilee, lands then © ; took a good price, and so the sale of those lands would raise the more money. Now, (1.) We are here told what they did with __ the money that was so raised: They laid it at the apostles’ feet—they left itto themtobe _ disposed of as they thought fit; probably hd they had their support from it; for whence else could they have it? Observe, The ay apostles would have it laid at their feet, in ers token of their holy contempt of the wealth of the world; they thought it fitter it should pointed to relieve the poor. : 3. They did many of them sell own, v. 32. They did not take away property, | be laid at their feet than lodged in their but. they were indifferent to it. They did not call what they had their own, in a way of pride and vainglory, boasting of it, or trusting in it. They did not call it their awn, because they had, in affection, forsaken all for Christ, and were continually expecting be stripped of all for their adherence to hands or in their bosoms. Being laid there, it was not hoarded up, but distribution was made, by proper persons, unto every man ac. cording as he had need. Great care ought to be taken in the distribution of public charity, {1.] That it be given to such as have need, such as are not able to procure a competent ‘a > , “< She 3 y ‘ eric ante for themselves, through age, infancy, sickness, or bodily disability, or in- - capacity of mind, want either of ingenuity or _ activity, cross providences, losses, oppres- sions, or a numerous charge. Those who upon any of these accounts, or any other, have real need, and have not relations of their own to help them—but, above all, those that are reduced to want for well doing, and for the testimony of a good conscience, ought to be taken care of, and provided for, and, with such a prudent application of whatis given, as may be most for their benefit. [2.] That it be given to every man for whom it is intended, according as he has need, without partiality or respect of persons. It is a rule ~ in dispensing charity, as well as in admi- nistering justice, wt parium par sit ratio— that those who are equally needy and equally deserving should be equally helped, and that _ the charity should be suited and adapted to the necessity, as the word is. (2.) Here is one particular person men- tioned that was remarkable for this generous charity: it was Barnabas, afterwards Paul’s colleague. Observe, [1.] The account here ‘given concerning him, v.36. His name was Joses ; he was of the tribe of Levi, for there were Levites among the Jews of the disper- sion, who, it is probable, presided in their synagogue-worship, and, according to the duty of that tribe, taught them the good know- $4 _, ledge of the Lord. He was born in Cyprus, __ a great way off from Jerusalem, his parents, name after he associated with them. t val a . , ’ ; a ig “ ; oo though Jews, having a settlement there. Notice is taken of the apostles’ changing his It is probable that he was-one of the seventy dis- ciples, and, as he increased in gifts and graces, _ grew eminent, and was respected by the apostles, who, in token of their value for _ him, gave him a name, Barnabas—the son of eer (so it properly signifies), he being en endued with extraordinary gifts of prophecy. But the Hellenist Jews (saith Grotius) called praying wapakdyoc, and therefore by that word it is rendered here: A son of exhorta- po some), one that had an excellent faculty of healing and persuading ; we have an instance of it, ch. xi. 22—24. A sonof consolation (so we read it); one that did him- self walk very much in the comforts of the Holy Ghost—a cheerful Christian, and this enlarged his heart in charity to the poor ; or one that was eminent for comforting the Lord’s people, and speaking peace to wound- ed troubled consciences ; he had an admirable facility that way. There were two among _ the apostles that were called Boanerges—sons of thunder (Mark iii. 17); but here was a son ef consolation with them. Hach had his several gift. Neither must censure the other, but both ease one another ; let the one search the wound, and then let the other heal it and vind it up. ([2.] Here is an account of his charity, and great generosity to the public “ CHAP. V. ETRE Sn ee Ananias and Sapphira, because of the eminency of his services after. wards in the church of God, especially in carrying the gospel to the Gentiles ; and, that this might not appear to come from any ill- will to his own nation, we have here his benevolence to the Jewish converts. Or per- haps this is mentioned because it was a leading card, and an example to others: He having land, whether in Cyprus, where he was born, or in Judea, where he now lived, or elsewhere, is not certain, but he sold it, not to buy elsewhere to advantage, but, as a Levite indeed, who knew he had the Lord God of Israel for his inheritance, he despised earthly inheritances, would be encumbered no more with them, but brought the money, and laid it at the apostles’ feet, to be given in charity. Thus, as one that was designed to be a preacher of the gospel, he disentangled himself from the affairs of this life: and he lost nothing upon the balance of the account, by laying the purchase-money at the apostles’ feet, when he himself was, in effect, numbered among the apostles, by that word of the Holy Ghost, Separate me Barnabas and Saul for the work whereunto I have called them, ch. xiii 2. Thus, for the respect he showed to the apostles as apostles, he had an apostle’ reward. CHAP V. In this chapter we have, 1. The sin and punishment of Ananias and Sapphira, who, for lying to the Holy Ghost, were struck dead at the word of Peter, ver. I—11. II. The flourishing state of the church, in the power that went along with the preaching of the gospel, ver. 12—16. III. The imprisonment of the apostles, and their miraculous discharge out of prisou, with fresh orders to go on to preach the gospel, which they did, to the great vexa- tion of their persecutors, ver. 17—26. 1V. Their arraignment before the great sanhedrim, and their justification of themselves in what they did, ver. 27—33. V. Gamaliel’s counsel concerning them, that they should not persecute them, but let them alone, aud see what would come of it, and their concurrence, for the present, with this advice, in the dismission of the apostles with no more than a scourging, ver. 34—40. VI. The apostles’ cheer- ful progress in their work notwithstanding the prohibition laid upon them and the indignity done them, ver. 41, 42. UT acertain man named Ananias, with Sapphira his wife, sold a possession, 2 And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid zé at the apostles’ feet. 3 But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? 4 Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but un- to God. 5 And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things. 6 And the young men arose, wound him up, This is particularly taken notice of,|and carried him out, and buried him ie 7 a h 2 j ‘Ine case 07 7 And it was dbant ts space of “sit hours after, when his wife, not know- ng what was done, came in. 8 And Peter answered unto her, Tell me whether ye sold the land for so much ? And she said, Yea, for so much. 9 Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord ? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. 10 Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, ‘and found her dead, -and, carrying Aer forth, buried her by her husband. 11 And great fear came upon all the church, and upon as many as heard these things. The chapter begins with a melancholy but, which puts a stop to the pleasant and agree- able prospect of things which we had im the foregoing chapters; as every man, so every church, in its best state has its but. 1. The disciples were very holy, and heavenly, and seemed to be all exceedingly good; dbué there were hypocrites among them, whose hearts were not right in the sight of God, who, when they were baptized, and took upon them the form of godliness, denied the power of godli- ness, and stopped short of that. There is a mixture of bad with good in the best societies on this side heaven ; tares will peer among the wheat until the harvest. It was the praise of the disciples that se came up to that perfection which Christ recommended to the rich young man—they sold what they had, and gave to the poor; but even that proved a cloak and cover of hypocrisy which was thought the greatest proof and evidence of sincerity. 3. The signs and wonders which the apostles wrought were; hitherto miracles of mercy; but now comes in a miracle of judgment, and here is an instance of severity following the instances of goodness, that God may be both loved and feared. Observe here, I. The sin of Ananias and Sapphira his wife. It is good to see husband and wife joining together in that which is good, but to be confederate in evil is to be like Adam and Eye, when they agreed to eat the forbidden fruit, and were one in their disobedience. Now their sin was, 1. That they were ambitious of being thought eminent dis- ciples, and of the first rank, when really they were not true disciples; they would pass for some of the most fruitful trees m Christ’s vineyard, when really the root of the matter was not found in them, They seid a possession, and brought the money as Barnabas did)*to the apostles’ feet, that the ht Sok aes be ey mt but mi and cried up, and stand so for preferment in the church, they thought would shortly s pomp and grandeur. Note, I that hypocrites may deny thems thing, but then it is foe serve another; they may forego their ce is ‘ vantage in one instance, with a prospect finding their account in somethir oe! Ananias and Sapphira would take upon a profession of Christianity, and make a fair — show in the flesh with it, and so would mock God, and deceive others, when they knew \2 they could not go through with the Christian _ profession. It was commendable, and so far " it was right, in that rich yo man, that he — would not pretend to pe 8 when, if — it should come to a pinch, he knew he could — not come up to his terms, but he went aw sorrowful. Ananias and Sapphira oe they could come up to the terms, that they — might have the credit of being disciples, when — s really they could nol, and ap weds a Geena aa to discipleship. Note, It is often of fatal — ae consequence for people to go a ; length in profession than their inward esi f ciple will admit of. 2. That they were cove. tous of the wealth of the world, and distrustful — of God and his providence : They sold land, and perhaps then, in a pang of z designed no other than to dedicate the ‘aon ’ of the purchase-money to pious uses, and» made a vow, or at least conceived a full pur- _ pose, to do so; but, when the money me received, their heart failed them, and they kept back part of the price (v. 2), becausethey — loved the money, and thought it was too . much to part with at once, and to trust in the _ ‘ apostles’ hands, and because they knew not but they might want it themselves; ‘though _ 5 now all things were common, yet it would — not be so long, and what should they do in a, a time of need, if they should leave themselves _ nothing to take to? They could not take God’s word that they should be provided for, but thought they would play a wiser part * than the rest had done, and lay up foraraimy day. Thus they thought to serve both God Y and mammon—God, by bringing part of the money to the apostles’ ies, and mammon, by keeping the other part im their own pockets; as if there were not an on i, to make up the whole to them, except they retained some in their own hands by way of - - caution-money. Their hearts were aaa, so they were found faulty, Hos. x. 2. ‘They halted between two ; if they had been thorough- , paced worldlings, they moni not have sold. their possession ; and, if they had been tho- — rough-paced Christians, they would not have detaimed part of the price. 3. That they i thought to deceive the apostles, and make them believe they brought the whole pur-— chase-money, when really it was but a part — They came with as good an assurance. andas hy Pe SD eee ee jee av Anantas and Sapphira impulse of the Holy Ghost, enabling them to a , and laid the money -at the apostles’ feet,\do an act so very great and generous; and as if it were their all. ‘They dissembled with !Ananias pretended that he was moved by the God and his Spirit, with Christ and his church 'Holy Ghost to do what he did, as others and ministers; and this was their sin. [were ; Whereas it appeared by his basenesa TL. The indictment of Ananias, which! that he was not under the influence of proved both his condemnation and execution ; good Spirit at all; for, had it been his wort for this sin. When he brought the foes lem would have been perfect. [2.] That le EA Tae 1 Ks ee a'show of piety sethdovetion, as any of x ‘ ¥ 3 and to be commended and encou-/ belied the Holy Ghost in the apostles, te raged, as others were, Peter took him to task | whom he brought the money; he misrepre- ubout it. He, without any enquiry or exa-/ sented the Spirit they were actuated by, either mination of witnesses concerning it, charges | by a suspicion that they would not faithfully tie) him peremptorily with the crime, and aggra-| distribute what they were entrusted with _ Yates it, and lays a load upon him for it, (which was a base suggestion, as if they were : ing it to him in its own colour, v 3, 4. | false to the trust reposed in them), or by an _ The Spirit of God in Peter not only disco-| assurance that they could not discover the __vered the fact without any information (when |fraud. He belied the Holy Ghost whe by _ perhaps no man in the world knew it but the|what he did he would have it thought that man and his wife themselves), but likewise|those who are endued with the gifts of the __ discerned the principle of reigning infidelity |Holy Ghost might as easily be imposed upon . ; ¥ i“ heart of Ananias, which was at the bottom of it, and therefore proceeded against him so suddenly. Had it been a sin of infir- mity, through the surprise of a temptation, Peter would have taken Amanias aside, and have bidden him go home, and fetch the rest of the money, and t of his folly in at- tempting to put this cheat upon them; but he knew that his heart was fully set tn him to this evil, and therefore allowed him not Space 'to repent. He here showed him, 1. The origin of his sin: Satan filled his. put it into his head, but hurried him on with resolution to do it. Whatever is contrary te that Ananias was one of those filled with his gifts, but, having provoked the to withdraw from him, now Sator = i his heart ; as, when the Spirit of the t departed from Saul, an evil spirit from God troubled him. Satan is a lying spirit ; “a he was was so in the mouth of Ahab’s prophets, and so he was in the mouth of Ananias, _ and by this made it appear that he filled his 2. The sin itself: He lied to the Holy Ghost ; asin of such a heinous nature that he could not have been guilty of it if Satan had not filled his heart. (1.) The phrase which we render ‘ying to the Holy Ghost, WévoacOai ce ri zvedpa ro tytov, some read, to belie the Holy Ghost, which may be taken two ways: [1.] That he ‘belied the Holy Ghost im himself; so Dr. Lightfoot takes it, and supposes that Ananias ‘was not an ordinary believer, but a mimister, and one‘that had received the gift of the Holy ; ‘Ghost with the hundred and twenty (for mention is made of him immediately after Barnabas); ‘yet he durst thus, by dissembling, belie and ‘shame that gift. Or thus; Those ‘who had sold their estates, and laid the mo- ney at the apostles’ feet, did it by the special as other men ; like Gehazi, whom his master convicted of his error by that word, Went not my heart with thee? 2 Kings v. 26. li is charged upon the house of Israeland J dali, when, like Ananias here, they dealt very | treacherously, that they belied the Lord, say- | ing, Tt is not he, Jer. v. 11,12. Thus ‘Ana- nias thought the apostles were altog ther such as himself, and this was belying the Holy Ghost in them, as if he were not in them a discerner of spirits, whereas they had ali the gifts of the Spirit in them, which to others 3 i eart ; he not only suggested it to him, andj were divided severally. See 1 Cor. xu. 83— 111. Those that pretend to an inspiration of the Spirit, in imposing upon the church their _ the good Spirit proceeds from the evil spirit, | own fancies, either in opinion or practice— _ and those hearts are filled by Satan in which - worldliness reigns, and has the ascendant. |they are carried on by their pride, cov tous- _ Some think _ that had received the Holy Ghost, and was that say they are moved from above wher esate or affectation of dominicn, belie the | Holy Ghost. | -(2.) But we read it, fo lie unto the Holy | Ghost, which reading is countenanced by v. \4, Thou hast not lied unto men, but unto God. [1.] Amanias told a lie, a deliberate lie, and | with a purpose to deceive; he told Peter that jae had sold a possession (house or lands) (and this was the purchase-money. Perhaps | he expressed himself in words that wer ca- pable of a double meaning, used some equi- vocations about it, which he thought m ight palliate the matter a little, and‘save him from -the guilt of a downright le: or perhaps he ‘said nothing ; but it was all one, he did as the rest did who brought the whole price, and would be thought to do so, and expected the praise those had that did so, and the same privilege and access to the common stock as they had; and therefore it was an ‘implicit —protestation that he brought the ; whole price, as they did ; and this was a lie, for he kept back part. Note, Many are brought to gross lying by reigning pride, and affectation of the applause of men, particu- larly m works of charity to the poor. That therefore we may not be found boasting of a false gift given to us, or given by us (Prov. xxv. 14), we must not boast even of a true gif, which is the meaning of our Saviour’s caution in works of charity, Let not thy left hand know what thy right hand doeth. Those that boast of good works they never did, or promise good works they never do, or make the good works they do more or better than really they are, come under the guilt of Ana- nias’s lie, which it concerns us all to dread the thought of. ([2.] He told this lie to the Holy Ghost. It was not so much to the apo- stles as to the Holy Ghost in them that the money was brought, and that was said which was said, v. 4, Thou hast not lied unto men (not to men only, not to men chiefly, though the apostles be but men), but thou hast lied unto God. Hence it is justly inferred that the Holy Ghost is God; for he that lieth to the Holy Ghost lieth to God. “Those that lied to the apostles, actuated and acting by the Spirit of God, are said to lie to God, .because the apostles acted by the power and authority of God, whence it follows (as Dr. Whitby well observes) that the power and authority of the Spirit must be the power and authority of God.’’ And, as he further argues, “‘Ananias is said to lie to God, because he lied to that Spirit in the apostles which enabled them to discern the secrets of men’s hearts and ac- tions, which being the property of God alone, he that lies to him must therefore lie to God, because he lies to one who has the incommu- nicable property of God, and consequently the divine essence.” 3. The aggravations of the sin (v. 4): While it remained, was it not thineown? And, after it was sold, was it not in thine own power? Which may be understood two ways: —(1.) “Thou wast under no temptation to keep back part of the price ; before it was sold it was thy own, and not mortgaged nor en- cumbered, nor any way engaged for debt; and when it was sold it was in thy own power to dispose of the money at thy plea- sure; so that thou mightest as well have brought the whole as a part. Thou hadst no debts to pay, perhaps no children to provide for; so that thou wast not under the influ- ence of any particular inducement to keep back part of the price. Thou wast a trans- gressor without a cause.” Or, (2.) “Thou wast under no necessity of selling thy land at all, nor bringing any of the money to the apostles’ feet. Thou mightest have kept the money, if thou hadst pleased, and the land too, and never have pretended to this piece of perfection.” This rule of charity the apostle gives, that people be not pressed, and » that it be not urged as of necessity, because God loves a cheerful giver (2 Cor. ix. 7), and Philemon must do a good work, not as it were of necessity, but willingly, Philem. 14. As it is better not to vow than to vow and not to pay, so better had it been for him not to have sold his land at all than thus to keep back part of the price ; not to have pretended to do the good work than thus to do it by the heives. “ When it was sold, it was in thine own power ; bak it was” vowed: thou hadst then op to the Lord, and couldst no‘ giving our hearts to God, wi to divide them. with a half; but God will have 4. All this guilt, thus aggravated, — charged upon him: Why hast thou con this thing in thine heart ? Observe, Tho Satan filled his heart to do it, yet he is : to have conceived it in his own heart, w shows that we cannot extenuate our sins laying the fault of them upon the devil; tempts, but he cannot force; it is of our ‘own lusts that we are drawn away and enticed. — The evil thing, whatever it is, that is said ne done, the sinner has conceived it in his own — heart; and therefore, if thou scornest, the. alone shalt bear it. The close of the charg is very high, but very just: Thou hast not ied unto men, but unto God. What-emphasis does the prophet lay upon that of Ahaz, not — wearying men only, but wearying my God also! : Isa. vii. 13. And Moses upon that of Israel, Your murmurings are not against us, but — against the Lord! Exod. xvi. 8. So here, — Thou mightest have imposed upon us, who : are men like thyself; but, be not deceived, God is not mocked. If we think to put a cheat upon God, we shall prove in the eat to have put a fatal cheat upon our own souls. - III. The death and burial of Ananias, w wo. 5, 6. 1. He died upon the spot: Ananias, hear- ing these words, was speechless, in the same — sense that he was who was charged with in- $ truding into the wedding feast without a wedding garment: he had nothing to say for — himself; but this was not all: he was struck speechless with a witness, for he was struck — dead: He fell down, and gave up the ghost. It does not appear whether Peter Serigaad and expected that this would follow upon — what he said to him; it is probable that he — did, for to Sapphira his wife Peter Pena larly spoke death, v.9. Some think that an angel struck hia, that he died, as fied xii. 23. Or, his own conscience smote him — with such horror and amazement at the sense — of his guilt, that he sunk and died away un- _ der the load of it. And perhaps, when he — was convicted of lying to the Holy Ghost, he - remembered the unpardonableness of the * blasphemy against the Holy Chtts si ae me struck him like a dagger to the. Fike yee the power of the word of God int] mouth - of the apostles. As it was to some @ savour E of life unto life, so it was to others a@ savour — of death unto death. As there are those whom — the gospel justifies, so there are those whom — it condemns. This punishment of Ananias_ may seem severe, but we are sure it was just. — (1.) It was designed to maintain the honour of the Holy Ghost as now lately poured out — upon the apostles, in order to the setting up — of the gospel kingdom, It was a great affront sci . eet s% ; +S ~ ~~ ! 8 - direct tendency to invalidate the apostles’| came to present herself before the apostles, testimony ; for, if they could not by the Spi-| as a benefactor to the fund, she met with a rit discover this fraud, how could they by this | breach instead of a blessing. . So lie ee oy, on ‘ of ‘ wi ae Spirit discover the deep things of God, which ORDA T . hich Anavias put upon the Holy Ghost, asi mght keep away; perhaps some one did, he could be imposed upon: and it had a! and she was not at home; and so when she ‘a . | 1 a Ananias and Sapphira, 1. She was found guilty of sharing with they were to reveal to the children of men?! her husband in his sin, by a question that It was therefore necessary that the credit of | Peter asked her (v. 8): Tell me whether you the apostles’ gifts and powers should be sup- ported, though it was at this expense. (2.) It was designed to deter others from the like presumptions, now at the beginning of this dispensation. Simon Magus afterwards was - not thus punished, nor Elymas ; but Ananias was made an example now at first, that, with the sensible proofs given what a comfortable thing it is to receive the Spirit, there might be also sensible proofs given what a danger- ous thing it is to resist the Spirit, and do despite to him. How severely was the wor- shipping of the golden calf punished, and the gathering of sticks on the sabbath-day, when the laws of the second and fourth com- mandinents were now newly given! So was . the offering of strange fire by Nadab and Abihu, and the mutiny of Korah and his company, when the fire from heaven was now newly given, and the authority of Moses and sold the land for so much? naming the sum which Ananias had brought and laid at the apostles’ feet. ‘ Was this all you received for the sale of the land, and had you no more for it?” ‘ No,” saith she, “‘ we had no more, but that was every farthing we received.” Ananias and his wife agreed to tell the same story, and the bargain being private, and by consent kept to themselves, nobody could disprove them, and therefore they thought they might safely stand in the lie, and should gain credit to it. It is sad to see those rela- tions who should quicken one another to that which is good harden one arother in that which is evil. 2. Sentence was passed upon her, that she should partake in her husband’s doom, v. 9. (1.) Her sin is opened: How is it that you have agreed toyether to tempt the Spirit of the Lord? Before he passes sentence, he makes Aaron now newly established. The doing of | her to know her abominations, and shows her this by the ministry of Peter, who himself} the evil of her sin. Observe, [1.] That they with a lie denied his Master but a little while] tempted the Spirit of the Lord; as Israel ago, intimates that it was not the resentment | tempted God in the desert, when they said, of a wrong done to himself; for then he, who! Is the Lord among us, or is he not? after had himself been faulty, would have had charity for those that offended ; and he, who himself had repented and been forgiven, would have forgiven this affront, and endea- voured to bring this offender to repentance ; but it was the act of the Spirit of God in Peter: to him the indignity was done, and by him the punishment was inflicted ' 2. He was buried immediately, for this was the manner of the Jews (v. 6): The young men, who it is probable were appointed to that office in the church of burying the dead, they had seen so many miraculous proofs of his power; and not only his presence, but his presidency, when they said, Can God furnish a table? So here, “Can the Spirit in the apostles discover this fraud? Can they discern that this is but a part of the price, when we tell them it is the whole?” Can he judge through this dark cloud? Job xxii. 13. They saw that the apostles had the gift of tongues; but had they the gift of discerning spirits? ‘Those that presume upon security and impunity in sin tempt the Spirit of God; as among the Romans the Jibitinarii and pol- ; they tempt God as if he were altogether such linctores ; or the young men that attended ,a one as themselves. [2.] That they agreed the apostles, and waited on them, they wound | together to do it, making the bond of their up the dead body in grave-clothes, carried ii | relation to each other (which by the divine out of the city, and buried it decently, though | institution is a sacred tie) to become a bond he died in sin, and by an immediate stroke of | of iniquity. It is hard to say which is worse divine vengeance. ; between yoke-fellows and other relations—a IV. ‘The reckoning with Sapphira, the wife | discord in good or concord in evil. It seems of Ananias, who perhaps was first in the trans- | to intimate that their agreeing together to do gression, and tempted her husband to eat this } it was a further tempting of the Spirit; asif, forbidden fruit. She came in to the place | when they had engaged to keep one another’s where the apostles were, which, as it should | counsel in this matter, even the Spirit of the seem, was Solomon’s porch, for there we) Lord himself could not discover them. Thus find them (v. 12), a part of the temple where | they digged deep to hide their counsel from Christ used to walk, John x. 23. She came| the Lord, but were made to know itis in vain. in about three hours after, expecting to share '‘‘ How is it that you are thus infatuated ? in the thanks of the house for her coming in, , What strange stupidity has seized you, that and consenting to the sale of the land, of | you would venture to make trial of that which which perhaps she was entitled to her dower | is past dispute? How is.it that you, who are or thirds ; for she knew not what had been done. | baptized Christians, do not understand your- it was strange that nobody ran to tell her of | selves better? How durst you run co great the sudden death of her husband, that she! a risk? voL. VIL. : 26 38—VI. . Vag ee ‘ © Phe progress of (2) Her doom*is read : Behold, the feet of “those who have-buried thy husband are at the “door (perhaps he heard them: coming, or « «new that'they could not be long). and they shall carry thee out. As Adam and Eve; who agreed to eat the forbidden fruit, were turned together*out ‘of paradise, so Amanias and Sapphira, who agreed to tempt the Spirit of the LLord;: were together chased out of the “world. | 3. The sentence executed itself. There » needed ‘no executioner, a killing power went along with Peter’s word, as sometimes’ a healing power did; for the God ‘in whose »mame’he' spoke kills and: makes ulive ; and -outof his’ mouth (and. Peter was now: his *“mouth) both evil and good proceed (v. 10) :1 Then fell she'‘down''straightway \atvhis feet. Some sinners God’ makes quick work with, “while others he bears long with; for which difference; doubtless, there are good reasons; but he*is not accountable to us for them. She heard not till now that her hushand’was dead, the notice of which, with the:discovery of her'sin, ‘and'the‘sentence ‘of’ death passed upon her, struckheras a thunderbolt and took her: away as*with a whirlwind. ‘And many’ instances there are of ‘sudden! deaths ‘which are not to’be looked upon as' the punishment | of some gross sin,’ like this. “We must: not} think'that all: who'die suddenly are’ simmers above others ;‘perhapsit‘is in favour to them, that they have a quick passage: however,'it' is forewarning to all to: be/always ready. *But here itis’ plain that'\it was m judgment. “Some put thequestion concerning the eternal “state of Ananias and ‘Sapphira, and incline to think ‘that’ the destruction:of the flesh’ was that the spirit'might:be saved in the day of the Lord Jesus. ’And F'should go in‘with that --charitable-opinion if there‘had been any’space given them’to ‘repent, as''there was to the ‘incestuous Corinthian. But secret things belong not to us. It is said, She fell down at Peter’s feet ;' there; where she should ‘have laid the whole ‘price and did not, she was herself laid,*as it»were to make up the de- “ficiency. ‘The young men that had the care of funerals coming in found her dead ; and it is not said, They wound her up, as they did Ananias, but, They carried her out as she was, and buried her by her husband ; and probably an Iscription was set over their graves, mtimat- ing that they were joint-monuments of divine ‘wrath against those that lie to the Holy Ghost. Some ask whether the apostles kept the mo- ney which they did bring, and concerning which they lied? I am apt to think they did; ‘they had not the superstition of those who said, It is'not lawful for us to put it into the treasury: for unto the pure all things are >pure. What they brought was not polluted to those to whom they brought it ; but’what | “they kept back’*was’ polluted to those that “kept ‘it back. Use’was' made of the censers ‘of Korah’s mutineers. Y..The impression that this made upon THE ACTS. the: people. ) Notice-is tak midst of the story (wv. 5): G upon ull that heard these things, what Peter said, and:saw what followed ; or — upon all that heard the story ofsit; for; mo doubt, it was all thestalkiof the city. And again (v. 11), Great fear*came: all ‘the church, and upon asmanyas hear ings. 1. Those that: had: joined»themselves to the - church’ were thereby struck with an» awe of Godiand of his judgments; andwitha greater — veneration for this dispensation ‘of the) Spirit which they were now under. «It-wasnot 2 — damp or check to their holy» joy, but it taught them to be seriousin it, and to rejoice with trembling. »All that laid theirmoney at the: apostles’ feet afterthis) were afraid ‘of keeping back any»part‘of themprice. 2. All that. heard it were! put; into a ‘consternation by it, and were ready to say,“Who is: able to stand before this holy: Lord @odiand ‘his Spirit-in the:apostles >) As b Samvvir20. 12 ‘And by the hands ‘of ‘the»apo- ‘stles. were*many signs and* wonders wrought .among .the. people; (and theywere.all with one :accord in -So- lomon’s porch. '13 And of the rest durst no’man join himself to ‘them ; but. the people magnified them. 14 And believers were :themore. added to the Lord, :multitudes“both of men and women.) °§15 ‘Insomuch that they brought forth the sick into the streets, and: laid) them on beds. and couches, that. at ‘theileast ithe shadow of Peter passing by might overshadow some of them. 16 There came also a multitude oué of the cities round about unto. Jerusalem, bringing: sick folks, and them“which were vexed with unclean spirits : and they were healed every one. We have here ‘an‘accountof the progress of the gospel, notwithstanding this terrible judgment inflicted upon two hypocrites. I. Here is a general accountiof the miracles which the apostles wrought (v.. 12) :By'the hands of the apostles: were many ‘signs and wonders wrought among’ the le,* many miracles ‘of mercy for one of j t."Now the gospel power returned to’ its ‘chan- fedpahich is that of'mercy and pee gr had come out'of'' his place’ to "punish, but now returns to his’ place, to his'*mercy-seat again. The miracles they wrought “proved their divine mission. ‘They were nota few, but many, of divers kinds ‘and (often*repeat- ed ; they were signs and wonders, such won ders‘ as ‘were confessedly’ signs’ of a! divine ‘presence'and power. ‘They were not done in a corner; but among the people, who were at liberty to enquire into them, andj/if ‘there oc of . My een any) frand;ors collusion in them! would have discovered it. IL. We are here, told what were the:effects of these:miracles which the apostles wrought. -1.. The chureh was hereby kept together, | and-eonfirmed inwits adherence both to! the " apostles and. to.one «another- They of the church were alhanith one-accord in. Solomon’s pore. (1.) They met»in.the temple, in the open place that was called Solomon’s porch. It.was strange: that the rulers of the temple - suffered them to.keep their meeting there. But. God. inclined their, hearts to, tolerate them. there awhile,; for the. more, convenient spreading of the gospel.;.and those who, per= mitted buyersiand sellers could not for shame) ' prohibit..such preachers :and healers there» - They. all met. in public. worship);, so early was, the institution of religious. assemblies, -ob- served in the church,.. which must by no - means be forsaken or let,.fall, for.in them.a ~ profession. of religion is kept, up.;, (2.) ‘They were there with one accord, unanimous in their doctrine, worship, and, .discipline; and, there. was, no,.discontent. nor. murmuring about.the death of Ananias.and.Sapphira, as there was against: Moses..and .Aaron. about the death of Korah and his company: You have killed the people of the Lord, Nuin, xvi. 41. “The | separation..of , hypocrites, , by. distin- |. puishing judgments, should make the sincere, cleave so much the:cleser to,each other and to the gospel ministry. great respect. (1.) The other ministers kept their distance: Of the rest.of their company durst no man join: himself to them, as. their equal or an associate with them; though, others of them were endued with the Holy. Ghost, and spoke with tongues, yet none of them at this time did such signs and won- ders as the apostles did; and therefore they acknowledged their superiority, and in every them, and had them in great veneration, spoke of them with respect, and represented themeas the favourites of Heaven, and un- speakable blessings to this earth. Though the chief priests vilified them, and did all they could to make them contemptible, this did not hinder the people from , magnifying _ them, who saw the thing in a true light. _ Observe, THE apostles. were far from mag- _ nifying themselves; they transmitted the glory 4 of all they did very-carefully and faithfully to Christ, and yet the people magnified them ; a for thosethat humblethemselves shall be exalt-. ed, and those honoured:that honour God only. 3. The church increased in number (v. 14): _. Believers were the more added to the Lord, and no doubt joined themselves to the church, when they saw that God was in it of - atruth, even multitudes both of men and.wo- men. They were-so far from: being deterred _ by the example! that was made of Ananias and Sapphira that they were*rather invited - ORREBINH * by atinto a society that»kept such’a strict | plished. 2. It, gained the apostles, who, were the.}, prime ministers in .Christ’s kingdom, very: me yielded to them. (2.) Allthe people mag-, nifie the gospel. discipline.» Observe, (1.) Believers are added to the Lord Jesus, jomed to him, and so joined to his mystical body, from which no-~. thing can separate us and cut us off, but that which separates us and cuts us off from Christ. Many have been brought to the Lord, and yet there is room for others to be added » to him, added to the number of those that are, united to him; and:additions will still be making till the mystery of God ‘shall. be finished, andthe number of the elect accom- (2.) Notice is taken of the con- version,of women aswell.as. men ; more no- tice than, generally was in the Jewish church, in which they neither received the sign of circumcision nor were obliged to attend the solemn feasts ; and the court of the women was one of the outer courts of the temple. But. as among those that followed Christ while he was upon earth, so among those that be- lieved om himeafter he went to heaven, great notice was taken of the good women, 4. The apostles had abundance of patients, and gained abundance of reputation both to themselves and their doctrine by the cure of ithem all, v.15, 16. So manysigns and won- ders were wrouyht by the apostles that all manner~of people put in for the benefit of them, both.m..city and country, and had. it. (1.) In the city : They brought forth their sick into the streets ; foritis probable that the priests would not suffer them to bring them into the templeito Solomon’s porch, and the apostles thad..not leisuxe to go, to. the-houses of them all. And they laid them on beds and couches (because they were so weak that they could neither go nor stand), that at the least the sha- dow: of Peter, pussing by, might overshadow some of them, though it could not reach them all; and, it should seem, it had the desired effect, as the woman’s touch of the hem of Christ’s garment had; and in this, among other things, that word of Christ was fulfilled; Greater, works thanthese shall you'do. God expresses his:care of his people, by his being their shade on their right hand ; and the be- nign influences of Christ as a king are com- pared to the shadow of a great rock. Peter comes between them and the sun, and so heals thea, cuts themoff from a dependence upon creature sufficiency as insufficient, that. they may.expect help only from that Spirit of grace with whom he was filled. And, if such miracles were wrought by'Peter’s sha- dow, we have reasom to think. they were so by the other apostles, as by the handker- chiefs from ~Paul’s body (ch.. xix. 12), no doubt both being with an actual:intention in the minds of the, apostles thus to heal}. so that it is absurd to infer hence a healing . virtue in the. relics of saints’.that are dead and gone; we read not of any cured by the relics of Christ himself, after he was gone, as + certainly we should if therey had been any such thing. 2.) In_ the rcountry towns: Multitudes came to Jerusalen: from the ci- - A ' u 4 The sic ties round about, prt tes sick folks that were afflicted in body, and those thai were vexed with unclean spirits, that were troubled in mind, and they were healed every one ; dis- tempered bodies and distempered minds were set to rights. ‘Thus opportunity was given to the apostles, both to convince peo- ple’s judgments by these miracles of the heavenly origin of the doctrine they preached, and also to engage people’s affections both to them and it, by giving them a specimen of its beneficial tendency to the welfare of this lower world. 17 Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, 18 And laid “their hands on the apostles, and put them in the common prison. 19 But the angel of the Lord by night opened the prison doors, and brought them forth, and said, 20 Go, stand and speak in the temple to the people all the words of this life. 21 And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 22 But when the officers came, and found them not in the pri- son, they returned, and told, 23 Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within. 24 Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow. 25 Then came one and told them, saying, Be- hold, the men whom ye put in prison -are standing in the temple, and teach- ing the people. Never did any good work go on with any “hope of success, but it met with opposition ; those that are bent to do mischief cannot be reconciled to those who make it their busi- ness to do good. Satan, the destroyer of mankind, ever was, and will be, an adversary to those who are the benefactors of mankind ; and it would have been strange if the apo- stles had gone on thus teaching and healing and had had no check. In these verses we have the malice of hell and the grace of hea- yon struggling about them, the one to drive THE ‘ACTS. them off trot oot animate them in it, I. The priests were enragi shut them up in prison, v. 17 1. Who their enemies and per The high priest was the ringleat perl Caiaphas, who saw their wealth and dignity, their power and tyranny, that is, their at stake, and inevitably lost, if the sp and heavenly doctrine of Christ shoul ground and prevail among the people. Those that were most, forward to join with the high | priest herein were the sect of the Sadtlucees, — . who had a particular enmity to the gospel of © Chnist, because it confirmed and established the doctrine of the invisible world, the resur- rection of the dead, and the future state, >) which they denied. It isnot strange ifmenof no religion be bigoted in ng opposition to true and pure religion. : %. How they were affected towards them, ill affected, and exas- ai perated to the last degree. When the heard and saw what flocking there was to aig —s "i ‘i stles, and how considerable they were become, — they rose up in a passion, as men that could no longer bear it, and were resolved to na | head against it, being filled with meee te ays at the apostles for preaching the doctrine of Christ, and curing the sick,—at the people _ for hearing them, and bringing the sick to 4 them to be cured, —and at themselves and their own party for suffering this’ matter to go so far, and not knocking it on the head at first. ‘Thus are the enemies of Christ and ~ his gospel a torment to themselves. Envy slays the silly one. 3. How they proceeded against them (v. 18): They laid their hands on them, perhaps their own hands (so low did w ’ their malice make them stoop), or, ona ge the hands of their officers, and put them in the common prison, among the worst of male - factors. Hereby they designed, (1.) To p ut a restraint upon them; though they coll sik me lay any thing criminal to their char; pices vo of death or of bonds, yet while they | d them in prison they kept them from going on ey their work, and this they reckoned a goo point gained. Thus early were the am’ ws sadors of Christ in bonds. (2.) To put BS ns terror upon them, and so to drive them off ms from their work. The last time they had . them before them, they only threatened them (ch. iv. 21); but now, finding that this did not do, they imprisoned them, to make them — afraid of them. (3.) To put a disgrace upon — them, and therefore they chose to clap thera up in the common prison, that, being thus — vilified, the people might not, as they had done, magnify them. Satan has carried on fags his design against the gospel very much. bs + making the preachers and professors of it appear despicable. Il God sent his angel to release ae Md out of prison, and to renew their commission to preach the gospel. The powers of darkness _ fight against them, but the Father of nightee a fights for them, and sends an angel of light Be, Ts ip A nf 308: les released to plead their cause. The Lord will never desert his witnesses, his advocates, but will certainly stand by them, and bear them out. 1. The apostles are discharged, legally dis- charged, from their imprisonment (v. 19): The angel of the Lord by night, in spite of all the locks and bars that were upon them, opened the prison doors, and, in spite of all the vigilance and resolution of the keepers that stood without before the doors, brought forth the prisoners (see v. 23), gave them authority to go out without crime, and led them through all opposition. This deliver- ance is not so particularly related as that of Peter (ch. xii. 7, &c.) ; but the miracle here was the very same. Note, There is no pri- son so dark, so strong, but God can both visit his people in it, and, if he pleases, fetch them out of it. This discharge of the apostles out of prison by an angel was a re- semblance of Christ’s resurrection, and his discharge out of the prison of the grave, and would help to confirm the apostles’ preaching of it. 2. They are charged, and legally charged, to go on with their work, so as thereby to be _ discharged from the prohibition which the fies se high priest laid them under; the angel bade them, Go, stand, and speak in the temple to the people all the words of this life, v. 20. When they were miraculously set at liberty, they must not think it was that they might save their lives by making their escape out of the hands of their enemies. No; it wasthat they might go on with their work with so much the more boldness. Recoveries from sickness, releases out of trouble, are granted us, and are to be looked upon by us as granted, not that we may enjoy the comforts of our life, but that God may be honoured with the services of our life. Let my soul live, and it shall praise thee, Ps. cxix. 175. _ Bring my soul out of prison (as the apostles here), that I may praise thy name, ii . VA Ps. exlii. ‘See Isa. xxxviii. 22. Now in this charge given them, observe, (1.) Where they must reach: Speak in the temple. One would think, though they might not quit their work, yet it had been prudent to go on with it ina more private place, where it would give less offence to the priests than in the temple, and so would the less expose them. No; “Speak in the temple, for this is the place of con- course, this is your Father’s house, and it is not to be as yet quite left desolate.” It is not for the preachers of Christ’s gospel to retire into corners, as long as they can have any opportunity of preaching in the great congregation. (2.) To whom they must preach: ‘‘ Speak to the people ; not to the princes and rulers, for they will not hearken ; but to the people, who are willing and de- sirous to be taught, and whose souls are as precious to Christ, and ought to be so to you, as the souls of the greatest. Speak to the ple, to all in general, for all are con- by an anget stand, and speak, which intimates, not only that they must speak publicly, stand up and speak, that all may hear; but that they must speak boldly and resolutely : Stand and speak ; that is, “Speak it as those that resolve to stand to it, to live and die by it.” (4.) What they must speak: All the words of this life. This life which you have been speaking of among yourselves, referring perhaps to the conferences concerning heaven which they had among themselves for their own and one another’s encouragement in prison: “ Go, and preach the same to the world, that others may be comforted with the same comforts with which you yourselves are comforted of God.” Or, “ of this life which the Saddu- cees deny, and therefore persecute you; preach this, though you know it is this that they have indignation at.” Or, “ of this life emphatically ; this heavenly, divine life, in comparison with which the present earthly life does not deserve the name.” Or, “‘ these words of life, the very same you have preached, these words which the Holy Ghost puts into your mouth.” Note, The words of the gospel are the words of life, quickening words; they are spirit, and they are life ; words whereby we may be saved—that is the same with this here, ch. xi. 14. The gospel is the word of this life, for it secures to us the privileges of our way as well as those of our home, and the promises of the life that now is as well as of that to come. And yet even spiritual and eternal life are brought so much to light in the gospel that they may be called this life; for the word is nigh thee. Note, The gospel is concerning matters of life and death, and ministers must preach it and people hear it accordingly. They must speak all the words of this life, and not con- ceal any for fear of offending, or in hope of ingratiating themselves with their rulers. Christ’s witnesses are sworn to speak the whole truth. : III. They went on with their work (v. 21) : When they heard this, when they heard that it was the will of God that they should con- tinue to preach in the temple, they returned to Solomon's porch, v.12. 1. It was a great satisfaction to them to have these fresh orders. Perhaps they began to question whether, ‘if they had their liberty, they should preach as publicly in the temple as they had done, because they had been told, when they were persecuted in one city, to flee to another. But, now that the angel ordered them to go preach in the temple, their way was plain, and they ventured without any difficulty, entered into the temple, and feared not the face of man. Note, If we may but be satis- fied concerning our duty, our business is to keep close to this, and then we may cheer- fully trust God with our safety. (2.) They set themselves immediately to execute them, without dispute or delay. They entered into the temple early in the morning (as soon as cerned.” (3.) How they must preach: Go,! the gates were opened, and people began ‘ eo OP ay Wh ' : Ae" The disappointmen ! to come together there), and taught them the. gospel of the kingdom: and did not at all fear what. man. could do unto them. case here was extraordinary : the whole trea- sure of the gospel is lodged.in their hands ; if they be silent now the springs are shut up, and. the whole work falls to the ground. and. is made to cease,. which is. not the case of ordinary ministers, who, therefore are not by this example bound. to throw themselves into the mouth of danger; and yet. when God. gives opportunity, of doing good, though we be under the restraint and terror of human powers, we should venture far.rather than let go such an opportunity. IV. The high priest.and his party went on with their prosecution, v.21. They,, sup- posing they had the apostlessure enough, called the council together;,a great, and,extra- ordinary council, for they summoned ali the senate’ of the children of Israel. See here;, 1. How they were prepared, and: how. big with expectations,to crush the «gospel of Christ.and the preachers of it, for they raised the whole posse. The last time they had the apostles in. custody they convened-them only before a committee of those, that: were; of the kindred of the high priest; who were obliged to act: cautiously ; but now, that they might proceed further and. with more assurance, they called together, za&cav ry -yepovsiay— all the eldership, thats (says Dr. Lightfoot); all the three courts or benches of judges im Jerusalem, not only the: great: sanhedrim,: consisting of seventy elders, but the other two judicatories that were erected one in the outer-court'gate.of theitemple; the other in the inner or» beautiful gate, consisting, of twenty-three judges-each ; so: that, if there was a full appearance, here were one hun= dred and sixteen judges:: Thus God ordered it, that the confusion ofthe enemies;:and the apostles’ testimony against them, might be more public, and.that those might hear the gospel who would not hear it otherwise than from the bar: Howbeit, the high ‘priest meant not so, neither did his heart think so ry but it was in his heart to rally all ‘his forces against the apostles, and by a universal 'con- sent to cut them all off at once. - 2. How they were disappointed, and had their faces filled with shame: He that sits: in heaven laughs at them, and so may we too, to see how gravely the court is set; and we may suppose thée.high priest makes’a solemn _ speech to them, setting forth the occasion of their coming together—that a very dangerous faction was now lately raised at Jerusalem, by the preaching of the doctrine of Jesus; which it was needful, for the preservation of their church (which never was in such ‘dan ger as now), speedily and efféctually to sup- hands to do it, for he had the ringleaders of _ the faction now in the common prison, t¢’ be proceeded against, if they would but agree THE ACTS. The} ‘report which the officers make is, “ ‘would ‘be»the more followed; others that, press—that it was now in the power of their} Landi ‘temple, under your nose and in defiance of + to it, with the u‘most severity.’ An offer | i > ee hee is; in order hereunto atche to fetch the prisoners ‘ote i how they are baffled. (1.) The,oi and tell them that.they are not. t in the prison, .v..22, 23.. The last. tim were forthcoming when they were ¢a ch. iv. 7. Butmow they were goneyand.the» ae ‘ son-doors truly found we shut with hee (nothing: had.,been».done..to weaken them); — 4 “* the keepers hadnot been wanting to,their« duty ; we found them standing without.before. the doors, and knoiving nothing to the con-. trary but that .the»pmisoners. were all safe. Lx. but when. we went in we found.no mane therein, that is, none.of the men wewere. sent) to fetch.” It,isyprobable that they — found. the common »prisoners there, Which __ way) the -angel» fetched them, whether by some back way, or openimg.the door.and fastening it closély again (the keepers.all. the, while asleep), we -are not told; howeyerit) was, they were gonex The Lordiknows, though we do not, how to deliver the godly. out of temptation, and howto, loose.those that.are in-bonds, for his name’s sake, and he will do.it, as here, when he has occasion» for them., Now think how confused theeourt looked;.. when the officers made:this returns upon theirvorder (vy, 24): When thehighs priest;-and the captain of the temple, and dian chief priests, heard these things;they. werealh, at a plunge; and looked, one uponanother;, — doubting. what. this thing should be. sit a) - “were extremely perplexed, were at their Wits end, having never been so;disappointedinalh: their lives of any thing, they were-sovsure, of. It:occasioned various speculations,some» suggesting that they were-conjured out ofthe prison, and made'their escape by magicarts; others that. the keepers had played tricks» with them, knowing how many friendsm these-prisoners had, that were soumuch the» darlings of the peoples) Somesfeared thaty having made such \a wonderful escape, they SEs Lae though ‘perhaps they had. frightened theme: we from Jerusalem, they shouldvhear of theme —__ again in some part or othenvof the.country, where they would do:yet more misehiefyand it would be yet more out of their powertos, stop the spreading of theinfection ; andimow. they begin to fear that instead of curing thes ill they have made: it worse. Note, Thoses often distress-and embarrass'themselyes that. think to distress and embarrass the-causeofy Christ. (2.) ‘Théir doubts, in partydeter> mined; and yet their vexation isinereased. by another messenger, who brings themyword that\their prisoners are preaching inthe, — temple! (v.25): “ Behold, the men whorm yous — put in prison, and have sent fortovyour bar, are now: hard by you here, standing tn the you, teaching the people.’ Prisoners, tha have broken prison, usuallyabscond,for fear of being retaken; but these prisoners, that, ¥ ea he a a. we gta) 88-5 P _ “here*made their eseape, “dare to» show ‘their. “faces ‘even where their persecutors’ have the, greatest influence. Now 'this confounded “them more than’any thing. Common male- “factors may have’art enough to break:prison ; “but those 3re uncommon “ones «that have “surage enough to'avow’ it*when ‘they have ~*so done. 26 Then went the captain with the officers,-and brought them ‘without violence : for they:feared the »people, lest ‘they should have been ‘stoned. ’27 And when they had brought them, _ they set them before the council: and ‘the high priest asked them, 28 Say- “ing, Did not. we straitly command. you that ye should not teach in this name? and, behold, ye have filled _ Jerusalem with your doctrine, and ‘intend “to* bring this “man’s «blood ‘upon us. 29 ‘Then Peter: and the other apostles answered and said, We ‘ought.to. obey God rather than men. ~ 30 The God of our fathers raisediup J Jesus, whom ‘ye’ slew and:hanged on *a tree. 31’ Him hath God exalted with his right hand éo be a Prince sand, a Saviour, for to, give repentance “to Israeljand forgiveness:of sins. 32 And we are ‘his witnesses ‘of these things; and so is also’ the Holy Ghost, whom God hath given ‘to ‘them that obey him. 33 When they heard that, they were cut to the heart, and took counsel’ to slay them. ‘34 ‘Then stood there up one in the coun- cil, a» Pharisee,’ named Gamaliel,.a ‘doctor of the law, had in reputation “among all'the people, and'commanded to put the apostles forth a ‘little “space; 35. And said unto them, Ye »men of Israel, take heed to -your- . selves'what ye intend to do as:touch- ing these men. 36 For before these days rose up Theudas, boasting him- »self to -be»somebody; to whom. a _ ©number of men, about four hundred, ger de ~Joined themselves : *who ‘was ‘slain ; and all, as many as obeyed him, were scattered, and brought to nought. 37 _ After this man rose-up Judas of Ga- lileein’ the daysof' the ‘taxing, and ‘drew away much “people after him : -he.also, perished; and all, even as »many-as obeyed him,-were dispersed. *88 And now I say unto you, Refrain py hag ge Ae See \p Dba 3 ‘Z a : “CHAP. V. \‘tov'suffer*'shame for ‘his name. ‘And daily in the temple, and in every : “of 'thevapostles from these men, and let them alone : for if this counsel or this work be ot men, it will come to nought :. 39. But if it-be of God, ye cannot overthrow it ;lest -haply ye »be’*found even to fight against God. 40°And to him they agreed: and when they had called.the.apostles, and beaten them, they commanded that they should not speak in the name of Jesus, ‘and let them go. 41 And they departed from the presence of the-council, re- joicing that they were counted: worthy 42 house, they ceased not to teach and preach Jesus. Christ. ‘Weare not told what it was that the apos- tles'preached to’ the people ; no doubt it was according to the direction ‘of the angel—the words of this life ; but what passed between them ‘and. the council: we have here an ‘account ‘of ; for’ in their sufferings there ‘appeared more ‘of a divine power’and energy than‘even in their preaching. ‘Now‘here'we have, ) I'The' seizing ‘c* the apostles: a second time. “Weemay think, if God ‘designed this, ‘“Why*were'they rescued from their ‘first imprisonment ?”, ‘But this was designed to ‘humble’ the’ pride,''and check the fury, of their persecutors ;\‘and*now he would show that they were discharged, not because they feared a’ trial, for they were’ready to surren- der‘themselves and make their appearance before the'greatest of their enemies. | 1. They brought them without violence, ’with all! the respecti'and tenderness that’ could be : “did not!'pull them: out of the pulpit, nor bind them, nor drag ‘them ‘along, ‘but. accosted them respectfully ; and one'would think'they had ‘reason. todo’ so, in reverence to ‘the temple, that holy place,‘ and’ for fear of’ the ‘apostles, lest they should strike them, as they did Ananias;’or‘call for fire ftom heaven upon them, as’ Elias ‘did ;' but all “that restrained their violence was their‘fear* of the people who had such a veneration for the apostles that'they would have stoned 'the- officers if they ‘had. offered'them any abuse. 2. Yer they ‘brought them to those! who, they knew, were violent against them, and were:resolved to take violent courses with them (v: 27) They ‘brought them, to“set_ them before’ the council, as delinquents., “'Thus'the powers that should:have been a terror to’evil works and workers: became‘ so'to’the good. II. Their‘examination. Being brought be- fore this'august assembly,'the high priest;\as the mouth of the’ court) told ‘them’ what it ‘was they had to lay to their charge, v.28. 1. That they’ had ‘disobeyed the commands of authority, and would notsubmit to the nm 7 ee etal ste ¥ : ? 15 > om The examination ~ junctions and prohibitions given them (wv. 28), “Did not we, by virtue of our authority, strictly charge and command you, upon pain of our highest displeasure, that you should not teach in this name? But you have dis- obeyed our commands, and gone on to preach not only without our licence, but against our express order.”” Thus those who make void the commandments of God are commonly very strict in binding on their own com- mandments, and insisting upon their own power: Did not we command you? Yes, they did; but did not Peter at the same time tell them that God’s authority was superior to theirs, and his commands must take place of theirs? And they had forgotten this. 2. That they had spread false doctrine among the people, or at least a si doctrine, which was not allowed by the Jewish church, nor agreed with what was delivered from Moses’s chair. ‘ You have filled Jerusalem with your doctrine, and thereby have dis- turbed the public peace, and drawn people from the public establishment.” Some take this for a haughty scornful word: “ ‘This silly senseless doctrine of yours, that is not worth taking notice of, you have made such a noise with, that even Jerusalem, the great and holy city, is become full of it, and it is all the talk of the town.” They are angry that men, whom they look upon as despica- ble, should make themselves thus consider- able. 3. That they had a malicious design against the government, and aimed to stir up the people against it, by representing it as wicked and tyrannical, and as having made itself justly odious both to God and man: “You intend to bring this man’s blood, the guilt of it before God, the shame of it before men, upon us.” Thus they charge them not only with contumacy and’ contempt of the court, but with sedition and faction, and a plot both to set the people against them, for having persecuted even to death not only so innocent but so good and great a man as this Jesus, and also the Romans, for having drawn them into it. See here how those who with a great deal of presumption will do an evil thing yet cannot bear to hear of it afterwards, nor to have it charged upon them. When they were in the heat of the persecu- tion they could cry daringly enough, “ His blood be upon us and upon our children ; let us bear the blame for ever.” But now that they have time for a cooler thought they take it as a great affront to have his blood laid at their door. Thus are they convicted and condemned by their own consciences, and dread lying under, that guilt in which they were not afraid to involve themselves. Ifl. Their answer to the charge exhibited against them: Peter and the other apostles all spoke to the same purport; whether seve- rally examined, or answering jointly, they spoke as one and the same Spirit gave them utterance, depending upon the promise their Master had made them, that, when they|the types and figures of the law he gave “WHE ACTS.” 7 Bas ¢ Wt were brought before council: given them in that-same hour speak, and courage to speak 1. They justified themselv« obedience to the commands of - hedrim, great as it was (v. 29): W ought to obey God rather than men. They do not — plead the power they had to work miracles — (this spoke sufficiently for them, and there. fore they humbly decline mentioning it them- _ selves), but they appeal to a maxim univ sally owned, which even natural conscience — subscribes to, and which comes home to y their case. God had commanded them to teach in the name of Christ, and therefore _ they ought to do it, though the chief priests forbade them. Note, Those rulers set up in opposition to God, and have a great deal to answer for, who punish men for disobedience to them in that which is their duty to God. new $e 2. They justified themselves in doing what _ they could to fill Jerusalem with the doctrine of Christ, though, in preaching him up, they we, did indeed reflect upon those that maliciously _ ran him down, and if they thereby bring his blood upon them they may thank them- _ selves. It is charged upon them asacrime — that they preached Christ and his gospel. “Now,” say they, “we will tell you who this Christ is, and what his gospel is, and then do you judge whether we ought not te preach it; nay, and we shall take this oppor- tunity to preach it to you, whether you will hear, or whether you will forbear.” £5 3 (1.) The chief priests are told to their faces the indignities they did to this Jesus: “ You — slew him and hanged him on a tree, you cannot deny it.” The apostles, instead of — making an excuse, or begging their pardon, for bringing the guilt of this man’s blood upon them, repeat the charge, and stand to it: “It was you that slew him; it was your act and deed.” Note, People’s being unwil- ling to hear of their faults is no good reason — why they should not be faithfully told of — them. It is a common excuse made for not reproving sin that the times will not bear it. But those whose office it is to reprove ~~ hs not be awed by this; the times must bear it, — and shall bear it. Cry aloud and sparenot; cry aloud and fear not. — ra tendaae as (2.) They are told also what honours'God put upon this Jesus, and then let them judge who was in the right, the persecutors of his — doctrine or the preachers of it. He cails God the God of our fathers, not only ours, but yours, to show that in preaching Christ — they did not preach a new god, nor entice ~ people to come and worship other gods; nor did they set up an institution contrary to that — of Moses and the prophets, but they adhered to the God of the Jewish fathers; and that — name of Christ which they preached answered _ the promises made to ke fathers, and the | covenant God entered into with them, and : ie * « > are oes =e ~ a ‘them. a - hem. ‘The God of Abraham, Isaac, and Jacob, is the God and Father of our Lord Jesus Christ ; see what honour he did him. _ but to save us from our sins. [1.] He raised him up ; he qualified him for, and called him to, his great undertaking, It seems to refer to the promise God made by Moses, A prophet shall the Lord your God raise up unto you. God raised him up out of obscurity, and made him great. Or, it my be meant of his raising him up from the grave: “You put him to death, but God has restored him to life, so that God and you are manifestly contesting about this Jesus; and which must we side with?” [2.] He exalted him with his right hand, twoe—hath lifted him up. “You loaded him with dis- grace, but God has crowned him with honour; and ought we not to honour him whom God honours?”’ God has exalted him, ty Oekig avrot—with his right hand, that is, by his power put forth; Christ is said to live by the power of God. Or, to his right hand, to sit fhere, to rest there, to rule there. “ He has invested him with the highest dignity, and entrusted him with the highest authority, and therefore we must teach in his name, for God has given him a name above every name.” {3.] “He has appointed him to be a prince and a Saviour, and therefore we ought to preach in his name, and to publish the laws of his government as he is a prince, and the offers of his grace as he is a Saviour.” Ob- serve, There is no having Christ to be our Saviour, unless we be willing to take him for our prince. We cannot expect to be redeemed and healed by him, unless we give up ourselves to be ruled by him. The judges of old were saviours. Christ’s ruling is in order to his saving, and faith takes an entire Christ, that came, not to save us in our sins. [4.] He is appointed, as a prince and a Saviour, to give repentance to Israel and- remission of sins. ‘Therefore they must preach in his name to be against this. given the qualification for it. fi the people of Israel, for his favours were de- signed primarily and principally for them; and none that truly loved their country could Why should the ruleys and elders of Israel oppose one who came with £4. 5 no less a blessing to Israel than repentance and pardon? Had he been exalted to give deliverance to israel from the Roman yoke, and dominion over the neighbouring nations, the chief priests would have welcomed him with all their hearts. But repentance and remission of sins are blessings they neither value nor see their need of, and therefore they can by no’ means admit his doctrine. Observe here, First, Repentance and remis- sion go together; wherever repentance is wrought, remission is without fail granted, and the favour is given to all those to whom is On the other hand. no remission without repentance ; none pono eee CHAP. V. PA UR Ee) (eee emer reg: Sr . ’ of the apostles. nd turned against it Secondly, It is Jesus Christ that gives, and is authorized to give, both repentance and remission. Whatsoever is required in the gospel-covenant is pro- mised. Are we appointed to repent? Christ is appointed to give repentance, by his Spirit working with the word, to awaken the con- science, to work contrition for sin, and an effectual change in the heart and life. The new heart is his work, and the broken spirit a sacrifice of his providing ; and, when he kas given repentance, if he should not give remission he would forsake ihe work of his own hands. See how necessary it is that we repent, and that we apply ourselves to Christ by faith for his grace to work repentance in us. [5.] All this is well attested, First, by the apostles themselves; they are ready to testify upon oath, if required, that they saw him alive after his resurrection, and saw him ascend into heaven; and also that they ex- perienced the power of his grace upon their hearts, raising them up to that which was far above their natural capacities: “ We are his witnesses, appointed by him to publish this to the world; and if we should be silent, as you would have us, we should betray a trust, and be false to it.”” When a cause is trying, witnesses, of all men, ought not to besi- lenced, for the issue of the cause depends on their testimony. Secondly, By the Spirit of God: “We are witnesses, competent ones, and whose testimony is sufficient before any human judicature.” But this is not all: The Holy Ghost is witness, a witness from heaven ; for God hath given his gifts and graces to those that obey Christ. Therefore we must preach in this name, because for this end the Holy Ghost is given us, whose operations we cannot stifle. Note, The giving of the Holy Ghost to obedient believers, not only to bring them to the obedience of faith, but to make them eminently useful therein, is a very strong proof of the truth of Christianity. Ged gave the Holy Ghost by his Son and in his name (John xiv. 26), and in answer to his prayer (John xiv. 16), nay, it was Christ that sent him from the Father (John xv. 26; xvi 7), and this proves the glory to which the Father has exalted him. The great work of the Spirit being not only to justify Christ Q Tim. iii. 16), but to glorify him, and all his gifts having a direct tendency to exalt his name, prove that his doctrine is divine. else it would not be carried on thus by divine power. And, Lastly, The giving of the Holy Ghost to those that obey Christ, both for their assistance in their obedience and as a present recompence for their obedience, is a plain evidence that it is the will of God that Christ should be obeyed ; “judge then whe- ther we ought to obey you in. opposition to him.”’ IV. The impression which the apostles’ are freed from the guilt and punishment of | defence of themselves made upon the court. sin but those that are freed from the power | It was contrary to what one would have ex- and dominion of sin, that are turned from it! pected from men that pretended to reason, ry Surely such fair rea-| as,,touching, these. men, ere learning, and sanctity. soning could. not;but clear.the,prisoners, and | common. case, convert:the judges: No, instead of yielding | hastily determined. to it, they raged. against. it, and. were: filled,| raed; to. enforce this caution ;. “ . With imdignation ,at»what. the, apostles | that should be governed by | said: They sverecutito.the heart, angry to see| then as.the horse.and the rae their-own:sinsetein order before them; stark | derstanding ; you are»men of mad tofind that the gospelofChristhadsomuch| should. be governed. byrrevelatior tosay for itself, and consequently was likely to | then.as. strangers and heathens, that he get-ground. When a .sermonwas preached regard to. God and hie Take heed to. to, the, people. to ,this» purport, | they were ; yourselves now that you are angry with these. pricked: to the:heart, in remorse and. godly | men, lest you meddle -to youn own hurt.” sorrow, chw ii. 37. These here were cut, to the| Note, The) persecutors of God’s eople had ‘ heart with ragevand indignation, ‘Thus the} best look to themselves, lest 1] pian the ; same gospel. is to some a savour. of life unto,| pit. which they dig.. We have need to a8 » be. not life; to others ofdeath unto death. The’ enemies of the gospel not only deprive them-) selves of its comforts, but fill themselves with cautious whom we give trouble to, lest we be ot found making the hearts of the righteous sad. 2. The.cases. he, cites, to.pave the way to. terrors;; and«are their,own tormentors:.,, 2.| his opinion.. Two instances he.gives of face With malice against. the apostles themselves. | tious seditious men (such as they would have Since they see they cannot stop. their mouths| the apostles thought, tobe), Liles ¢cie ' any other way than by stopping their breath,| came to nothing of themselyes; whence, | ee they take counsel to. slay them; hoping that so} infers that.if these men were indeed such as they shall cause: thework to cease, - While} they represented them their causewould sink —_ the apostles went on inthe service of Christ,| with its.own weight,and Proyidence would _ with)a holy security and) serenity of mind,| infatuate, and defeat. them, and. then ,they ; r i perfectly composed, and. in a sweet/enjoyment} needed not persecute them, rare of themeelves;.their persecutors went.on in| (1.) There was one. Theudas, that. made a their oppositiom:to., Christ » with..a constant} mighty noise for awhile, as one.sent of God, perplexity and:perturbation of mind, and vex-| boasting himself to be.somebody, some great ation to themselves.» one, (so, the. word is), either. a te ae V. The»grave» advice which: Gamaliel, a} prince, with a divine..commission tov effect. leading man in»the:council, gave upon this} Some great revolutionin the.church orin tha, occasiony:the scopeof which was to moderate} state; and he observes here (v.36) concern. the fury of these: bigots, and. check the vio-] ing him;.[1.] How.farhe prevailed; “4, lence of the. prosecution. This Gamaliel is| umber. of mens about. four. hundred in all, here:said. to. be.a .Pharisee by his profession joined, themselyes to him, that knew not. and: sect, and by office a doctor: of the. law, what.to do with themselves, or-hoped tojbet- one thatstudied the scriptures of the Old) terthemselves; and they seemed then.a for- ‘Testament, read lectures upon) the sacred au~j midable body.” [2.] Howsoon-his-preten> thors, and trained'up,pupils in the knowledge {sions were; all dashed: ““ When he was, slain”? Whi? of them. Paul was. brought up.atihis feet{(probably in war) “there needed naymone (chixxii. 3); and tradition says that:so were{ado, all,.as many as obeyed him,were scattered, —_ Stephen: and Barnabas. Some say. he wasland melted away like.snowbefore the sun, the sonof that Simeon that‘took up Christ in Now compare that case,with this.. You have+ his.arms; when he was presented in the tem. |,slain, Jesus, the.ringleader, of this faction; _ ple;.and grandson of the famous Hillel. He you have taken him, offj.. Nowif he was, as. is here said to be in reputation among. all the| you. say. he was,\an, impostor andipuetelidar.,. 3B people for his wisdom and conduct, it appear- | his)death, like that of Theudas, willbe the ing by this:passage that he was,a moderate} death of, his cause, and the, final dispersion man, and not. apt to go in with furious mea-} of his followers.” From what hasbeen we sures: Men of temper and charity are justly} may infer what will be in a like cases the, had.im reputation, for checking the:incendia-| smiting of the:shepherd willbe the scatterimg, ries that otherwise would set ‘the world on| ofthe sheep: and, if the God of peacehad fire. Now observe here, not brought again from the,dead that great, 1. The necessary caution hé gives to the} Skepherd, the dispersion of the sheep, at.his, council, with reference to the»case: before} death, had been total.and final. Lt GAP them: He: commanded to put» the- apostles) 2.) The case was the-same.with Judas of forth a little while; that he might speak the} Galilee; v..37. Observe, (1.] The attempthe more freely, and be the more freely answered made:, Itis said to be.after this, whichsome _ (it was fitithat,the prisoners:should withdraw | read, besides, this, or; Let me mention, after — when their case was ‘to be debated); and then} ¢his;—supposing, that Judas’s insurrection . put the house in mind of the importance of} waslong: before that of Thendas for it was. this matter, which in their heat they were| inthe timeof the taxation, namely, that at— P notcapable..of considering as they ought:| our Saviour’s birth(Luke ii: 1); andithat of, Youmen of Israel, saith he, take heed to your-| Theudas,, whom Josephus speaks of; that. — selves consider what you do, or intend to doy! mutinied,in the time.of CuspiusFadusg buty x * v mele ee et _ years after Gamaliel-spoke'this; and therefore could not be the’same. “It-is not easy to’ de-' “termine particularly when these ‘events’ hap- __ + pened, nor whether this*taxing was the same’ with that at our Saviour’s birth or one of a later date. “Some think ‘this Judas of Gali- lee was the same with Judas’ Gaulonites, whom Josephus speaks ‘of, others not. “It is probable that they were cases’ which lately happened, and were fresh in memory. “This Judas drew away much people after him, who ‘gave credit to his pretensions. “But, [2.] Here is the defeat of his attempt, and that: without any imterposal ‘of the great sanhe- ‘drim, or any decree of theirs against him (it ‘did not need it) ; he also perished, and all, - even as many as obeyed him, or were persuaded by him, were dispersed. | Many have fool- ishly thrown away their lives, and brought “others into the same snares, by’ a jealousy ' for their liberties, in’ the days ‘of the taxing, -who had better have been content, when Pro- ~ yidence had so determined, fo serve the king of Babylon. 3. His opinion upon the whole matter. (1.) That they should not persecute the ‘apostles (v: 38): Now I say unto you, 7a viv —for the present, as the matter now stands, ~my advice is, “ Refrain from these~men ; neither punishthem for what they have done “mor restrain them’ for the future. | Connive ‘at them; let them take their course ; let not our hand be upon them.” ‘ It is uncertain “whether he spoke this out of policy, for fear of offending either the people or the Romans and making further mischief. The apostles did not attempt any thing by outward force. The weapons of their warfare were not car- nal; and therefore why should any outward ~ force be used against them? Or, whether he “was under any present convictions, at least of the probability of the truth of the Christian doctrine, and thought it deserved \better * treatment, at least a fair trial. ‘Or, whether “it was only the language ‘of a mild quiet ‘spi- rit, that: was against persecution for con- - science’ sake. © Or, whether'God put this ~ word into his mouth beyond his own inten- tion, for the deliverance of the apostles ‘at this time. We are sure there was an over- ‘ruling’ Providence in it, that the servants’of Christ might not only come'off; but come off honourably. (2.) That they should refer this’matter to Providence: “Wait the issue,'and see what it will come'to. If ct be'of~men, it will come ' to nought ofitself ; fof God, it will’stand, in “spite of all your powers and:policies.”” 'That ‘which is\ apparently *wicked* and immoral “must be suppressed, else the magistrate bears the sword in vain’; but*that'which has a’ show ‘of good, and it is‘doubtful’ whether it be’ of ' God or men, ‘itis best to let’ it alone; ‘and let - ‘ittake its fate, not to use/any external force . for the» suppressing ‘cf it. Christ rules by ’ the power of truth, not of the sword. | What Christ,’as' John’ Baptist’s went before him. ‘Now they,’ having owned, concerning’ the former, that they ‘could: not- tell whether it was from heaven or of men, ought not tobe too confident concerning the latter. But, take ‘it which way you will} itis a-reason why they should’ not be persecuted. [1.] “If this counsel, and'this work, this forming “of a so- ciety, and incorporating it in'the name of Je- sus, be of men, it will come to nothing: If itbe the counsel-and work of foolish crack-brained men that know not what they do, let them alone awhile, and they will run themselves out of breath, and their folly will -be manifest before all men, and they will make’themselves ridi- culous. If it be'the counsel and work of pelitic and designing men; who under colour of religion are setting up a‘secular interest, let them alone awhile, and they will throw off the mask, and their knavery will be manifest to all men, and they’ will make themselves odious ;/ Providence’ will never countenance it. It will come to nothing in a little time; and, if so, your persecuting and opposing it is-very needless; there is no occasion for giving yourselves so muchtrouble, and bring. ing'such an odium upon yourselves, to: kill that which, if you give it a little time, will die‘of itself. The unnecessary use of power is an abuse’ of it. “But,” [2.] “If it should prove (and as wise’men as you have been mistaken) that this counsel and this work is of God, that these preachers have their com- missions and imstructions from him, that they are as truly his messengers to the world as the Old-Testament prophets: were, then what do you think ‘of persecuting them, of this attempt of yours (v: 33) to’slay them ? You must conclude it to be,’ First, “A fruitless attempt against them: If it be of ‘God, you cannot overthrow it ; for there is no wisdom nor counsel against the Lord ; he that sits in heaven laughs at you.” \ It may be the comfort of all who are sincerely on God’s side, who have a single‘eye to his will as their rule and his glory as theirend,' that whatso- ever is of God cannot be overthrown totally and finally, though it may be-very vigorously opposed ;* it may “berun upon, but cannot berun' down. © Seeondly, “* A dangerous at- tempt to yourselves. « Pray let it alone, Zest haply you be found even to fight aguinst God: ; and J need not tell you who will come off by the worse in that contest.” | Woewnto him that strives with his Maker ; for he will not only be‘overcome ‘as an impotent enemy, but severely reckoned with as a rebel and traitor against his rightful prince. ' Those that hate and abuse God’s faithful people; that restrain and silence hisfaithful ministers, fight against God, for he takes what is done against then as done against himself. ‘Whoso touches them, touches the apple of his eye. Well, this waa 2 en ee «eo ee eee sal The advice ie. avi the advice of Gamaliel: we wish it were duly considered by those that persecute for con- science’ sake, for it was a good thought, and natural enough, though we are uncertain what the man was. ‘The tradition of the _ Jewish writers is that, for all this, he lived and died an inveterate enemy to Christ and his gospel; and though (now at least) he was not for persecuting the followers of Christ, yet he was the man who composed that » prayer which the Jews use to this day for the extirpating of Christians and Christianity. On the contrary, the tradition of the Papists 1s that he turned Christian, and became an eminent patron of Christianity and a follower of Paul, who had formerly sat at his feet. If a it had been so, it is very probable that we should have heard of him somewhere in the Acts or Epistles. VI. The determination of the council upon the whole matter, v.40. 1. Thus far they agreed with Gamaliel that they let fall the design of putting the apostles to death. They a saw a great deal of reason in what Gamaliel . Lo. int _—. AL VPA, S B t f oe. said, and, for the present, it gave some check age to their fury, anda remainder of their wrath ee was restrained by it. 2. Yet they could not forbear giving some vent to their rage (so outrageous was it) contrary to the convictions of their judgments and consciences; for, o though they were advised to let them alone, yet, (1.) They beat them, scourged them as a malefactors, strippedthem, and whipped them, as they used to do in the synagogues, and no- tice is taken (v. 41) of the ignominy of it. “Lhus they thought to make them ashamed of preaching, and the people ashamed of hear- ing them; as Pilate scourged our Saviour to expose him, when yet he declared he found no fault inhim. (2.) They commanded them that they should not speak any more in the} name of Jesus, that, if they could find no other fault with their preaching, they might nave this ground to reproach it, that it was against law, and not only without the per- mission, but against the express order of their superiors. VII. The wonderful courage and con- stancy of the apostles in the midst of all these. injuries and indignities done them. ye When they were dismissed they departed a7 from the council, and we do not find one word oy they said by way of reflection upon the court and the unjust treatment given them. When they were reviled they reviled not again ; and when they suffered they threatened not; but | committed their cause to him to whom Gama- | liel had referred it, even to a God who judgeth riyhteously. All their business was to pre- serve the possession of their own souls, and to make full proof of their ministry, notwith- standing the opposition given them; and both these they did to admiration. 1. They bore their sufferings with an in- vincible cheerfulness (v. 41): When they went out, perhaps with the marks of the lashes given them on their arms and hands wr Non 4 BS by. \ , appearing, iussed at by the ble, it may be, or public no infamous punishment they instead of being ashamed their relation to him, they re hat were counted worthy to suffer shame for his mame. ‘hey were men, and men in reputa- tion, that had never done any thing to make themselves vile, and therefore could not but have a sense of the shame they suffered, which, it should seem, was more grievous to them than the smart, as it usually is toinge- _ nuous minds; but they considered that it was for the name of Christ that they were thus abused, because they belonged to him and served his interest, and their sufferings should be made to contribute to the further advancement of his name; aud therefore, (1.) _ They reckoned it an honour, looked upon it that they were counted worthy to. suffer shame, _ karn&wOnoay arysacOyvar—that they were ho- noured to be dishonoured for Christ. Reproach for Christ is true preferment, as it makes ug — conformable to his pattern and serviceable tu his interest. (2.) They rejoiced in it, re membering what their Master had said to them at their first setting out (Matt. v.11, 12): When men shall revile you, and persecute _ you, rejoice and be exceedingly glad. ‘They rejoiced, not only though they suffered shame (their troubles did not diminish their joy), but that they suffered shame; their troubles — increased their joy, and added to it. If we suffer ill for doing well, provided we suffer it well, and as we should, we ought to rejoice in that grace which enables ussotodo. 2. They went on in their work with inde- — fatigable diligence (v. 42): They were pu- — nished for preaching, and were commanded — not to preach, and yet they ceased not to teach — and. preach; they omitted no opportunity, — nor abated any thing of their zeal or forward- ness. Observe, (1.) When they preached— — & daily ; not only on sabbath days, or on Lord’s days, but every day, as duly as the day came, without intermitting any day,as their Master did (Matt. xxvi. 55, Luke xix. 47), not fearing that they should either kill — themselves or cloy their hearers. (2.) Where they preached—both publicly in the temple, _ and privately in every house ; im promiscuous assemblies, to which all resorted, andin the _ select assemblies of Christians for special or- dinances. They did not think that either one would excuse them from the other, for — the word must be preached in season and out of season. Though in the temple they were more exposed, and under the eye of their enemies, yet they did not confine themselves _ to’ their little oratories in their own houses, — but ventured into the post of danger; and though they had the liberty of the temple, a consecrated place, yet they made no difficulty _ of preaching in houses, in every house, even _ the poorest cottage. They visited the fami- _ — lies of those that were under their charge, and gave particular mstructions to them ac. — . a x ba ng ~ children subject matter of their preaching: They preached Jesus Christ; they preached con- cerning him; and this was not all, they preached him up, they proposed him to those who heard them, to be their prince and Sa- viour. They did not preach themselves, but Christ, as faithful friends to the bridegroom, making it their business to advance his in- terest. This was the preaching that gave most offence to the priests, who were willir.g they should preach any thing but Christ; but they would not alter their subject to please them. It ought to be the constant business of gospel ministers to preach Christ ; ' Christ, and him crucified ; Christ, and him glorified ; nothing besides this but what is reducible to it. CHAP. VI. In this chapter we have, I. The discontent that was among the dis- ciples about the distribution of the public charity, ver.1. II. The election and ordination of seven men, who should take care of that matter, and ease the apostles of the burden, ver, 2—6. Iif. The increase of the church, by the addition of many to it, ver. 7. 1V. A particularaccount of Stephen, one of the seven. 1. His great activity for Christ, ver.8. %. The opposition he met with from the enemies of Christianity, and his disputes with them, ver. 9,10. 3. The convening of him before the great san- hedrim, and the crimes laid tu his charge, ver. 1I—14. 4. God’s owning him upon his trial, ver. 15. _ ND in those days, when the number of the disciples was multiphed, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected ‘in the daily ministration. 2 Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. 3 Wherefore, brethren, look ye out among you seven men of honest re- port, full of the Holy Ghost and wis- dom, whom we may appoint over this business. 4 But we will give ourselves continually to prayer, and to the ministry of the word. 5 And the saying pleased the whole multi- tude: and-they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Par- ; of deacons here we have, I. An unhappy disagreement among some of-the church-members, which might have been of ill consequence, but was prudently accommodated and taken up in time (v. 1): When the number of the disciples (for so Christians were at first called, learners of Christ) was mulliplied to many thousands in Jerusalem, there arose a murmuring. 1. It does our hearts good to find that the number of the disciples is multiplied, as, no doubt, it vexed the priests and Sadducees to the heart to see it. The opposition that the preaching of the gospel met with, instead of checking its progress, contributed to the suc- cess of it; and this infant Christian church, like the infant Jewish church in Egypt, the more it was afflicted, the more it multiplied. The preachers were beaten, threatened, and abused, and yet the people received their doctrine, invited, no doubt, thereto by their wonderful patience and cheerfulness under their trials, which convinced men that they were borne up and carried on by a better spirit than their own. 2. Yet it casts a damp upon us to find that the multiplying of the disciples proves an occasion of discord. Hitherto they were all with one accord. This had been often taken notice of to their honour; but now that they were multiplied they began to murmur; as in the old world, when men began to multiply, they corrupted themselves. Thou hast multi- plied the nation, and not increased their joy, Isa. ix. 3. When Abraham and Lot increased their families, there was a strife between their herdsmen ; so it was here: There arose a mur- muring, not an open falling out, but a secret heart-burning. (1.) The complainants were the Grecians, or Hellenists, against the Hebrews—the Jews that were scattered in Greece, and other parts, who ordinarily spoke the Greek tongue, and read the Old Testament in the Greek version, and not the original Hebrew, many of whom being at Jerusalem at the feast embraced the faith of Christ, and were added to the church, and so continued there. These complained against the Hebrews, the native Jews, that used the original Hebrew of the Old Testa- ment. Some of each of these became Chnis- tians, and, it seems, their joint-embracing of menas, and Nicolas a proselyte of| the faith of Christ did not prevail, as it ought Antioch: 6 Whom they set before the apostles: and when they had prayed, they laid their hands on| them. to have done, to extinguish the little jea- lousies they had one of another before their conversion, but they retained somewhat of that old leaven; not understanding, or not 7°And the word of God in-| remembering, that in Christ Jesus there is creased; and the number of the dis-| either Greek nor Jew, no distinction of He- ciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. Having seen the church’s struggles with her enemies, and triumphed with her in her brew and Hellenist, but all are alike welcome to Christ, and should be, for his sake, dear to one another. (2.) The complaint of these Grecians was that their widows were neglected in the daily administration, that is, in the distribution of a -—* ~~ @ ' bates among those that profess to-be taken up with ithe great things of another world... A great deal of money was gathered for thevre- eases, it was impossible to please every body in the. Jaying.of it.out. The apostles,’ at whose feet it was laid, did their best to dis- -with the utmost impartiality, and. were: far from respecting the Hebrews more than the ed toy and. tacitly complained of, that the ‘Grecian widows were neglected ; though they «were as real. objects of charity, yet they had not so much allowed them, or not to so many, or not so duly paid them,.as the Hebrews. eause for it; but those who, upon. any.ac- count, lie under disadvantages (as the Gre- cian Jews did, in comparison with those that were'Hebrews.of the Hebrews) are apt to be jealous that. they are slighted when really they.are not so ; and it is the common fault ful, for what is given them, they are queru- lous and clamorous, and apt to find fault that »more is not given them, or that more is given to others than to them; and there are envy and covetousness, those roots of bitterness, to be found among the poor as wellas among the rich, notwithstanding the humbling pro- vidences. theyare under, and should accom- modate themselves to. But, [2.] We will sup- pose there might be some occasion for their complaint.. First, Some suggest that though their other poor were well provided for, yet their widows were neglected, because the “managers governed themselves by an ancient rule which the Hebrews observed, that a widow was to be maintained by her husband's children. See 1 Tim, v. 4. But, Secondly, I take it that the widows are here put’for all the poor, because many of those that were in the church-book, and received alms, were widows, who were well provided for by ‘the industry of their husbands while they lived, but were reduced to straits when they were gone. As those that have the administration of public justice ought in a particular manner to. protect widows from injury (Isa. i. 17; Luke xviii. 3); so those that have the admi- nistration of public charity ought in a parti- cular manner to provide for widows what is necessary. See 1 Tim. v: 3. ‘And observe, ~ The widows here, and the other poor, had a ‘daily ministration; perhaps they wanted forecast, and could not save for hereafter, and therefore the managers of the fund, in . their daily bread ; they lived from hand to diahe public 8 Dad idshichlegars t had more care'takenvof them. Observe; The | first contention in the Christian church was’ about a money-matter; but itis a-pity that! othe little things; of this world should bemake- the rich ‘Hebrews dent lief of the poor, butyas often happens.in such. _ pose'of i; so as to answer the intentions of the donors, and no doubt designed to-do it. Grecians ;.and yet here} they are complain- Now, [1.]. Perhaps this complaimt was »groundless\.and. unjust, and there was no of poor people that, instead of being thank~ \andness. to them, gave them day by day aa -had not estates aceqe -and. therefore the poor Greeie have less out of shastagd teak th ugh was some tolerable reason for it, they thou hard and unfair. Note, In the best-order: church in the world there will be*som amiss, some ..mal-edministration “or pred some grievances, or at least.some'complaints ; those:are the: best shit deanenneenney fewest. mn II. The. happy: accommodating of. this 318 matter, and the expedient. fecha: upon for — the taking away of the causeof thismurmur- ing. The apostles had hitherto the directing a of the matter. » Applications ee made to — them, and appeals. in»casesof grievances. They were obliged to emplo sfeusigtlonlor:' eh them, who. did not. jsckesciieieaees et j might have taken, nor were so well fortified asithey should have beemagainst temptations — . to. partiality ; and | therefore poagaeey abcd ; must be chosen to" manage” this’ matter \ have more leisure to attend to: it’than we ae apostles had, and were better qualified for — the trust than those whom the ‘apostles em- ‘ ‘ployed were. Now observe, te 1. How the method: was roposed by the £o apostles: They called the multitude of the disciples unto them, the heads of the congre. * gations of Christians in Jerusalem, the prin- _ cipal leading men. ‘The twelve themselves ° would not-determine any thing without them, — % for in multitude of counsellors there is s and in an affair of this nature those mite best able to udvise who were-more conyer- — sant in the affairs ofthis life ‘than’ “the | oy apostles were. cae (1.). The apostles urge that they-eould by no means admit so great a it jo eae would be, from their great work (. 2): Fn * not reasonable that we should leave the word — aa of God and serve tables. |The receiving and — paying of money was serving tables, too like ei the tables of the money-changers in the t Re. , ‘This was foreign to thé busmess which apostles were called to.’ They were to vie” a the word of God ; and’ dabiso they Benen = such occasion to study for what they red as we have (it being given in that:same hour what they should speak), yet they eee that was work enough for a whole man, and __ to employ all their! thoughts; and eares,'and _ time, though one man of . was more than ten of us, than ten thousand. If they serve tables, they must, in some ‘measure, af} leave the word of God ; they could notattend their preaching work so closelyas they ought. — Pectora nostra duus non» eleatineniras=- These minds of ours admit not of two. distinct anxious employments. "Though this serving of tables was for pious uses, and serving the — charity of rich Ch ee ee or r — igh t pr. They will no more be- drawn: from their reaching by thé money laid ‘at their feet abethey will be driven from it by the’stripes - Jaid on their backs. While the number of _ the disciples was: small, the apostles might manage this matter without making it any considerable interruption to their main busi- ness; but, now-that. their number was in- creased, they could not-do it. I¢ %s not rea- Son, ob apesov éstyv—it is not fit, or commend- _ abie, that we should neglect the business of feeding souls with the bread of life, to. attend thé business of relieving the bodies of the poor, Note, Preaching the gospel is the best work, and the most proper and needful that a minister~can be employed ‘in, and that which he must giye himself wholly to (1 ‘Tim. iv. 15), which that he may do, he must’ not entangle himself ‘in the atfairs’ of this: life’ (2 Tim. il. 4), no, not in the outward business of the house of God, Neh. xi: 16. (2.) They therefore desire that seven men might be chosen, well qualified for the pur- pose, whose business it should be to serve tables, dvaxoveitv roaxetate—to be deacons to the tables, v:- 2. The business must be minded, must be better minded than it had been, and than the apostles could mind it; und therefore proper persons must be chosen, who, though they might be occasionally em- ployed in the word; and prayer, were not so entirely devoted toit as the apostles were ; and these must ‘take. care of the ¢hurch’s stock—must review, and pay, and keep ac- counts—must buy those things which they had need of against: the feast (John xiii. 29), and attend to:all those things which are ne- cessary in ordine ad sptritualia—in order to spiritual éexereises, that every thing might be done decently and in order, and no person nor thing neglected. Now, __ {1.] The persons must be duly qualified. The people are to choose, and the apostles to ordain; but the people have no authority to choose, nor the apostles to ordain, men ut- terly unfit for the: office: Look out seven men ; so many they thought might suftice for the present, more might be added afterwards if there were oceasion. These must be, First, Of honest report; men free from scandal, that were looked upon by their neighbours’ as men of integrity, and faithful men, well attested, as men that might be trusted, not under a blemish “for any vice, but, on»the contrary, well spoken of for every thing that 1s virtuous and praiseworthy; paptrupovpivove —men that can produce good testimonials eon- cerning their conversation. Note, Thosethat are employed in any office in the chureh ought to be men of honest report, of a blame- less, nay, of an admirable character, which is requisite not only to the credit of their office, but to:the due discharge of it. Secondly; ‘They must be full ‘of the Holy Ghost; must of deacons. po vhristians, and in both serving Chris | be-filled with those gifts and graces: of ‘the. yet the apostles would not take so much time: from their preaching as this would require: ‘Holy Ghost: which were necessary to the right management of this trust. They must not only be-honest men, but they must: be: men of ability and men of courage; suchas: -were to be:made judges'in Israel (Exod. xvii1. 21), able men; fearing God; men of truth, und | hating covetousness:; and hereby appearing to be full of the Holy Ghost Thirdly, They must be full of wisdom: It was not enough that they were honest, goodmen, but they must: be discreet, judicious men, that could not be imposed upon, and would order things for the best, and with consideration: full of the Holy Ghost, and wisdom, that is, of the Holy Ghost as a Spirit of wisdom. We find the word of wisdom given by the Spirit, as distinct from the word of knowledge by the same Spirit, 1 Cor. xii: 8» Those must. be full of wisdom who are entrusted with public money; that it may be disposed: of, not-only» with fidelity, bur with frugality: [2.] The people must nomimate: the: per-’. sons= ‘* Look yow out among yourselves seven men; consider among yourselves who are’the fittest-for “such a trust, and whom» you «can with the most satisfaction confide in.” They» might. be presumed to know»better, or at least were fitter to enquire; what character men had, than the apostles; and therefore they are entrusted with the choice. [3.] The apostles will ordain them to the service, will give them their charge, that they may know »what they have to do and make conscience of doing it, and give them their authority, that the persons concerned may know whom they are to apply to, and submit ‘to, in affairs of that mature: Men, whom we may appoint. our English Bibles there has been am error of the press here; for they have read it, whom ye may appoint, as if the power were in the people; whereas it was certainly in the apostles: whom we may appointsoversthis: business; to take care of it, and to see that there be neither waste nor want: (3.) The apostles engage to addict:them= selves wholly to their work as ministers, and the more closely if they can ibut ‘get»fairly quit of this troublesome»office (v. 4): We will give ourselves’ continually to prayer, and to the'ministry of the word. See here; [1.] What-are the two great gospel ordinances— the word; and prayer; by these two com= munion between'God and:his people is: kept up and maintained ; by the word he speaks to them, and by prayer they speak to him; and. these ‘have a mutual reference»to..each other. _ By these two the kingdom of Christ must be advanced, and additions made to it ; we must: prophesy upon the dry bones; and then pray fora spirit of life from»God: to enter-into them. By the word and «prayer’ other ordinances are sanctified to us, and ° sacraments have their efficacy. [2] What is the great business: ef gospel ministers—tor, give themselves continually to prayer, and te » In many editions of . >a >) bs OS ae eee ap. ni = 7) Ww y rs oa 4 ST ee Fle an) 13 ra pe The appointment — the ministry of the word; they must still be either fitting and furnishing themselves for those services, or employing themselves in them; either publicly or privately; in the stated times, or out of them. They must he God’s mouth to the people in the ministry of the word, and the people’s mouth to God in prayer. In order to the conviction and con- version of sinners, and the edification and consolation of saints, we must not only offer up our prayers for them, but we must minis- ter the word to them, seconding our prayers with our endeavours, in the use of appointed means. Nor must we only minister the word to them, but we must pray for them, that it may be effectual; for God’s grace can do all without our preaching, but our preaching ean do nothing without God’s grace. The apostles were endued with extraordinary gifts of the Holy Ghost, tongues and ‘miracles ; and yet that to which they gave themselves continually was preaching and praying, py which they might edify the church: and those ministers, without doubt, are the suc- cessors of the apostles (not in the plenitude of the apostolical power—those are daring usurpers who pretend to this, but in the best and most excellent of the apostolical works) who give themselves continually to prayer, and to the ministry of the word; and suc Christ will always be with, even to the end of the world. 2. How this proposal was agreed to, and i put in execution, by the disciples. was not imposed upon them by an abso- lute power, though they might have been bold in Christ to do this (Philem. 8), but proposed, as that which was highly conve- nient, and then the saying pleased the whole multitude, v. 5. It pleased them to see the apostles so willing to have themselves dis- charged from intermeddling in secular affairs, and to transmit them to others; it pleased them to hear that they would give themselves to the word and prayer; and therefore they neither disputed the matter nor deferred the execution of it. (1.) They pitched upon the persons. It is not probable that they all cast their eye upon the same men. Every one had his friend, whom he thought well of. But the majority of votes fell upon the persons here named ; andthe rest both of the candidates and the elec- tors acquiesced, and made no disturbance, as the members of societies in such cases ought to do. An apostle, who was an extraor- dinary officer, was chosen by lot, which is more immediately the act of God; but the overseers of the poor were chosen by the suffrage of the people, i which yet a regard is to be had to the providence of God, who has all men’s hearts and tongues in his hand. We have a list of the persons chosen. Some think they were such as were before of the seventy disciples; but this is not likely, for ye &, “ ? “ORRE ACTS. < ")) Oe more reason that they sh of God to serve tables thar th should. It is therefore more pr they were of those that were con the pouring out of the Spirit; promised to all that would be bap : they should receive the gift of the Holy Gho and the gift, according to that promise, is _ that fulness of the Holy Ghost which was required in those that were to be chosen to this service. We may further conjecture, — concerning these seven, [1.] That they were such as had sold their estates, and brought the money into the common stock; for, ceteris paribus—other things being equal, those were fittest to be entrusted with the distribution of it who had been most gene- . rous in the contribution to it. [2.] That these seven were all of the Grecian or Hel- __ lenist Jews, for they have all Greek names, _ and this would be most likely fo silence the _ murmurings of the Grecians (which occasioned this institution), to have the trust lodged in those that were foreigners, like themselves, _ who would be sure not to neglect them. Nicolas, it is plain, was one of them, for he was a proselyte of Antioch; and some think __ the manner of expression intimates that they were all proselytes of Jerusalem, as he was vd a2 h| of Antioch. The first named is Stephen, the glory of these septemviri, a man full of faith and of the Holy Ghost ; he hada strong faith in the doctrine of Christ, and was full of it above most; full of fidelity, full of courage (so some), for he was full of the Holy Ghost, of his gifts and graces. He was an extraor- — dinary man, and excelled in every thing that — was good; his name signifies a crown. Phi- lip is put next, because he, having used this _ office of a deacon well, thereby obtained a good - degree, and was afterwards ordained to the _ office of an evangelist, a companion and assistant to the apostles, for so he is expressly called, ch. xxi. 8. Compare Eph. iv. 1]. And his preaching and baptizing (which we read of ch. viii. 12) were certainly not asa deacon (for it is plain that that office was serving tables, in opposition to the ministry of the word), but as an cranaaenrs and, when he was preferred to that office, we have rea- son to think he quitted this office, as incom- __ patible with that. As for Stephen, nothing — we find done by him proves him to bea _ preacher of the gospel; for he only disputes _ in the schools, and pleads for his life at the - bar, v. 9, and ch. vii. 2. The last named is” . Nicolas, who, some say, afterwards degene- _ rated (as the Judas among these seven) and — was the founder of the sect of the Nicolaitans which we read of (Rev. ii. 6, 15), and which Christ there says, once and again, was a thing he hated. But some of the ancients clear him from this charge, and fell us that, — though that vile impure sect denominated — themselves from him, yet it was unjustly, — they were ordained by Christ himself, long | and because he only insisted much upon it ‘since, fo vreach the yospel ; and there was no | that those that had wives should be as though _ they had none, thence they wickedly inferred that those that had wives should have them in common, which therefore Tertullian, when he speaks of the cemmunity of goods, particu- larly excepts: Omnia indiscreta apud nos, _ preter uxores—All things are common among us, except our wives.—Apol. cap. 39. é 2.) The apostles appointed them to this work of serving tables for the present, v. 6. The people presented them to the apostles, who approved their choice, and ordained them. [1.] They prayed with them, and for them, that God would give them more and more of the Holy Ghost and of wisdom— that he would qualify them for the service to which they were called, and own them in it, -and make them thereby a blessing to the * church, and particularly to the poor of the flock. All that are employed in the service _ of the church ought to be committed to the conduct of the divine grace by the prayers of the church. [2.] They laid their hands on them, that is, they blessed them in the name of the Lord, for laying on hands was used in blessing ; so Jacob blessed both the sons of Joseph ; and, without controversy, the less is blessed of the greater (Heb. vii. 7); the dea- cons are blessed by the apostles, and the | overseers of the poor by the pastors of the congregation. Having by prayer implored a blessing upon them, they did by the laying on of hands assure them that the blessing was conferred in answer to the prayer; and this was giving them authority to execute that office, and laying an obligation upon the people to be observant of them therein. If. The advancement of the church here- — upon. When things were thus put into good order in the church (grievances were redressed and discontents silenced) then religion got | ; 1. The word of God increased. | Now that the apostles resolved to stick more | closely than ever to their preaching, it spread | ground, v. 7. the gospel further, and brought it home with the more power. Ministers disentangling themselves from secular employments, and addicting themselves entirely and vigorously _ to their work, will contribute very much, asa means, to the success of the gospel. The word of God is said to imcrease as the seed sown increases when it comes up again thirty, sixty, a hundred fold. 2. Christians became numerous: The number of the disciples multiplied in Jerusalem greatly. When Christ was upon earth, his ministry had least success in Jerusalem; yet now that city affords most converts. God has his rem- nant even in the worst of places. 3. A great company of the priests were obedient to the faith. Then isthe word and grace of God greatly magnified when those are wrought upon by it that were least likely, as the priests here, whoeither had opposed it, orat least were linked in with those that had. The priests, _ whose preferments arose from the law of _ Moses, were yet willing to let them go for the gospel of Christ; and, it should seem, VOL. VIL Bec ° was CHA p YL a ; 7 address t.ey came in a body: many of them agreed together, for the keeping up of one another’s credit, and the strengthening of one another's hands, to join at once in giving up their names to Christ: zodic sydkoc—a great crowd of priests were by the grace of God helped over their prejudices, and were obe- dient to the faith, so their conversion is de- scribed. (1.) They embraced the doctrine of the gospel; their understandings were cap- tivated to the power of the truths of Christ, and every opposing objecting thought brought into obedience to him, 2 Cor. x. 4,5. The gospel is said to be made known for the obe- dience of faith, Rom. xvi. 26. Faith is an act of obedience, for this is God’s command- ment, that we believe, 1 John iii. 23. (2.) They evinced the sincerity of their believing the gospel of Christ by a cheerful compliance with all the rules and precepts of the gospel. The design of the gospel is to refine and re- form our hearts and lives; faith gives law to us, and we must be obedient to it. 8 And Stephen, full of faith and power, did great wonders and mi- 'racles among the people. 9 Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alex- andrians, and of them of Cilicia and of Asia, disputing with Stephen. 10 And they were not able to resist the wisdom and the spirit by which he spake. 11 Then they suborned men, which said, We have heard him speak | blasphemous words against Moses, and against God. 12 And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council, 13 And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: 14 For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us. council, looking stedfastly on him, saw his face as it had been the face of an angel. Stephen, no doubt was diligent and faith- ful in the discharge of his office as distributor of the church’s charity, and laid out himself to put that affair in a good method; which he did to universal satisfaction; and though it appears here that he was aman of uncommon gifts, and fitted for a higher station, yet, being called to that office, he did not think Qu 15 And all that sat in the. Stephen's it below him’ to dowthe «duty of it. And, being faithful ina little, he was entrusted with more; and, though wedo not find him pro- pagating the gospel by»preaching and bap- tizing, yet wefind himvhere called out to very honourable*services, and, owned»in them. I. Heproved the:truth of the gospel; by: working miracles in :Christ’s name,-v. 8. 1.5 HE was full of faith und power, that is,»of a strong faith, _by which he wasienabled todo: great things. Those-that are-full of faith are full of power,’ because ‘by: faith the powerof God is engaged for us.. His faith did-so fill y him» that it lefs'no room ;for unbelief and made room for: the - influences» of. divine grace, so:that, as the. prophet speaks;:he was full. of power by the: Spiritnof the. Lord of hosts; Mieiiii. 8. By faith weareemptied of ‘self, and» so:are-filled with Christ, who is the wisdom: of God and. the.power of-God. 2. Being so he did great-wonders: and miracles among the people, openly, and in the sight of all; for Christ’s -miraclesfeared ‘ not the strictest scrutiny, Itis not strange that Ste- phen, though he was not a preacher by office, did these great wonders, forwe find that these were distinct gifts of the Spirit, and divided severally, for to one was given the working of miracles, and to,another propheey;1 Cor.: xii. 10, 11... And, these-signs followed. not. only those that preached, but. those that believed. Mark xvi. 17. Ik He pleaded the cause of ‘Christianity against those that opposed ‘it, and argued agaimst it (v, 9,10); he served the interests of religion. as.a disputant, in the high places of the field, while others were serving them as vinedressers and husbandmen. 1. We are-heretold who were his oppo- nents, v. 94; They were Jews, but Hellenist Jews, Jews of the dispersion, who seem tohave been more zealous for their religion than. the native Jews; it was with difficulty that they retained the practice and profession of it in the country where»they lived, where:they were as speckled birds, and not without great expense and toilthat. they keptup their attend- ance at Jerusalem,, and this made them more active sticklers for Judaism than those were) whose. profeSsion’ of ‘their religion wascheapandieasy. ‘They were of theisyna- gogue which .is.called the .synagogue.of .the Libertines; the Romans called those Liberti, or Libertini, who either, being foreigners, were nollarabeed, or, bemg slaves by ‘birth, were: manumitted; or made freemen. . Some think thatthese Libertines. were such of the Jews as had obtained the Roman fr eedom, as. Paul had (ch. xxil. 27, 28); and it is proba- ble that he was the most forward man of this synagogue of the:Libertines in disputing with’ of Reims ididkdibtobeloegicsalia yhagog the: Libertines, he» belongedsto. this native of Tarsus; ac of Cilicinasit. to pape bablethathe might: pempmeres Jews that were bornvin other countries,.and., had. concerns in them; had frequent mle ng mot only to resort: tombeahters reside. in, tiga salem» Each’ nationdhadwatsy a in London there are-Fiench,and Siocdisonahd ‘Danish. churches: and). those; synagogues» were the:schools to whichthe Jews of:thosey nations sent their youth to be educatediin thew. Jewish.learning., Now those that:werertutons™ and professors:in these synagogues; orn gospel grow,:and the: her: growth of it;:and fearing what.would alets consequence of it tothe Jewish religions: which they were:jealous:fory:beingconfident) of the goodness of their:cause;iand their.owns sufficiency to manage it, would undertake tow run down Christianity by force of argument. It was a fair and rational, way of dealing with it,, and what» religion»is always ready=toi admit.’ Produce yourvcause,'saith the Londs\. bring. forth: youn strong reasons, Isa. xii. 21. But why did they dispute with Stephen? And why not with the:apostles themselves»? 1.) Some: think» because they despised-they apostles as unlearned and. ignorantmen, whom they thought it below them=tove thought it their honour tooarredidlenmitlacth ais match. (2.) Others think it was beeai stood in awe of thé apostles, and ootltalante ? be so. free and: familiamswith themas they challenge; Stephen was chosen and.appointed. by the disciples to: betheir champion; fomeit was not meet thatthe apostiiieelaahiaeateme preaching of theavord:of:God:to controversy. Stephen, whowasonly pS aes in the church, anda very sharpyyoungemansa. of bright parts; and: better qualified “to. deaki with wrangling disputants than:the: apostlesi. themselves, was. appointed» towthisyservice.« bred upiat:thefeet of Gamaliel, and that Sauby and the»rest of them setuponhimyasia de- their mark. (4.) Ittisyprobable:that they:dis= puted with Stephen. because he was zealousitoy argue with themand convince them;and this was the service to;which God had called hima 2. We are: here told how she-carried ithe» point in. this dispute (10): They: were) not: able‘to resist the avisdom» and othe Spimitibys which hespoke..- They couldmeithen supporter: their»own arguments noranswerwhis. He Stephen, and engaged othérs' in the dispute, | proved: by such ‘irresistible »argumentsithatr: forwe find him busy inthe stoning of Ste-} J esus is the Christ, and delivered:himself witho: phen,and consenting to his death. Thére were so. much clearness andfulnesssthatnthey hade others that belonged to the synagogue ef the | ncthing to object against whathesaid; though» Cyreniansand Alexandrians, of which:'syna-) they weremot convinced, ‘yet theyrwere eonsi+ gogue the Jewish writers speak; and othérs | founded.’ Itis not said, ‘They were ae ngage with; but Stephen owas bredva scholar: > anduthey » could be with Stephen; whowwas imaninferion: _ office: (3.) Perhaps, theyhaving givena public. — Some historians say that Stephenthad beens serter, and with a particularsfury made) himy: a ETERS Plek , e eren ee me ist-him, ‘but, ‘hands ;yand therefore they will try’ how to on the wisdomand the Spiriteby which he|}:deal with them! singly. erie _euspoke;'that Spiritvof wisdony which spoke by | *3/ ‘How they-~were prepared with evidence «him. ‘Now was:falfilled:that» promise, I will} ready to» produce® against: him. ' They were Sgive you a mouth: andewisdom which ‘all your'presolwedthat they would notbe run a-ground, eadversaries'shalb-not berdbleto'gainsay:nor’re-}as'they were when: they brought:our Saviour _ esist) Luke xxii 15. | They thought ‘theyshad)) upon his trial, :and'then had to”seek for wit- _ «only disputed with Stephenjand could»make'}messes. These were got: ready: beforehand, _ ‘*their-part good’with him }’but they were’ dis- and'were imstructed to make’ oath that ‘they puting: with the? Spirit of Godnin ‘himyfor'|had heard:him speak blasphemous words against ewwhormthey were an unequalimatch. ‘Mosesvand’ against God*(vi 1 against this CHL + At lengthy hesealed it-with his blood; | holy placeandthelaw(v..13) } for they heard sowershall find he did im themext!chapter ;'}/him:say what Jesus-would do to*their place «here wethave some'steps'taken by his’enemies {and their customs; v. 14. \ It‘is‘probable that ‘towards’ it. When: they could: mot) answer }:he had saidysométhing to thatpurport; and his- arguments» as: a\disputant,' they prose-'| yet those who’ swore it against him.ace called cuted him as? averiminal; and«suborned:wit- |,false* witnesses, because, though there was -emesses against him, to’ swear ‘blasphemy+}something of truth intheir testimony, yet they - \eupon thim. © ¢'Ons/stich'=terms “(saith! Mr.\}\put awrong:and malicious construction upon *Baxter“here) doi: we* dispute: withs malig-) what he had’said, and perverted it. Observe, nant men. *“And‘iteismextito a miracle of} 1.) What was’ the general charge ex- providence *that»nogreater: number ofre- hibited» against him—that: he: spoke blasphe- » ligious “persons have been*murdered in the} mous words ; and, to aggravate the’ matter, ~ world, by the way of purjury’and pretence’ of | “He ceases not to speak blasphemous words ; daw, whenso'many thousands hate 'themwho'}} itis his commontalk, his' discourse in all make’ no conscience !of false oaths.” ‘ They-} companies 3) wheresoever he comes, he makes . suborned'men, thatis; instructed them what} it his businees to instil his notions’ ito all ) tosay; and then hired them toswear'it.| They he» converses with.” © \It-mtimates likewise were! the more ‘enraged: against him» because} something ‘of contumacy and contempt of ad- ‘whe ‘had'proved'them to be imthe. wrong;'and'| monition. “He has: been warned against it, whown them*the»right way } for which'they| and yet'ceases not to'talk'at this rate.” Blas- © ought to ‘have given him their best thanks. || phemy is justly reckoned a heinous crime ~ Was he therefore become their enemy ;-because| (to speak contemptibly and reproachfully of * eee the trath;-and proved it to:be'so? |;Godiour Maker), and therefore Stephen’s Now’ let us ebserve here, ‘persecutors would be thought to’ have a 1) ‘How with allspossible aréandindustry } deep:concern upon them for’ the honour o. tthey incensed: both the government:and the’) God’s name, and to do'this in a'jealousy for © mob agamist him, that, if they could-not:pre-| that. As it was with the confessors and mar- » wailby theone} theyamight bytheother (v.\|tyrs/of the ‘Old: Testament, so it was’ with 12): They stirredup thepeopleagainst: him,} those of the New—their brethren that hated - ‘that if the sanhedrim should ‘still think: fit} them;and cast'them ‘out; said, Let the Lord ““faceording’ to Gamialiel’s«advicep to let«him | be, glorified ;» and pretended they did’ him alone, yet theyamight runhimedownby a|service anit. “‘He-is said to have spoken -»popular race andstumult ;/ they also: found |-blasphemous'words against Moses and against | “ameans!*to ‘stir’up tthe* elders»and ‘seribes'| God. - Thus farithey were right;'that those _ against him; that, ifthe:people-should: coun-} who ‘blaspheme’ Moses (if! they*meant the ‘tewance and:protect‘him; theyamight prevail} writings of’ Moses, which were" given by in- *byauthority. «Thus they doubted not but to}-spiration ‘of God) blaspheme God himself. ganitheir pomt; when they had two strings to | Those that speak:reproachfully'of ‘the scrip- » theism bow. tures, and»ridicule’them, reflect upon God 8 2)Howetheyngot: himetothe-bar :* They} himself, and doidespite to him. * His great came upon ‘kim,whenhe little thought’ of! it, jimtention is to’ magnify the law’ and make it vand emight him and brought himtothe council. honourable ; those therefore’ that vilify the ‘hey came upon him int avbody, .andidlew }law;:and make it‘contemptible;'blaspheme his ‘upon him as: alion*uponvhis “prey ;«so"the |‘name ; for he has» magnified his word above “word signifies. “By their rudesand wiolent| all his) name. “Butidid: Stephen blaspheme ‘streatment of him, theynvould:represent:him, | Moses? ©By no. means;he ‘was*far: from it. “Both to ‘the people: and to the government,| Christ, and:the preachers of his gospel, never “as adangerous’man, that» would:either*flee}isaid anything that/looked like blaspheming ‘from justice if he werenot watched, ‘or :fight | Moses ;* they “always” quoted” his* writings ‘with it if hewerenotput under aforce. oHaving | with respect; appealed 'to them, 'and» said no -eaught him; they brought:hint triumphantly | other «things: than: what’ Moses’'sdid: ‘should into’'the’ council, ‘andjsascit’shouldiseemy soy come ;"very unjustly thereforesis Stephen in- hastily that he‘had nonelof his: friend» with dicted for blaspheming» Moses. “But, ‘him. ) They had»fownd; whenithey wrought | (2.) Let us see -how this’ charge: is’ sup- “? many” together, ‘that*theyremboldencd » one} portedvand> made out ;*why, truly, when the vanother,* and strengthened, one another’s thing was to be proved, all’ they can charge 2 ‘ a ‘ bie ed fa) i They: were r SRA ee koe i lie erate ie a Yi 7 him with is that that he hath spoken blasphe- mous words against this holy place and the law ; and this must be deemed and taken as blasphemy against Moses and against God himself. Thus does the charge dwindle when it comes to the evidence. [1.] He is charged with blaspheming this holy place. Some understand this of the city of Jerusa- lem, which was the holy city, and which they had a mighty jealousy for. But it is rather meant of the temple, that holy house. Christ was condemned asa blasphemer for words which were thought to reflect upon the tem- ple, which they seemed concerned for the ho- nour of, even when they by their wickedness had profaned it. ([2.] He is charged with blaspheming the law, of which they made their boast, and in whick they put their trust, when through breaking the law they disho- noured God, Rom. ii. 23. Well, but how can they make this out? Why, here the charge dwindles again; for all they can ac- cuse him of is that they had themselves heard him say (but how it came in, or what expli- cation he gave of it, they think not them- selyes bound to give account) that this Jesus of Nazareth, who was so much talked of, shall destroy this place, and change the cus- toms which Moses delivered to us. He could not be charged with having said any thing to the disparagement either of the temple or of the law. The priests had themselves pro- faned the temple, by making it not only a house of merchandise, but a den of thieves; zt they would be thought zealous for the onour of it, against one that had never said any thing amiss of it, but had attended it more as a house of prayer, according to the true intention of it, than they had. Nor had he ever reproached the law as they had. But, First, He had said, Jesus of Na- zareth shall destroy this pluce, destroy the temple, destroy Jerusalem. It is probable that he might say so; and what blasphemy was it against the holy place to say that it should not be perpetual any more than Shiloh was, and that the just and holy God would not continue the privileges of his sanctuary to those that abused them? Had not the prophets given the same warning to their fathers of the destruction of that holy place by the Chaldeans? Nay, when the temple was first built, had not God himself given the same warning: This house, which is high, shall be an astonishment, 2 Chron. vii. 21. And is hea blasphemer, then, who tells them that Jesus of Nazareth, if they continue their opposition to him, will bring a just de- struction upon their place and nation, and they may thank themselves? Those wick- edly abuse their profession of religion who, under colour of that, call the reproofs given them for their disagreeable conversations blasphemous reflections upon their religion. Secondly, He had said, This Jesus shall change the customs which Moses delivered to us. And it was expected that in the days of the ~ r AUL aan TS: idan Messiah i 1] the shadows should substance was come; yé tial change of the law, it. Christ came, not to des bu we the law; and, if he changed some custo ‘ that Moses delivered, it was to introduce < : establish those that were much and if the Jewish church had not nately refused to come into this new esta- blishment,and adhered to the ceremonial law, _ for aught I know their place had not been de- me stroyed; so that for putting them into a — certain way to prevent their destruction, — and for giving them certain notice of their destruction if they did not take that way, — he is accused as a blasphemer. Fe: IV. We are here told how God owned — him when he was brought before the council, and made it to appear that he stood by him _ (v. 15); All that sat in the council, the priests, % scribes, and elders, looking stedfastly on him, — being a stranger, and one they had not yet had before them, saw his face as it had been the face of an angel. Itis usual for judges — to observe the countenance of the prisoner, which sometimes is an indication either of — guilt or innocence. Now Stephen appeared at the bar with the countenance as of an — angel. 1. Perhaps it intimates no more than that he had an extraordinarily pleasant, — cheerful countenance, and there was not in it the least sign either of fear for himself — or anger at his persecutors. He lookedas if he had never been better pleased in hislife — than he was now when he was called out — to bear his testimony to the gospel of Christ thus publicly, and stood fair for the crown of _ martyrdom. Such an undisturbed serenity, — such an undaunted courage, and such an ~ unaccountable mixture of mildness and ma- jesty, there was in his countenance, that every one said he looked like an angel; — enough surely to convince the Sadducees that there are angels, when they saw before their — eyes an incarnate angel. 2. It should rather — seem that there was a miraculous splendour and brightness upon his countenance, like that of our Saviour when he was transfigured —or, at least, that of Moses when he came — down from the mount—God designing there- _ by to put honour upon his faithful witness and confusion upon his persecutors and — judges, whose sin would be highly aggra- vated, and would be indeed a rebellion against the light, if, notwitnstanding this, they proceeded against him. Whether he himself knew that the skin of his face shone or no we are not told; but all that sat in the council saw it, and probably took notice of it to one another, and an arrant shame it was that when they saw, and could not but see by it that he was owned of God, they did not call him from standing at the bar to sit in the chief seat upon the bench. — Wisdom and holiness make a man’s face to shine, and yet these will not secure men , + J evi ta’ se Fah Ls bate PS ON _ nour upon him. CHAP. VII. When our Lord Jesus called his apostles out to be employed in services and sufferings for him, he told them that yet the last should be first, and the first last, which was remaikably ful- filled in St. Stephen and St. Paul, who were both of them late converts, in comparison of the apostles, and yet got the start of them both in services and sufferings; for God, in conferring honours and favours, often crosses hands. In this chapter we have the martyrdom of Stephen, the first martyr of the Christian church, who led the van in that noble army. And therefore his sufferings and death aremore largely related than those of anyother, for direction and encouragement to all those who are called out to resist unto blood, as he did. Here is, I. His defence of him- self before the council, in auswer to the matters and things he stood charged with, the scope of which is to show that it was no blasphemy against God, nor any injury at all to the glory of his name, to say that the temple should be destroyed and the cus- oms of the ceremonial law changed. And, 1. He shows this by oing over the history of the Old Testament, and observing that od never intended to confine his favours to that place, or that ‘remonial law; and that they had no reason to expect he should, the people of the Jews had always been a provoking people, and had ferfeited the privileges of their peculiarity: nay, that that holy place and that law were but figures of good things to come, and it was no disparagement at al! to them to say that they must give place to better things, ver. 1—50, And then, 2. He applies this to those that prosecuted him, and sat in judgment upon him, sharply reproving them for their wickedness, by which they had brought upon themselves the ruin of their place and nation, and then could not bear to hear of it, ver. 51—d3. ll. The putting of him to death by stoning him, and his patient, cheerful, pious submission to it, ver. 54—60. HEN said the high priest, Are these things so? 2 And he said, Men, brethren, and fathers, hearken ; The God of glory appeared unto our father Abraham, when he was in Me- sopotamia, before he dwelt in Char- ran, $ And said unto him, Get thee out of thy country, and from thy kin- dred, and come into the land which I shall show thee. 4 Then came he out of the land of the Chaldeans, and dwelt in Charran: and from ‘thence, when his father was dead, he removed him into this land, wherein ye now dwell. 5 And he gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no’ child. 6 And God spake on this wise, That his seed should so- journ in a strange land; and that they should bring them into bondage and entreat them evil four hundred years. 7 And the nation to whom they shall be in bondage will I judge, said God: and after that shall they some forth, and serve me in this _ place. 8 And he gave him the co- ~yenant of circumcision: and so Abra- kam |iegat Isaac, and circumcised | . him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs. 9 And the patriarchs. moved with envy, sold Joseph into Egypt: but God was with him, 10 And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house. 11 Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance. 12 But when Jacob heard that there was corn in Egypt, he sent out our fathers first. 13 And at the second time Joseph was made known to his brethren ; and Joseph’s kindred was made known unto Pha- raoh. [4 Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls. 15 So Jacob went down into Egypt, and died, he, and our fathers 16 And were carried over into Sychem, and laid in the sepulchre that Abra- ham bought for a sum of money of the sons of Emmor the father of Sychem, Stephen is now at the bar before the great council of the nation, indicted for blasphemy : what the witnesses swore against him we had an account of in the foregoing chapter, that he spoke blasphemous words against Moses and God; for he spoke against this holy ~ place and the law. Now here, I. The high priest calls upon him to an- swer for himself, v.1. He was president, and, as such, the mouth of the court, and therefore he saith, ‘‘ You, the prisoner at the bar, you hear what is sworn against you; what do you say to it? Are these things so? Have you ever spoken any words to this pur- port? If you have, will you recant them, or will you stand to them? Guilty or not guilty ?- This carried a show of fairness, and yet seems to have been spoken with an air of haughtiness ; and thus far he seems to have prejudged the cause, that, if it were so, that he had spoken such ana such words, he shall certainly be adjudged a blasphemer, whatever he may offer in justification or ex- planation of them. II. He begins his defence, and it is long; but it should seem by his breaking off ab- ruptly, just when he came to the main point (v. 50), that it would have been much longer if his enemies would have given him leave to say all he had to say. In general we may observe, 1. That in this discourse he appears to be * ture stories, and stich as were very pertineon to his: purpose, 6ff-hand* without looking in his Bible. | Hewwas filled with the ‘Holy’ Ghost, not so-much’:to ‘reveal ‘to: him: new things, or open: to..him the. secret counsels ; and decrees of God concerning the Jewish’ “ » nation, with them to convict these gainsayers 5 “no; but! to bring’ tohis* remembrance ‘the! scriptures of the Old Testament, and toteach’ shim how. to make use of. them: for'their con- yiction. Those that are full of the Holy’ * Ghost will be full of the scripture, as Stephen was. - 2. That he: quotes | the. scriptures'/accord- | * ang to the Septuagint translation, by which (Gen.» xii. 1, p&e.),2 and: ‘Nehwix. 7, 8. “His native’ idolatrous country, it was : (v. 2), the land of 'the Chaldeans (v 4 : God brought him’at two removes; not too fa ‘at once, dealing tenderly with ‘him ;"he : brought him out.of the land’ ‘of the Chaldean ans 5 ‘to’ Charran,’or' ‘Haran, a placevmidway be- tween that and’ Canaan: (Gen. oxi. 31)yand thence five years‘after, when hi . dead, heremoved himeanto th thelandof Canaan, as wherein you now dwell. ‘ It should seem, nthe | first time ‘that *God: spoke to* Atobatnags he | appeared in some ‘visible: display of ‘the diz : _ itappears he was one of the Hellenist Jews, | vine presence; ‘as "the Godyof glory (v: Dy a --who used that version in their synagogues. }settle a correspondence with him » and th ee “His following this, ‘occasions’ divers varia-| afterwards he kept up’ that ce, otal tions from the Hebrew original’in ‘this dis-jand spoke to: him fromptime to timesas there — oe ~ course, which the judges of the:court did not | was occasion; without say eo his visible - > my _ correct, because they knew how he was.led|.appearanees as'the-Godvof al _ this calliof. awe ma observe, 1 atin alk were siete acknowledge God, and attend dent of his providence,”’as ‘of ‘the ‘of cloud and fire. ‘ It isnot said,’ Abraham removed, but, God removed hinvintothiodand whttrein you now duwell,andhe did»but follow his Leader. 2.-Those whom ‘God takes into — covenant with himsélf he distinguishes from — ‘the children of this world ; “they are effectu. ‘ally.called out-of the state, ‘out ‘of the land, © of their nativity ; -they-must sit loose tothe world, and live above. it.and every thing in it, even that in it which is most dear sa aie 3 and must trust God to make it up to them ‘another and better country, thatis, the hea venly, which he will show them. chosen. must follow him. withwan implicit faith and obedience. Secondly, But let us see what this i is to Stephen’s case. | 1. They had charged h asia blasphemer ‘of God, pore eerie apos from the church; therefore heishows amis is a son of Abraham, and values himself up his being able to say, Our father ‘Abraham, and that he is’ a faithful Avotshipper ‘Of tthe: ‘God of Abraham,*whom' therefore he here eye the pre of glory. He-also-shows’that — e owns.divine ‘revelation, and that'partien- larly by which the Jewish church was found-— ed and incorporated. 2. They were ‘proud } ‘of their’ being cireumcistd ; and th che shows® that “Abraham was taken ander — God’s guidance, and into \commmunion with — him, before he was cir cumcised, for that was” not till v- 8. “With this nt “Paul proves that Abraham was’ dated: by faith, because:he was-justified when ‘he was in-un- circumcision : -and:so there. «3.1 They had a Je into them; nor is it any, derogation to the ‘ authority of that Spirit by which he spoke, for the variations ‘are’ not’ material. “We have a maxmn, Apices! juris non» sunt \jura— Mere vints of law-are not law. itself. ‘These verses _arry on this his compendium of church his- tory to the end of the book of Genesis. Ob- ‘serve, (1.) His: preface :)Men; brethren, and fa- _ thers, :-hearken. He-gives them,|though not flattering titles, yet civil and respectful ones, signifying his ‘expectation of «fair ‘treatment ewith them ; from men he hopes to betreated wwith humanity; and he hopes: that brethren -and-fathers willeuse: him in a fatherly bro- therlyway. They are ready:to look: upon: him-as’an‘apostate:from the Jewish church, and an enemy to them. But; to make«way for their ‘conviction to'the contrary, he ad- dresses himself ito them as men, brethren; and | fathers; resolving to' look ‘on. himself as‘one' of them, though they would: not so look on him. «He: craves theirsattention :Hearken ; ‘ though he was about to: tell-them what they already knew, yet he-begs them:to: hearken tovity because, though they: knew it all; yet they ‘would not without a very-close applica- tion ‘of mind know how to: apply it'to the ecasevbefore them (2.). His entrance upon'ithe discourse, which (whatever: it) may "seent “torthose that vead it-careiessly) is far -from»being a long rambleonly to amuse the hearers,'and give them a diversion by telling them:an old story.' No; it is all pertinent and ad) rem—to the --ourpose, to:show them thatGod= had not his heart so'much upon: that holy place and the daw as they had; but,as he hada churehvin the world: many ages ‘before that: holy place. _ewas founded and ‘the ‘ceremonial law given, | mighty jealousy for this+holy place, which — “so che ‘would have when ‘they should both may be meant of the whole land of Canaan ; ar nave had their period. jfor it wasealled the holy’ Tand, Immanuel’s — {1 }) He» begins with the call of Abraham tiaid y and! the destruction of the ss bes 8 ’ i tN 5 aX sii ‘LIN ee ~ ™ ys A Page 7 Pe mt Pa UC) hat of thé holy land. “ Now;? says Stephen, “ youneed not beso proud of its for? (1.) “You came originally out of other gods (Josh.\ xxiv» 2), and you were not the first planters» of this country... Look _ therefore unto the-rock whence you were hewn, and the hole of the pit out.of which you were digged ;” that is, as\it follows there, ‘ look unto Abraham your father, for I called him alone (Isavli. 1, 2)—think of the meanness of ' your-beginnings, and. howsyouwvare. entirely indebted to divine grace;: and. then :you» will see boasting to:be forever excluded.» It.was, God that raised up.the righteous. man from the east, and called him to his foot, Isa. xliv 2. But, if his seed degenerate, let. them know: that God can destroy: this holy»place, and raise up to himself another people,» for) he:is not a debtor to them,’’ (2.) ** ‘God appeared in his glory to Abrahama greatrway. offin Mesopotamia, before he came: near Canaan,) nay, beforevhe dwelt in Charran; so that you must not think God’s visits are» confined: to this land; no; he that brought the seed of _ the chureh froma country so:far east can, if he pleases, carry the fruit of it:to.another country asfar west.” (3.) ‘* God»made! no haste: to bring him into this land, butlet him linger some: years by the way, which shows _ that,Godhas not his heart so much upon this land as you:haveyours, neither is his honour, nor-the happiness of his people; bound up init: | Itis therefore-neither blas- phemy nor: treason ‘to! say, It; shall be de- stroyed,” [2.] The unsettled-state»of »Abraham and his seed for many ages after he was called out of Urofithe,Chaldees:. God)did indeed _ promise that: hewould: give it):to:him fora possession, and tovhis seed after :hims.v.5. But, First, As yethe had no.child, nor any by Sarah for many)syears afters, Secondly,, He himself was: but:a stranger and a sojour> ner in that land, and: God. gave him novinhe- ritancein at; nos notisoemuch as to:set his foot: on; butthere he:was as in a strange coun+ try, where he. was:always upon the remove, and could call nothing his.own. Thirdly, His posterity did not comeito the possession of it for along time: After: four: hundred years they shall come and serve me in ithis | place, andnot tillthen, v..7. Nay, Fourthly, They must undergo a great deal of hardship and diffieulty before they shall be put nto the possession ofthat land: they: shall be brought into bondage, and, ill treated: in.a strange land: jand this, not as,.the punish-. ment of any particular sin, as,their wandering, in the wililerness was, for we never find any such’ account: given vof ‘their bondage in Egypt; but soGed shad appointed, ) and» it _must-be., And) at, thexend.of four hundred: years, reckoning from the,birth of Isaac, that nation to whom they shall ‘be, in bondaye will I judge; swith God. ; ‘perhaps not so;soon-as we expect; VIL: beforehand.» When Abraham: had: neither. - inheritance norheir,: yet: he was told he: )should have both, the one:a land of promuse,: Ur of ithe Chaldees;where-your fathers served) i \fore. both shad, :and)received,: by) :faith. and the other a child. of premise; and there» 2: That God’s promises; though they are-slow;: are sure in the operation of them; they will be fulfilled:in the, season .of'.them;, though 3. That though the people of God may be in distress and ¢rouble fora time, yet God will at length both -reseue them and: reckon : with, those that.do oppress them:;. for, verily there as.a God that judgethin the earth, But:let us see how-this: serves: Stephen’s purpose.. 1. The Jewish nation; for »the. honour of which they wereyso jealous;:was very inconsiderable insits beginnings; as: theiricommon father Abrahamiwas fetched out of obscurity in Ur ofthe Chaldees,:so their tribes, and the\-heads: of them; were~ fetched: out of servitude in Egypt, when they were the fewest of ‘all. people, Deut. vii. 7. And-what need:is there of so much ado, as» if their: ruin, when they bring it upon them= selves by sin, must be the ruin of the, world, and ofall God’s interest in it? No; he that brought them out of Egypt can-bring them. into it again, as he threatened: (Deut. xxviii. 68), and yet be no loser, while he can;out of stones: raise’ up. children» unto, Abraham: 2.. The slow steps «by which the promise made! to Abraham» advanced: towards’ the performance; and the: many seeming contra- dictions here taken»notice of, plainly show that it had a spiritual meaning, and that the land principally mtended to be conveyed.and secured: by it was the better.cowniry, that as, the heavenly; asithe,apostle shows from: this very argument that) the patriarchs: sojownnea in the land of promise;:asin-a strange: couns try, thence inferring that, they Jooked for a city that had foundations, Heb..xix 9,10. It was: therefore.no blasphemy to say, Jesus shalldestroy this place, when at the) same time:we say, ‘‘ He shall) leadeus to. the: hea- venly Canaan, and: put us: in possession of that;; of which the earthly Canaan was butia type:and figure.” [3.] The. building. upof the, family of Abraham, with the entail of ‘divine. grace upon it, and. the\-disposals of divine Provi- dence concerning: it, which take up the rest of the: book of Genesis. First, God engaged to beva God. to. Abra= ham»and: his seed; and,:inetoken. of this; appointed that he and his male seed should be circumcised; Gen. xvii..9,,10. He gave him the covenantiof cirewneision, thatis, the cove- nant of which cireumcision. was the seaks._ and accordingly, when Abraham shad a son born; hexeirewmeised- him the eighth day (wv. -3)5 ‘by rwhichhe» was:-both» bound, by the divine law and: interested:in the divine prox mises for cireumcision had reference to: both, Now this teazches| being a seal.of the covenant. both on» God’s ua, 1. THat:known wnto God areall hisworks part-—I will be tovthee a «God all-sufficient, es he po fi a ’ Stephen's and on man’s part—Walk before me, and be | thou perfect. And then when effectual care was thus taken for the securing of Abraham’s seed, to be a seed to serve the Lord, they began to multiply: Isaac begat Jacob, and Jacob the twelve patriarchs, or roots of the respective tribes. Secondly, Joseph, the darling and blessing of his father’s house, was abused by his brethren ; they envied him because of his dreams, and sold him into Egypt. Thus early did the children of Israel begin to grudge those among them that were eminent and outshone others, of which their enmity to Christ, who, like Joseph, was a Nazarite among his brethren, was a great instance. Thirdly, God owned Joseph in his troubles, and. was with him (Gen. xxxix. 2, 21), by the influence of his Spirit, both on his mind, giving him comfort, and on the minds of those he was concerned with, giving him favour in their eyes. And thus at length he delivered him out of his afflictions, and Pha- raoh made him the second man in the king- dom, Ps. cv. 20—22. And thus he not only arrived at great preferment among the Egyp- tians, but became the shepherd and stone of Israel, Gen. xlix. 24. Fourthly, Jacob was compelled to go down into Egypt, by a famine which forced him out of Canaan, a dearth (which was a great affliction), to that degree that our fathers found no sustenance in Canaan, v. 11. That _ fruitful land was turned into barrenness. But, hearing that there was corn i Egypt (trea- sured up by the wisdom of his own son), he zent out our fathers first to fetch corn, v. 12. And the second time that they went, Joseph, who at first made himself strange to them, made himself known to them, and it was notified to Pharaoh that they were Joseph’s kindred and had a dependence upon him (v. 13), whereupon, with Pharaoh’s leave, Joseph sent for his father Jacob to him into Egypt, with all his kindred and family, to the number of seventy-five souls, to be subsisted there, v. 14. In Genesis they are said to be seventy souls, Gen. xlvi. 27. But the Septuagint there makes them seventy-five, and Stephen or Luke follows that version, as Luke iii. 36, where Cainan is inserted, which is not in the Hebrew text, but in the Septuagint. Some, by excluding Joseph and his sons, who were in Egypt before (which reduces the number to sixty-four), and adding the sons of the eleven patriarchs, make the number seventy- five. Hifthly, Jacob and his sons died in Egypt (v. 15), but were carried over to be buried in Canaan, v 16. A very considerable difficulty occurs here: it is said, They were carried over into Sychem, whereas Jacob was buried not in Sychem, but near Hebron, in the cave of Machpelah, where Abraham and Isaac were buried, Gen. 1.13. Joséph’s bones in- deed were buried in Sychem (Josh. xxiv. 32), and it seems by this (though it is not men- Se) ot tioned in the story) th other patriarchs were ca’ of them giving the same comma: cerning them that he had done; this must be understood, not ‘ self. But then the sepulchre in Sych: em. bought by Jacob (Gen. xxxiii. 19), and this it is described, Josh. xxiv. 32. How — then is it here said to be bought by Abra- ham? Dr. Whitby’s solution of thisis very sufficient. He supplies it thus: Jacob went down into Egypt and died, he and our fathers; and (our fathers) were carried over into Sy- chem ; and he, that is, Jacob, was laid in the sepulchre that Abraham bought for a sum of money, Gen. xxiii. 16. (Or, they were laid there, that is, Abraham, Isaac, and Jacob.) And they, namely, the other patriarchs, were buried in the sepulchre bought of the sons of Emmor, the father of Sychem. $ Let us now see what this is to Stephen’s purpose. 1. He still reminds them of the mean beginning of the Jewish nation, as a check to their priding themselves in the glo- — ries of that nation; and that it was by a miracle of mercy that they were raised up out of nothing to what they were, from so small a number to be so great a nation; but, if they answer not the intention of their being so raised, they can expect no other than to be destroyed. The prophets frequently put — them in mind of the bringing of them out of Egypt, as an aggravation of their contempt of the law of God, and here it is urged upon them as an aggravation of their contempt of — the gospel of Christ. 2% He reminds them likewise of the wickedness of those that were the patriarchs of their tribes, in envying their brother Joseph, and selling him into ae and the same spirit was still working inthem ~ towards Christ and his ministers. 3. Their _ holy land, which they doted so much upon, — their fathers were long kept out of the pos. — session of, and met with dearth and great affliction in it; and therefore let them not — think it strange if, after it has been solong — polluted with sin, it be at length destroyed. 4. The faith of the patriarchs in desiring te — be buried in the land of Canaan plainiy — showed that they had an eye to the heavenly _ country, to which it was the design of this Jesus to lead them. ve 5id, 17 But when the time of the pro- — mise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt, 18 Till — another king arose, which knew not. Joseph. 19 The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out — their young children, to the end they might not live. 20 In which time Moses was born, and was exceeding fair, and nourished: up in his fathers — i ie, he was cast out, Pharaoh’s daughter took him up, and nourished him for her own son. 22 And Moses was learned in all the wisdom of the _ yesterday ? Egyptians, and was mighty in words and in deeds. 23 And when he was full forty years old, it came into his heart to visit his brethren the child- ren of Israel. 24 And seeing one of them suffer wrong, he defended him, and avenged him that was op- pressed, and smote the Egyptian : 25 For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not. 26 And the next day he showed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? 27 But he that did his neighbour wrong thrust -him away, saying, Who made thee a ruler and a judge over us? 28 Wilt thou kill me, as thou didst the Egyptian 29 Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons. Stephen here goes on to relate, I. The wonderful increase of the people of Israel in Egypt; it was by a wonder of pro- vidence that in a little time they advanced from a family into a nation. 1. It was when the time of the promise drew nigh—the time when they were to be formed into a people. During the first two hundred and fifteen years after the promise made to Abraham, the children of the covenant were increased but to seventy ; but in the latter two hundred and fifteen years they increased to six hun- dred thousand fighting men. The motion of providence is sometimes quickest when it comes nearest tne centre. Let us not be discouraged at the slowness of the proceed- ings towards the accomplishment of God’s promises; God knows how to redeem the time that seems to have been lost, and, when the year of the redeemed is at hand, can doa double work in a single day. 2. It was in Egypt, where they were oppressed, and ruled with rigour; when their lives were made so bitter to them that, one would think, they should have wished to be written childless, yet they married, in faith that God in due time would visit them; and God blessed them, who thus honoured him, saying, Be fruitful, and multiply. Suffering times have often been growing times with the church : 2 CHAP. i ‘nouse three months: 2. And when; IL The extreme hardships which they under ee x t VIL. address | went there, vc. 18, 19. When the Egyptians observed thezn to increase in number they increased their burdens, in which Stephen observes three things :—1. Their base ingrati- tude: They were oppressed by another king that knew not Joseph, that is, did not consider the good service that Joseph had done to that nation ; for, if he had, he would not have made .so ill a requital to his relations and family Those that injure good peopleare very ungrate- ful, for they are the blessings of the age and place they live in. 2. Their hellish craft and policy: They dealt subtly with our kindred. Come on, said they, let us deal wisely, think- ing thereby to secure themselves, but it proved dealing foolishly, for they did but treasure up wrath by it. Those are in a great mistake who think they deal wisely for themselves when they deal deceitfully or unmercifully with their brethren. 3. Their barbarous and inhuman cruelty. That they might effectually extirpate them, they cast out their young children, to the end they might not live. The killing of their infant seed seemed a very likely way to crush an infant nation. Now Stephen seems to observe this to them, not only that they might further see how mean their beginnings were, fitly repre- sented (perhaps with an eye to the exposing of the young children in Egypt) by the for- lorn state of a helpless, out-cast infant (Ezek xvi. 4), and how much they were indebted to God for his care of them, which they had forfeited, and made themselves unworthy of: but also that they might consider that what they were now doing against the Christian church in its infancy was as impious and unjust, and would be in the issue as fruitless and ineffectual, as that was which the Egyp. tians did against the Jewish church in its infancy. ‘ You think you deal subtly in your ill treatment of us, and, in persecuting young converts, you do as they did in cast- ing out the young children; but you will find it is to no purpose, in spite of your malice Christ’s disciples will encrease and multiply. III. The raising up of Moses to be their deliverer. Stephen was charged with having spoken blasphemous words against Moses, in answer to which charge he here speaks very honourably of him. 1. Moses was born when the persecution of Israel was at the hottest, especially in that most cruel in- stance of it, the murdering of the new-born children: At that time, Moses was born (v. 20), and was himself in danger, as soon as he came into the world (as our Saviour also was at Bethlehem) of falling a sacrifice to that bloody edict. God is preparing for his people’s deliverance, when their way is darkest, and their distress deepest. 2. He was excecdingly fair; his face began to shine as soon as he was born, as a happy presage of the honour God designed to put upon him; he was doretog rp Ocg—fair towards God ; he was sanctified from the womb, and atti ce - © Stephen's this’ made bim beautiful in God’s»eyes ; for ‘itis the beauty of holiness that isin God’s “sight'of great price. | 3. Hewas wonderfully % reserved in his infancy, ‘first)/by the care'of bi tender parents, who» nourished him three months in their own house,-as long as!they durst ; and then by a favourable providence «that threw him into thecarms of Pharaoh’s daughter, whovtook himup, and nourished him as her own son (v\ 21); for those whom’ God edesigns to make’ special ‘use of’ he will itake special care of. «And did: he thus protect the child’ Moses? Much’ more will he se- eure the interests ‘of his holy child Jesus (as -shevis called ch. iv. 27) from the*enemies that ‘ aregathered together against him. « 4. He he- ‘came a great scholar (v. 22) :-He was learned in all the: wisdom of the Egyptians, who “were then famed for all: manner of ‘polite literature, particularly philosophy, « astro- /nomy, and (which perhaps helped’ to lead *them to idolatry) “hieroglyphics. ‘Moses, having his ‘education ‘at court, :hadoppor- tunity ‘of improving” himself by” the best books, tutors, and conversation, im all the arts and sciences, and had a genius for them. Only we have reason to’ think that she had not so-far forgotten the God ‘of his fathers as to acquaint himself with the unlawful'studies and practices of the magicians of Egypt, any further than'was necessary to the confuting -of them. © 5. ‘He became a prime minister of - ‘statein Egypt. © This*seems:to’be meant by his being mighty in words‘and deeds. Though ~ he had not a’ready way“of ‘expressing him- »self, but stammered, yet he spoke admirably “good sense, and every thing’ he’'said com- manded assent, and carried its own evidence and force ‘of reason along’ with “it ;and, in business, none went ‘on with: such -courage, and conduct;'and success. Thus’ was he 4 prepared, by human helps, for those ser- ; ‘vices, ‘which, /after ‘all, ‘he could not ‘be ~thoroughly farnished for without ‘divine il- lamination. “Now; by all'this, Stephem will : “make it appear that, notwithstanding’ the ; - malicious insinuations of his'persecutors, he ‘had as high'and honourable thoughts of ‘Moses as’ they had. TV. Thes attempts ‘which Moses made: to ‘deliver Israel, which they spurnedyand would ‘not close in with.' This Stephen insists much upon,’and it serves’ fora key to:this’ story ‘(Exod ii. 11—15),' as does‘also ‘that other construction whichis put’ upon ‘it by the “apostle, Heb. xi. 24—-26. There‘ it-is repre- “sented as an act of “holy self-denial, here/as ‘a designed prelude to, or entrance upon, the public service he’ was*to'be-called out to/(v. ~23): When he was full forty years old; in the _ prime of his time for preferment’in the court -of Egypt, it came intohis heart (for God put it there) to’ visit his brethren the children. of Israel, and to see-which’way he mightsdo them any service ; andthe showed himself:as » a public persoa, with a public character. 1. “Ag Israel’s saviour.’ This he gave a'specimen ! of inavenging an» o) killing the. we ian “Seeing one of was moved with compassion ferer, ‘and’ a just indignatio ‘doer, as ‘men: in’ public stations ‘and. he. avenged him that was smote the Egyptiun, which, if he e only a private person, he could not latfull have done ; but he knew that his commission _ from heaven*would bear him’ out, andwhe — supposed that his brethren (who.could-not but — have some knowledge of the promisemmadeto __ Abraham, that the nation that should-oppress— them. God would:judge) would have understood that God by his hand'would deliver'them ; for he could not have: had either presence of mind_or strength of-body to do whathe did, if he had not been.clothed with such adivine _ power as evinced a divine bensirinig Pifes they had but undefstodd ‘the’ signs of the times, they mightvhave taken this for+the — dawning of the day of their deliverance; Gut they understood not, they did not take this, as it was designed, for the setting up of a ‘standard, and sounding of atrumpet, topro- claim Moses their deliverer. »2. As Israel’s judge. This he gave ajspecimen of, thevery next day, in offering toaccommodate matters _ between. two contending Hebrews, wherein _ he plainly assumed a piblid character (v.26)) ‘He showed himself to them as they strove, and, _ putting cn an air/of majesty and authority, he would -haveset them bgt again, and as eke their prince have determined the controversy between them, saying, Sirs, you are brethren, by birth and profession of religion ; why de you wrony one to another? _ For he observed — that (as in\most.strifes) there was’ a fault on ‘both. sides ; .and.therefore, in order to peace and friendship,.there must be a mutual — remission and condescension. "When Moses was to be Israel’s deliverer out of Egypt, he slew the Egyptians, and.so delivered Israel _ out of their hands; but, when he was to be © Israel’s judge..and Jawgiver, he ruled them _ with the golden sceptre, not the iron rod; he did not-kill and slay them when they strove, — but gave them excellent laws. and statutes, — and decided upon .their complamts and appeals made to him, Exod. xviii. 16...But the contending Israelite that was most in the wrong thrust him- away (v. 27), wouldnot bear the reproof, though. a just-and gentle one, but was ready. to fly in his face, with, Who. made thee a ruler and @ judge over. us ? - Proud and litigious. spirits are impatient of check and control. Rather would these Israel- ites have theirbodies ruled with rigour by their task-masters than be. delivered, and have their minds ruled with reason, by. their deliverer. The wrong-doer.was so enraged at the reproof given him. that he.upbraided Moses’ with the service-he -had done to their nation in killing the Egyptian, which, ifthey __ had pleased, wouldhave been the earnest of further and greater service: Wilt thou bil he fake Se ee Se es read: 9 ae me ae ee _ was the hangimg out of the flag of defiance to the Egyptians, and the banner. of love and deliverance to Israel. Herenpon.,Moses fled| bush. into the land of Midian, and made no.further | after. that he had showed. wonders - attempt to deliver Israel.till forty years after ; ne settled as.a stranger in Midian, married, and had twosons, by Jethro’s daughter, v.29. Now let us see how this serves Stephen’s|forty years. Stephen’ Bais CHAR) VIN’ meas.thou didst.the Egyptian yesterday? v. FY 28, charging that. upon him.as his crime,| the same dj eal Jesus. into, the, possession. of ‘the, Gentiles, whom .God..drove.out, be, fore the face-of our fathers,unto the, days of David; 46°Who-foundyfa — vour, before God, and desired to find } a tabernacle for the God of Jacob. 47 But. Solomon, built him.a houses. 48 Howbeit the most High dwelleths — a t iit temples made»with hands ;\as aith ‘the prophet, “49 Heaven its i “any throne,.and earth is my foot- estool what house will ye’ build me ? rsaith the Lord: or*what:is'the place “of my rest? 50° Hath not my hand made. all these things ? “Two things we have in’ these verses :— I. Stephen upbraids them with the idolatry of their fathers, which God gave them up to, »as a punishment for their early forsaking him »in worshipping the golden ‘calf ; and this was “the saddest punishment of all for that sin; as it was of the idolatry: of ‘the ‘Gentile world ‘that God gave them»up' to a reprobate mind. "When Israel was joined to idols, joined to the » golden calf, and’ not’ long after to’ Baal-peor, “God ‘said, Let ‘them’ alone ; let them goon ‘(v. 42): Then God turned, and gave them’ up to worship the host of heaven. ‘He particularly “cautioned ‘them not to do it, ‘at ’their peril, vand gave them reasons why they should not ; ~ but, when ‘they were bent upon it, ‘he’ gave “them up to their own hearts’ lust, withdrew his »restraming grace, and then they walked in “their own counsels, andwere so scandalously mad upon their idols as never any people were. Compare Deut. iv..19 with Jer. viil. 2. ‘For this he quotes a passage out of Amos v. * 25. For it would be less invidious to tell them ‘their own [character and doom} ‘from an Old- _ "Testament prophet, who upbraids them, 1. For not sacrificing to their own God in ' the wilderness (v. 42): Have you offered to me slain beasts, and sacrifices, by the space of forty years in the wilderness? No; during all that time sacrifices to God were inter- mitted; they did not somuch as keep the’pass- “over after the second year. It was God’s _ ‘condescension to them that he did not “insist _ upon it during their unsettled state ; but then ' let-them consider. how ill they requited him in Offering sacrifices’to idols; when God dis- _ pensed with their offering them to him.’ This “is also a check to their zeal for the customs “that Moses delivered to them, and their fear ‘of having them changed. by this Jesus, that immediately after they were delivered these ‘customs ‘were for forty years together dis- used ‘as’ needless. things. 2. For sacrificing to other gods. after they eame to Canaan (v. 43): You took up the tabernacle of Moloch.’ Moloch was the idol ‘of the children of ‘Ammon, to: which they _ vbarbarously offered: their. own children ; in » sacrifice, which they. could not do) without .great terror and grief to themselves and their families ; yet this unnatural idolatry. they ar- “rived at, when God gave themup to worship — Wthe-host-rof ‘heaven. »See 2 Chron..xxviii. 3. sit was»surely the strongest:delusion that ever people were given up to; and the greatest in- stance of the power of Satan in the children ofndisobedience, and ‘therefore “it is’ here ‘spoken ofemphatically :' Yea, you took up tie ta Pree © OHAP $26 roa." vt see, As} oer) ae met we “VIL waddrese, | tabernacle of Moloch, yow submitted even to 'that,.and ‘to thevworship: of ‘the stariof-your god: Remphan. “Some ‘think’ Remphan-sig- nifies the ‘moon; :as Moloch: does the sun ; ‘others ‘take it» for Saturn, for! that »planet is called Remphansin the Syriac and Persian Janguages. The Septuagint puts itfor Chiun, as being a ‘name more ‘commonly: known. They had: images’ representing the’ star, like the’ silverishrines for Diana, here.called the figures’ which. they ‘madeto» worship. | Dr. Lightfoot'thinks they had figures: represent- mg'the whole'starry firmament,withvall ‘the constellations; andthe planets, ‘and these are hke'the celestial globe: ) a»poor ‘thing to makevan idol of, and'yet better'than agolden calf! » Now for ‘this it*is threatened, I) will ‘carry you'away beyond Babylon. | In Amos it is beyond Damascus, meaning to’ Babylon, the land of the north. But Stephen'ichanges it, whowere carried away beyond ‘Babylon, by the river of Gozan, and in the cities of the Medes, 2 Kings xvii..6. | Let it not therefore seem strange to them to hear of the destruc- tion of this place, for they had heard of it many a time from the prophets of the Old called Remphan—‘the high representation,” with an eye to the captivity ofthe ‘ten tribes, Testament, who were not therefore ‘accused as blasphemers by any but the wicked rulers. It: was observed, in the debate on Jeremiah’s ease; that Micah was not called to an account though he prophesied; saying, Zion’ shall be ploughed as a field, Jer: xxvi. 18, 19. Il. He gives an‘answer ‘particularly to’ the charge exhibited agaist him relating to the temple, that he-spoke blasphemous “words agamst ‘that holy place, v- 44—50. He was accused for saying that Jesus would destroy this holy place: “ And what if I did say so ?” (saith Stephen) “the glory of the holy God is not bound up in the glory of this holy place, but that'may be preserved untouched, though this ‘be laid in the dust ;” for, 1. “It was not fill our fathers came into the wilderness, in then way to Canaan, that they had any fixed place ‘of worship ; and’ yet ‘the’ patri- archs, many ages “before, worshipped God acceptably at the altars they had adjoiming to their own ‘tents i thevopen'air—sub dio ; and he that was worshipped’ without’ a’ holy place in ‘the first, and best, and purest ages of ‘the Old-Testament’ church, may’and will be’so when this “holy place’ is’ destroyed, without any diminution to his'‘glory.” | 2. The holy place was'at first but’ a tabernacle, mean and movable, showing itself to be short-lived, and not designed’ to continue always. “Why “might not ‘this holy place, though built of stones, “be decently brought to its’end, and give »place to its betters, as well as that though framed of curtains? | As it was no dishonour, but an‘honour to God, that the ‘tabernacle gave‘way'to t’ . temple, soit is*now that the material teraple gives way to the spiritual one, and ‘so it will be when, at last, the spiritual temple shall give to goo! way to the eternal one. 3. That tabernacle was a tabernacle of witness, or of testimony, a figure for the time then present (Heb. ix. 9), a figure of good things to come, of the true ta- bernacle which the Lord pitched, and not men, Heb. viii. 2. This was the glory both of the tabernacle and temple, that they were erected for a testimony of that temple of God which in the latter days should be opened in heaven {Rey. xi. 19), and of Christ’s tabernacling on earth (as the werd is, John i. 14), and of the temple of his body. 4. That tabernacle was framed just as God appointed, and according to the fashion which Moses saw in the mount, which plainly intimates that it had reference d things to come. Its rise being hea- venly, its meaning and tendency were so; and therefore it was no diminution at all to its glory to say that this temple made with hands should be destroyed, in order to the building of another made without hands, which was Christ’s crime (Mark xiy. 58), and Ste- phen’s. 5. That tabernacle was pitched first in the wilderness; it was not a native of this land of yours (to which you think it must for ever be confined), but was brought in in the next age, by our fathers, who came after those who first erected it, into the possession of the Gentiles, into the land of Canaan, which had long been in the possession.of the devoted nations whom God drove out before the face of our fathers. And why may not God set up his spiritual temple, as he had done the material tabernacle, in those coun- tries that were now the possession of the Gen- tiles? That tabernacle was brought in by those who came with Jesus, that is, Joshua. And I think, for distinction sake, and to pre- vent mistakes, it ought to be so read, both here and Heb. iv. 8. Yet in naming Joshua here, which in Greek is Jesus, there may be a tacit intimation that as the Old-Testament Joshua brought in that typical tabernacle, so the New-Testament Joshua should bring in the true tabernacle into the possession of the Gentiles. 6. That tabernacle continued for many ages, even to the days of David, above four hundred years, before there was any thought of building a temple, v. 45. David, having found favour before God, did indeed desire this further favour, to have leave to build God a house, to be a constant settled tabernacle, or dwelling-place, for the Shechi- nah, or the tokens of the presence of the God of Jacob, v. 46. Those who have found favour with God should show themselves forward to advance the interests of his king- dom among men. 7. God had his heart so «ttle upon a temple, or such a holy place as they were so jealous for, that, when David desired to build one, he was forbidden to do _ it; God was in no haste for one, as he told David (2 Sam. vii. 7), and therefore it was not he, but his son Solomon, some years after, that built him a house. David had all that sweet communion with God in public worship which we read of in his Psalms God often declared thai with hands were not his add any thing to the pe and joy. Solomon, when he dedica temple, acknowledged that God dwel in temples made with hands ; he has not need of them, is not benefited by them, cannot be — confined to them. The whole world is hic temple, in which he is every where ‘present, _ and fills it with his glory; and what occasion — has he for a temple then to manifest himself in? Indeed the pretended deities of the hea- then needed temples made with hands, for 4 they were gods made with hands (v. 41), and had no other place to. manifest themselves in _ than in their own temples; but the one only — true and living God needs no temple, for the iy heaven is his throne, in which he rests, and — the earth is his footstool, over which he rules — (v. 49, 50), and therefore, What house will — you build me, comparable to this which I have already? Or, what is the place of my rest? What need have I of a house, either : to repose myself in or to show myself? Hath not my hand made all these things? And these show his eternal power and Godhead (Rom. i. 20); they so show themselves to all mankind that those who worship other gods are with- out excuse. And as the world is thus God’s temple, wherein he is manifested, so it is God’s temple in which he will be worshipped. _ As the earth is full of his glory, and is there- fore his temple (Isa. vi. 3), so the earth is, or — shall be, full of his praise (Hab. iii. 3), and all the ends of the earth shail fear him (Ps. : Ixvii. 7), and upon this account it is his — temple. It was therefore no reflection at all — upon this holy place, however they might take it, to say that Jesus should destroy ase : temple, and set up another, into which all — nations should be admitted, ch. xv. 16,17. — And it would not seem strange to those who — considered that scripture which Stephen here gots (Isa. xvi. 1—3), which, as it expressed — od’s comparative contempt of the external — part of his service, so it plainly foretold the rejection of the unbelieving Jews, and the © welcome of the Gentiles that were of acon- trite spirit into the church. Te ee 51 Ye stiffnecked and uncireum- cised in heart and ears, ye do always resist the Holy Ghost: as your fa- — thers did, so do ye. 52 Which of — the prophets have not your fathers persecuted ? and they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and mur derers: 53 Who have received the law by the disposition of angels, and have not kept z¢. | ; “ Stephen was going on in his discoarse — (as it should seem by the thread of it) to ye Ey sy thn ny ~ and to his providences. that, as the temple, so the temple- ‘service must come to an end, and it would be the glory of both to give way to that worship of the Father in spirit and in truth which was to be established in the kingdom of the Messiah, stnpped of the pompous ccremonies of the old law, and so he was going to apply all this which he had said more closely to his present purpose; but he perceived they could not bear it. They could patiently hear the history of the Old Testament told (it was a piece of learning which they themselves dealt much in); but if Stephen go about to tell them that their power and tyranny must come down, and that the church must be governed by a spirit of holiness and love, and heavenly-minded- ness, they will not so much as give him the hearing. It is probable that he perceived this, and that they were going to silence him; and therefore he breaks off abruptly in the midst of his discourse, and by that spirit of wisdom, courage, and power, where- with he was filled, he sharply rebuked his persecutors, and exposed their true cha- racter; for, if they will not admit the testi- mony of the gospel to them, it shall become a testimony against them. I. They, like their fathers, were stubborn and wilful, and would not be wrought upon by the various methods God took to reclaim and reform them; they were like their fa- thers, inflexible both to the word of God 1. They were stiff- necked (v. 51), and would not submit their necks to the sweet and easy yoke of God’s government, nor draw in it, but were like a bullock unaccustomed to the yoke; or they would not bow their heads, no, not to God himself, would not do obeisance to him, would not humble themselves before him. The stiff neck is the same with the hard heart, obstinate and contumacious, and that will not yield—the general character of the sins of the flesh, Jewish nation, Exod. xxxii. 9; xxxili. 3, 5; xxxiv. 9; Deut. ix.6,13; xxxi.27; Ezek ii. 4, 2. They were uncircumcised in heart and ears ; their hearts and ears were not de- voted and given up to God, as the body of the people were in profession by the sign of circumcision: “In name and show you are circumcised Jews, but in heart and ears you are still uncircumcised heathens, and pay no more deference to the authority of your God than they do, Jer. ix. 26. the power of unmortified lusts and corrup- tions, which stop your ears to the voice of God, and harden your hearts to that which is both most commanding and most affect- ing.” They had not that circumcision made without hands, in putting off the body of the ae 11. II. They, like their fathers, were not only ' not influenced by the methods God took to _ reform them, but they were enraged and in- censed against them: You do always resist the Holy Ghost. 1. They resisted the Holy VIII. SCRAPE VIL You are under Ghost speaking to them by the prophets, whom they opposed and contradicted, hated and ridiculed; this seems especially meant ‘here, by the following explication, Which of the prophets have not your fathers persecuted ? In persecuting and silencing those that spoke by the inspiration of the Holy Ghost they resisted the Holy Ghost. Their fathers re- sisted the Holy Ghost in the prophets that God raised up to them, and so did they in Christ’s apostles and ministers, who spoke by the same Spirit, and had greater measures of his gifts than the prophets of the Old Testament had, and yet were more resisted. 2. They resisted the Holy Ghost strivi with them by their own consciences, an would not comply with the convictions and dictates of them. God’s Spirit strove with them as with the old world, but in vain; they resisted him, took part with their cor- ruptions against their convictions, and re- belled against the light. There is that in our sinful hearts that always resists the Holy Ghost, a flesh that lusts against the Spirit, and wars against his motions; but in the hearts of God’s elect, when the fulness of time comes, this resistance is overcome and overpowered, and after a struggle the throne of Christ is set up in the soul, and every thought that had exalted itself against it is brought into captivity to it, 2 Cor. x. 4, 5. That grace therefore which effects this change might more fitly be called victorious grace than irresistible. III. They, like their fathers, persecuted and slew those whom God sent unto them to call them to duty, and make them offers of mercy. 1. Their fathers had been the cruel and constant persecutors of the Old- Testament prophets (v. 52): Which of the prophets have not your fathers persecuted ? More or less, one time or other, they had a blow at them all. With regard even to those that lived in the best reigns, when the princes did not persecute them, there was a malig- nant party in the nation that mocked at them and abused them, and most of them were at last, either by colour of law or popular fury, put to death; and that which ag- gravated the sin of persecuting the prophets was, that the business of the prophets they were so spiteful at was to show before of the coming of the just One, to give notice of God’s kind intentions towards that people, to send the Messiah among them in the fulness of time. ‘Those that were the messengers of such glad tidings should have been courted and caressed, and have had the preferments of the best of benefactors; but, instead of this, they had the treatment of the worst of malefactors. 2. They had been the betrayers and murderers of the just One himself, as Peter had told them, ch. iii. 14, 15; v. 30. They had hired Judas to betray him, and had in a manner forced Pilate to condemn him, and therefore it is charged upon them that they were his betrayers and murderers. Thus 21 4—VL. address " On ee Seat aaa » Pie ne eh pe bila © ry. we Vie ger a atest DED Tiga Cee " pe ante - * 48F.~0L™ a: 5 Pveuiak. %. ey RET TS ~ rs we eee ee: aa. | i ees St 8 “ g TR, Sen ey eT Lan Re yO et at a Pawlers” , they were the genuine cad x pei wae ae ae pies ; i the prophets that foretold his coming, whirh, by slaying him, they showed they would have done if they had lived then; and thus, as our Saviour had told them, they Leona ~ upon themselves the guilt of ‘the blood of all the prophets. To which of the prophets would those have shown any respect who had no regard to the Son of God himself? IV. They, like their fathers, put contempt m divine revelation, and. would not be guided and governed by it; and this was the aggravation of their sin, that God had given, as to their fathers his law, so to them his gospel, in vain. 1. Their fathers received the law, and did not observe it, v. 53. God wrote to them the great things of his law, after he had nest spoken them to them; and yet they were counted by them as a strange or foreign thing, which they were no way concerned in. The law is said to be received by the disposition ‘of ungels, because angels were employed in the solemnity of giving the law, in the thunderings and hghtnings, and the sound of the trumpet. It is said to be ordained by angels (Gal. iii. 19), God. is said to come with ten thousand of his saints to give the law (Deut. xxxiii. 2), and it was a word spoken by angels, Heb. ii. 2. This put an honour both upon the law and the Law- giver, and should increase our veneration for both. But those that thus received the law yet kept it not, but by making the golden calf broke it immediately i ina capital instance. 2. They received the gospel now, by the dis- position, not of angels, but of the Holy Ghost;—not with the sound of a trumpet, but, which was more strange, in the gift of tongues, anc yet they did not embrace it. They would not yield to the plainest demon- strations, any more than their fathers before them did, for they were resolved not to pearly with God either in his law or in his gospel. We have reason to think Stephen had a great deal more to say, and would have said it if they would have suffered him; but they were wicked and unreasonable men with whom he had to do, that could no more hear reason than they could speak it. 54 When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. 55 But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, 56 And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. 57 Then they cried out with a loud ‘voice, and stopped their ears, and ran upon him with one accord, 58 Ana cast Aim out of the city, and down their clothes feet, whose name was” they stoned Stephen, ; God, and saying, Lord my spirit. 60 And he kneeled down, and cried with a loud par lay not this sin to their che when he had said this, he f We have here the death of the frat a tyr of the Christian church, and there isin — this: story a lively instance of the outrage and fury of the persecutors (such as we expect to meet with if we are called out ° suffer for Christ), and of the courage nad 2 ay comfort of the persecuted, that are thus called — out. Here is hell im its fire and ages od and heaven in its light and b eras me 7 these serve as foils to set off other. — It : is not here said that the votes of the council were taken upon his ease, and that by the & majority he was found guilty, and then con- demned and ordered to be stoned to death, ' according to the law, as a blasphemer; but, it is likely, so it was, and that it was not by __ the violence of the people, without order of the council, that he was put to death ; for here is the usual ceremony of ex- ecutions—he was cast out of the city, and et hands of the witnesses were: eg upon m. “> : a 1 Let us observe here the weigh dis- F composure of the spirits of his enemies and ie persecutors, and the wonderful Biron his spirit. wai I. See the strength of corruption ‘we the i persecutors of Stephen—malice Sigs Em hell itself broken a men bareery ny os ‘4 nate devils, and the serpent’s see: spitting ei their venom. aT 1. When they heard these things they were cut to the heart (ev. 54), dtexpiovro, the ‘same. word that is used Heb. xi. 37, and translated —_— they were sawn asunder. They-were put to , — as much torture in their minds as everthe _ martyrs were put to in their bodies. They were filled with indignation at the ayers able arguments that Stephen convienehi and that chet abla fo amulet to say against them. They were not aor to the heart with een oe as ~ were ch: ii. 37, but cut to the hi rage and fury, as they themselves were, eG Vv. ‘= Stephen rebuked them sharply, as Paul ea) (Tit. i. 13), azorépec—cuttingly, for oe Pd were cut to the heart by the reproof. N Rejecters of the gospel and opposers” of it ar are really tormentors to themselves. Enmity to God is a heart-cutting thing; faith and love are heart-healing. When they heard how he that looked like an angel before he began his discourse talked like an angel, like a messen- © ger from heaven, before he concluded it, they were like awild bull in a net, full of the fury of | the Lord (Isa. li. 20), despairing to run down Sp aia - epee 7 i= cause so bravely pleaded, an - wnottoyieldtoit, © idea , 2. They gnashed upon him with their teeth. This denotes,(1.) Great malice and rage against him. Job complained of his enemy that he ynashed upon him with his teeth, Job xvi. 9. The language of this was, Oh that we had of his flesh to eat! Job xxxi. 31. They grinned at him, as dogs at those they are enraged at; and therefore Paul, cautioning against those of the circumcision, says, Beware of dogs, Phil. iii. 2. Enmity at the saints turns men into brute beasts. (2.) Great vexation within themselves ; they fretted to see in him such manifest tokens of a divine power and resence, and it vexed them to the heart. The wicked shall see it and be grieved, he shall gnash with his teeth and melt away, Ps. cxii. 10. Gnashing with the teeth is often used to express the horror and torments of thedamned. Those that have the malice of hell cannot but have with it some of the pains of hell. 3. They cried out with a loud voice (v. 57), to irritate and excite one another, and to drown the noise of the clamours of their own and one another’s consciences ; when he said, I see heaven opened, they cried with a loud voice, that he might not be heard to speak. Note, It is very common for a righteous cause, particularly the righteous cause of Christ’s religion, to be attempted to be run _ down by noise and clamour ; what is wanting in reason is made up in tumult, and the ery of him that ruleth among fools, while the words of the wise are heard in quiet. They cried with a loud voice, as soldiers when they are going to engage in battle, mustering up all their spirit and vigour for this desperate en- counter. 4. They stopped their ears, that they might not hear their own noisiness; or perhaps under pretence that they could not bear to hear his blasphemies. As Caiaphas rent his clothes when Christ said, Hereafter you shall see the Son of man coming in glory (Matt. xxvi. 64, 65), so here these stopped their ears when. Stephen said, I now see the Son of man stand- iny in glory, both pretending that what was spoken was not to be heard with patience. Their stopping their ears was, (1.) A mani- fest specimen of their wilful obstinacy ; they were resolved they would not hear what had a tendency to convince them, which was what the prophets often complained of: they were like the deaf adder, that will not _ hear the voice of the charmer, Ps. lviii. 4, 5. (2.) It was a fatal omen of that judicial hard- d yet resolved ee Pee ee 4 ‘ 1G -derfully enjoyed himself in the midst of this hurry; they did all they could to ruffle him. 6. They cast him out of the city, and stoned him, as if he were not worthy to live in Jeru- salem ; nay, not worthy to live in this world, pretending herein to execute the law of Moses (Lev. xxiv. 16), He that blasphemeth the name of the Lord shail surely be put to death, all the congregation shall certainly stone him. And thus they had put Christ to death, when this same court had found him guilty of blas- phemy, but that, for his greater ignominy, they were desirous he should be crucified, and God overruled it for the fulfilling of the scripture. The fury with which they ma- naged the execution is intimated in this they cast him out of the city, as if they could not bear the sight of him; they treated him as an anathema, as the offscouring of all things. The witnesses against him were the leaders in the execution, according to the law (Deut. xvii. 7), The hands of the wit- nesses shall be first upon him, to put him to death, and particularly in the case of blas- phemy, Lev. xxiv. 14; Deut. xiii. 9. Thus they were to confirm their testimony. Now, the stoning of aman being a laborious piece of work, the witnesses took off their upper garments, that they might not hang in their way, and they laid them down at a young man’s feet, whose name was Saul, now a pleased spectator of this tragedy. Itis the first time we find mention of his name; we shall know it and love it better when we find it changed to Paul, and him changed from a persecutorinto apreacher. This little instance of his agency in Stephen’s death he after- wards reflected upon with regret (ch. xxii. 20) I kept the raiment of those that slew him. II. See the strength of grace in Stephen, and the wonderful instances of God’s favour to him, and working in him. As his perse- cutors were full of Satan, so was he full of the Holy Ghost, fuller than ordinary, anointed with fresh oil for the combat, that, as the day, so might the strength be. Upon this account those are blessed who are persecuted ness to which God would give them up. They | for righteousness’ sake, that the Spirit of God ' stopped their ears, and then God, in a way of righteous judgment, stopped them. This _ Was the work that was now in doing with the _ unbelieving Jews: Make the heart of this _ people fat, and their ears heavy; thus was _ Stephen’s character of them answered, You uncircumcised in heart and ears. ' 6. They ran upon him with one accord— ' the people and the elders of the people, eh he and of glory rests upon them, 1 Pet. iv. 14. When he.was chosen to public service, he was described to be aman full of the Holy Ghost (ch. vi. 5), and now he is called out to martyrdom he has still the same character. Note, Those that are full of the Holy Ghost are fit for any thing, either to act for Christ or to suffer for him. And those whom God calls out to difficult services for his name he i Stephen's way THE comfortably through them, by filling them _with the Holy Ghost, that, as_their afflic- tions for Christ abound, their consolation in him may yet more abound, and then none of these things move them. Now here we have a remarkable communion between this blessed martyr and the blessed Jesus in this critical moment. When the followers of Christ are for his sake killed all the day long, and accounted as sheep for the slaughter, does this separate them from the love of Christ? Does_he love them the less? Do they love him the less? No, by no means; and so it appears by this narrative, in which we may observe, ‘ ne 1. Christ’s gracious manifestation of him- self to Stephen, both for his comfort and for his honour, in the midst of his sufferings. ' When they were cut to the heart; and gnash- ed upon him with their teeth, ready to eat him up, then he had a view of the glory of Christ sufficient to fill him with joy unspeak- able, which was intended not only for his en- couragement, but for the support and com- fort of all God’s suffering servants in all ages. (1.) He, being full of the Holy Ghost, look- ed up stedfastly into heaven, v. 55. [1.] Thus he looked above the power and fury of his persecutors, and did as it were despise them, and laugh them to scorn, as the daughter of Zion, Isa. xxxvii. 22. They had their eyes fixed upon him, full of malice and cruelty; but he looked up to heaven, and never minded them, was so taken up with the eternal life now in prospect that he seemed to have no manner of concern for the natural life now at stake. Instead of look- - ing about him, to see either which way he was in danger or which way he might make his escape, he looks up to heaven; thence only comes his help, and thitherward his way is still open; though they compass him about Be” on every side, they cannot interrupt his inter- 4 course with heaven. Note, A believing re- E gard to God and the upper world will be of sf great use to us, to set us above the fear of man; foras far as we are under the influence of that fear we forget the Lord our Maker, Isa. li. 13.. [2.] Thus he directed his suffer- ings to the glory of God, to the honour of Christ, and did as it were appeal to heaven concerning them (Lord, for thy sake I suffer this) and express his earnest expectation that Christ should be magnified in his body. Now that he was ready to be offered he looks up stedfastly to heaven, as one willing to offer himself. [3.] Thus he lifted up his soul with his eyes to God in the heavens, in pious ejaculations, calling upon God for wis- dom and grace to carry him through this trial ‘ina right manner. God has promised that he will be with his servants whom he calls ” out to suffer for him; but he will for this be 4 sought unto. He is nigh unto them, but it is in that for which they call upon him. Ts will qualify for those services, and carry he saw the fury of his persec presently send him. It is good saints to look up ate “Yonder is the place whither death w carry my better part, and then, O death where is thy sting?” [5.] Thus he made to appear that he was full of the Holy Ghost; for, wherever the Spirit of grace dwells,and _ works, and reigns, he directs the eye of the __ soul upward. Those that are full of the — Holy Ghost will look up stedfastly toheaven, _ for there their heart is. [6.] Thus he put himself into a posture to receive the follow. __ ing manifestation of the divine glory ang — grace. If we expect to hear from heaven, we must look up stedfastly to heaven. 2 (2.) He saw the glory of God (w. 55); for he saw, in order to this, the heavens opened, _ v. 56. Some think his eyes were strength- __ ened, and the sight of them so raised above its natural pitch, by a supernatural power, that he saw into the third heavens, though at so vast a distance, as Moses’s sight was en- larged to see the whole land of Canaan Others think it was a representation of the glory of God set before his eyes, as, before, Isaiah and Ezekiel; heaven did as it were come down to him, as Rey. xxi. 2. The — heavens were opened, to give him a view of the happiness he was going to, that he might, in prospect of it, go cheerfully through death, so great a death. Would we by faith _ look up stedfastly, we might see the heavens opened by the mediation of Christ, the veil _ being rent, and a new and living way laid open for us into the holiest. The heavenis opened for the settling of a correspondence _ between God and men, that his favoursand = blessings may come down to us, and our prayers and praises may go up to him. We may also see the glory of God, as far as he has revealed it in his word, and the sight of — this will carry us through all the terrors of sufferings and death. ' ee (3.) He saw Jesus standing om the right hand of God (v. 55), the Son of man, so it is v. 56. Jesus, being the Son of man, haying taken our nature with him to heaven, and being there clothed with a body, might be seen with bodily eyes, and so Stephen saw him. When the Old-Testament prophets saw the glory of God it was attended with angels. The Shechinah or divine presence in Isaiah’s vision was attended with seraphim, ~ in Ezekiel’s vision with cherubim, both sig- nifying the angels, the ministers of God’s providence. But here no mentionismade : : — of the angels, though they surround the throne and the Lamb; instead of them Ste- phen sees Jesus at the right hand of God, the great Mediator of God’s grace, from whom more glory redounds to God than from ali — the ministration of the holy angels. The glory of God shines brightest in the face of Jesus Christ ; for there shines the glory of ~ ‘ » “ | -oo 2 +" : ~¥ grace, which is the most illastriou stance of his glory. God appears more glo rious with Jesus standing at his right hand than with millions of angels about him. _ Now, [1.] Here is a proof of the exaltation of Christ to the Father’s right hand; the. - apostles saw him ascend, but they did not see him sit down, A cloud received him out of their sight. We are told that he sat down on the right hand of God; but was he ever seen there? Yes, Stephen saw him there, and was abundantly satisfied with the sight. He saw Jesus at the right hand of God, denoting both his transcendant dignity and his sovereign dominion, his uncontrollable ability and his universal agency ; whatever God’s right hand gives to us, or receives from us, or does concerning us, it is by him; for he is his right hand. [2.] He is usually said to sit there; but Stephen sees him standing there, as one more than ordinarily concerned at present for his suffering servant ; he stood up as a judge to plead his cause against his persecutors ; he is raised up out of his holy habitation (Zech. ii. 13), comes out of his place to punish, Isa. xxvi. 21. He stands ready to receive him and crown him, and in the mean time to give him a prospect of the joy set before him. [3.] This was intended for the encouragement of Stephen. He sees - Christ is for him, and then no matter who is against him. When our Lord Jesus was in his agony an angel appeared to him, strength- ening him; but Stephen had Christ himself appearing to him. Note, Nothing so com- fortable to dying saints, nor so animating to suffering saints, as to see Jesus at the right hand of God; and, blessed be God, by faith we may see him there. (4.) He told those about him what he saw (ev. 56): Behold, I see the heavens opened. That which was a cordial to him ought to have been a conviction to them, and a cau- tion to them to take heed of proceeding against one upon whom heaven thus smiled ; and therefore what he saw he declared, let them make what use they pleased of it. If some were exasperated by it, others perhaps might be wrought upon to consider this Jesus whom they persecuted, and to believe in him. 2. Stephen’s pious addresses to Jesus Christ. The manifestation of God’s glory to him did not set him above praying, but rather set him upon it: They stoned Stephen, calling upon God, v.59. Though he called upon od, and by that showed himself to be a true- born Israelite, yet they proceeded to stone him, not considering how dangerous it is to fight against those who have an interest in heaven. Though they stoned him, yet he called upon God; nay, therefore he called upon him. Note, It is the comfort of those who are unjustly hated and nersecuted by men that they have a God to go to, a God * all-sufficient to call upon. Men stop their ears, as they did here (v. 57), but God does a ai ; dying prayer ‘not. Stephen was now cast out of the ap e | but he was not cast out from his God. was now taking his leave of the world, and therefore calls upon God; for we must do this as long as we live. Note, It is good to die praying; then we need help—strength we never had, to do a work we never did— and how can we fetch in that help and strength but by prayer? Two short prayera Stephen offered up to God in his dying mo- ments, and in them as it were breathed out his soul :— (1.) Here is a prayer for himself: Lord Jesus, receive my spirit. Thus Christ had himself resigned his spirit immediately into the hanas of the Father. We are here taught to resign ours into the hands of Christ as Mediator, by him to be recommended to the Father. Stephen saw Jesus standing at the Father’s right hand, and he thus calls to him - “Blessed Jesus, do that for me now which thou standest there to do for all thine, receive my departing spirit into thy hand.” Observe, [1.] The soul is the man, and our great con- cern, living and dying, must be about our souls. Stephen’s body was to be miserably broken and shattered, and overwhelmed with a shower of stones, the earthly house of this tabernacle violently beaten down and abused; but, however it goes with that, ‘‘ Lord,” saith he, “let my spirit be safe; let it go well with my poor soul.” Thus, while we live, our care should be that though the body be starved or stripped the soul may be fed and clothed, though the body lie in pain the sou! may dwell at ease; and, when we die, that though the body be thrown by as a despised broken vessel, and a vessel in which there is no pleasure, yet the soul may be presented a vessel of honour, that God may be the strength of the heart and its portion, though the flesh fail. [2.] Our Lord Jesus is God, to whom we are to seek, and in whom we are to confide and comfort ourselves living and dying. Stephen here prays to Christ, and so must we; for it is the will of God that all men should thus honour the Son, even as they honour the Father. It is Christ we are to commit ourselves to, who alone is able to keep what we commit to him against that day; it is necessary that we have an eye to Christ when we come to die, for there is no venturing into another world but under his conduct, no living comforts in dying mo- ments but what are fetched from him. ‘[3.] Christ’s receiving our spirits at death is the great thing we are to be careful about, and to comfort ourselves with. We ought to be in care about this while we live, that Christ may receive our spirits when we die; for, it he reject and disown them, whither will they betake themselves? How can they escape being a prey to the roaring lion? To him therefore we must commit them daily, to be ruled and sanctified, and made meet for hea- ven, and then, and not otherwise, he will re- ceive them. And, if this has been our care i. Se ge ee Vie te Saag es age. — oe “ ; 4 i y Perseoution i ‘ while we live, it may be our comfort We come to die, that we shall be received into | s everlasting habitations. (2.) Here is a prayer for his persecutors, | body; it is its rest from v. 50. [1.] The circumstances of this prayer are observable; for it seems to have been offered up with something more of solemnity than the fermer. First, He knelt down, which Was an expression of his humility in prayer. Secondly, He cried with a loud voice, which Was an expression of his importunity. But why should he thus show more humility and importunity in this request than in the for- mer? Why, none could doubt of his being in good earnest in his prayers for himself, and therefore there he needed not to use such outward expressions of it; but in his prayer for his enemies, because that is so much against the grain of corrupt nature, 1t was requisite he should give proofs:of his being im earnest. [2.] The prayer itself: Lord, lay not this sin to their charge. Herein he followed the example of his dying Master, who prayed thus for his persecutors, Father, forgive them ; and set an example to all following sufferers in the cause of Christ thus to pray for those that persecute them. Prayer may preach, This did so to those who stoned Stephen, and he knelt down that they might take notice he was going to pray, und cried with a loud voice that they might take notice of what he said, and might learn, First, That what they did was a sin, a great sin, which, if divine mercy and grace did not prevent, would be laid to their charge, to their everlasting confusion. Secondly, That, notwithstanding their malice and fury against him, he was in charity with them, and was so far from desiring that God would avenge his death upon them that it was his hearty prayer to God that it might not in any de- gree be laid to their charge. A sad reckon- ing there would be for it. If they did not repent, it would certainly be laid to their charge; but he, for his part, did not desire the woeful day. Let them take notice of this, and, when their thoughts were cool, surely they would not easily forgive them- selves for putting him to death who could so easily forgive them. The blood-thirsty hate the upright, but the just seek his soul, Prov. xxix.10. Thirdly, That, though the sin was very heinous, yet they must not despair of the pardon of it upon their repentance. If they would ley it to their hearts, God would not lay itto their charge. ‘ Do you think,” saith St. Austin, “that Paul heard Stephen pray this prayer? It is likely he did and ridiculed it then (audivit subsannans, sed irrisit—he heard with scorn), but afterwards he had the benefit of it, and fared the better for it.” said this, he fell asleep; or, as he was saying this, the blew came that was mortal. Note,! called Paul; he was consenting to his death, : Stephen died as much ina 2p of the soul (Stephen into Christ’s hand), but toils; it is perfect ease fr man did, and yet, when he died, asleep. He applied himself. to Wie apt work, with as much composure of mind as. he had been going to sleep; it was but clos- ing his eyes, and dying. Observe, He fell — asleep when he was praying for his perse- cutors; it is expressed as if he thought he could not die in peace till he had done this. ‘It contributes very much to our dying com-— fortably to die in charity with all men; we are then found of Christ in peace; let not the sun of life go down upon our wrath. He fell asleep; the vulgar in adds, in the Lord, in the embraces of his love. If he — thus sleep, he shall do well; he shall awake ‘again in the morning of the resurrection. be CHAP. Vite a SPs In this chapter we have an account of the persecutions of the Christians, and the propagating of Phristanty theses | At wae strange, but very true, that the disciples of Christ the more the were afflicted the more they multi a is the chu: suffering ; upon the occasion of putting Stephen to death a sharp storm arose, which forced many from Jerusalem, ver. 1—3. _H. Here is thechureh spreadjng by the ministry of Philip and others that were dispersed upon that occasion. We have here, 1, The gospel brought to Samaria, preached there (ver. 4,5), embraced there (ver. 6—8), even by Simon s oe 9—13); the gift of the Holy Ghost conferred upon some of the believing Samaritans by the imposition of the hands of Peter and John (ver. 14—17); aud the severe rebuke given te Simon Magus for offemng money for a power to bestow that gift, ver. 18—25. 2. The gospel went to Ethiopia, by the eunuch, a person of quality of that country. He is returning home in hi chariot from Jerusalem, ver. 26—28. Philip is sent to him, and in his chariot preaches Christ to him (ver. 29—35), baptizes him upon his profession of the Christian faith (ver. 36—38), and then leaves him, ver. 39, 40. Thus in diffe gospel was dispersed among the nations, and, one way or other, ** Have they not all heard ?” x Bhs! Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem ; and they were all scattered abroad throughout the regions of Judea and Samaria, except the apostles. 2 And devout men carried Stephen to his burial, and made great lamentation over him. 3 As for Saul, he made havock of the church, entering into — every house, and haling men and women committed them to prison. In these verses we have, gt I. Something more concerning Stephen and his death; how people stood affected to it—variously, as generally in such cases, according to men’s different sentiments of — things. Christ had said to his disciples, when he was parting with them (John xyi. 20), You shall weep and lament, but the world shall rejoice. Accordingly here is, 1. Ste- — phen’s death rejoiced in by one—by 3. His expring mth this: When he had| many, no doubt, but by one in particular, and that was Saul, who was srwards ~ rent ways and methods the - 4 ee aT ee Loo ee Fe ersecutto % x ‘i CHAP. VIIL of the church. rwevdoxv-—he consented to ti with delight themtcdcevil. Perhaps the disciples were _ (so the word signifies); he was pleased with it. He fed his eyes with this bloody spec- tacle, in hopes it would put a stop to the growth of Christianity. We have reason to think that Paul ordered Luke to insert this, for shame to himself, and glory to free grace. Thus he owns himself guilty of the blood of Stephen, and aggravates it with this, that he did not do it with regret and reluctancy, but with delight and a full satisfaction, like those who not only do such things, but have pleasure in those that do them. 2. Stephen’s death bewailed by others (v. 2)—devout men, which some understand of those that were properly so called, proselytes, one of whom Stephen himself probably was. Or, it may be taken more largely; some of the church that were more devout and zealous than the rest went and gathered up the poor crushed and broken remains, to which they gave a decent inter- ment, probably in the field of blood, which was bought some time ago to bury strangers in. They buried him solemnly, and made great lamentation over him. ‘Though his death was of great advantage to himself, and great service to the church, yet they bewailed it as a general loss, so well qualified was he for the service, and so likely to be useful both as a deacon and asa disputant. It is a bad symptom if, when such men are taken away, it is not Jaid to heart. Those devout men paid these their last respects to Stephen, (1.) To show that they were not ashamed of the cause for which he suffered, nor afraid of the wrath of those that were enemies to it; for, though they now triumph, the cause is a righteous cause, and will be at last a victo- rious one. (2.) To show the great value and esteem they had for this faithful servant of Jesus Christ, this first martyr for the gospel, whose memory shall always be precious to them, notwithstanding the ignominy of his death. They study to do honour to him upon whom God put honour. (3.) To testify their belief and hope of the resurrection of the dead, and the life of the world to come. II. An account of this persecution of the church, which begins upon the martyrdom of Stephen. When the fury of the Jews ran with such violence, and to such a height, against Stephen, it could not quickly either stop itself or spend itself. The bloody are often in scripture called blood-thirsty ; for when they have tasted blood they thirst for more. One would have thought Stephen’s dying prayers and dying comforts should have overcome them, and melted them into a better opinion of Christians and Christianity ; but it seems they did not: the persecution goes on; for they were more exasperated when they saw they could prevail nothing, and, as if they hoped to be too hard for God himself, they resolve to follow their blow; and perhaps, because they were none of them struck (lead upon the place for stoning Ste- phen, their hearts were the more fully set in also the more emboldened to dispute against them as Stephen did, seeing how triumph- antly he finished his course, which would provoke theni so much the more. Observe, 1. Against whom this persecution was raised: It was against the church in Jeru- salem, which is no sooner planted than it is persecuted, as Christ often intimated that tribulation and persecution would arise de- cause of the word. And Christ had particu- larly foretold that Jerusalem would soon be made too hot for his followers, for that city had been famous for killing the prophets and stoning those that were sent to it, Matt. xxiii. 37. I1t should seem that in this persecution many were put to death, for Paul owns that at this time he persecuted this way unto the death (ch. xxi. 4), and (ch. xxvi. 10) that when they were put to death he gave his voice against them. 2. Who was an active man in it; none so zealous, so busy, as Saul, a young Pharisee, v. 3. As for Saul (Gvho had been twice mentioned before, and now again for a noto- rious persecutor) he made havoc of the church ; he did all he could to lay it waste and ruin it ; he cared not what mischief he did to the disciples of Christ, nor knew when to stop. He aimed at no less than the cutting off of the gospel Israel, that the name of it should be no more in remembrance, Ps. Ixxxiii. 4 He was the fittest tool the chief priests could find out .to serve their purposes; he was informer-general against the disciples, a mes- senger of the great council to be employed in searching for meetings, and seizing all that were suspected to favour that way. Saul was bred a scholar, a gentleman, and yet did not think it below him to be employed in the vilest work of that kind. (1.) He entered into every house, making no difficulty of breaking open doors, night or day, and having a force attending him for that pur- pose. He entered into every house where they used to hold their meetings, or every house that had any Christians in it, or was thought to have. No man could be secure in his own house, though it was his castle. (2.) He haled, with the utmost contempt and cruelty, both men and women, dragged them along the streets. without any regard to the tenderness of the weaker sex ; he stooped so low as to take cognizance of the meanest that were leavened with the gospel,.so extremely bigoted was he. (3.) He committed them to prison, in order to their being tried and put to death, unless they would renounce Christ ; and some, we find, were compelled by him to blaspheme, ch. xxvi. 11. 3: What was the effect. of this persecution They were all scattered abroad (v. 1),. not ar the believers, but all the preachers, who were principally struck at, and against whom war- rants were issued out to take them up. ‘They, remembering our Master’s ruie (when they persecute you in one city, flee to another), dis i. 7 ae ar) 2 7 ee The Spreading THE persed themselves by agreement throughout the regions of Judea and of Samaria; not so much for fear of sufferings (for Judea and Samaria were not so far off from Jerusalem but that, if they made a public appearance there, as they determined to do, their perse- cutors’ power would soon reach them there), but because they looked upon this as an intimation of Providence to them to scatter. Their work was pretty well done in Jeru- salem, and now it was time to think of the necessities of other places; for their Master had told them that they must be his witnesses in Jerusalem first, and then in all Judea and in Samaria, and then to the uttermost part of the earth (ch. i. 8), and this method they observe. Though persecution may not drive us off from our work, yet it may send us, as a hint of Providence, to work elsewhere. The preachers were all scattered except the apostles, who, probably, were directed by the pirit to continue at Jerusalem yet for some time, they being, by the special providence of God, screened from the storm, and by the special grace of God enabled to face the storm. They tarried at Jerusalem, that they might be ready to go where their assistance was most needed by the other preachers that were sent to break the ice; as Christ ordered his disciples to go to those places where he himself designed to go, Luke x. 1. The apostles continued longer together at Jeru- salem than one would have thought, consi- dering the command and commission given them, to go into all the world, and to disciple all nations. See ch. xv.6; Gal.i.17. But what was done by the evangelists whom they -sent forth was reckoned as done by them. 4 Therefore they that were scat- tered abroad went every where preach- ing the word. 5 Then Philip went -down to the city of Samaria, and preached Christ unto them. 6 And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. 7 For unclean spirits, cry- ing with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. 8 And there was great joy in that city. 9 But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one: 10 To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. 11 And to kim they had regard, because. dp. AC “s = <4 that of ] things concerning the God, and the name of Jesus Ch they were baptized, both men and women. 13 Then Simon himself believed also: and when he was bap- tized, he continued with Philip, and wondered, beholding the miracles and — signs which were done. . Samson’s riddle is here again unriddled: Out of the eater comes forth meat, and out of the strong sweetness. The persecution that was designed to extirpate the church was by the overruling providence of God made an occasion of the enlargement of it. Christ had said, I am come to send fire onthe earth; and they thought, by scattering those who were kindled with that fire, to have put it out, but instead of this they did but help to spread it. I. Here is a general account of what was done by them all (v. 4): went every — where, preaching the word. They did not go to hide themselves for fear of suffering, no, nor to show themselves as proud of their — sufferings; but they went up and down to scatter the knowledge of ist in every — place where they were scattered. They went every where, into the way of the Gentiles, and the cities of the Samaritans, which before — they were forbidden to go into, Matt. x. 5. — They did not keep together in a hody, though ~ this might have been a strength to them; but they scattered into all parts, not to take — their ease, but to find out work. They went evangelizing the world, preaching the word of the gospel; it was this which filled them — and which they endeavoured to fill the coun- try with, those of them that were preachers in their preaching, and others in their com- mon converse. They were now in a ean where they were no strangers, for Christ and — his disciples had conversed much in the regions of Judea; so that they had a founda- tion laid there for them to build upon; and it would be requisite to let the people there know what that doctrine which Jesus had preached there some time ago was come to, and that it was not lost and forgotten, as perhaps they were made to believe. ; II. A particular account of what was done by Philip. We shall hear of the progress and success of others of them afterwards (ch. xi. 19), but here must attend the motiony of Philip, not Philip the apostle, but Philip the deacon, who was chosen and ordained to serve tables, but having used the office of a deacon well he purchased to himself a bg degree, and great boldness in the faith, 1'Tim. iii. 13. Stephen was advanced to the degree of a martyr, Philip to the degree of an evan. gelist, which when he entered upon, being 4 % Pe ee ee Se ee >. prayer, he was, no doubt, discharged from _ the office of a deacon; for how could he _ serve tables at Jerusalem, which by that office _ he was obliged to do, when he was preaching in Samaria? And it is probable that two - others were chosen in the room of Stephen and Philip. Now observe, 1. What wonderful success Philip had in his preaching, and what reception he met with. (1.) The place he chose was the city of Samaria, the head city of Samaria, the me- tropolis of that country, which stood where the city of Samaria had formerly stood, of the building of which we read, 1 Kings xvi. 24, now called Sebaste. Some think it was the same with Sychem or Sychar, that city of Samaria where Christ was, John iv. 5. Many of that city then believed in Christ, though he did no miracle among them (v. 39, 41), and now Philip, three years after, carries on the work then begun. The Jews would have no dealings with the Samaritans; but Christ sent his gospel to slay all enmities, and particularly that between the Jews and the Samaritans, by making them one in his church. (2.) The doctrine he preached was Christ ; for he determined to know nothing else. He preached Christ to them; he proclaimed Christ to them (so the word signifies), as a king, when he comes to the crown, is proclaimed throughout his dominions. The Samaritans had an expectation of the Messiah’s coming, as appears by John iv. 25. Now Philip tells them that he is come, and that the Samaritans are welcome to him. Ministers’ business is to preach Christ—Christ, and him crucified— Christ, and him glorified. (3.) The proofs he produced for the con- firmation of his doctrine were miracles, v. 6. To convince them that he had his commission from heaven (and therefore not only they might venture upon what he said, but they were bound to yield to it), he shows them this broad seal of heaven annexed to it, which the God of truth would never put to a lie. The miracles were undeniable; they heard and saw the miracles which he did. They heard the commanding words he spoke, and saw the amazing effects of them immediately; that he spoke, and it was done. And the nature of the miracles was such as suited the intention of his commission, and gave light and lustre to it. [1.] He was sent to break the power of Satan; and, in token of this, unclean spirits, being charged in the name of the Lord Jesus to remove, came out of many that were possessed with them, v. 7. As faras the gospel prevails, Satan is forced to quit his hold of men and his interest in them, and then those are restored to themselves, end to their right mind again, who, while he kept possession, were distracted. Wherever - -oblig ed by it to give himself to the word and | SUCCESS, and particularly unclean spirits, all inclina- tions to the lusts of the flesh, which war against the soul; for God has called us from uncleanness to holiness, 1 Thess. iv. 7. This was signified by the casting of these unclean spirits out of the bodies of people, who, it is here said, came-out crying with a loud voice, which signifies that they came out with great reluctancy, and sorely against their wills, but were forced to acknowledge themselves over- come by a superior power, Mark i. 26; iii. 11; ix. 26. [2.] He was sent to heal the minds of men, to cure a distempered world, pane to put it into a good state of health; and, in token of this, many that were taken with palsies, and that were lame, were healed. Those distempers are specified that were most difficult to be cured by the course of nature (that the miraculous cure might be the more illustrious), and those that were most expres- sive of the disease of sin and that moral im- potency which the souls of men labour under as to the service of God. The grace of God in the gospel is designed for the healing of those that are spiritually lame and paralytic, and cannot help themselves, Rom. v. 6. (4.) The acceptance which Philip’s doc- trine, thus proved, met with in Samaria (. 6): The people with one accord gave heed te those things which Philip spoke, wmduced thereto by the miracles which served at first to gain attention, and so by degrees to gain assent. There then begin to be some hopes of people when they begin to take notice of what is*said to them concerning the things of their souls and eternity—when they begin to give heed to the word of God, as those that are well pleased to hear it, desirous to under- stand and remember it, -nd that look upon themselves as concerned. it. The common people gave heed to Philip, »i éyXo:—a mul- titude of them, not here anu there one, but with one accord; they were ‘of a mind, that it was fit the doctrine o. the gospel should be enquired into, and a. impartial hearing given to it. (5.) The satisfaction they had in attending on, and attending to, Philip’s preaching, and the success it had with many of them (. 8) There was great joy in that city; for (v. 12) they believed Philip, and were baptized into the faith of Christ, the generality of them, both men and women. Observe, [1.] Philip preached the things concerning the kingdom of God, the constitution of that kingdom, the laws and ordinances of it, the liberties and privileges ofit, and the obligations we are all under to be the loyal subjects of that king- dom; and he preached the name of Jesus Christ, as king of that kingdom—his name, whichis above everyname. He preached it up in its commanding power and influence—all that by which he has made himself known. [2.] ‘The people not only gave heed to what he said, but at length believed it, were fully the gospel gains the admission and submission ! convinced that it was of God and not of men, -' it ought to have, evil spirits are dislodged, and gave up themselves to the direction and i i el icn overnment of it. As to this mount tian church, and owned as brethren by the disciples. Men only were capable of being admitted into the Jewish church by circum- cision ; but, to show that in Jesus Christ there is neither male nor ,female (Gal. iii. 28), but both are alike welcome to him, the initiating ordinance is such as women are capable of, ‘or they are numbered with God’s spiritual Israel, though not with Israel according to the flesh, Num. i. 2. And hence it is easily gathered that women are to be admitted to the Lord’s supper, though it does not appear that there were any among those to whom it was first administered. [4.] This occa- sioned great joy ; each one rejoiced for him- self, as he in the parable who found the trea- sure hid in the field ; and they all rejoiced for the benefit hereby brought to their city, and that it-came without opposition, which it would scarcely have done if Samaria had been within the jurisdiction of the chief priests. Note, The bringing of the gospel to any place is just matter of joy, of great joy, to that place. Hence the spreading of the gospel in the world is often prophesied of in the Old Testament as the diffusing of joy among the nations: Let the nations be glad and sing for joy, Ps. Ixvii. 4; 1 Thes. i. 6. The gospel of Christ does not make men me- lancholy, but fills them with joy, if it be re- ceived as it should be; for it is glad tidings of great joy to all people, Luke ii. 10. 2. What there was in particular at this city of Samaria that made the success of the gos- pel there more than ordinarily wonderful. (1.) That Simon Magus had been busy there, and had gained a great interest among the people, and yet they believed the things that Philip spoke. ‘To unlearn that which is bad proves many times a harder task than to learn that which is good. These Samaritans, though they were not idolaters as the Gen- tiles, nor prejudiced against the gospel by raditions received from their fathers, yet ad of late been drawn to follow Simon, conjurer-(for so Magus signifies) who made -amighty noise among them, andhad strangely bewitched them. We are told, {1.] How strong the delusion of Satan was by which they were brought into the in- terests of this great deceiver. He had been for some time, nay, for a long time, in this vity. using sorceries ; perhaps he came there imself that whic | was considerable: He gave out that he himself was some great one, and would have all people to believe so and to pay him respect accord- ingly; and then, as to everything else,they might do as they pleased. Hehadnodesign to reform their lives, nor improve their wor- — ship and devotion, only to make them believe — ‘that he was, ric péyac—some divine person Justin Martyr says that he would be wor- shipped as zpérov Sedby—the chief god. He gave out himself to be the Son of God, the __ Messiah, so some think; or to bean angel, ore a prophet. himself what title of honour to pretend to ; but he would be thought some great one. Pride, ambition, and an affectation of gran- deur, have always been the cause of abund-— ance of mischief both to the world and to the — church. Secondly, The people ascribed to him whet he pleased. from the least to the greatest, both young and old, both poor and rich, both governors and governed. To him they had regard (v. 10,11), and perhaps the more because the time fixed for the coming of the Messiah had now ex- pired, which had raised a general expectation ut this Probably he was a native of their country, and therefore they embraced him | of the appearing of some great one the more cheerfully, that by giving honour to time. him they might reflect it upon themselves. 2. They said of him, This man is the great power of God—the power of God, that great power (so it might be read), that power which made the world. See how ignorant in- considerate people mistake that which is done by the power of Satan, as if it were done by the power of God. Thus, in the Gentile world, devils pass for deities ; and in the an- tichristian kingdom all the world wonders after a beast, to whom the dragon gives his power, and who opens his mouth in blasphemy against God, Rev. xiii. 2—5. 3. They were brought to it by his sorceries: He bewitched the people of Samaria (v. 9), bewitehed them with sorceries (v. 11), that is, either, (1.) By his magic arts he bewitched the minds of the people, at least some of them, who drew in others. Satan, by God’s permission, filled their hearts to follow Simon. O foohsh Ga- latians, saith Paul, who hath bewitched you ? Gal. iii. 1. These people are said to be be- witched by Simon, because they were so strangely infatuated to believe a lie. Or, (2.) By his magic arts he did many signs and lying wonders, which seemed te be:miracles, but really were not so: like those of the magi- cians of Egypt, and those of the man of sin, 2 Thess. ii. 9. When they knew no better, they were influenved by his soreeries; but, whea Perhaps he was uncertain within — 1. They all gave heed to him, Py 7 on . they were acquainted with Philip’s real mi- racies, they saw plainly that the one was real and the other a sham, and that there was as much difference as between Aaron’s rod and those of the magicians. What is the chaff to the wheat ? Jer. xxiii. 28. Thus, notwithstanding the influence Simon Magus had had upon them, and the unwil- lingness there generally is in people to own themselves in an error, and to retract it, yet, when they saw the difference between Simon and Philip, they quitted Simon, gave heed no longer to him, butto Philip : andthus you see, 2.| How strong the power of Divine grace is, by which they were brought. to Christ, who is truth itself, and was, as I may say, the great undeceiver. By that grace working with the word those that had been led captive by Satan were brought into obedienceto Christ. Where Satan, as a strong man armed, kept possession of the palace, and thought himself safe, Christ, as a stronger than he, dispos- sessed him, and divided the spoil ; led captwity captive, and made those the trophies of his victory whom the devil had triumphed over. Let us not despair of the worst, when even those whom Simon Magus had bewitched were brought to believe. (2.) Here is another thing yet more won- derful, that Simon Magus himself became a convert to the faith of Christ, in show and profession, for a time. Js Saul also among the prophets? Yes (v. 13), Simon himself believed also. He was convinced that Philip preached a true doctrine, because he saw it confirmed by real miracles, of which he was the better able to judge because he was con- scious to himself of the trick of his own pre- tended ones. [1.} The present conviction went so far that he was baptized, was ad- mitted, as other believers were, into the church by baptism; and we have no reason to think that Philip did amiss in baptizing him, no, nor in baptizing him quickly. Though he had been a very wicked man, a sorcerer, a pr éender to divine honours, yet, upon his solemn profession of repentance for his sin and faith in Jesus Christ, he was bap- tized. For, as great wickedness before con- version keeps not true penitents from the ‘benefits of God’s grace, so neither should it keep professing ones from church-fellowship. Prodigals, when they return, must be joy- fully welcomed home, though we cannot be sure but that they will play the prodigal again. Nay, though he was now but a hypo- erite, and really in the gall of bitterness and bond of iniquity all this while, and would soon have been found to be so if he had been tried awhile, yet Philip baptized him; for it is God’s prerogative to know the heart. The church and its ministers must go by a jude- mient of charity, as far as there is room for it. It is a maxim in the law, Donec contra- rium patet, semper presumitur meliori parti— We must hope the best as iong as we can. And it is a maxim in the discipline of the re wun seas ie z | oe GAREY VEIL ‘church, De secretis non judicat ecclesia—The Simon Magus. secrets of the heart God only judges. [2.} The present conviction lasted so long that he continued with Philip. Though afterwards he apostatized from Christianity, yet not quickly. He courted Philip’s acquaintance and now he that had given out himself to be some great one is content to sit at the feet of a preacher of the gospel. Even bad men, very bad, may sometimes be in a good frame, very good ; and those whose hearts still go after their covetousness may possibly not only come before God as his people come but continue with them. [3.] The present conviction was wrought and kept up by the miracles ; he wondered to see himself so far outdone in signs and miracles. Many won- der at the proofs of divine truths who never experience the power of them. 14 Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: 15 Who, when they. were come down, prayed for them, that they might re- ceive the Holy Ghost: 16 (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) 17 Then laid they their hands on them, and they received the Holy Ghost. 18 And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given, he offered them money, 19 Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. 20 But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. nor lot in this matter: for thy heart is not right in the right of God. 22 Repent therefore of this thy wicked- ness, and pray God, if perhaps the thought of thine heart may be for- given thee. 23 For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. 24 Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come uponme. 25 And they, when they had testified and preached the word of the Lord, returned to Jeru- salem, and preached the gospel in many villages of the Samaritans. 21 Thou hast neither part a 77 J ‘ a — +e ~ Laz account of God had wonderfully owned Philip in his work as an evangelist at Samaria, but he could do no more than an evangelist ; there were some peculiar powers reserved to the apostles, for the keeping up of the dignity of their office, and here we have an account of what was done by two of them there—Peter and John. The twelve kept together at Jerusalem (v. 1), and thither these good tidings were brought them that Samaria had received the word of God (v. 14), that a great harvest of souls was gathered, and was likely to be gathered in to Christ there. The word of God was not only preached to them, but received by them ; they bade it welcome, admitted the light of it, and submitted to the power of it: When they heard it, they sent unto them Peter and John. If Peter had been, as some say he was, the prince of the apostles, he would have sent some of them, or, if he had seen cause, would have gone himself of his own accord; but he was so far from this that he submitted to an order of the house, and, as a servant to the body, went whither they sent him. Two apostles were sent, the two most emi- nent, to Samaria, 1. To encourage Philip, to assist him, and strengthen his hands. Ministers in a higher station, and that excel in gifts and graces, should contrive how they may be helpful to those in a lower sphere, and contribute to their comfort and useful- ness. 2. To carry on the good work that was begun among the people, and, with those heavenly graces that had enriched them, to confer upon them spiritual gifts. Now ob- serve, I. How they advanced and improved those of them that were sincere. It is said (v. 16), The Holy Ghost was as yet fallen upon none of them, in those extraordinary powers which were conveyed by the descent of the Spirit upon the day of pentecost. They were none of them endued with the gift of tongues, which seems then to have been the most usual immediate effect of the pouring out of the Spirit. See ch. x. 45,46. This was both an eminent sign to those that believed not, and of excellent service to those that did This, and other such gifts, they had not, only they were baptized in the name of the Lord Jesus, and so engaged in him and interested in him, which was necessary to salvation, and in this they had joy and sa- tisfaction (v. 8), though they could not speak with tongues. Those that are indeed given up to Christ, and have experienced the sanc- tifying influences and operations of the Spirit of grace, have great reason to be thankful, and no reason to complain, though they have not those gifts that are for ornament, and would make them bright. But it is intended that they should go on to the perfection of the present dispensation, for the greater ho- nour Of the gospel. We have reason to think that Philip had received these gifts of the Holy Ghost himself, but had not a power to confer them; the apostles mist come to do! what they had, for Christ, so far were they y 3 . .. e "Y = % THE ACTS.) 0° a this ; and they did it not baptized, but upon some should seem, such as were des office in the church, or at least active members of it; and upon some them one gift of the Holy Ghost,and upon others another. See 1 Cor. xii. 4, 8; xiv.26. Now in order to this, 1. The apostles prayed Sor them, v. 15. ; ourselves only (Luke xi. 13), but to others — a also, in answer to prayer: Iwill put my Spirit within you (Ezek. xxxvi. 27), but I will. For this be enquired of, v. 37. We may take this was Simon we The Spirit is given, not te encouragement from this example in praying to God to give the renewing graces of the Holy Ghost to those whose spiritual welfare we are concerned for—for our children, for our friends, for our ministers. Weshould pray, and pray earnestly, that they may receive the Holy Ghost ; for this includes all blessings. 2. They laid their hands on them, to sig- nify that their prayers were answered, and that the gift of the Holy Ghost was conferred upon them; for, upon the use of this sign, — they received the Holy Ghost, and spoke with tongues. ciently used in blessing, by those who blessed with authority. Thus the apostles blessed these new converts, ordained some to be mi- nisters, and confirmed others in their Chris- tianity. We cannot now, nor can any, thus give the Holy Ghost by the layin hands; but this may intimate to us whom we pray for we should use our endea.- vours with. The laying on of hands was an- on of those II. How they discovered and discarded him that was a hypocrite among them, and agus; for they knew how to separate between the precious and the vile. Now observe here, 1. The wicked proposal that Simon made, by which his hypocrisy was discovered (v. 18, 19): When he saw that through laying on of the apostles’ hands the Holy Ghost was given (which should have confirmed his faith in the doctrine of Christ, and increased his veneration for the apostles), it gave him a notion of Christianity as no other than ar. exalted piece of sorcery, in which he thought himself capable of being equal to the apostles, money, saying, — and therefore offered them Give me also this power. He does not desire them to lay their hands on him, that he might receive the Holy Ghost himself (for he did not foresee that any thing was to be got by that), but that they would convey to him a power to bestow the gift upon others. He was ambitious to have the honour of an apos- tle, but not at all solicitous to have the spirit and disposition of a Christian. He was more desirous to gain honour to himself than to do good to others. Now, in making this motion, (1.) He put a great affront upon the apostles, as if they were mercenary men, would do any thing for money, and loved it as well as he did; whereas they had left ee 3 aa Tee: = we - , ‘ : ’ 4 a great affront upon Christianity, as if the miracles that were wrought for the proof of it were done by magic arts, only of a differ- ent nature from what he himself had prac- tised formerly. (3.) He showed that, like Balaam, he aimed at the rewards of divina- tion; for he would not have offered money for this power if he had not hoped to get money by it. (4.) He showed that he had a very high conceit of himself, and that he had never his heart truly humbled. Such a wretch as he had been before his baptism should have asked, like the prodigal, to be made as one of the hired servants. But, as soon as he is admitted into the family, no less a place will serve him than to be one of the stewards of the household, and to be en- trusted with a power which Philip himself had not, but the apostles only 2. The just rejection of his proposal, and the cutting reproof Peter gave him for it, ov. 20—23. (1.) Peter shows him his crime (v. 20): Thou hast thought that the gift of God may be purchased with money; and thus, [1.] He had overvalued the wealth of this world, as if it were an equivalent for any thing, and as if, because, as Solomon saith, it answers all things, relating to the life that now is, it would answer all things relating to the other life, and would purchase the pardon of sin, the gift of the Holy Ghost, and eternal life. (2.] He had undervalued the gift of the Holy Ghost and put it upon a level with the com- mon gifts of nature and providence. He thought the power of an apostle might as well be had for a good fee as the advice of a phy- Sician or a lawyer, which was the greatest despite that could be done to the Spirit of grace. All the buying and selling of pardons and indulgences in the church of Rome is the product of this same wicked thought, that the gift of God may be purchased with money, when the offer of divine grace so expressly runs, without money and without price. (2.) He shows him his character, which is mferred from his crime. From every thing that a man says or does amiss we cannot in- fer that he is a hypocrite in the profession he makes of religion; but this of Simon’s was such a fundamental error as could by no means consist with a state of grace; his of- fering money (and that got by sorcery too) was an incontestable evidence that he was yet under the power of a worldly and carnal mind, and was yet that natural man which re- ceiveth not the things of the Spirit of God, neither can he know them. And therefore Peter tells him plainly, [1.] That his heart was not right im the sight of God, v. 21. “Though thou professest to believe, and art baptized, yet thou art not sincere.” We are as our hearts are; if they be not right, we are wrong ; and they are open in the sight of “God, whe knows them, judges them, and 2 CHAP. VIII. from aiming to make it more. (2.) He put! which they are in the sight of God, who car- Simon Magus. not be deceived; and if they be not right in his sight, whatever our pretensions be, our religion is vain, and will stand us in no stead: our great concern is to approve ourselves to him in our integrity, for otherwise we cheat ourselves into our own ruin. Some refer this particularly to the proposal he made; what he asked is denied him, because his heart is not right in the sight of God in ask- ing it. He does not aim at the glory of God nor the honour of Christ in it, but to make a hand of it for himself; he asks, and has not, because he asks amiss, that he may consume it upon his lusts, and be still thought some great one. [2.] That he is in the gall of bitterness, and in the bond of iniquity : I per- ceive that thow art so, v.23. This is plain dealing, and plain dealing is best when we are dealing about souls and eternity. Simon had got a great name among the people, and of late a good name too among God’s people, and yet Peter here gives him a black charac- ter. Note, It is possible for a man to con- tinue under the power of sin, and yet to put on a form of godliness. F perceive it, saith Peter. It was not so much by the spirit of discerning, with which Peter was endued, that he perceived this, as by Simon’s dis- covery of it in the proposal he made. Note, The disguises of hypocrites many times are soon seen through; the nature of the wolf shows itself notwithstanding the cover of the sheep’s clothing. Now the character here g- yen of Simon is really the character of all wicked people. First, They are in the gall of bitterness—odious to God, as that which is bitter as gall is tous. Sin is an abominable thing, which the Lord hates, and sinners are by it made abominable to him; they are Vicious in their own nature. Indwelling sin is a root of bitterness, that bears gall and wormwood, Deut. xxix. 18. The faculties are corrupted, and the mind embittered against all good, Heb. xii. 15. It intimates likewise the pernicious consequences of sin; the end is bitter as wormwood. Secondly, They are in the bond of iniquity—bound over to the judg- ment of God by the guilt of sin, and bound under the dominion of Satan by the power of sin; led captive by him at his will, and it is a sore bondage, like that in Egypt, making the life bitter. him his (3.) He reads things :— [1.] He shall sink with his worldly wealth, which he overvalued: Thy money perish with thee. First, Hereby Peter rejects his offer with the utmost disdain and indignation. “Dost thou think thou canst bribe us to be- tray our trust, and to put the power we are entrusted with into such unworthy hands? Away with thee and thy money too; we will have nothing to do with either _ Get thee be- hind me, Satan.” When we are tempted with money to do an evil thing, we should see doom in two ‘udges of us by them Our hearts are that | what a perishing thing money is, and scorn ‘ we ae v= : g : Sf ATG A eS ee s ae The acovunt of THE to be biassed by it. It is the character of the upright man that he shakes his hands from holding, frem touching bribes, Isa. xxxili. 15. Secondly, He warns him of his danger of utter destruction if he continued in this mind: “Thy money will perish and thou wilt lose it, and all that thou canst pur- chase with it. As meats for the belly and the belly for meats (1 Cor. vi. 13), so goods for money and money for goods, but God shall destroy both it and them—they perish in the using; but this is not the worst of it: thou wilt perish with it, and it with thee; and it will be an aggravation of thy ruin, and a heavy load upon thy perishing soul, that thou hadst money, which might have been made to turn to a good account (Luke xvi. 9), which might have been laid at the apostles’ feet, as a charity, and would have been ac- cepted, but was thrust into their hands as a bribe, and was rejected. So, remember | this” {2.] He shall come short of the spiritual blessings which he undervalued (v. 21): “Thou hast neither part nor lot in this mat- ter ; thou hast nothing to do with the gifts of the Holy Ghost, thou dost not understand them, thou art excluded from them, hast put a bar in thine own door; thou canst not re- ceive the Holy Ghost thyself, nor power to confer the Holy Ghost upon others, for thy . heart is not right in the sight of God, if thou thinkest that Christianity is a trade to live by in this world, and therefore thou hast no part nor lot in the eternal life in the other world which-the gospel offers. Note, First, There are many who profess the Christian religion, and yet have no part nor lot in the matter, no part in Christ (John xiii. 8), no lot in the heavenly Canaan. . Secondly, They are those whose hearts are not right in the sight of God, are not animated by a right spirit, nor guided by a right rule, nor directed to the right end. : (4.) He gives him good counsel, notwith- — standing, v. 22. Though he was angry with him, yet he did not abandon him; and, though he would have him see his case to be very bad, yet he would not have him think it desperate; yet now there is hope in Israel. Observe, d [i.} What it is that he advises him to: He must do his first works. First, He must repent,—must see his error and retract it,— must change his mind and way,—must be humbled and ashamed for what he has done. His repentance must be particular: “‘ Repent of this, own thyself guilty in this, and be sorry for it.” He must lay a load upon him- self for it, must not extenuate it, by calling it a mistake, or misguided zeal, but must ag- gravate it by calling it wickedness, his wicked- ness, the fruit of his own corruption. Those that have said and done amiss must, as far as they can, unsay it and undo it again by repentance. Secondly, He must. pray to God, rust vray that God would give him repent- ACTS. bbs. re: an ance, and pardon upon tents must pray, which i beh. = and a confidence i imon Magus, as great a man as. as he t himself, shall not * courted into the tles’ communion (how much soever som¢ would think it a reputation sa foo u any other terms than those upon which o sinners are admitted—repentance and pra [2.] What encouragement he gives him te. ; do this: If perhaps the thought of thy heart, this wicked thought of thine, may be forgiven _ thee. Note, First, There may be a Digi mny ; deal of wickedness in the thought of the , heart, its false notions, and corrupt affec- tions, and wicked projects, which must be __ repented of, or we are undone. Secondly, The thought of the heart, though ever so wicked, shall be forgiven, upon our repent- : ance, and not laid to our ee | Ps Peter here puts a perhaps upon it, the doubt is of the sincerity of his repentance, not of __ his pardon if his repentance be sincere. Jf indeed the thought of thy heart maybe for. given, so it may be read. Or it imtimatey — that the greatness of his sin might justly make the pardon doubtful, though the pro- mise of the gospel had put the matter out of doubt, in case he did w truly repent: like that (Lam. iii. 29), If so be there may be hope. [3.] Simon’s request to them to pray for him, v. 24. He was startled and put into confusion by that which Peter said, aie that resented thus which he thought would have been embraced with both arms; andhe __ cries out, Pray you to the Lord for me, that none of the things which you have spoken come upon me. Here was, First, aan well—that he was affected with the reproof given him, and terrified by the character given of him, enough to make the stoutest — heart to tremble; and, this being so, he begged the prayers of the apostles for him, _ wishing to have an interest in them, who, he believed, had a good interest in en. Se- condly, Something wanting. He begged of them to pray for him, but did not pray for himself, as he ought to have done; and, in desiring them to pray for him, his concern 1s more that the judgments he had made him- self liable to might be prevented than that his corruptions might be mortified, and his heart, by divine grace, be made right in the sight of God; like Pharaoh, who would have Moses entreat the Lord for him, that he would take away this death only, not that he would take away this sin, this hardness of heart, Exod. viii.8 ; x.17. Some think that — Peter had denounced some particular judg- ments against him, as against Amanias and Sapphira, which, upon this submission of his, at the apostle’s intercession, were pre- vented; or, from what is related, he might infer that some token of God’s wrath would fall upon him, which he thus dreaded and deprecated. 7 ls Aud to Jerusalem, when they had finished the ‘business they came about; for as yet they were not to disperse; but, though they came hither to do that work which was peculiar to them as apostles, yet, opportunity offering itself, they applied themselves to that which was common to all gospel ministers. 1. There, in the city of Samaria, they were preachers: They testified the word of the Lord, solemnly attested the truth of the gos- pel, and confirmed what the other ministers preached. They did not pretend to bring them any thing new, though they were apostles, but bore their testimony to the word of the Lord as they had received it. 2. In their road home they were itinerant preachers; as they passed through many villages of the Samaritans they preached the gospel. Though the congregations there were not so considerable as those in the cities, either for number or figure, yet their souls were as precious, and the apostles did not think it below them to preach the gospel to them. God has a regard to the inha- bitants of his villages in Israel (Judg. v. 11), ~ and so should we. 26 And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert. 27 And he arose and went: and, behold, a man of Ethiopia, a eunuch of great au- thority under Candace queen of the Ethiopians, who had the charge of all her treasure, and kad come to Je- ~ rusalem for to worship, 28 Was returning, and sitting in his chariot read Esaias the prophet. 29 Then the Spirit said unto Philip, Go near, and join thyself to this chariot. 30 And Philip ran thither to Aim, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? 31 And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. 32 The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth: 33 In his hu- miliation his judgment was taken away: and who shall declare his generation ? for his life is taken from tne earth. 34 And tne eunuch an- _ swered Philip, and said, I pray thee, Ba * a at soe CHAP. VIIL. Lastly, Here is the return of the apostles| of whom speaketh the prophet this? the Ethiopian. of himself, or of some other man? 35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. 36 And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to bé baptized? 37 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 38 And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. 39 And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went oy his way rejoicing. 40 But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea. We have here the story of the conversion of an Ethiopian eunuch to the faith of Christ, by whom, we have reason to think, the knowledge of Christ was. sent into that country where he lived, and that scripture fulfilled, Ethiopia shall soon stretch out her hands (one of the first of the nations) unto God, Ps. Ixviii. 31. I. Philip the evangelist is directed into the road where he would meet with this Ethio- pian, v. 26. When the churches in Samaria were settled, and had ministers appointed them, the apostles went back to Jerusalem ; but Philip stays, expecting to be employed in breaking up fresh ground in the country. And here we have, 1. Direction given him by an angel (probably in a dream or vision of the night) what course to steer: Arise, and go towards the south. Though angels were not employed to preach the gospel, they were often employed in carrying messages to ministers for advice and encouragement, as ch. v. 19. We cannot now expect such guides in our way; but doubtless there is a special providence of God conversant about the removes and settlements of ministers, and one way or other he will direct those who sincerely desire to follow him into that way in which he will own them: fe will guide them with his eye. Philip must go southward, to the way that leads from Jerusalem to Gaza, through the desert or wilderness of Judah. He would never have thought of goin thither, inte a desert, into a common roa thioagn the desutt; small probability of | fnding work there! Yet thither he is sent, ‘. eS ‘ 3 = 0 ie Pe pera eae ee — ~ ee ae ee wo ee ee : Philip and the highways, and the hedges, Matt. xxii. 9. Sometimes God opens a door of opportunity | with this traveller that is going 2.| Jerusalem towards Gaza, think His obedience to this direction (v. 27): He|done all the business of his jo arose and went, without objecting, or so much | the great business which the over , “ What business have I there?” | vidence of God designed in it was Or, “ What likelihood is there of doing good | done. to his ministers in places very unlikely. as aski there ?” he went, or whom he was to meet. THE /ACKS. 2 Frees od according to our Saviour’s parable, foretell- | effect, for aught he knows. ing the call of the Gentiles, Go you into|a whole nation. — 1. Philip is ordered to | g he . ey, when 1g pro; ret UR He had been at Jerusalem, where the He went out, not knowing whither | apostles were preaching the Christian faith, : and multitudes professing it, and yet there II. An account is given of this eunuch|he had taken no notice of it, and made no (v. 27), who and what he was, on whom this | enquiries after it—nay, it should seem, had distinguishing favour was bestowed. 1. He| slighted it, and turned his back upon it; yet was a foreigner, a man of Ethiopia. There|the grace of God pursues him, overtakes were two Ethiopias, one in Arabia, but that | him in the desert, and there overcomes him. — z lay east from Canaan; it should seem this | Thus God is often found of those that sought ree was Ethiopia in Africa, which lay south, | him not, Isa. lxv.1. Philip has this order, — beyond Egypt, a great way off from Jerusa-|not by an angel, as before, but by the Spirit lem ; for in Christ those that were afar of'| whispering it in his ear (. 29): “ Go near, were made nigh, according to the promise, | and join thyself to this chariot ; go so near that the ends of the earth should see the great |’as that the gentleman may take notice of salvation. The Ethiopians were looked upon | thee.” We should study to do good to those © as the meanest and most despicable of the] we light in company with upon the road. f nations, blackamoors, as if nature had stig-| thus the lips of the righteous may feed many. __ matized them; yet the gospel is sent to| We should not be so shy of all strangers as them, and divine grace looks upon them, | some affect to be. Of those of whom we though they are black, though the sun has| know nothing else we know this, that they looked upon them. quality, a great man in his own country, a 2. He was a person of | have souls. 2. He finds him reading in his Bible, as eunuch, not in body, but in office—lord | he sat in his chariot (v. 28): He ranto him, — chamberlain or steward of the household ;| and heard him read ; he read out, for the be- and either by the dignity of his place or by | nefit of those that were with him, v. 30. He : his personal character, which commanded|not only relieved the tediousness of the respect, he was of great authority, and bore | journey, but redeemed time by reading, not a mighty sway under Candace queen of the | philosophy, history, nor politics, much lessa _ Ethiopians, who probably was successor to| romance or a play, but the scriptures, the the queen of Sheba, who is called the queen| book of Esaias; that book Christ read in of the south, that country being governed by | (Luke iy. 17) and the eunuch here, which queens, to whom Candace was a common | should recommend it particularly to our name, as Pharaoh to the kings of Egypt.| reading. Perhaps the eunuch was now read-- — He had the charge of all her treasure; so} ing great a trust did she repose in him. over again those portions of scripture Not | which he had heard read and expounded at many mighty, not many noble, are called ; but | Jerusalem, that he might recollect what he some are. 3. He was a proselyte to the|had heard. Note, (1.) It is the duty of every Jewish religion, for he came to Jerusalem|one of us to converse much with the holy to worship. Some think that he was a pro-| scriptures. (2.) Persons of quality should ~ selyte of righteousness, who was circumcised, | abound more than others in the exercises of : : *~ and kept the feasts; others that he was only | piety, because their example will influence a proselyte of the gate, a Gentile, but who| many, and they have their time more at , had renounced idolatry, and worshipped the | command. (3.) It is wisdom for men of bu- Gentiles ; but, if so, then Peter was not the| is precious, and it is the best husbandry in — God of Israel occasionally in the court of the | siness to redeem time for holy duties; time : first that preached the gospel to the Gentiles, | the world to gather up the Some think that there | time, that none be lost, to fill up every mi- were remains of the knowledge of the true | nute with something that will turn to a good God in this country, ever since the queen of.| account. Sheba’s time; and probably the ancestor of | public worship we should use merus in pn- — this eunuch was one of her attendants, who | vate for the keeping up’ of the ecod affec- transmitted to his posterity what he learned | tions there kindled, and the preserving of the as he says he was. at Jerusalem. III. Philip and the eunuch are brought to-| 18. (5.) Those that are diligent in searching gether into a close conversation; and now| the scriptures are in a fair way to improve in Philip shall know the meaning of his being| knowledge ;. for to him that hath shall be sent into a desert, for there he meets with a| given. chariot, that shall serve for a synagogue, and one man, the conversion of whom shall be in| derstandest thou what thou readest? Not fragments of (4.) When we are returning from good impressions there made, 1 Chron. xxix. 3. He puts a fair question to him: Un- i eee | gt “s ~ as ” And, blessed be God, what is necessary to salvation is easy to be understood. 4, The eunuch inasenseof hisneed of assist- ‘ance, desires Philip’s company (v. 31): “How CHAP. VIII. Pena a ey brew, but that Luke takes the Septuagint trans- lation, as readier to the language in which he wrote ; and he supposes that the eunuch had can I understand, says he, except some one guide |learned from the many Jews that were in me? Therefore pray come up, and sit with me.” (1.) He speaks as one that had very low thoughts of himself, and his own capa- city and attainments. He was so far from Ethiopia both their religion and language. But, considering that the Septuagint version was made in Egypt, which was the next country adjoining to Ethiopia, and lay be- taking it as an affront to be asked whether! tween it and Jerusalem, I rather think he understood what he read, though Philip was a stranger, on foot, and probably looked mean (which many a less man would have done, and have called him an impertinent fellow, and bid him go about his business, what was it to him ?) that he takes the ques- tion kindly, makes a very modest reply, How can I? We have reason to think he was an intelligent man, and as well acquainted with the meaning of scripture as most were, and ~ he modestly confesses his weakness. that translation was most familiar to him it appears by Isa. xx. 4 that there was much communication between those two nations— Egypt and Ethiopia. The greatest variation from the Hebrew is that what in the original is, He was taken from prison and from judg- ment (hurried with the utmost violence and precipitation from one judgment-seat to ano- ther; or, From force and from judgment ie was taken away ; that is, It was from the fury of the people, and their continual cla- fote, Those that would learn must see their] mours, and the judgment of Pilate thereupon, need to be taught. The prophet must first own that he knows not what these are, and then the angel will tell him, Zech. iv. 13. (2.) He speaks as one very desirous to be taught, to have some one to guide him. Ob- serve, He read the scripture, though there were many things in it which he did not un- derstand. Though there are many things in the scriptures which are dark and hard to be understood, nay, which are often misunder- stood, yet we must not therefore throw them _ by, but study them for the sake of those things that are easy, which is the likeliest way to come by degrees to the understanding of those things that are difficult: fox know- that he was taken away), is here read, In his humiliation his judgment was taken away. He appeared so mean and despicable in their eyes that they denied him common justice, and against all the rules of equity, to the benefit of which every man is entitled, they declared him innocent, and yet condemned him to die ; nothing criminal can be proved upon him, but he is down, and down with him. Thus in his humiliation his judgment was taken away ; so, the sense is much the same with that of the Hebrew. So that these verses foretold concerning the Messiah, (1.5 That he should die, should be led to the staughter, as sheep that were offered in sa- ledge and grace grow gradually. (3.) He} crifice—that his life should be taken from invited Philip to come up and sit with him ; not| among men, taken from the earth. With as Jehu took Jonadab into his chariot, to come and see his zeal for the Lord of hosts (2 Kings x. 16), but rather, “Come, see my ignorance, and instruct me.” He will gladly do Philip the honour to take him into the coach with him, if Philip will do him the fa- vour to expound a portion of scripture to him. Note, In order to our right under- standing of the scripture, it is requisite we should have some one to guide us; some good books, and some good men, but, above! for himself. all, the Spirit of grace, to lead us into all} tiently. truth. —_— - what little reason then was the death of Christ a stumbling-block to the unbelieving Jews, when it was so plainly foretold by their own prophets, and was so necessary to the accomplishment of his undertaking! Then is the offence of the cross ceased. (2.) That he should die wrongfully, should die by vio- lence, should be hurried out of his life, and his judgment shall be taken away—no justice done to him; for he must be eut off, but not (3.). That he should die pa- Like a lamb dumb before the shearer, nay, and before the butcher too, so he opened IV. The portion of scripture which the eu-| not his mouth. Never was there such an ex- nuch recited, with some hints of Philip’s dis- | ample of patience as our Lord Jesus was in ‘course uponit. The preachers of the gospel | his sufferings ; when he was accused, wher had a very good handle to take hold of those! he was abused, he was silent, reviled not * VOL. VILL 2k ws 4, 1 ae ee Feta Philip and again, threatened mot. _ should live for ever, to ages which cannot be numbered ; for so I understand those words, Who shall declare his generation? ‘The He- brew word properly signifies the duration of one life, Eccl. i. 4. Now who can conceive or express how long he shall continue, not- withstanding this ; for his life is taken only from the earth; in heaven he shall live to endless and innumerable ages, as it follows in Isa. liii. 10, He shall prolong his days. 2. The eunuch’s question upon this is, Of whom speaketh the prophet this? v. 34. He does not desire Philip to give him some cri- tical remarks upon the words and phrases, and the idioms of the language, but to ac- quaint him with the general scope and design of the prophecy, to furnish him with a key, in the use of which he might, by comparing one thing with another, be led into the mean- ing of the particular passage. Prophecies had usually in them something of obscurity, till they were explained by the accomplishment of them, as this now was. It is a material question he asks, and a very sensible one: “ Does the prophet speak this of himself, in expectation of being used, being misused, as the other prophets were? or does he speak it of some other man, in his own age, or in some age to come?” ‘Though the mo- dern Jews will not allow it to be spoken of the Messiah, yet their ancient doctors did so in- terpret it; and perhaps the eunuch knew this, and did partly understand it so himself, only he proposed this question, to draw on dis- course with Philip; for the way to improve in learning is to consult the learned. As they must enquire the law at the mouth of the priests (Mal. ii. 7), so they must enquire the gospel, especially that part of the treasure which is hid in the field of the Old Testament, at the mouth of the ministers of Christ. The way to receive good instructions is to ask good questions. 3. Philip takes this fair occasion given him to open to him the great mystery of the gos- pel concerning Jesus Christ, and him ecruci- fied. He began at this scripture, took this for his text (as Christ did another passage of the same prophecy, Luke iv. 21), and preached unto him Jesus, v. 35. This is all the account given us of Philip’s sermon, Secause it was the same in effect with Peter’s sermons, which we have had before. ‘The business of gospel ministers is to preach Jesus, and this is the preaching that is likely todo good. It is probable that Philip had now occasion for his gift of tongues, that he might preach Christ to this Ethiopian in the language of his own country. And here we have an instance of speaking of the things of God, and speaking of them to good purpose, not only as we sit in the house, but as we walk by the way, according to that rule, Deut. vi. 7. V. The eunuch is baptized in the name of Christ, v. 36—38. It is probabie that the eunuct. had heard at Jerusalem of the doc- OF, SEM EE Oe ee Pee IDNR Piel cee Ce THE ACTS. -\ 0 5layuaes (4.) That yet he|trine of Christ, so that it was ne newto him. But, if he had, w do towards this speedy con made of his heart for Christ. ; ful working of the Spirit with and by Philip’s _ preaching that gained the point. Now here. © we have, Aa bok eats» v4 SUA: a 1, The modest proposal which the eunuck made of himself for baptism (. 36): As ther went on their way, discoursing of Christ, the F eunuch asking more questions and Philip answering them to his satisfaction, they came unto a certain water, a well, river, or pond, the sight of which made the eunuch think cf being baptized. Thus God, by hints of pro- vidence which seem casual, sometimes puts his people in mind of their duty, of which a otherwise perhaps they would not have thought. while Philip might be with him, nor where he might afterwards enquire for him, He could not expect his travelling with him to his next stage, and therefore, if Philip think fit, he will take the present convenience which offers itself of being baptized: “ See, here is water, which perhaps we may not meet — with a great while again; what doth hinder me to be baptized? Canst thou'show any cause why I should not be admitted a dis- cipie and follower of Christ by baptism ?” Observe, (1.) He does not demand baptism, does not say, ‘ Here is water and here I am resolved I will be baptized;” for, if Philip have any thing to offer to the contrary, he is willing to waive it for the present. If he think him not fit to be baptized, or if there be any thing in the institution of the ordi- nance which will not admit such a speedy administration of it, he will not insist upon it. The most forward zeal must submit to order and rule. But, (2.). He does desire it, and, unless Philip can show cause why not, he desires it now, and is not willing to defer it. Note, In the solemn dedicating and de- voting of ourselves to God, it is good to make haste, and not to delay ; forthe present time is the best time, Ps. cxix. 60. Those who have received the thing signified by baptism should not put off receiving the sign. The eunuch feared lest the good affections now working in him should cool and abate, and therefore was willing immediately to bind his soul with the baptismal bonds unto the Lor, that he might bring the matter_to an issue. 2. The fair declaration which Philip made him of the terms upon which he might have the privilege of baptism (v. 37): “ If thou be- hevest with all thy heart, thou mayest; that is, lf thou believest this doctrine which I have preached to thee concerning Jesus, if thou re- ceivest the record God has given concerning him, and set to thy seal that it is true.” He must believe with all his heart, for with the heart man believeth, not with the head orly, by an assent to gospel truths in the under-— standing; but with the heart, by a consent of the will to gospel terms. The eunuch knew not how litte a oa ee ee Se “Vi thou do in. ~ (i : CHAP. VIII. the Hihiopian. deed believe with all thy heart, thou art by | be spared, and it would be worth while: but _ that united to Christ, and, if thou give proofs | God ordered otherwise. Assoon as they had and evidences that thou dost so, thou mayest | come wp out of the water, before the eunuch _ by baptism be joined to the church.” went into his chariot again, the Spirit of the 3. The confession of faith which the eu-| Lord caught away Philip (v. 89), and did not nuch made in orderto his being baptized. It| give him time to make an exhortation to the is very short, but it is comprehensive and |eunuch, as usual after baptism, which it is much to the purpose,and what was sufficient: | probable the one intended and the other ex- I believe that Jesus Christ is the Son of God.|pected. But his sudden departure was suf- He was before a worshipper of the true God, | ficient to make up the want of that exhorta- so that all he had to do now was to receive |tion, for it seems to have been miraculous, Christ Jesus the Lord. (1.) He believes that | and that he was caught wp in the air in the Jesus is the Christ, the true Messiah promised, |eunuch’s sight, and so carried out of his the anointed One. (2.) That Christ is Jesus|sight ; and the working of this miracle upon —a Saviour, the only Saviour of his people | Philip was a confirmation of his doctrine, as from their sins, And, (8.) That this Jesus|much as the working of a miracle by him Christ is the Son of God, that he has a divine | would have been. He was caught away, and - Nature, as the Son is of the same nature with | the ewnuch saw him no more, but, having lost the Father ; and that, being the Son of God, | his minister, returned to the use of his Bible he is the heir of all things. This is the prin-|again. Now here we are told, t%o shat ihe} 2) ¢., Last cipal peculiar doctrine of Christianity, and whosoever believe this with all their hearts, and confess it, they and their seed are to be baptized. Net 4. The baptizing of him hereupon. The eunuch ordered his coachman to stop, com- manded the chariot to stand still. It was the | best baiting place he ever met with in any of his journeys. They went down both into the water, for they had no convenient vessels with them, being upon a journey, wherewith to take up water, and must therefore go down into it; not that they stripped off their clothes, and went naked into the water, but, going barefoot according to the custom, they 1. How the eunuch was disposed: He went on his way rejoicing. He pursued his journey. Business called him home, and he must hasten to it; for it was no way incon~ sistent with his Christianity, which places no sanctity nor perfection in men’s being hermits or recluses, but is a religion which men may and ought to carry about with them into the affairs of this life. But he went on rejoicing ; so far was he from reflecting upon this sudden revolution and change, or ad- vancement rather, in his religion, with any regret, that his second thoughts confirmed him abundantly in it, and he went on, re- jouing with joy unspeakable and full of glory; went perhaps up to the ankles or mid-leg| he was never better pleased in all his life. into the water, and Philip sprinked water] He rejoiced, (1.) That he himself was joined upon him, according to the prophecy whici:|to Christ and had an interest in him, And, this eunuch had probably but just now read, |(2.) That he had these good tidings to bring for it was but a few verses before those which | to his countrymen, and a prospect of bring- Philip found him upon, and was very appo-|ing them also, by virtue of his interest among site to his case (Isa. lii, 15): So shail he| them, into fellowship with Christ ; for he re- sprinkle many nations, kings and great men.| turned, not only a Christian, but a minister. shall shut their mouths at him, shall submit to | Some copies read this verse thus: And, when him, and acquiesce in him, for that which had | they were come up out of the water, the Holy not before been told them shall they see, and | Spurit fell wpon the eunuch (without the cere- that which they had not heard shall they con-|mony of the apostle’s imposition of hands), sider. Observe, Though Philip had very | but the angel of the Lord caught away Philip. lately been deceived in Simon Magus, and| 2. How Philip was disposed of (uv, 40) : had admitted himto baptism, though heafter- | He was found at Azotus or Ashdod, formerly wards appeared to be no true convert, yet he |a city of the Philistines ; there the angel or did not therefore scruple to baptize the|Spirit of the Lord dropped him, which was eunuch upon his profession of faith imme-|about thirty miles from Gaza, whither the diately, without putting him upon a longer |eunuch was going, and where Dr. Lightfoot trial than usual. If some hypocrites crowd | thinks he took ship, and went by sea into his into the church, who afterwards prove agrief|own country. But Philip, wherever he was, and scandal to us, yet we must not therefore| would not be idle. Passing through, he make the door of admission any straiter than | preached in all the cities till he came to Cesa- Christ has made it ; they shall answer for |rea, and there he settled, and, for aught that their apostasy, and not we. appears, had his principal residence ever VI. Philip and the eunuch are separated |after ; for at Cesarea we find him in a house presently ; and this is as surprising as the|of his own, ch. xxi. 8. He that had been other parts of the story. One would have | faithful in working for Christ as an itinerant expected that the eunuchshould either have | at length gains a settlement. staidwith Philip orhavetaken himalong with CHAP. IX, him into his own country, and, there being In this chapter we have, 1. The famous story of St. Paul’s con- ) ini 7 2 version from being an outrageous persecutor of the gospel of BO many ministers Jn those parts, he might Christ to be an illustrious professor and preacher of it. 1, How 6 RRs i ms, Be: iii ht a shoal ~ Saul’s THE he was first awakened and wrought upon uy an appearance of | therefore he calls Himba! ere M Christ himself to him as ne was going upon an errand of p secution to Damascus and what a condition he was in while he say under the power of tnuse convictions and terrors, ver. 1—9. 2. How he was baptized by Anamias, by immediate directious from heaven, ver. 10—19. 3. How he immediately commenced doctor, and preached the faith of Christ, and proved what he preached, ver, 20—22. 4. How he was persecuted,and narrowly escaped with his life, ver. 23—25. 5. How he was admitted among the brethren at Jerusalem: how he preached, and was Tersecuted there, ver. 26—30. 6. The rest and quietness which che churches enjoyed for some time after this, ver. 31. 11. The ~ cure wrought by Peter on Eneas, who had long been laid up with a palsy, ver. 32—35. III. The raising of Tabitha from death to life, at the prayer of Peter, ver. 36—43. ND Saul, yet breathing out threat- enings and slaughter against the disciples of the Lord, went unto the high priest, 2 And desired of him letters to Damascus to the syna- gogues, that if he found any of this way, whether they were men or wo- men, he might bring them bound unto Jerusalem. 3 And as he jour- neyed, he came near Damascus: and suddenly there shined round about him a light from heaven: 4 And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? 5 And _ he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: zé is hard for thee to kick against the pricks. 6 And he trembling and astonished said, Lord, what wilt thou have me todo? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. 7 And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. 8 And Saul arose from the earth; and when his eyes ‘were opened, he saw no man: but they led him by the hand, and brought him into Damascus. 9 And he was three days without sight, and neither did eat nor drink. We found mention made of Saul twice or thrice in the story of Stephen, for the sacred penman longed to come to his story; and now we are come to it, not quite taking leave of Peter, but from henceforward being mostly taken up with Paul the apostle of the Gentiles, as Peter was of the circumcision. His name in Hebrew was Saul—desired, though as re- markably little in stature as his namesake king Saul was tall and stately; one of the ancients cails him, Homo tricubitalis—but four feet and a half in height; his Roman nanie which he went by among the citizens of Rome was Paul—little. He was born in Tarsus, a city of Cilicia, a free city of the Romans, and himself a freeman of that city. His fa- ther and mother were both native Jews; fies * ACTS. - Hebrews ; he was of the which adhered to Judah. was in the schools of Tarsus fi a little Athens for learning; there he a quainted himself with the philosophy and poetry of the Greeks. Thence he was sent to the university at Jerusalem, to study divinity andthe Jewish law. His tutor was — Gamaliel, an eminent Pharisee. He had ex- traordinary natural parts, and improved mightily in learning. He had likewise a handicraft trade (being bred to tent-making), _ which was common with those among the Jews who were bred scholars (as Dr. Light- __ foot saith), for the earning of their mainte- nance, and the avoiding of idleness. Thisis the young man on whom the , of God wrought this mighty change here recorded, _ about a year after the ascension of Christ, or little more. We are here told, I. How bad he was, how very bad, before his conversion; just before he wasan in- veterate enemy to Christianity, did his ut- most to root it out, by persecuting all that embraced it. In other respects he was well enough, as touching the righteousness whichis — of the law, blameless, a man of no ill morals, but a blasphemer of Christ, a persecutor of Christians, and injurious to both, 1 Tim. i. rs | 13. And so ill informed was his conscience that he thought he ought to do what he did : against the name of Christ (ch. xxvi. 9) and that he did God service in it, as was foretold, John xvi. 2. Here we have, ; 1. His general enmity and rage against the Christian religion (v. 1): He yet breathed out threatenings and slauyhter against the dis- ciples of the Lord. The persons persecuted _ were the disciples of the Lord; because they were so, under that character he hated and persecuted them. The matter of the perse- — cution was threatenings and slaughter. ‘There is persecution in threatenings (ch. iv. 17, 21); they terrify and break the spirit: andthough we say, Threatened folks live long, yet those — whom Saul threatened, if he prevailed not thereby to frighten them from Christ, he slew them, he persecuted them to death, | ch. xxii. 4. His breathing out threatenings and slaughter intimates that it was natural to him, and his constant business. He even breathed in this as in his element. He breathed it out with heat and vehemence ; his very breath, like that of some venomous creatures, was pestilential. He breathed _ death to the Christians, wherever he came; he puffed at them in his pride (Ps. xii. 4, 5), — spit his venom at them in his rage. Saul yet breathing thus intimates, (1.) That he still persisted in it; not satisfied with the blood of those he had slain, he still cries, Give, give. (2.)'That he should shortly be of another mind ; as yet he breathes out threat- enings and slaughter, but he has not long to | live such a life as this, that breath will be | stopped shortly. be. & Se oa rs eee CHAPSIX. 2. His particulardesign upon the Chris- tians at Damascus; thither was the gospel now lately carried by chose that fled from the persecution at Stephen’s death, and thought to be safe and quiet there, and were connived at by those in power there: but Saul cannot be easy if he knows a Christian is quiet ; and therefore, hearing that the Christians in Damascus were so, he resolves to give them disturbance. In order to this, he applies to the high priest for a commission (v. 1) to go to Damascus, v. 2. The high priest needed not to be stirred up to persecute the Christians, he was forward enough of himself to do it; but it seems the young per- secutor drove more furiously than the old one. Leaders in sin are the worst of sinners ; and the proselytes which the scribes and Pharisees make often prove seven times more the children of hell than themselves. He saith (ch. xxii. 5) that this: commission was had from the whole estate of the elders : and proud enough this furious bigot was to have. a commission directed to him, with the seal of the great sanhedrim affixed to it. Now the commission was to empower him to enquire among the synagogues, or congre- gations, of the Jews that were at Damascus, whether there were any that belonged to them that inclined to favour this new sect or heresy, that believed in Christ; and if he found any such, whether men or women, to bring them up prisoners to Jerusalem, to be proceeded against according to law by the great council there. Observe, (1.) The Christiana are here said to be those of this way ; those of the way, so it is in the origi- nal. Perhaps the Christians sometimes called themselves so, from Christ the Way; or, because they looked on themselves as but in the way, and not yet at home; or, the ene- mies thus represented it as a way by itself, a _by-way, a party, a faction. (2.) The high _ priest and sanhedrim claimed a power over the Jews in all countries, and had a deference paid to their authority in matters of religion, by all their synagogues, even those that were not of the jurisdiction of the civil govern- ment of the Jewish nation. And such a sovereignty the Roman pontiff now claims as the Jewish pontiff then did, though he has not so much to show for it. (3.) By this commission, all that worshipped God in the way that they called heresy, though agreeing exactly with the original institutes even of the Jewish church, whether they were men _ or women, were to be prosecuted. Even the weaker sex, who in a case of this nature might deserve excuse, or at least compas- sion, shall find neither with Saul any more than they do with the popish persecutors. (4.) He was ordered to bring them all bound to Jerusalem as criminals of the first magni- tude, which, as it would be the more likely to terrify them, so it would be to magnify Saul, as having the command of the forces that were to carry them up, and opportunity conversion. of breathing out threatenings and slaughter. Thus was Saul employed when the grace of God wrought that great change in him. Let not us then despair of renewing grace for the conversion of the greatest sinners, nor let such despair of the pardoning mercy of God for the greatest sin; for Paul himself obtained mercy, that he might be a monu- ment, 1 Tim. i. 13. II. How suddenly and strangely a blessed change was wrought in him, not in the use of any ordinary means, but by miracles. The conversion of Paul is one of the wonders of the church. Here is, 1. The place and time of it: As hejourneyed, he came near to Damascus; and there Christ met with him. (1.) He was in the way, travelling upon his journey; not in the temple, nor in the synagogue, nor in the meeting of the Chris- tians, but by the way. ‘The work of conver- sion is not tied to the church, though ordi- narily public administrations are made use of. Some are reclaimed in slumberings on the bed (Job xxxiii. 15—17), and some in travelling upon the road alone: Thoughts are as free, and there is as good an opportu- nity of communing with our own hearts there, as upon the bed; and there the Spirit may set in with us, for that wind blows where it listeth. Some observe that Saul was spoken to abroad in the open air that there might be no suspicion of imposture, nor of a trick put upon him in it. (2.) He was near Damascus, almostat his jour- ney s end, ready to enter the city, the chief city of Syria. Some observe that he who was’ vo be the apostle of the Gentiles was converted to the faith of Christ in a Gentile country. Damascus had been infamous for persecuting God’s people formerly—they threshed Gilead with threshing instruments of iron (Amosi. 3), and now it was likely to be so again. (3.) He was in a wicked way, pursuing his design agzinst the Christians at Damascus, and pleasing himself with the thought that he should devour this new-born child of Christianity there. Note, Sometimes the grace of God works upon sinners when they are at the worst, and hotly engaged in the most desperate sinful pursuits, which is much for the glory both of God’s pity and of his power. (4.) The cruel edict and decree he had with him drew near to be put in execution; and now it was happily prevented, which may be considered, [1.] As a great kindness to the poor saints at Damascus, who had notice of his coming, as appears by what Ananias said (v. 13, 14), and were apprehensive of their danger from him, and trembled as poor lambs at the approach of a ravening wolf; Saul’s conversion was their security for the present. Christ has many ways of delivering the godly out of temptation, and sometimes does it by a change wrought in their persecutors, either restraining their wrathful spirits (Ps. lxxvi. = ogc iia ais Gaede, ‘to _ possession of it. we ee oy Sey Sauls THE 10) and mollifying them for a time, as the | Old-Testament Saul, who relented towards David more than once (1 Sam. xxiv. 16; xxvi. 21), or renewing their spirits, and fix- mg vpon them durable impressions, as upon the New-Testament Saul here. [2.] It was alsu a very great mercy to Saul himself to be hindered from executing his wicked design, in which if he had now proceeded, perhaps it had been the filling up of the measure of his iniquity. Note, It is to be valued as a signal token of the divine favour if God, either by the inward operations of his grace or the} outward occurrences of his providence, pre- - yent us from prosecuting and executing a sinful purpose, P Sam. xxv. 32. 2. The appearance of Christ to him in his glory. Here it is only said that there shone round about him alight from heaven ; but it appears from wh+t follows (v. 17) that the Lord Jesus was in this light, and appeared to him by the way. He saw that just One (ch. xxii. 14), and see ch. xxvi. 13. Whether he saw him at a distance, as Stephen saw him, in the heavens, or nearer in the air, 1s not certain. Jt is not inconsistent with what is said of the heavens receiving Christ till the end of time (ch. iii. 21) to suppose that he did, upon such an extraordinary occasion as this, make a personal visit, but a very short one, to this lower world; it was necessary to Paul’s being an apostle that he should see the Lord, and so he did, 1 Cor. ix. 1; xv. 8. (1.) This light shone upon him suddeniy— Eai¢vne, when Paul never thought of any such thing, and without any previous warn- ‘ing. Christ’s manifestations of himself to poor souls are many times sudden and very surprising, and he anticipates them with the dlessings of his goodness. This the disciples that Christ called to himself found. Or ever I was aware, Cant. vi. 12. (2.) It was a light from heaven, the fountain of light, from the God of heaven, the Father of lights. It was a light above the brightness of the sun (ch. xxvi. 13), for it was visible at mid-day, and outshone the sun in the meridian strength and lustre, Isa. xxiv. 23. (3.) It shone round about him, not in his face only, but on every side of him; let him turn which way he will, he finds himself sur- rounded with the discoveries of it. And this was designed not only to startle him, and awaken his attention (for well may he expect to hear when he is thus made to see some- thing very extraordinary), but to signify the enlightening of his understanding with the knowledge of Christ. The devil comes to the soul in darkness; by this he gets and keeps But Christ comes to the soul in light, for he is himself the light of the world, bright and glorious in himself, bene- ficial and gracious to us, as light. The first thing in this new creation, as in that of the world, is light, 2 Cor. iv. 6. Hence all Chris- tians are said to be children of the light and of the day, Kiph. v. § yes* ct, rY Lee" mq S. SS 3. The arresting of § ment: He fell to the ear that he was on foot, and th ‘ perhaps was accompanied . clap, so terrified him that hee keep his feet, but fell upon his face, usually a pos- ture of adoration, but here of astonisiment. It is probable that he was mounted,as Balaam, when he went to curse Israel, and perhaps _ better mounted-than he ; for Saul was now in i a public post, was in haste, and the journey was long, so that it is not likelyhe should travel on foot. The sudden Tight would " . kor frighten the beast he rode on, and make it throw him ; and it was God’s good providence — that his body got no hurt by the fall: buat angels had a particular charge concerning him, to keep all his bones, so that not one a them was broken. It appears (eh. xxvi. 14, that all that were with him fell to the earth as well as he, but the design was upon him. — This may be considered, (1.) As the effect of Christ’s appearing to him, and of the light which shone round about him. Note, Christ’s manifestations of himself to poor . souls are humbling; they lay them very low, in mean thoughtsof themselves,andahumble _ submission to the will of God. Now mine eyes see thee, saith Job, I abhor myself. Isaw the Lord, saith Isaiah, sitting upon a@ throne, and I said, Woe is me, for I am undone. : (2.) As a step towards this intended ad. vancement. He isdesigned not only tobea Christian, but to be a minister, an apostle,a great apostle, and therefore he must thus be cast down. Note, Those whom Christ designs for the greatest honours are c ily first laid low. Those who are designed’ to excel in knowledge and grace are commonly laid low first, in a sense of their own ignorance and sinfulness. Those whom God will em- ploy are first struck with a sense of their unworthiness to be employed. mah ¢ 4. 'The arraigning of Saul, Being by the fall taken into custody, and as it were set to’ the bar, he heard a voice saying to him (and it was distinguishing, to him only, for though those that were with him heard a sound(v. 7) yet they knew not the words, ch. xxii. 9), Saul, Saul, why persecutest thou me? Ob- serve here, MeO (1.) Saul not only saw a light from heaven, but heard a voice from heaven ; wherever the glory of God was seen, the word of God was heard (Exod. xx. 18); and to Moses (Num vii. 89); and to the prophets. God’s mani- festations of himself were never dumb shows, | Se eT ee 0S. oe ee for he magnifies his word above all his name, and what was seen was alway de- signed to make way for what was said. — Saul heard a voice. Note, Faith comes by : hearing; hence the Spirit is said to be re- ceived by the hearing of faith, Gal. iii. 2. The voice he heard was the voice of Christ. When he saw that just One, he heard the voice of his mouth, ch. xxii. 14. Note, The word we hear is likely to profit us when we hear it — b } "reach the eart. Seeing and h a T foe os ee; : Ye : pl | ; my beloved ; no voice but his can ee pe aha two learning senses; Christ here, by bot these doors, entered into Saul’s heart. (2.) What he heard was very awakening. _ [1.] He was called by his name, and that doubled; Saul, Saul. Some think, in calling him Saul, he hints at that great persecutor of David whose name he bore. He rs indeed a second Saul, and such an enemy to the Son of David as the other was to David. Calling him by his name intimates the parti- cular that Christ had to him: I have surnamed thee, though thou hast not known me, Isa. xly. 4. See Exod. xxxiii. 12. His calling him by name brought the conviction home to his conscience, and put it past dis- pute to whom the voice spoke this. Note, ‘What God speaks in general is then likely to do us good when we apply it to ourselves, and insert our own names into the precepts and promises which are expressed generally, as if God spoke to us by name, and when he saith, Ho, every one, he had said, Ho, such a one: Samuel, Samuel; Saul, Saul. The doubling of it, Saul, Saul, intimates, First, The deep sleep that Saul was in; he needed to be called again and again, as Jer. xxii. 29, O earth, earth, earth. Secondly, The tender concern that the blessed Jesus had for him, and for his recovery. He speaks as one in earnest; 1t is like Martha, Martha (Luke x. 41), or Simon, Simon (Luke xxii. 31), or O Jerusalem, Jerusalem, Matt. xxiii. 37. He to him as to one in imminent danger, at the pit’s brink, and just ready to drop in: *€ Saul, Saul, dost thou know whither thou art going, or what thou art doing?” {2.] The charge exhibited against him is, Why persecutest thou me? Observe here, First, Before Saul was made a saint, he was made to see himself a sinner, a great sinner, a sinner against Christ. Now he was made to see that evil in himself which he never saw before; sin revived and he died. Note, A humbling conviction of sin is the first step towards a saving conversion from sin. , He is convinced of one particular sin, which he was most notoriously guilty of, and had justified himself in, and thereby way is made for his conviction of all the rest. Thirdly, The sin he is convinced of is perse- cution: Why persecutest thoume? It is a very affectionate expostulation, enough to melt a heart of stone. Observe, 1. The person sinning: “ It is thou; thou, that art not one of the ignorant, rude, unthinking crowd, that will run down any thing they hear put into an ill name, but thou that hast had a liberal learned education, hast good eee and accomplishments, hast the krow- ge of the scriptures, which, if duly con- sidered, would show thee the folly of it. It is worse im thee than in another.” 2. The person sinned against: “ It is I, who never fhe wvice s ‘did thee any harm, who came from hearen to! as his Lord. ic conversion. voice of Christ, 1 Thess. ii. 13. Jt is|earth to do thee good, who was noi long since crucified for thee; and was not that enough, but must I afresh be crucified by thee?’ 3. The kind and continuance of the sin. It was persecution, and he was at this time engaged in it: ‘“ Not only thou hast persecuted, but thou persecutest, thou per- sistest in it.”” He was not at this time halin any to prison, nor killing them ; but this was the errand he came upon to Damascus; he was now projecting it, and pleasing himself with the thought of it. Note, Those that are designing mischief are, in God’s account, doing mischief. 4. The question put to him upon it: ‘ Why dost thou doit?” (1.) It is complaining language. ‘“‘ Why dealest thou thus unjustly, thus unkindly, with my disciples ?” Christ never complained so much of those who persecuted him in his own person as he did here cf those who per- secuted him in his followers. He complains of it as it was Saul’s sin: “ Why art thou such an enemy to thyself, to thy God?” Note, The sins of sinners are a very grievous burden to the Lord Jesus. He is grieved for them (Mark iii. 5), he is pressed under them, Amos ii. 13. (2.) It is convincing language: “ Why dost thou thus? Canst thou give any good reason for it?” Note, It is good for us often to ask ourselves why we do so and so, that we may discern what an unreasonable thing sin is: and of all sins none so unreasonable, so unaccountable, as the sin of persecuting the disciples of Christ, especially whea it is discovered to be, as certainly it is, persecuting Christ. Those have no knowledge who eat up God’s people, Ps. xiv. 4. Why persecutest thoume? He thought he was persecuting only a company of poor, weak, silly people, that were an offence and eye-sore to the Pharisees, little imagining that it was one in heaven that he was all this while insulting ; for surely, if he had known, he would not have persecuted the Lord of glory. Note, Those who perse- cute the saints persecute Christ himself, and he takes what is done against them as done against himself, and accordingly will be the judgment in the great day, Matt. xxv. 45. 5. Saul’s question upon his indictment, | and the reply to it, v. 5. (1.) He makes enquiry concerning Christ : Who art thou, Lord? He gives no direct answer to the charge preferred against him, being convicted by his own conscience, and self-condemned. If God contend with us for our sins, we are not able to answer for one of a thousand, especially such a one as the sin of persecution. Convictions of sin, when they are set home with power upon the conscience, will silence all excuses and self- justifications. Though I were righteous, yet would I not answer. But he desires to know who is his judge ; the compellation is re- spectful: Lord. He who had been a blas- phemer of Christ's name now speaks to him . The question is proper: Whe a © bei Mn a eae all Saut's art thou? This implies his present unac- juaintedness with Christ; he knew not his voice as his own sheep do, but he desired to he acquainted with him; he is convinced by this light which encloses him that it is one from heaven that speaks to him, and he has a veneration for every thing that appears to him to come from heaven; and therefore, Lord, who art thou2 What is thy name? Judg. xiii. 17; Gen. xxxii. 29. Note, There is some hope of people when they begin to enquire after Jesus Christ. (2.) He has an answer immediately, in which we have, [1.] Christ’s gracious revelation of himself ohim. He is always ready to answer the serious enquiries of those who covet an ac- quaintance with him . I am Jesus whom thou persecutest. The name of Jesus was not unknown to him; his heart had'risen against it many a time, and gladly would he bury it in oblivion. He knew it was the name that he persecuted, but little did he think to hear it from heaven, or from the midst of such a glory as now shone round about him. Note, Christ brings souls into fellowship with himself by manifesting himself to them. He said, First, I am Jesus, a Saviour; I am Jesus of Nazareth, so it is, ch. xxii. 8. Saul used to call him so when he blasphemed him: “I am that very Jesus whom thou usedst to call in scorn Jesus of Nazareth.” And he would show that now that he is in ‘his glory he is not ashamed of his humilia- tion. Secondly, “ I am that Jesus whom thou persecutest, and therefore it will be at thy peril if thou persist in this wicked course.” There is nothing more effectual to awaken and humble the soul than to see sin to be against Christ, an affront to him, and a con- tradiction to his designs. -[2.] His gentle reproof of him: It is hard for thee to kick agaznst the pricks, or goads— to spurn at the spur. It is hard, it is in itself an absurd and evil thing, and will be of fatal consequence to him that does it. Those kick at the goad that stifle and smother the convictions of conscience, that rebel against God’s truths and laws, that quarrel with his providences, and that persecute and oppose his ministers, because they reprove them, and their words are as goads and as nails. Those that revolt more and more when they are stricken by the word or rod of God, that are enraged at reproofs and fly in the face of their reprovers, kick against the pricks and will have a great deal to answer for. 6. His surrender of himself to the Lord Jesus at length, v. 6. See here, (1.) The frame and temper he was in, when Christ had been dealing with him. [1.] He trembled, as one in a great fright. Note, Strong convictions, set home by the blessed Spirit, will make an awakened soul to tremble. How can those choose but tremble that are made to see the eternal God provoked against them, the whole crea- TTS ACTS ears 7" upon the brink of ruin! [2. tion at war with them, nished, was filled with am: brought into a new world, where he was. Note, The ct con-— verting, work of Christ is asto to the ta awakened soul, and fills it with admiration. — «What is this that God has done with me, and what will he do ?” alas = (2.) His address to Jesus Christ, when he was in this frame: Lord, what wilt thou have me to do? ‘This may be taken, [1.] Asa serious request for Christ’s teachings: “Lord, — I see I have hitherto been out of the way ; thou hast shown me my error, set me to rights; thou hast discovered sin to me, dis- cover to me the way to pardon and peace.” It is like that, Men chal Webel e, what must we do? Note, A serious desire to be in- structed by Christ in the way of salvation is an evidence of a good work begun in the soul. Or, [2.] As a sincere resignation of himself to the direction and gove ent of — the Lord Jesus. This was the first word that grace spoke in Paul, and with this began a spiritual life: Lord Jesus, What wilt thou have me to do? Didnothe know whathehad todo? Had he not his commission in his — pocket? And what had he to do but te execute it? No, he had done enough of this work already, and resolves now to change his master, and employ himself better. Now it is not, What will the high priest and the elders have me todo? What — will my own wicked appetites and passions — have me todo? But, What wilt thou have metodo? The great change in conversion is wrought upon the will, and consists in the _ resignation of that to the will of Christ. (3.) The general direction Christ gave him, . in answer to this: Arise, go into the city of — Damascus, which thou art now near to, and it shall be told thee what thou must do. It is encouragement enough to have further in- struction promised him, but, pl He must — not have it yet; it shall be told him shortly j what he must do, but, for the present, he must pause upon what has been said to him, and improve that. Let him consider awhile what he has done in persecuting Christ, and be deeply humbled for that, and then he © shall be told what he has further to do. © [2.] He must not have it in this way, by a voice from heaven, for it is plain that~he cannot bear it; he trembles, and is asto- nished. He shall be told therefore what he oust do by a man like himself, whose terror shall not make him afraid, nor his hand be heavy upon him, which Israel desired at mount Sinai. Or, it is an intimation that Christ would take some other time to mani- fest himself further to him, when he was — more composed, and this fright pretty well over. Christ manifests himself to his people by degrees; and both what he does and — would he have them to do, though they know not now, they shall know hereafter. MESSER Ye : 7. How far his fellow travellers were affected with this, and what impression it made upon them. They fell to the earth, as he did, but rose without being bidden, which he did not, but lay still till it was said to him, Arise ; for he lay under a heavier load than any of them did; but when they were up, (1.) They stood speechless, as men in con- _ fusion, and that was all, v.7. They were going on the same wicked errand that Paul was, and perhaps, to the best of their power, were as spiteful as he; yet we do not find that any of them were converted, though they saw the light, and were struck down and struck dumb by it. No external means will of themselves work a change in the soul, without the Spirit and grace of God, which distinguish between some and others ; among these that journeyed together, one is taken, and the others left. They stood speechless ; none of them said, Who art thou, Lord? or, What wilt thou have me to do? as Paul did, but none of God’s children are born dumb. (2.) They heard a voice, but saw no man; they heard Paul speak, but saw not him to whom he spoke, nor heard distinctly what was said to him: which reconciles it with what is said of this matter, ch. xxii. 9, where it is said, They saw the light and were afraid (which they might do and yet see no man in the light, as Paul did), and that they heard not the voice of him that spoke to Paul, so as to understand what he said, though they did hear a confused noise. Thus those who eame hither to be the instruments of Paul’s rage against the church serve for witnesses of the power of God over him. 8. What condition Saul wasin after this, v. 8, 9. (1.) He arose from the earth, when Christ commanded him, but probably not without help, the vision had made him so faint and weak, I will not say like Belshazzar, when the joints of his loins were loosed and his knees smote one against another, but like Daniel, when upon the sight of a vision no strength remained in him, Dan. x. 16—17. (2.) When his eyes were opened, he found that his sight was gone, and he saw no man, none of the men that were with him, and began now to be busy about him. It was not so much this glaring light that, by daz- zling his eyes, had dimmed them—Nimium sensibile ledit sensum; for then those with nim would have lost their sight too; but it was a sight of Christ, whom the rest saw not, that had this effect upon him. Thus a believing sight of the glory of God in the face of Christ dazzles the eyes to all things here below. Christ, in order to the further discovery of himself and his gospel to Paul, took him off from the sight of other things, which he must look off, that he may look! unto Jesus, and to him only. (3.) They led him by the hand into Damascus ; whether to a public house, or to some friend’s house, <8 not certain; but thus he who thought to hare led the disciples of Christ prisoners a ia J 4. eres) OMAP. 1X. me CF «vey *' | “Ee ae a. “wi to Sau, and captives to Jerusalem was himself led a prisoner and a captive to Christ into Damas- cus. He was thus taught what need he had of the grace of Christ to lead his soul (being naturally blind and apt to mistake) into all truth. (4.) He lay without sight, and without food, neither did eat nor drink for three days, v.9, Ido not think, as some do, that now he had his rapture into the third heavens, which he speaks of, 2 Cor. xii. So far from this that we have reason to think he was all this time rather in the belly of hell, suffering God’s terrors for his sins, which were now set in order before him: he was in the dark concerning his own spiritual state, and was so wounded in spirit for sin that he could relish neither meat nor drink. 10 And there was a certain dis- ciple at Damascus, named Ananias ; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. 11 And the Lord said unto’ him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, 12 And hath seen ina vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight. 13 Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: 14 And here he hath authority from the chief priests to bind all that call on thy name. 15 But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: 16 For I will show him how great things he must suffer for my name’s sake. 17 And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. 18 And immediately there fell from his eyes as it had been scales: and he received sight forth- with, and arose, and was baptized. 19 And when he had received meat he was strengthened. Then was Saul certain days with the disciples ae. - - Be be c.f eT eT OS ‘y Ananias sent a ate VO EL B Wau 9 AUL 290 And} th which were at Damascus. straightway he preached Christ in the synagogues, that he is the Son of God. 21 But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief} house, nay, and which is more, in what frame priests? 22 But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ. As for God, his work is pervect ; if he be- gin, he will make an end: a good work was begun in Saul, when he was brought to Christ’s feet, in that word, Lord, what wilt thou have me todo? And never did Christ leave any that were brought to that. Though Saul was sadly mortified when he lay three days blind, yet he was not abandoned. Christ here takes care of the work of his own hands, He that hath torn will heal—that hath smit- ten will bind up—that hath convinced will comfort. I. Ananias is here ordered’ to go and look after him, to heal and help him; for he that causeth grief will have compassion. 1, The person employed is Ananias, a cer- tain disciple at Damascus, not lately driven thither from Jerusalem, but a native of Da- mascus; for it is said (ch. xxii. 12) that he had a good report of all the Jews who dwelt there, as a devout man according to the law ; he had lately embraced the gospel, and given up his name to Christ, and, as it should seem, officiated as a minister, at least pro hac vice— on this oceasion, though it does not appear that he was apostolically ordained. But why were not some of the apostles from Jerusalem sent for upon this great occasion, or Philip the evangelist, who had lately baptized the eunuch, and might have been fetched hither by the Spirit in a little time? Surely, be- cause Christ would employ variety of hands in eminent services, that the honours might not be monopolized nor engrossed by a few,—because he would put work into the hands, and thereby put honour upon the heads, of those that were mean and obscure, to encourage them,—and because he would direct us to make much of the ministers that are where our lot is cast, if they have obtained mercy to be faithful, though they are not of the most eminent. , 2. The direction given him is to go and enquire at such a house, probably an inn, for one Saul of Tarsus. Christ, in a vision, called to Ananias by name, v. 10. It is probable it was not the first time that he had heard the words of God, and seen the visions of the Almighty; for, without ter- ror or confusion, he readily answers, ‘‘ Be- bold I am here, Lord, ready to go wherever 4 an a > ou sendest me, and to do y biddest me.” Go then, s Lit the street which is called Straigl quire in the house of Judas ranger used to lodge) for one called Saul of Tarsus. Note, Christ very well knows where to find out those that are his, in their py when their relations, it may be, know not what is become of them, they have a friend in heaven, that knows in what street, in what they are: he knows their souls im adversity. 3. Two reasons are given him why he must go and enquire forthis stranger, and offer him is service :— Sie ith (1.) Because he prays, and his coming to him must answer his prayer. This is a rea- son, [1.) Why Ananias needed not to be afraid of him, as we find he was, v. 13, 14. There is no question, saith Christ, but he — is a true convert, for behold he prayeth. Be- hold denotes the certainty of it: “ Assure thyself it is so; and see.” Christ was so pleased to find Paul praying that he must have others to take notice of it: Rejoice with me, for I have found the sheep which I had lost. It denotes also the strangeness of it: “ Behold, and wonder, that he who but the other day breathed nothing but threaten- ings and slaughter, now breathes nothing but prayer.” But was it such a strange thing for Saul to pray? Was he not a Pha- risee? and have we not reason to think he did, as the rest of them did, make long prayers in the synagogues and the corners of the streets? Yes; but now he began to pray after another manner than he Sad done ;. then he said his prayers, now he prayed them. Note, Regenerating grace evermore sets’ people on praying; you may as soon find a living man without breath as a living Chris- tian without prayer; if breathless, lifeless ; and so, if prayerless, graceless. [2.] As a reason why Ananias must go to him with all speed. It is no time to linger, for behold he bei : ifthe child cry, the tender nurse will asten to it with the breast. Saul here, like Ephraim, is bemoaning himself, as a bullock unaccustomed to the yoke, and kicking against the goad. “ Oh! go to him quickly, and tell him he isa dear son, a pleasant child, and since I spoke against him, for persecut~ ing me, I-do earnestly remember him still.” Jer. xxxi. 18—20. Observe what condition Saul was now in. He was under conviction of sin, trembling and astonished; the setting of sin in order before us should drive us to or He was under a bodily: affliction, lind and sick; and, Is any afflicted? Let him pray. Christ had promised him that it should be further told him what heshould do (vw. 6), and he prays that one be sent to him to instruct him. Note, What has pro- . mised we must pray for; he will for this be en- . quired of,and particularly for divine instruction. (2.) Because he hath seen ima vision such | aman coming to him, to restore him to his . ‘ me! ee ee ee eS ee ee ee OO? eee SS oe eee eee ———— or thankfulness to his praise. rs noi Ps 3 t; and Ananias’s coming to him 1 must answer his dream, for it was of God (v. 12): | He hath seen in a vision. a man named Ananias, and just such a man as thou art, coming in seasonably for his relief, and putting his hand on him that he might receive his sight. Now _ this vision which Paul had may be considered, {1.] As an immediate answer to his prayer, and the keeping up of that communion with God which he had entered into by prayer. He had, in prayer, spread the misery of his own case before God, and God presently manifests himself and the kind intentions of his grace to him; and it is very encou- raging to know God’s thoughts to us-ward. 2] s designed to raise his expectations, and to make Ananias’s coming more welcome to him. He would readily receive him as a messenger from God when he was told beforehand, in vision, that one of that name would come to him. See what a great thing it is to bring a spiritual physician and his patient together: here were two visions in order to it. When God, in his providence, does it without visions, brings a messenger to the afflicted soul, an interpreter, one among a thousand, to show unto man his uprightness, it must be acknowledged with Il. Ananias objects against going to him, and the Lord answers the objection. See how condescendingly the Lord admits his servant to reason with him. 1. Ananias pleads that this Saul was a no- torious persecutor of the disciples of Christ, v. 13, 14. (1.) He had been'so at Jerusalem : “ Lord, I have heard by many of this man, what a malicious enemy he is to the gospel of Christ: all those that were scattered upon the late persecution, many of whom are come to Damascus, tell how much evil he hath done to thy saints in Jerusalem, that he was the most virulent, violent persecutor of all, and a ringleader in the mischief—what havoc he has made in the church : there was no man they were more afraid of, no, not the high priest himself, than of Saul; nay;” (2.) “ His errand to Damascus at this time is to perse- cute us Christians: Here he has authority from the chief priests to bind all that call on thy name, to treat the worshippers of Christ as the worst of criminals.”” Now, why does Ananias object this: Not, “ Therefore I do not owe him so much service. Why should I do him a kindness who has done and de- signed us so much unkindness ?” No, Christ has taught us another lesson, to render good ‘or evil, and pray for our persecutors; but if he be such a persecutor of Christians, [1.] Will it be safe for Ananias to go to him? Will he not throw himself like a lamb into the mouth of a lion? And, if he thus bring nimself into trouble, he will be blamed for his mdiscretion. [2.] Will it be to any purpose to go to him? Con enel a hard heart ever he softened, or such an Ethiopian ever change his skin? a Sauls sigs. 2. Christ overrules the obiection (v. 15, 16) “ Do not tell me how bad he has been, ! know it very well; but go thy way with all speed, and give himall the help thou canst, for he is a chosen vessel, or instrument, unto me; I design to put confidence in him, and then thou needest not fear him.” He was a vessel in which the gospel-treasure should be lodged, in order to the conveyance of it te many; an earthen vessel (2. Cor. iv. 7), but a chosen vessel. The vessel God uses he himself chooses; and itis fithe should himself have the choosing of the instruments he employs (John xv. 16): You have not chosen me, but I have chosen you. He is a vessel of honour, and must not be neglected in his present forlorn condition, nor thrown away asa despised broken vessel, or avessel in which there is no pleasure. He is designed, (1.) For eminent services: He is to bear my name before the Gentiles, is to be the apostle of the Gentiles, and to carry the gospel to heathen nations. Christ’s name is the standard to which souls must be ga- thered, and under which they must beenlisted, and Saul must be a standard-bearer. Ha must bear Christ’s name, must bear witness to it before kings, king Agrippa and Czsar himself; nay, he must bear it before tha children of Israel, though there were so many hands already at work about them. (2.) For eminent sufferings (v. 16): I will show him how great things he must suffer for my name’s sake. He that has been a persecutor shall be himself persecuted. Christ’s showing him this intimates either his brmging nim to these trials (as Ps. lx. 3), Thou hast shown thy people hard things, or his giving notice of them beforehand, that they might be no sur- prise to him. Note, Those that bear Christ’s name must expect to bear the cross for his name; and those that do most for Christ are often called out to suffer most for him. Saul must suffer great things. This, one would think, was a cold comfort for a young con- vert; but it is only like telling a soldier of a bold and brave spirit, when he is enlisted, that he shall take the field, and enter upon action, shortly. Saul’s sufferings for Christ shall redound so much to the honour ot Christ and the service of the church, shall be so balanced with spiritual comforts and re- compensed with eternal glories, that it is no discouragement to him to be told how great things he must suffer for Christ’s name’s sake. III. Ananias presently goes on Christ’s errand to Saul, and with good effect: He had started an objection against going to him, but, when an answer was given to it, he dropped it, and did not insist upon it. When difficulties are removed, what have we to do but to goon with our work, and not hang upon an objection ? 1. Ananias delivered his message to Saul, v.17. Probably he found him in bed, and applied to him asa patient. (1.) He put his hands onhim. It was promised, as one of Baul associates with vii RP ay, the signs that should follow those that believe, | Pharisees, he was bl that they should lay hands on the sick,and they should recover (Mark xvi. 18), and it was for that intent that he put his hands on him. Saul came to lay violent hands upon the dis- ciples at Damascus, but here a disciple lays a helping healing hand upon him. The blood-\ blindness, by being made sensible of re ie ‘ sag Ce meaning either of the law or Rom. vii. 9. Christ often t¢ that they were blind, and them sensible of it; they said, We | fi ix. 41. Saul is saved from his Pharisaical — This wy thirsty hate the upright, but the just seek his} Note, Converting grace opens the eyes of the soul. (2.) He called him brother, because he was made a partaker of the grace of God, though not yet baptized; and his readiness toown him as a brother intimated to him; God’s readiness to own him as a son, though he had been a blasphemer of God and a per- secutor of his children. (3.) He produces his commission from the same hand that had laid hold on him by the way, and now had him in custody. ‘That same Jesus that ap- peared unto thee in the way as thou camest, ard convinced thee of thy sin in persecuting him, has now sent me to thee to comfort thee.” Una eademque manus vulnus opemque tulit— The hand that wounded heals. His light struck thee blind, but he hath sent me to thee that thou mightest receive thy sight ; for the design was not to blind thine eyes, but to dazzle them, that thou mightest see things by another light: he that then put clay upon thine eyes hath sent me to wash them, that they may be cured.” Ananias might deliver his message to Saul very appositely in the prophet’s words (Hos. vi. 1, 2): Come and turn to the Lord, for he hath torn and he will heal thee ; he hath smitten, and he will bind thee up; now after two days he will revive thee, and the third day he will raise thee up, and thou shalt live in his sight. Corrosives shall be no more applied, but lenitives. (4.) He assures him that he shall not only have his sight restored, but be filled with the Holy Ghost: he must himself be an apostle, and must in nothing come behind the chief of the apostles, and therefore must receive the Holy Ghost immediately, and not, as others did, by the interposition of the apostles ; and Ana- nias’s putting his hands upon him before he was baptized was for the conferring of the Holy Ghost. 2. Ananias saw the good issue of his mission. (1.) In Christ’s favour to Saul. At the word of Ananias, Saul was discharged from his confinement by the restoring of his sight ; for Christ’s commission to open the prison to those that were bound (Isa. lxi. 1) is explained by the giving of sight to the blind, Luke iv. 18; Isai. xlii. 7. Christ’s commission is to open the blind eyes, and to bring out the prisoners from the prison. Saul is delivered from the spirit of bondage by his receiving sight (v. 18), which was sig- nified by the falling of scales from his eyes; and this immediately, and forthwith: the cure was sudden, to show that it was mira- culous. This signified the recovering of him, {1.] From the darkness of his unconverted state. When he persecuted the church of God, and walked im the spirit and way of the sou, and makes the scales to fall from them (ch. xxvi. 18), to open men’s eyes, and turn > them from darkness to light: this was what Saul was sent among the Gentiles to do, by the preaching of the gospel, and therefore must first experience it in himself. ([2.,_ From the darkness of his present terrors, — under the apprehension of guilt upon his con- science, and the wrath of God against him. This filled him with confusion, during those three days he sat in darkness, like Jonah for three days in the belly of hell; but now the scales fell from his eyes, the cloud was scat- tered, and the Sun of righteousness rose upon his soul, with healing under his wings. (2. In Saul’s subjection to Christ: He was bap- tized, and thereby submitted to the govern ment of Christ, and cast himself upon the grace of Christ. Thus he was entered into — Christ’s school, hired into his family, en- listed under his banner, and joined himself to him for better for worse. The point was gained: it is settled; Saulis now adisciple — of Christ, not only ceases to oppose him, — | but devotes himself entirely to = service and honour. } IV. The good work that was begun in Saul is carried on wonderfully ; this new-born Christian, though he seemed as one born out of due time, yet presently comes to maturity. 1. He received his bodily strength, v. 19 He had continued three days fasting, which, with the mighty weight that was all that time uponhis spirits, had made him very weak; but, — when he had received meat, he was strengthened, v.19. The Lord is for the body, and there- fore care must be taken of it, to keep it in good plight, that it may be fit to serve the soul in God’s service, and that Christ may — be magnified in it, Phil. i. 20 4 2. He associated with the disciples that were at Damascus, fell in with them, con- versed with them, went to their meetings, and joined in communion with them. He © had lately breathed out threatenings and slaughter against them, but now breathes love and affection to them. Now the wolf dwells with the lamb, and the leopard hes down with the kid, Isa, xi. 6. Note, Those that take God for their God take his people for their people. Saul asso- ciated with the disciples, because now he saw an amiableness and excellency in them, because he loved them, and found that he improved in knowledge and 9 ear by con- versing with them ; and thus he made pro- fession of his Christian faith, and openly declared himself a disciple of Christ, by as- sociating with those that were his disciples rey He preached Christ in the synagogues, v. 20. ab this he had an extraordinary call, and for it aa extraordinary qualification, God having immediately revealed his Son to him- and in him, that he might preach him, Gal. i. 15, 16. He was so full of Christ himself, that the Spirit within him constrained him to preach him to others, and, like Elihu, to speak that he might be refreshed, Job xxxii. 20. Observe, (1.) Where he preached—in the syna- gogues of the Jews, for they were to have the first offer madethem. The synagogues were their places of concourse; there he met with them together, and there they used to preach against Christ and to punish his disciples, by the same token that Paul himself had pu- nished them oft in every synagogue (ch.xxvi. 11), and therefore there he would face the enemies of Christ where they were most daring, and openly profess Christianity where he had -most opposed it. (2.) What he preached: He preached Christ. When he began to be a preacher, he fixed this for his principle, which he stuck to ever after: We preach not ourselves, but Christ Jesus our Lord ; nothing but Christ, and him crucified. He preached concerning Christ, that he is the Son of God, his beloved Son; in whom he is well pleased, and with us in him, and not otherwise. (3.) How people were affected with it (v. 21): All that heard him were amazed, and said, “Is not this he that destroyed those who called on this name in Jerusalem, and now does he call on this name himself, and persuade others to call upon it, and strengthen the hands of those that do?”” Quantum mutatus ab illo !— Oh how changed! Is Saul also among the prophets? Nay, did he not come hither for that intent, to seize all the Christians he could find, and bring them bound to the chief priests? Yes, he did. Who would have thought then that he would ever preach Christ as he does? Doubtless this was looked upon by many as a great confirmation: of the truth of Christianity, that one who had been such a notorious persecutor of it came, on a sud- den, to be such an intelligent, strenuous, and capacious preacher of it. This miracle upon the mind of such a man outshone the mira- cles upon men’s bodies; and giving a man such another heart was more than giving men to speak with other tongues. 4. He confuted and confounded those that opposed the doctrine of Christ, v. 22. He signalized himself, not only in the pulpit, but in the schools, and showed himself super- naturally enabled, not only to preach the truth, but to maintain and defend it when he had preached it. (1.) He increased in strength. He became more intimately ac- quainted with the gospel of Christ, and his pious affections grew more strong. He grew more bold and daring and resolute in defence of the gospel: He increased the more for the reflections that were cast upon him (. 21), in which his new friends upbraided hum as having been a persecutor, and his old CHAP. IX. ae at Damascus, friends upbraided him as being now a turn- coat; but Saul, instead of being discouraged by the various remarks made upon his con- version, was thereby so much the more em- boldened, finding he had enough at hand wherewith to answer the worst they could say to him. (2.) He ran down his antagonists, and confounded the Jews who dwelt in Damas- cus ; he silenced them, and shamed them— answered their objections to the satisfaction of all indifferent persons, and pressed them with arguments which they could make no reply to. In all his discourses with the Jews he was still proving that this Jesus is very Christ, is the Christ, the anointed of God, the true Messiah promised to the fathers. He was proving it, cuuiBalwr—affirming it and con- firming it, teaching with persuasion. And we have reason to think he was instrumental in converting many to the faith of Christ, and building up the church at Damascus, which he went thither to make havoc of. Thus out of the eater came forth meat, and out of the strong sweetness. 23 And after that many days were fulfilled, the Jews took counsel to kill him: 24 But their laying await was known of Saul. And_ they watched the gates day and night to kill him. 25 Then the disciples took him by night, and let him down by the wall in a basket. 26 And when Saul was come to Jerusalem, he as- sayed to join himself to the disciples : but they were all afraid of him, and believed not that he was a disciple. 27 But Barnabas took him, and brought him to the apostles, and de- clared unto them how he had seen \the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. 28 And he was with them coming in and going out at Je- rusalem. 29 And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him. 30 Which when the brethren knew, they brought him down to Cesarea, and sent him forth to Tarsus. 31 Then had the churches rest throughout all Judzea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied. Luke here makes no mention of Paul’s journey into Arabia, which he tells us himself was immediately after his conversion, Gal. i. * Saul is Shpincd. 36 17. As soon as God had revealed his Son in him, that he might preach him, he went not up to Jerusalem, to receive instructions from the apostles (as any other convert would have done, that was designed for the ministry), but he went to Arabia, where there was new ground to break up, and where he would have opportunity of teaching, but not of learning ; thence he returned to Damascus, and there, three years after his conversion, this happened, which is here recorded. I. He met with difficulties at Damascus, and had a narrow escape of being killed there. Observe, 1. What his danger was (v. 23): The Jews took counsel to kill him, being more enraged at him than at any other of the preachers of the gospel, not only because he was more lively and zealous in his preaching than any of them, and more successful, but because he had been such a remarkable de- serter, and his being a Christian was a testi- mony against them. It is said (v. 24), The Jews watched the gates day and night to kill him ; they incensed the governor against him, as a dangerous man, who therefore kept the city with a guard to apprehend him, at his going out or coming in, 2 Cor. xi. 32. Now Christ showed Paul what great things he must suffer for his name (v. 16), when here was presently the government in arms against him, which was a great thing, and, as all his other sufferings afterwards, helped to make’ him considerable. Saul was no sooner a Christian than a preacher, no sooner a preacher than a sufferer; so quickly did he rise to the summit of his preferment. Note, Where God gives great grace he commonly exercises it with great trials. 2. How he was delivered. (1.) The design against him was discovered: Their lying in wait was known of Saul, by some intelligence, whether from hea- yen or from men we are not told. (2.) The disciples contrived to help him away—hid him, it is likely, by day; and in the night, the gates being watched, that he could not get away through them, they let him down by the wali, in a basket, as he himself relates it (2 Cor. xi. 33), so he escaped out of their hands. This story, as it shows us that when we enter into the way of God we must look for tempta- tion, and prepare accordingly, so it shows us that the Lord knows how to deliver the godly out of temptation, and will with the temptation also make a way to escape, that we may not be by it deterred nor driven from the way of God. Il. He met with difficulties at Jerusalem the first time he went thither, v.26. He came to Jerusalem. This is thought to be that journey to Jerusalem of which he himself speaks (Gal. i. 18): After three years I went to Jerusalem, saith he, to see Peter, and abode with him fifteen days. But I rather in- cline to think that this was a journey before that, because his coming in and going out, his eaching and disputing (v. 28, 29), seem to be more than would consist with his fifteen . days’ stay (for that was no more) and to THE AC came a stranger, but th Térporv—to confer with Pete intimate with; however, it the same. Now observe, 1. How shy his friends were of him When he came to Jerusalem, he did not goto the - chief priests and the Pharisees (he had’ his leave of them long since), but he assayed to join himself to the disciples. Wherever he came, he owned himself one of that despised — ; persecuted people, and associated with them. be They were now in his eyes the excellent ones — of the earth, in whom was all his delight: He — desired to be acquaiated with them, and to — be admitted into communion with them; but they looked strange upon him, shut the ‘door 1 against him, and would not go about any of their religious exercises if he were by, for © they were afraid of him. Nowmight Paul be — tempted to think himself in an ill case,when _ the Jews had abandoned and a) a and the Christiaus would not receive and — entertain him. Thus does he fall into divers - temptations, and needs the armour of righte- — ousness, as we all-do, both on ea right | hand and on the left, that we may not — be discouraged either by the unjust treatment — of our enemies or the unkind treatment of - our friends. (1.) See what was the cause of — their jealousy of him: They believedenot that he was a disciple, but that he only pretended to be so, and came among them asa spy or an informer. They knew what a bitter per- — secutor he had been, with what fury he went to Damascus some time ago; they had heard — nothing of him since, and seniaat thought he was but a wolf in sheep’s clothing. ‘The disciples of Christ had need tobe cautious whom they admit into communion with them. _ Believe not every spirit. There is need of — the wisdom of the serpent, to keep the mean — between the extremes of suspicion on the one — hand and credulity onthe other; yetmethinks — it is safer to err on the cnaritable side, because it is an adjudged ease that it is better the tares should be found among the wheat than that the wheat should any of it be rooted up and thrown out of the field. — (2.) See how it was removed (v. 27): Bar- nabas took him to the apostles themselves, who were not so scrupulous as the inferior disciples, to whom he first assayed to join himself, and he declared to them, {1.) What — Christ had done for him: He had shown ‘ himself to him in the way and spoken to him; and what he said. [2.] What he had since done for Christ: He had preached boldly at Damascus in the name of Jesus. How Bar- | nabas came to know this, more than the rest — of them, we are not told; whether he had > himself been at Damascus, or had had letters — thence, or discoursed with some of that city, — by which he came to the knowledge of this; _ or whether he had formerly been acquainted with Paul in the Grecian synagogues, or at the feet of Gamaliel, and had such an eecoaane good work, and one which, as we have op- portunity, we should be ready to do. y 2. How sharp his enemies were upon him. C1.) He was admitted into the communion of the disciples, which was no little provoca- _ tion to his enemies. It vexed the unbelieving Jews to see Saul a trophy of Christ’s vic- tory, and a captive to his grace, who had been such a champion for their cause—to see him coming in, and yoing out, with the apostles (v. 28), and to hear them glorying in him, or rather glorifying Godin him. (2.) He ap- peared vigorous in the cause of Christ, and this was yet more provoking to them (v. 29): He spoke boldly in the name of the Lord Jesus. Note, Those that speak for Christ have rea- son to speak boldly; for they have a good cause, and speak for one who will at last speak for himself and them tuo. The Grecians, or Hellenist Jews, were most offended at him, because he had been one of them; and they drew him into a dispute, in which, no doubt, _ he was too hard for them, as he had been for _ the Jews at Damascus. One of the m ” said, Though she could not dispute for Christ, - sne could die for Christ; but Paul could do both. Now the Lord Jesus divided the spoils of the strong man armed in Saul. For that same natural quickness and fervour of spirit which, while he was in ignorance and _ unbelief, made him a furious bigoted perse- eutor of the faith, made him a most zealous courageous defender of the faith.. (3.) This _ brought him into peril of his life, with which he narrowly escaped: The Grecians, when they found they could not deal with him in disputation, contrived to silence him another Way ; they went about to slay him, as they did Stephen when they could not resist the Spirit _ xemembered how the putting of Stephen to _ death, upon his disputing with the Grecians, _ had been the beginning of a sore persecution; _ and therefore were afraid of having sucha _ ¥ein opened again, and hastened Paul out of _ the way. He that flies may fight again. He _ that fled from Jerusalem might do service at _ Tarsus, the place of his nativity ; and thither _ they desired him by all means to go, hoping ne might there go on in his work with more safety thanat Jerusalem. Yet it was.also by direction from heaven that he left Jerusalem : . ee BS Dave Si pee Those by whom God has work to do shall be protected from all the designs of their ene- mies against them till it be done. Christ’s III. The churches had now a comfortable gleam of liberty and peace (v. 31): Then had the churches rest. Then, when Saul was con- verted, so some; when that persecutor was taken off, those were quiet whom he used to irritate, and then those were quiet whom he used to molest. Or, then, when he had gone from Jerusalem, the fury of the Grecian Jews was a little abated, and they were the more willing to bear with the other preachers now that Saul had gone out of the way. Observe, 1. The churches had resi. After a storm comes a calm. Though we are always to expect troublesome times, yet we may expect that they shall not last always. This was a breathing-time allowed them, to prepare them for the next encounter. The churches that were already planted were mostly in Judea, Galilee, and Samaria, within the limits of the holy land. There were the first Christian churches, where Christ had himself laid the foundation. 2. They made a good use of this lucid in- terval. Instead of growing secure and wanton in the day of their prosperity, they abounded more in their duty, and made a good use of their tranquillity. (1.) They were edified, were built up in their most holy faith; the more free and constant enjoyment they had of the means of knowledge and grace, the more they increased in knowledge and grace. (2.) They walked in the fear of the Lord— were more exemplary themselves for a holy heavenly conversation. They so lived that all who conversed with them might say, Surely the fear of God reigns in those peo- ple. (3.) They walked in the comfort of the Holy Ghost—were not only faithful, but cheerful, in religion ; they stuck to the ways of the Lord, and sang in those ways. The comfort of the Holy Gkost was their consola- tion, and that which they made their chief joy. They had recourse to the comfort of the Holy Ghost, and lived upon that, not only in days of trouble and affliction, but in days of rest and prosperity. The comforts of the earth, when they had the most free and full enjoyment of them, could not con- tent them without the comfort of the Holy Ghost. Observe the connection of these two: when they walked in the fear of the Lord, then they walked in the comfort of the Holy Ghost. Those are most likely to walk cheerfully that walk circumspectly. 3. God blessed it to them for their increase in number: They were multiplied. Soime- times the church multiplies the more for its being afflicted. as Israel in Egvpt; yet if it 4 rhe cure a were always so, the saints of the Most High would be worn out. At other times its rest contributes to its growth, as it enlarges the opportunity of ministers, and invites those in who at first are afraid of suffering. Or, then, when they walked in the fear of God and his comforts, they were multiplied. 'Thus those that will not be won by the word may be won by the conversation of professors. 32 And it came to pass, as Peter passed throughout all quarters, he “came down also to the saints which dwelt at Lydda. 33 And there he found a certain man named Aineas, which had kept his bed eight years, and was sick of the palsy. 34 And Peter said unto him, Aneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose imme- diately. 35 And all that dwelt at Lydda and Saron saw him, and turned to the Lord. Here we have, I. The visit Peter made to the churches that were newly planted by the dispersed preachers, v. 32. 1. He pussed through all quarters. As an apostle, he was not to be the resident pastor of any one church, but the itinerant visitor of many churches, to confirm the doctrine of inferior preachers, to confer the Holy Ghost on those that believed, and to ordain ministers. He passed dea zavrwy—umong them all, who per- tained to the churches of Judea, Galilee, and Samaria, mentioned in the foregoing chapter. He was, like his Master, always upon the re- move, and went about doing good; but still his head-quarters were at Jerusalem, for there we shall find him imprisoned, ch. xii. 2. He came to the saints at Lydda. This seems to be the same with Lod, a city in the tribe of Benjamin, mentioned 1 Chron. viii. 12; Ezra ii. 33. The Christians are called saints, not only some particular eminent ones, as saint Peter and saint Paul, but every sincere professor of the faith of Christ. These are the saints on the earth, Ps. xvi. 3. II. The cure Peter wrought on Eneas, a man that had been bedridden eight years, v. 33. 1. His case was very deplorable: He was sick of the palsy, a dumb palsy, perhaps a dead palsy. The disease was extreme, for he kept his bed; it was inveterate, for he kept his bed eight years ; and we may sup- pose that both he himself and all about him despaired of relief for him, and concluded upon no other than that he must still keep his bed till he removed to his grave. Christ chose such patients as this, whose disease was incurable in a course of nature, to show how desperate the case of fallen mankind was when he undertook their cure. When we were without strength, as this poor man, he sent his word to heal us. 2. His cure was very admirable, » 34. (1.) Peter interested Christ in his case, an relief: Eneas, Jesus Chr Peter does not pretend any power of his own, but | Christ’s act and deed, directs him to Christ for help, and assures him of an # mediate cure—not, “He will make thee,” but, “He does make thee, whole;” and a perfect cure—not, “ He makes thee easy,” — but ‘He makes thee whole.” He does not — express himself by way of prayer to Christ that he would make him whole, but as one having authority from Christ, and that knew his mind, he declares him made whole. (2.) He ordered him to bestir himself, to exert | himself: “< Arise and make thy bed, that all may see thou art thoroughly cured.” Let — none say that because it is Christ that by the power of his grace works all our works in us therefore we have no work, no duty, to do for, though Jesus Christ makes thee whole yet thou must arise and make use of the — power he gives thee: “ Arise, and make th bed, to be to thee no longer a bed of sickness, but a bed of rest.” (3.) Power went along with this word: he arose immediately, | no doubt very willingly made his own bed. III. The good influence this had upon — many (v.35): All that dwelt at Lydda and ~ Saron saw him, and turned to the Lord. Wa can scarcely think that every individual rer son in those countries took cognizance of the miracle, and was wrought upon by it; but many, the generality of the people in the ~ town of Lydda and in the country of Saron, — or Sharon, a fruitful plain or valley, of which it was foretold, Sharon shall be a fold of flocks, Isa. lxv. 10. 1. They all made en- quiry into the truth of the miracle, did not overlook it, but saw him that was healed, — and saw that it was a miraculous cure that was wrought upon him by the power of Christ, in his name, and with a Bean to confirm and ratify that doctrine of Christ — which was now preached to the world. 2. They all submitted to the convincing proof and evidence there was in this of the divine origin of the Christian doctrine, and turned’ to the Lord, to the Lord Jesus. They turned from Judaism to Christianity ; they embraced the doctrine of Christ, and submitted to his ordinances, and turned themselves over to him to be ruled and taught and saved by him. 36 Now there was at Joppa a cer-_ tain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works, and almsdeeds which she did. 37 And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber. 38 And for asmuch as Lydda was nigh to Joppa and the disciples had heard tnat te lees 7 tree that is full of fruit. _ good words, who are empty and barren in . good works; but Tabitha was a great doer, ee! set >A “et ce sel eter was there, they sent unto him two men, desiring him that he would ~ not delay to come to them. 39 Then Peter arose and went with them. When he was come, they*brought him into the upper chamber: and all the widows stood by him weeping, and showing the coats and garments which Dorcas made, while she was with them. 40 But Peter put them all forth, and kneeled down, and prayed ; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up. 41 And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive. 42 And it was known throughout all Joppa; and| many believed in the Lord. 43 And it came to pass, that he tarried many days in Joppa with one Simon a tanner. Here we have another miracle wrought by Peter, for the confirming of the gospel, and which exceeded the former—the raising of Tabitha to life when she had been for some time dead. Here is, I. The life, and death, and character of Ta- bitha, on whom this miracle was wrought, v. 36,37. 1. She lived at Joppa, a sea-port town in the tribe of Dan, where Jonah took shipping to go to Tarshish, now called Japho. 2 Her name was Tabitha, a Hebrew name, the Greek for which is Dorcas, both signify- ing a doe, or hind, or deer, a pleasant crea- ture. Naphtali is compared to a hind let loose, giving goodly words; and the wife to the kind and tender husband is as the loving hind, and as the pleasant roe, Prov. v. 19. 3. She was a disciple, one that had embraced the faith of Christ and was baptized; and not only so, but was eminent above many for works of charity. She showed her faith by her works, her good works, which she was full of, that is, in which she abounded. Her head was full of cares and contrivances which way she should do good. She de- vised liberal things, Isa. xxxii.8. Her hands were full of good employment; she made a business of doing good, was never idle, hav- ung learned to maintain good works (Tit. iii. 8), to keep up a constant course and method of them. She was full of good works, as a Many are full of no great talker: Non magna loquimur, sed pivimus—We do not talk great things, but we live them. Among other good works, she was remarkable for her alms-deeds which she vor. Vit. 45 R ee CHAP. nS a Peg IX. to life. did, not only her works of piety, which are good works and the fruits of faith, but works of charity and beneficence, flowing from love ¢o her neighbour and a holy contempt of this world. Observe, She is commended not only for the alms which she gave, but for the alms-deeds which she did. ‘Those that have not estates wherewith to give in charity may yet be able to do in charity, working with their hands, or walking with their feet, for the benefit of the poor. And those who will not do a charitable deed, whatever they may pretend, if they wete rich would not bestow a charitable gift. She was full of alms-deeds, Gv éroiei—which she made; there is an em- phasis upon her doing them, because what her hand found to do of this kind she did with all her might, and persevered in. They were alms-deeds, not which she purposed and designed and said she would do, but which she did; not which she began to do, but which she did, which she went through with, which she performed the doing of, 2 Cor. viii. 11; ix.7. This is the life and cha- racter of a certain disciple, and should be of all the disciples of Christ; for, if we thus bear much fruit, then are we his disciples in- deed, John xy. 8. 4. She was removed in the midst of her usefulness (v. 37): In those days she fell sick, and died. It is promised to those who consider the poor, not that they shall never be sick, but that the Lord will strengthen them upon the bed of languishing, at least with strength in their souls, and so will make all their bed in their sickness, will make it easy, Ps. xli. 1, 3. They cannot hope that they shall never die (merciful men are taken away, and merciful women too, witness Tabitha), but they may hope that they shall find mercy of the Lord in that day, 2 Tim. i. 18. 5. Her friends and those about her did not presently bury her, as usual, because they were in hopes Peter would come and raise her to life again; but they washed the dead body, according to the custom, which, it is said, was with warm water, which, if there were any life remain- ing in the body, would recover it; so that this was done to show that she was really and truly dead. They tried all the usual methods to bring her to life, and could not. Conclamatum est—the last cry was uttered. They laid her out in her grave-clothes in an upper chamber, which Dr. Lightfoot thinks was probably the public meeting-room for the believers of that town; and they laid the body there, that Peter, if he would come, might raise her to life the more solemnly in that place. II. The request which her Christian friends sent to Peter to come to them with all speed, not to attend the funeral, but, 1f it might be, to prevent it, v. 38. Llydda, where Peter now was, was nigh to Joppa, and the disci- ples at Joppa had heard that Peter was there, and that he had raised Eneas from a bed of languishing; and therefore they sent him two IL 5—VI. Ls UF oy yt VT Sask a Y LP, ake te Tabitha raised men, 10 make the message the more solemn and respectful, desiring him that he would not delay to come to them; not telling him the occasion, lest he should modestly decline coming upon so great an errand as to raise the dead: if they can but get him to them, they will leave it to him. Their friend was dead, and it was too late to send for a physician, but not too late to send for Peter. Post mortem medicus—a physician after death, 1s an absurdity, but not Post mortem aposto- lus—an apostle after death. III. The posture in which he found the survivors, when he came to them (v. 39): Pe- ter arose and went with them. ‘Though they did not tell him what they wanted him for, yet he was willing to go along with them, believing it was upon some good account or other that he was sent for. Let not faithful ministers grudge to be at every body’s beck, as far as they:‘have ability, when the great apostle made himself the servant of all, 1 Cor. ix. 19. He found the corpse laid in the up- pe chamber, and attended by widows, pro- ably such as were in the communion of the church, poor widows ; there they were, 1. Commending the deceased—a good work, when there was that in them which was truly commendable, and worthy of imi- tation, and when it is done modestly and so- berly, and without flattery of the survivors or any sinister intention, but purely for the glory of God and the exciting of others to that which is virtuous and praiseworthy. The commendation of Tabitha was like her own virtues, not in word, but in deed. Here were no encomiums of her in orations, nor poems inscribed to her memory; but the widows showed the coats and garments which she made for them, and bestowed upon them while she was with them. It was the comfort of Job, while he lived, that the loms of the poor blessed him, because they were warmed with the fleece of his sheep, Job xxxi. 20. And here it was the credit of Tabitha, when she was dead, that the backs of the widows praised her for the garments which she made them. And those are certainly best praised whose own works praise them in the gates, whe- ther the words of others do or no. It is much more honourable to clothe a company of decrepit widows with needful clothing for night and day, whowill pray for their benefac- tors when they do not see them, thanto clothe a company of lazy footmen with rich liveries, who perhaps behind their backs will curse those that clothe them (Eccl. vii. 21); and it is what all that are wise and good will take a greater pleasure in, for goodness is true greatness, and will pass better in the account shortly. Observe, (1.) Into what channel Tabitha turned much of her charity. Doubt- less there were other instances of her alms- deeds which she did, but this was now pro- duced; she did, as it should seem with her own hands, make coats and garments for poor vAdows, who perhavs with their own labour “THE ACTS. could make a shift could not earn enough | this is an excellent thou seest the naked, that thou him lviii. 7), and not think it enough to s Be ye warthed, James ii. 15, 16. (2.) Eee grateful sense the poor had of her kindness: They showed the coats, not ashamed to pai aa that they were indebted to her for the clothes _ on their backs. Those are horribly ungrate- _ ful indeed who have- kindness er ei ‘them and will not make at least an acknowledg- — ment of it, by showing the kindness that is _ done them, as these widows here did. Those — who receive alms are not obliged so industri. ously to conceal it, as those are who give alms — When the poor reflect upon the rich as un- A charitable and unmereiful, they ought to re- — flect upon themselves, and consider whether 5 ia ee ee they are not unthankful and ungrateful 4 Their showing the coats and garments which Dorcas made tended to the praise not only of her charity, but of her industry, according to the character of the virtuous woman, that she lays her hands to the spindle, or at least to the needle, and then stretches out her hand to the poor, and reaches forth her hands to the needy, of what she has worked; and, men God any the a have thus had their ue, she makes herself coverings tapest and her own clothing is silk Btreamaet Prov. xxxi. 19—22. Pastime iid 2. They were here lamenting the loss of her: The widows stood by Peter, weeping. When the merciful are taken away, it should be laid to heart, especially by these to whom they have been in a particular manner mer- ciful. They need not weep for her; she 1s taken from the evil to come, she rests those she leaves behind her: but they weep for themselves and for their children, who — will soon find the want of sucha good’ woman, that has not left her fellow. Observe, They take notice of what good Dorcas did while — she was with them ; but now she is gone from _ them, and this is their grief. Those that are charitable will find that the poor they have — always with them ; but it is wellif those that — are poor find that they have always the cha- ritable with them. We must make a good use of the lights that yet a littlewhile are with us, because they will not bevalways with us, will not be long with us: and when they are gone we shall think what they did when they were with us. It should seem, the widows wept before Peter, as an inducement — to him, if he could do any thing, to have compassion on them and help them, and re- store one to them that used’ to have compas- sion on them. When charitable people are dead, there is no praying them to life again; but, when they are sick, this’ piece of grati- tude is owing them, to pray for their reco- — very, that, if it be the will of God, thosemay be spared to live who can ill/be spared to die. — TV. The manner in which she was raisedito — é be re ee her labours and her works follow her, besides J 7 S > ; iets ay ae eee 1 Privately: She was laid in the - reom where they used to have their pub- lic meetings, and, it should see there was _ great crowding about the dead body, in ex- - pectation of what would be done; but Peter ~ put them all forth, all the weeping widows, all but some few relations of the family, or perhaps the heads of the church, to join with him in prayer; as Christ did, Matt. ix. 25. Thus Peter declined every thing that looked _ like yainglory and ostentation; they came to see, but he did not come to be seen. He put them all forth, that he might with the more freedom pour out his soul before God in prayer upon this occasion, and not be dis- turbed with their noisy and clamorouslamen- tations. 2. By prayer. In his healing Eneas - there was an implied prayer, but in this greater work he addressed himself to God by solemn prayer, as Christ when he raised Lazarus ; but Christ’s. prayer was with the authority of a Son, who quickens whom he will; Peter’s with the submission of a ser- - yant, who is under direction, and therefore he knelt down and prayed. 3. By the word, - a quickening word, a word which is spirit and life: He turned to the body, which inti- __ mates that when he prayed he turned from a 5 & : : 4 - it; lest the sight of it should discourage his faith, he looked another way, to teach us, like Abraham, against hope, to believe in hope, and overlook the difficulties that lie in the way, not considering the body as now dead, _ est we should stagger at the promise, Rom. ty. 19, 20. But, whem he had prayed, he __ turned to the body, and spoke in his Master’s name, according to his example: “ Tabitha, arise; return to life again.” Power went along with this word, and she came to life, opened her eyes which death had closed. Thus, in the raising of dead souls to spiritual life, the first sign of life is the opening of the eyes of the mind, ch. xxvi. 18. When she saw Peter, she sat up, to show that she ssi was really and trufy alive; and (@. 41) he gave her lus hand and lifted her up, not as if laboured under any remaining weakness, but thus he vapid as e were welcome her to life again, and give her the right hand of fellowship among the living, from whom she had been cut off. And, lastly, he called the saints and widows, who were all in sorrow for her death, and presented her alive to them, to their great comfort, particularly of the widows, who laid her death much to heart (v. 41) ; to them he presented her, as Elijah _ (i Kings xvii. 23), and Elisha (2 Kings iv. 36), and Christ (Luke vii. 15), presented the dead sons alive to their mothers. The _ greatest joy and satisfaction are expressed by _ life from the dead. _. YV. The good effect of this miracle. 1. _ Many were. by it convinced of the truth of the gospel, that it was from heaven, and not _ ofmen, and believed in the Lord, v. 42. ‘Ihe - thing was known throughout all Joppa; it would he m every body’s mouth quickly, - hs E ) » ¥ p- { of Cornelius and, it being a town of seafarmg men, the notice of it would be the sooner carried thence to other countries, and though some never minded it many were wrought upon by it. This was the design of miracles, to con- firm a divine revelation. 2. Peter was here- by induced to continue some time in this city, v. 43. Finding that a door of opportu- nity was opened for him there, he tarried there many days, till he was sent thence, and sent for thence upon business to another place. He tarried not in the house of Tabi- tha, though she was rich, lest he should seem to seek his own glory; but he took up his lodgings with one Simon a tanner, an ordinary tradesman, which is an instance of his condescension and humility: and hereby he has taught us not to mind high things, but to condescend io those of low estate, Rom. xii. 16. And, though Peter might seem to be buried in obscurity here in the house of a poor tanner by the sea-side, yet hence God fetched him toa noble piece of service, which is recorded in the next chapter ; for those that humble themselves shali be exalted. CHAP. X. It is a turn very new and remarkable which the story of this chapter gives to the Acts of the apostles; hitherto, both at Jeru- saiem ana every where else where the ministers of Christ came, they preached the gospel only to the Jews, or those Greeks thar were circumcised and vroseiyted to the Jews’ religion ; but now, «Lo, we ta-n to tne Gentiles ;” and to them the door of faith is here opened: good news indeed to us sinners of the Gentiles. The apostle Peter is the man that is first employed to admit un circumcised Gentiles into the Christian church ; and Cornelius, a Roman centurion or colonel, is the first that with his family and fiiends is so admitted. Now here we are told, I. How Cor- nelius was directed by a vision to seud for Peter, and did send for him accordingly, ver. 1—S. II. How Peter was directed by a vision to go to Cornelius, though he was a Gentile, without making any scruple of it, and did go accordingly, ver. 9—23. Ill. ‘The happy interview between Peter and Cornelius at Cesarea, ver. 24—33. IV. The sermon Peter preached in the house of Cornelius to him and to his friends, ver. 3i—43. V. The baptizing of Cornelius and his frieuds with the Holy Ghost first, and then with water, ver. 44—4S. HERE was a certain man in Cesarea called Cornelius, a cen- turion of the band called the Italian band, 2 A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. 3 He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and say- ing unto him, Cornelius. 4 And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. 5 And now send men to Joppa, and call for one Simon, whose surname is Peter: 6 He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest te do. 7 And when the angel which spake unto Cornelius was departed, The case i he called two of his household ser- vants, and a devout soldier of them that waited on him continually; 8 And when he had declared all these things unto them, he sent them to Joppa. The bringing of the gospel to the Gentiles, and the bringing of those who had been strangers and foreigners to be fellow-citizens with the saints, and of the household of God, were such a mystery to the apostles them- selves, and such a surprise (Eph. iii. 3, 6), that it concerns us carefully to observe all the circumstances of the beginning of this great work, this part of the mystery of godli- ness—Christ preached to the Gentiles, and believed on in the world, 1 Tim. iii. 16. It is not unlikely that some Gentiles might before now have stepped into a synagogue of the Jews, and heard the gospel preached ; but the } gospel was never yet designedly preached to the Gentiles, nor any of them baptized— Cornelius was the first; and here we have, I. An account given us of this Cornelius, who and what he was, who was the first-born of the Gentiles to Christ. We are here told that he wasa great man and a good man—two characters that seldom meet, but here they did; and where they do meet they put a lus- tre upon each other: goodness makes great- ness truly valuable, and greatness makes goodness much more serviceable. 1. Cor- nelius was an officer of the army, v.1. He was at present quartered in Cesarea, a strong city, lately re-edified and fortified by Herod the Great, and called Cesarea in honour of Augustus Cesar. It lay upon the sea-shore, very convenient for the keeping up of a cor- respondence between Rome and its conquests in those parts. The Roman governor or pro- consul ordinarily resided here, ch. xxiii. 23, 24; xxv.6. Here there was a band, or co- hort, or regiment, of the Roman army, which probably was the governor’s life-guard, and is here called the Italian band, because, that they might be the more sure of their fidelity, they were all native Romans, or Italians. Cornelius had a command in this part of the army. Hisname, Cornelius, was much used among the Romans, among some of the most ancient and noble families. He was an officer of considerable rank and figure, a cen- turion. We read of one of that rank in our Saviour’s time, of whom he gave a great com- mendation, Matt. vill. 10. When a Gentile must be pitched upon to receive the gospel first, it is not a Gentile philosopher, much less a Gentile priest (who are bigoted to their notions and worship, and prejudiced against the gospel of Christ), buta Gentile soldier, whois a man of more free thought; and he that truly is so, when the Christian doctrine is fairly set before him, cannot but receive it and bid 1t welcome. Fishermen, unlearned ish converts, but not so the world shall know th in it whichy may recommend it to r polite learning anda liberal ed mn, 2 is centurion have reason to think this Let not soldiers and officers of the army plead PY that their employment frees them from the restraints which some others are under, and, giving them an opportunity of living more at large, may excuse them if they be not religious ; for here was an officer of the army that em- braced Christianity, and yet was neither turned out of his place nor turned himself out. And, Jastly, it was a mortification to the Jews that not only the Gentiles were taken into the church, but that the first who’ was taken in was an officer of the Roman army, which was to them the abomination of desolation. 2. He was, according to the measure of the light he had, a religious man. It is a very good character that is given of him, v. 2. He was no idolater, no worship- per of false gods or images, nor allowed him- self in any of those immoralities to which the greater part of the Gentile world were given ~ up, to punish them for their idolatry. (1.) He was possessed with a principle of regard to the true and living God. He was a man and one that feared God. He believed. in one God, the Creator of heaven and earth, and had a reverence for his glory and autho- rity, and a dread of offending him by sin; and, though he was a soldier, it was no dimi- nution to the credit of his valour to tremble before God. (2.) He kept up religion in his family. He feared God with all his house. He would not admit any idolaters under his roof, but took care that not himself only, but all his, should serve the Lord. Every good — man will do what he’can that those about him may be good too. charitable man- He gave much “alms to the people, the people of the Jews, not- withstanding the singularities of their re- ligion. Though he w willing to contribute to the relief of one that was a real object of charity, without | asking what religion he was of. (4.) He was much in prayer: He prayed to God always. He kept up stated times for prayer, and was constant to them. Note, Wherever the fear of God rules in the heart, it will appear both in works of charity and of piety, and neither will excuse us from the other. II. The orders given him from heaven, by the ministry of an angel, to send for Peterto come to him, which he would never have done if he had not been thus directed to do it. Observe, 1. How, and in what way, these orders — were given him. He had a vision, in which an angel delivered them to him. It was about the ninth hour of the day, at three of the clock in the afternoon, which is with us an hour of business and conversation ; but then, because it was in the temple the time of ~ and ignorant men, were the first of the Jew- 1 offering the evening sacrifice, it was made by — Ot a Gentile, he was . > a rn ae we te | : 4 (3.) He was avery — ae. a a y “t : " at last the vessel was received up into heaven. Those who make this vessel to represent the church, including both Jews and Gentiles, — as this did both clean and unclean creatures, make this very aptly to signify the admission of the believing Gentiles into the church, and into heaven too, into the Jerusalem above. Christ has opened the kingdom of heaven to all believers, and there we shall find, besides — those that are sealed out of all the tribes of Israel, an innumerable company out of every — nation (Rev. vii. 9) ; but they are such as God ~ has cleansed. by : III. The providence which very oppor- tunely explained this vision, and gave Peter to understand the intention of it, v.17, 18. 1. What Christ did, Peter knew not just then © (John xiii. 7): He doubted within himself what — this vision which he had seen should mean. He had no reason to doubt the truth of it, that it was a heavenly vision; all his doubt was — concerning the meaning of it. Note, Christ — reveals himself to his people by degrees, and — not all at once; and leaves them to doubt awhile, toruminate upon a thing, and debate — it to and froin their own minds, before he — clears it up to them. 2. Yet he was made to know presently, for the men who were sent house, and were at the gate enquiring whether Peter lodged there; and by their errand it will appear what was the meaning of this vision. Note, God knows what services are before us, and therefore how to prepare us; and we then better know the meaning of what he has taught us when we find what occasion — we have to make use of it. I a ee ee friends. 25 And as Peter was coming that would be taught the things of God must a at his feet, and worshipped him. therefore, and get thee down, and go with them, doubting nothing: for I have sent them. 21 Then Peter went down to the men which were sent unto him from Cornelius ; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come? 22 And they said, Cor- nelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by a holy angel to send for thee into his . house, and to hear words of thee. 23 Then called he them in, and lodged them. And on the morrow Peter went away with them, and cer- tain brethren from Joppa accom- panied him. 24 And the morrow after they entered into Cesarea. And Cornelius waited for them, and had ealled together his kinsmen and near in, Cornelius met him, and fell down 26 But Peter took him up, saying, Stand up; I myself also am a man. 27 And as he talked with him, he went in, and found many that were come together. 28 And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of an- other nation; but God hath showed me that I should not call any man common or unclean. 29 Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me? 30 And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing, 31 And said, Cornelius, thy prayer is heard, and thine alms are had in re- membrance in the sight of God. 32 Send therefore to Joppa, and call hi- ther Simon, whose surname is Peter; he is ladged in the house of one Simon a tanner by the sea side: who, when oe ee CHAP. X. a P| UEP ee ye go to Cornelius 33 Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God. We have here the meeting between Peter the apostle, and Cornelius the centurion. Though Paul was designed to be the apostle of the Gentiles, and to gather in the harvest among them, and Peter to be the apostle of the circumcision, yet 1t is ordered that Peter shall break the ice, and reap the first-fruits of the Gentiles, that the believing Jews, who retained too much of the old leaven of ill-will to the Gentiles, might be the better reconciled to their admission into the church, when they were first brought in by their own apostle, which Peter urges against those that would have imposed circumcision upon the Gentile converts (ch. xv. 7), You know that God made choicé among us that the Gentiles by my mouth should hear the word of the gospel. Now here, I. Peter is directed by the Spirit to ge along with Cornelius’s messengers (v. 19 20), and this is the exposition of the vision; now the riddle is unriddled: While Peter thought on the vision ; he was musing upon it, and then it was opened to him. Note, Those think on those things; those that would un- derstand the scriptures must meditate in them day and night. He was at a loss about it, and then had it explained, which encourages us, when we know not what to do, to have our eyes up unto God for direction. Observe, 1. Whence he had the direction. The Spirit said to him what he should do. It was not spoken to him by an angel, but spoken in him by the Spirit, secretly whispering it in his ear as it were, as God spoke to Samuel (1 Sam. ix. 15), or impressing it powerfully upon his mind, so that he knew it to be a divine afflatus or inspiration, according to the promise, John xvi. 13. 2. What the direc- tion was. (1.) He is told, before any of the servants could come up to tell him, that three men below want to speak with him (v. 19), and he must arise from his musings, leave off thinking of the vision, and go down to them, v. 20. Those that are searching into the meaning of the words of God, and the visions of the Almighty, should not be always poring, no, nor always praying, but should sometimes look abroad, look about them, and they may meet with that which will be of use to them in their enquiries ; for the scripture is in the fulfilling every day. (2.) He is ordered to go along with the messengers to Cornelius, though he was a Gentile, doubting nothing, He must not only go, but go cheerfully, without reluctance or hesitation, or any scru- ple concerning the lawfulness of it; not doubting whether he might go, no, nor whe- ‘he cometh, shall speak unto thee.'ther he ought to go; for it was his duty, a < i oi 5 ie — a ee — ee ee coe to ee ay ee = eae ‘< See ee. eee — s ‘aa ee x Wow <9 ee me es te 5 Ae On et — oe Fee eee ' asial Peteryoss “Go with them, for 1 have sent them ; will bear thee out in going along with them, however thou mayest be censured for it.” Note, When we see our call clear to any ser- vice, we should not suffer ourselves to be’ perplexed with doubts and scruples concern- ing it arising from former prejudices or pre- possessions, or a fear of men’s censure. Let every man be fully persuaded in his own mind, and prove his own work. Il. He receives both them and their mes- ‘sage: He went down to them, v. 21. So far was he from going out of the way, or refusing to be spokerf with, as one that was shy of them, or making them tarry, as one that took state upon him, that he went to them himself, told them he was the person they were en- quiring for. And, 1. He favourably receives their message; with abundance of openness - and condescension he asks what their business is, what they have to say to him: What is the cause wherefore you are come? and they tell him their errand (v. 22): ‘ Cornelius, an officer of the Roman army, a very honest gentleman, and one who has more religion than most of his neighbours, who fears God above many (Neh. vii. 2), who, though he is not a Jew himself, has carried it so well that he is of good report among all the people of the Jews—they will all give him a good word, for a conscientious, sober, charitable man, so that it will be no discredit to thee to be seen in his company—he was warned from God,” ExpnparicOn—‘he had an oracle from God, sent to him by.an angel”’ (and the lively oracles of the law of Moses were given by the disposi- tion of angels), “‘ by which he was ordered to send for thee to his house (where he is ex- pecting thee, and ready to bid thee welcome), and to hear words of thee: they know not what words, but they are such as he may hear from thee, and not from any one else so well.” Faith comes by hearing. When Peter repeats this, he tells us more fully, they are words whereby thou and all thy house shall be saved, ch. xi..14. “Come to him, for an angel bade him send for thee: come to him, for he is ready to hear and receive the saving words thou hast to bring to him.” 2. He kindly entertained the messengers (v. 23): He called them in, and lodged them. He did not bid them go and refresh and repose themselves in an inn at their own charge, but was him- self at the charge of entertaining them in his own quarters. What was getting ready for him (v. 10) they should be welcome to share in; he little thought what company he should have when he bespoke his dinner, but God foresaw it. Note, It becomes Christians and ministers to be hospitable, and ready, accord- ing as their ability is, and there is occasion for it, to entertain strangers. Peter lodged them, though they were Gentiles, to show how readily he complied with the design of the vision in eating with Gentiles; for he imme- diately took them to eat with him. Though they were two of them servants, and the THE. . and I | other a common seldi By eed ah 6) AQIS, eee not below him to take the Probably he did it that he mig talk with them about Cornelius: for the apostles, though they from the Spirit, yet made use of formation, as they had occasion for it. III. He went with them to Cornelius, wh he found ready to receive and entertain hi 1. Peter, when he went with them, “was > accompanied by certain brethren from Joppa, where he now was, v. 23. Six of them went along with him, as we find, ch. xi. 12. Either Peter desired their company, that they might — be witnesses of his proceeding cautiously with reference to the Gentiles, and of the — good ground on which he went, and therefore he invited them (ch. xi. 12), or they offered their service to attend him, and desired they might have the honour and happiness of being — his fellow-travellers. This was one way in which the primitive Christians very much — showed their respect to their ministers: they accompanied them in their journeys, to keep Bes them in countenance, to be their and, as there was occasion, to minister to_ doing them service, but of heir by their converse. It is a pity that t who have skill and will to do good to others by their discourse* should want an opportu- nity for it by travelling alone. 2. Cornelius, when he was ready to receive him, Aad got some friends together of Cesarea, It seems, it was above a day’s journey, nearly two, from Joppa to Cesarea; for it was the day them; with a further prospect not pete (ee after they set out that they entered into Cesa- rea (v. 24), and the afternoon of that day, v. 30. It is probable that they travelled on foot ; the apostles generally did so. Now when they came into the house of Cornelius Peter found, (1.) That he was expected, and this was an encouragement to him. Cornelius waited.for them, and such a guest was worth waiting for; nor can I blame him if he waited — ‘with some impatience, longing to know what that mighty thing was which an angel bade him expect to hear from Peter. (2.) That he was expected by many, and this was a further encouragement to him. As Peter brought some with him to partake of the spiritual gift he had now to dispense, so Cornelius had called together, not only his own family, but kinsmen and near friends, to partake with him of the heavenly instructions he expected from Peter, which would give Peter alanger oppor- tunity of doing good. Note, We should not covet to eat our spiritual morsels alone, Job xxxi. 17. It ougnt to be both given and taken as a piece of kindness and respect to our kindred and friends to invite them to join with us in religious exercises, to go with us to hear a sermon. What Cornelius ought to do he thought his kinsmen and friends ought to do too; and therefore let them come and hear it at the first hand, that it may be no surprise to them to see him change upon it. — ; v » wae at those -* Peter and Corneliua. 1.. Peter declares the direction God gave Peter and Cornelius, in which we have, 1.| to him to come to those Gentiles, v. 28, 29 - The profound and mdeed undue respect and | They knew it had never been allowed by the honour which Cornelius paid to Peter (v. 25): | Jews, but always looked upon as an unlawful He met him as he was coming in, and instead of takmg him in his arms, and embracing him as a friend, which would have been very aeceptable to Peter, he fell down at his feet, and worshipped him ; some think, as a prince and a great man, according to the usage of the eastern countries; others think, as an in- earnate deity, or as if he took him to be the Messiah himself. His worshippmg a man was indeed culpable; but, considering his present ignorance, it was excusable, nay, and it was an evidence of something in him that was very commendable—and that was a great veneration for divine and heavenly things: no wonder if, till he was better informed, he took him to be the Messiah, and therefore worshipped him, whom he was ordered to send for by an angel from heayen. But the worshipping of his pretended successor, who is not only a man, but 2 sinful man, the man of sin himself, is altogether inexcusable, and such an absurdity as would be incredible if we were not told before that all the world would worship the beast, Rev. xill. 4. 2. Peter’s modest and indeed just and pious refusal of this honour that was done him (v. 26): He took him up into his arms, with his own hands (though time was when he little thought he should ever either receive so much respect from or show so much affection to an uncircumcised Gentile), saying, “‘ Stand up, I myself also am aman, and therefore not to be worshipped thus.” The good angels of the churches, like the good angels of heaven, cannot bear to have the least of that honour shown to them which is due to God only. See thou do it not, saith the angel to John (Rev. xix. 10; xxii. 9), and in like manner the apostle to Cornelius. How careful was Paul that no man should think of him above what he saw in fim! 2 Cor. xii. 6. Christ’s faithful servants could better bear to be vilified than to be dei- fied. Peter did not entertain a surmise that his respect for him, though excessive, ight contribute to the success of his preach- ing, and therefore if he will be deceived let him be deceived; no, let him know that Peter is a man, that the treasure is in earthen vessels, that he may value the treasure for its own sake. Y. The account which Peter and Cornelius give to each other, and to the company, of the hand of Heaven in bringing them to- gether: As he talked with him—curopd< house of Cornelrur. 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 (Deut. i. 17; xvi. 19; Proy. xxiv. 23), and are blamed for doing, Ps. Ixxxii. 2. And it is often said of God that he doth not respect persons, Deut. x. 17; 2 Chron. xix. 7; Job xxxiv. 19; Rom. li. 11; Col. ni. 25; 1 Pet.i.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 per- verts 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 arbi- trarily and by sovereignty (Deut. vii. 7, 8; ix. 5,6; Matt. xx. 10); but he does not, as a judge, so give sentence; but, in every nation, and under every denomination, he that fears God and works righteousness is ac- cepted of him, v. 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 at- tended 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 aggra- vate his guilt and condemnation. See Rom. ii. 3, 8,9, 17. Though God has favoured the Jews, above other nations, with the dig- © nities of visible church-membership, yet he will not therefore accept of any particular persons of that dignity, if they allow them- selves 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, r--ject or re- fuse an honest Gentile, who, tho:igh he has not the privileges and advantag’:s that the Jews have, yet, like Cornelius, fears God, and worships him, and works rig 1teousness, that is, is just and charitable towards all men, who lives up to the light he has, both ina sincere devotion and in a regular conversa- tion. 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 parent- age; and, wherever he finds an upright man, he will be found an upright God, Ps. xviii. 25. Observe, Fearing God, and working righteousness, must go together; for, as righteousness towards men is a branch of ee 7 ee . the work of his own hands. about meats and days, Rom. xiv. nt : Bie 5 wh o,) G . a + ches inthe ¥ 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 fayour 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 re- ceive grace from God for his sake, to fear God and to work righteousness ; and wher- ever God gives grace to do so, as he did to Cornelius, he will, through Christ, accept Now, (1.) This was always a truth, before Peter perceived it, thut God respecteth no man’s person ; it was the fixed rule of judgment from the begin- ning: If thou doest well, shalt thou not be ac- cepted? And, if not well, sin, and the pun- ishment of it, lie at the door, Gen. iv. 7. God will not ask in the great day what coun- try 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 Gen- tiles, much less from any less difference of sentiments and practices that may happen to be among Christians themselves, as those Tt is cer- tain 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 be- tween them and other nations ; it is true that in it God favoured that nation (Rom. ui. 1, 2; ix. 4), and thence particular persons among them were ready to infer that they were sure of God’s :cceptance, though they lived as they listed, and that no Gentile could possi- bly 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 per- ceive’ 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. v. 6; Col. iii. 11. | IJ. Because they were Gentiles inhabiting a place within the confines of the land of Terael, he refers them to what they them- Ache salle pees ei Mar P\/ PT AES ae) ae ae eS ae ‘DHE ACTS ae selves ‘could ‘not but but to the lost she yet they could nae gospel went into all parts of the world x. 18. That word, that divine word. word of power and grace, you know. , that oi What the purport of this word was. Godby — it published ihe glad tidings of peace by Jesus Christ, so it should be read—ebayyeAhouevog cionvny. 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, Ps. .cxxvi. 2. 2. They knew the several matters of relating to this word of the gospel sent to Israel. (1.) They knew the baptism of re- pentance which John preache pe te of introduction to it, and in which the gospel first began, Mark i. 1. Theyiaiew what an extraordinary man John was, and what a di- rect tendency his preaching had to prepare the way of the Lord. ‘They knew what great flock- ing there was to his baptism, what an interest he had, and what he did. (2., ‘key 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 him- self, published these glad tidings m 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 Fess of f 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 busi- ness to do good to all, and never did hurt to any. He was not idle, but still doing; not oe ee Ie aes es ae ae ee 4 RE TR ees eee ee ek ti ae Ap. eee M ‘ reaches in the ish, but doing good; did not confine him- 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 wit- ness to the world, in that he did good, ch. xiv. 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 op- pressed of the devil, and helped them from under his oppressing power. By this it ap- peared 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 ona 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 de- signed so much good. All this they knew; _ but lest they should think it was only a re- port, and was magnified, as reports usually are, more than the truth, Peter, for himself and the rest of the apostles, attested it (v. 39): We ure 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 vountry. : 3. They did know, or might know, by all this, that he had a commission from heaven to preach and act ashe did. This he still harps upon in his discourse, and takes all occasions to hint ittothem. Let them know, 1.) That this Jesus is Lord of all ; it comes _ inim a parenthesis, but is the principal , ro- position 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 anoiated One. The Holy Ghost descended upon him at his bap- _ tism, and he was full of power both in preach- _ ing and working miracles, which was the seal (3.) That God was with | Christ was proved before sufficient witnesses. him, 2. 38, His works were wrought in God. | (1.) They were not so by chance, but they of a divine mission. ‘CHAP. X. house of Cornelius. 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 suf ferings. Note, Those whom God anoints he will accompany ; he wiil himself be with those to-whom he has given his Spirit. III. Because they had had no more certain information concerning this Jesus, Peter de- clares 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 (. 40)- Him God raised up the third day, which not only disproved all the calumnies and accusa- tions he was laid under by men, but effec- tually proved God’s acceptance of the satis- faction 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— tdwKey avrov tugaviy yevecOa, to be visible, evidently so; so he appears, as that it ap- pears 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 bemg 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 impi errore, liberarentur ; ut et fides non premio mediocri destinato dif- jicultate 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 de- claring 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 wi. ~ a or ee ae Pe © a are ee a 4 ie pee se x PS Ps a ye er The effect of : HE 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 inti- mately before, they might the better be as- suredit 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 con- versed 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 (Exod. xxiv. 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 as reference to a testimony, and the Chris- tian faith is built upon the foundation of the apostles and prophets, it is built upon the tes- fimony 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 testi- mony 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 ppdeed. (2.) By the prophets of the Old estament, whose testimony beforehand, not only concerning his sufferings, but concern- ing the design and intention of them, very much corroborates the apostles’ testimony concerning them (v. 43): To him give all the _ prophets witness. We have reason to think that Corneliusand 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, v.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 CT: ag , of men at the great day be found alive and of raised from the dead. é of this, in that he hath ra him fi dead (ch. xvii. 31), so that it is the great eon- cern of every one of us, in the ‘this, | to seek his favour, and to ‘make him our i friend. (2.) That if we believe in him we shall all be justified by him as our righteous- _ ness, v. 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. his 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 purifica- _ tions, 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 con- demnation 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. 44 While Peter yet spake these — words, the Holy Ghost fell on ali them which heard the word. 45 — And they of the cireumcision which — believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift — of the Holy Ghost. 46 FE or they heard them speak with tongues, and magnify God. Then answered Peter, — 47 Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well — as we? 48 And he commanded them ~ to be baptized in the name of the © Lord. Then prayed they him to — tarry certain days. \3 i: $ Wehave here the issue and effect of Peter’s sermon to Cornelius and his friends. He did not labour in vain among them, but they were all brought home to Christ. Here we have, : tae I. God’s owning Peter’s word, by confer- ring the Holy Ghost upon the hearers of it, and immediately upon the hearing of it (v. 44): While Peter was yet speaking thes: words, and perhaps designed to say more, he _ was happily superseded by visible indications that the Holy Ghost, even in his miraculous gifts and powers, fell on all those who heard the word, even as he did on the apostles at first; so Peter saith, ch. xi. 15. Therefore _ some think it was with a rushing mighty q w ‘ _ them—while Peter was preaching. = | . FORK | Sr et and in cloven. tongues, as that was. Observe, 1. When the Holy Ghost fell upon Thus God bore witness to what he said, and accom- panied it with a divine power. Thus were the signs of an apostle wrought among them, 2 Cor. xii. 12. Though Petercouldnot give the Holy Ghost, yet the Holy Ghost being given along with the word of Peter, by this it ap- peared he was sent of God. The Holy Ghost fell upon others after they were baptized, for their confirmation; but upon these Gentiles before they were baptized: as Abraham was _. justified by faith, being yet in uncircum- ~ bY m. * cision, to show that God is not tied to a me- thod, nor confines himself to external signs. The Holy Ghost fell upon those that were neither circumcised nor baptized; for it is the Spirit that quickeneth, the flesh profiteth nothing. 2. How it appeared that the Holy Ghost had fallen upon them (v. 46): They spoke with tongues which they never learned, perhaps the Hebrew, the holy tongue; as the preachers were enabled to speak the vul- gar tongues, that they might communicate the doctrine of Christ to the hearers, so, pro- bably, the hearers were immediately taught the sacred tongue, that they might examine the proofs which the preachers produced out _ of the Old Testament in the original. Or their being enabled to speak with tongues in- timated that they were all designed for mi- nisters, and by this first descent of the Spirit upon them were qualified to preach the gos- pel to others, which they did but now re- reive themselves. But, observe, when they spoke with tongues, they magnified God, they spoke of Christ and the benefits of redemp- tion, which Peter had been preaching to the glory of God. ‘Thus did they on whom the Holy Ghost first descended, ch. ii. 11. Note, Whatever gift we are endued with, we ought to honour God with it, and particularly the gift of speaking, and all the improvements of it. 3. What impression it made upon the believing Jews that were present (v. 45): Those of the circumcision who believed were astonished—those six that came along with Peter; it surprised them exceedingly, and perhaps gave them some uneasiness, because upon the Gentiles also was poured out the gift of the Holy Ghost, which they thought had been appropriated to their own nation. Had they understood the scriptures of the Old Testament, which poimted at this, it would not have been such an astonishment to them ; of divine providence and grace. IL. Peter’s owning God’s work in baptiz- ing those on whom the Holy Ghost fell. Ob- serve, 1. Though they had received the Holy _ Ghost, yet it was requisite they should be baptized ; though God is not tied to insti- tuted ordinances, we are; and no extraordi- nary gifts set us above them, but rather oblige _ us so much the more to conform to them. _- VoL, VOL CHAP. Xx. Peter’s sermon Some m our days would have argued “These are baptized with the Holy Ghost and therefore what need have they to be baptized with water? It is below them.’ No; it is not below them, while water-bap- tism is an ordinance of Christ, and the door of admission into the visible church, and a seal of the new covenant. 2. Though they were Gentiles, yet, having received the Holy Ghost, they might be admitted to baptism (v. 47): Can any man, though ever so rigid a Jew, forbid water, that these should not be baptized, who have received the Holy Ghost as well as we? 'Theargument is conclusive ; can we deny the sign to those who have re- ceived the thing signified? Are not those on whom God has bestowed the grace of the covenant plainly entitled to the seals of the covenant? Surely those that have received the Spirit as well as we ought to receive baptism as well as we; for it becomes us to follow God’s indications, and to take those into com- ~ munion with us whom he hath taken into communion with himself. - God hath pro- mised to pour his Spirit upon the seed of the faithful, upon their offspring; and who then can forbid water, that they should not be baptized, who have received the promise of the Holy Ghost as well as we? Now it ap- pears. why the Spirit was given them before they were baptized—because otherwise Peter could not have persuaded himself to baptize them, any raore than to have preached ta them, if he had not been ordered to do it by a vision; at least he could not have avoided the censure of those of the circumcision that believed. ‘Thus is there one unusual step o1 divine grace taken after another to bring the Gentiles into the church. How well is it for us that the grace of a good God is so much more extensive than the charity of some good men! 3. Peter did not baptize them himself, but commanded them to he baptized, v. 48. It is probable that some of the brethren who came with him did it by his order, and that he declined it for the same reason that Paul did—lest those that were baptized by him should think the better of themselves for it. or he should seem to have baptized in his own name, 1 Cor. i. 15. The apostles received the commission to go and disciple all nations by baptism. Butit was to prayer and the mi- nistry of the word that they were to give themselves. And Paul says that he was sent, not to baptize but to preach, which was the more noble and excellent work. The business of baptizing was therefore ordinarily devolved upon the inferior ministers ; these acted by the orders of the apostles, who might therefore be said to doit. Qui per alterum facit, per seipsum facere dicitur— What a man does by another, he may be said to do by himself. III. Their owning both Peter’s word and God’s work in their desire for further advan- tage by Peter’s ministry: They prayed him to tarry certain days. They could not press 2M id him to reside constantly among them—they doubting. eat with them. rie THE knew that he had work to do in other places, and that for the present he was expected at Jo rusalem ; yetthey were not willing he should go away immediately, but earnestly begged he would stay for some time among them, that they might be further instructed by| said unto him, Send’ men to Mi him in the things pertaining to the kingdom of God. Note, 1. Those who have some ac- quaintance with Christ cannot but covet more. 2. Even those that have received the Holy Ghost must see their need of the mi-| be saved. nistry of the word. CHAP. XI fu this chapter we have, 1. Peter’s necessary v1 wcation of what he did in receiving Cornelius and his friends into the church, their acquiescence im it, ver- 1—18. Il. The good success of the gospel at Antioch, and tlie parts adjacent, ver. 19—2). ha : wy a 4 A Lote. * | ‘whereby thou and all thy house shall — é carrying on of the good work that was begun at Antioch, | by the ministry of Barnabas first, and afterwards of Paul in conjanetion with him, and the lasting name of Christian first given to the diseiples there, ver. 22—26. IV. A:prediction of au approaching famine, and tlie contribution that was made among the Gentile converts for the relief of the poor saints in Judea, upon that occasion, ver. 27—30._ ND the apostles and brethren that were in Judea heard ‘that the Gentiles had also received the word of God. 2 And when Peter was come up to Jerusalem, they that were of the circumcision contended with kim, 3 Saying, Thou wentest in to men uncircumcised, and didst 4 But Peter re- hearsed the matter from the begin- ning, and expounded 7é by order unto them, saying, 5 I was in the city of Joppa praying: and in atrance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came eyen to me: 6 Upon the which when f had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the ar. 7 And I heard a voice saying unto me, Arise, Peter; slay and eat. 8 But I said, Not so, Lord: for no- thing common or unclean hath at any time entered into my mouth. 9 But the voice answered me again from heaven, What God hath cleansed, that call not thoucommon. 10 And this was done three times: and all were drawn up again into heaven. 11 And, behold, immediately there were three men already come unto the house where I was, sent from Cesarea unto me. 12 And the spirit bade me go with them. nothing Forasmuch then as God gave them ithe like gift as he did unto us, who tered into the man’s. a) ae _ Moreove r t thren accompanied me he showed us how he ha angel in his house, which and call for Simon, whose surname Peter; 14 Who shall tell thee words, 15 And as I began to speak, — “the Holy Ghost fell on them, as on _ us at the beginning. 16 Then re-— membered I the word of the Lord, — from the censure he lay undér for it among the brethren, and how that he said, John indeed bap- | ffl. The | - tized with water; but ye shall be baptized with the Holy Ghost. i7 believed on the Lord Jesus Christ ; what was I, that I could withstand God? 18 When they heard these things, they held their peace, and glorified God, saying, Then hath’ God also to the Gentiles granted repent- ance unto life. The preaching of the gospel to Cornelius was a thing which we poor sinners of the Gentiles have reason to refléct upon with a great deal of joy and thankfulness ; for it was the bringing of light to us who sat in dark- ness. Now it being so great a surprize to the believing as well as the unbelieving Jews, it is worth while to enquire how it was received, and what comments were made uponit. And here we find, wih. I. Intelligence was presently brought ot it to the church in Jerusalem, and there- abouts; for Cesarea was not so far from Je-_ rusalem but that they might presently hear of it. Some for good-will, and some for ill- will, would spread the report of it; so that before he himself had returned to Jerusalem the apostles and the brethren there and in Ju- dea heard that the Gentiles also had received the word of God, that is, the gospel of Christ, which is not only a word of God, but the word of God; for it is the summary and centre of all divine revelation. They re- ceived Christ’; for his name is called the Word of God, Rev. xix. 13. Not only that the Jews who were dispersed into the Gentile. countries, and the Gentiles who were prose- lyted to the Jewish religion, but that the Gentiles also themselves, with whom it had hitherto been thought unlawful to hold com- mon conversation, were takeninto church- communion, that they had received the word was preached to them, which was a greater honour put upon them than they expected. Yet I wonder this should seem ‘sttange to ae of God. That is, 1. That the word of God fa ae s “ i x’, el § a * +] 19se who were themselves commissioned to reach the gospel to every creature. But thus ten are the prejudices of pride and bigotry held fast against the clearest discoveries of divine truth. 2. That it was entertained and submitted to by them,which was a better work wrought upon them than they expected. It is likely they had got a notion that if the gos- _ pel were preached to the Gentiles it would be to no purpose, because the proofs of the gospel were fetched so much out of the Old Testament, which the Gentiles did not re- ceive: they looked upon them as not in- clined to religion, nor likely to receive the impressions of it; and therefore were sur- prized to hear that they had received the word of the Lord. Note, We are too apt to despair of doing good to those who yet, when they are tried, prove very tractable. Il. That offence was taken at it by the be- lieving Jews (v. 2,3): When Peter had him- seif come up to Jerusalem, those that were of the circumcision, those Jewish converts that still retained a veneration for circumcision, contended with him. 'They charged it upon him as acrime that he went in to men uncircum- cised, and did eat with them ; and thereby they think he has stained, if not forfeited, the ho- nour of his apostleship, and ought to come under the censure of the church: so far were they from looking upon him as infallible, or asthe supreme head of the church that all were accountable to, and he to none. See here, 1. How much it is the bane and damage of the church, to monopolize it, and to exclude those from it, and from the bene- fit of the means of grace, that are not in every thing as we are. There are narrow souls that are for engrossing the riches of the church, as there are that would engross the riches of the world, and would be placed alone in the midst of the earth. These men were of Jonah’s mind, who, in a jealousy for his people, was angry that the Ninevites re- ceived the word of God, and justified himself init. 2. Christ’s ministers must not think _ it strange if they be censured and quarrelled with, not only by their professed enemies, but by their professing friends; not only for their follies and infirmities, but for their good actions seasonably and well done ; but, if we have proved our own work, we may have re- joicing in ourselves, as Peter had, whatever reflections we may have from our brethren. Those that are zealous and courageous inthe service of Christ must expect to be censured by those who, under pretence of being cau- tiaus, are cold and indifferent. Those who are of catholic, generous, charitable princi- _ ples, must expect to be‘censured by such as are conceited and strait-laced, whosay, Stand 4 by thyself, Lam holier than thou. ‘ _ IL. Peter gave such a full and fair ac- 7 count of the matter of fact as was sufficient, _ without any further argument or apology, _ both to justify him, and to satisfy them (v. 4): _ He rehearsed the matter from the beginning pS ee —— LT OE RAE ee ORD OE. Sige ey wey One ae) coy epee eae ae aA ~ _ vindication and laid it before them in order, and then could appeal to themselves whether he had done amiss; for it appeared all along God’s own work, and not his. 1. He takes it for granted that if they had rightly understood how the matter was they would not have contended with him, but ra- ther have concurred with him, and com- mended him. And it is a good reason why we should be moderate in our censures, and sparing of them, because if we rightly un-- derstood that which we are so forward to run down perhaps we should see cause to run in with it. When we see others do that which looks suspicious, instead of contending with them, we should enquire of them what ground they went upon; and, if we have not an opportunity to do that, should ourselves put the best construction upon it that it will bear, and judge nothing before the time. 2. He is very willing to stand right 1n their opinion, and takes pains to give them satis- faction. He does not insist upon his being the chief of the apostles, for he was far from the thought of that supremacy which his pretended successors claim. Nor does he think it enough to tell them that he is sa- tisfied himself in the grounds he went upon, and they need not trouble themselves about it; but he is ready to give a reason of the hope that is in him concerning the Gentiles, and why he had receded from his former senti-. ments, which were the same with theirs. It is a debt we owe both to ourselves and to our brethren to set those actions of ours in a true light which at first looked ill and gave offence, that we may remove stumbling- blocks out of our brethren’s way. Let us now see what Peter pleads in his own defence. (1.) That he was instructed by a vision no longer to keep up the distinctions which were made by the ceremonial law; he relates the vision (v. 5, 6), as we had it before, ch. x. 9, &c. ‘The sheet which was there said to be let down to the earth he here says came even to him, which circumstance intimates that it was particularly designed for imstruction to him. We should thus see all God’s disco- veries of himself, which he has made to the children of men, coming even to us, apply- mg them by faith to ourselves. Another circumstance here added is that when the sheet came to him he fastened his eyes upon at, and considered it, v.6. If we would be led into the knowledge of divine things, we must fix our minds upon them, and consider them. He tells them what orders he had to eat of all sorts of meat without distinction, asking no questions for conscience’sake, v.7. It was not till after the flood (as it should seem) that man was allowed to eat flesh at all, Gen. ix. 3. That allowance was afterwards limited by the ceremonial law; but now the restrictions were taken off, and the matter set at large again. It was not the design of Christ to abridge us in the use of our crea- ture-comforts by any other law than that of which perishes. He pleads that he was as averse to the thoughts of conversing with : Gentiles, or eating of their dainties, as they a could be, and therefore refused the liberty given him: Not so, Lord; for nothing com- mon or unclean has at any time entered into my mouth,v. 8. But he was told ‘from hea- ven that the case was now altered, that God had cleansed those persons and things which were before polluted ; and therefore that he must no longer call them common, nor look upon them as unfit to be meddled with by the peculiar people (wv. 9); so that he was not to be blamed for changing his thoughts, when God had changed the thing. In things of this nature we must act according to our present light ; yet must not be so wedded to our opinion concerning them as to be preju- diced against further discoveries, when the matter may either be otherwise or appear otherwise; and God may reveal even this unto us, Phil. iii. 15.. And, that they might be sure he was not deceived in it, he tells , them it was done three times (v.10), the same command given, to kill and eat, and the same reason, because that which God hath cleansed is not to be called common, repeated a second and third time. And, further to confirm him that it was a divine vision, the things he saw did not vanish away into the air, but were drawn up again into heaven, whence they were let down. (2.) That he was particularly directed by the Spirit to go along with the messengers that Cornelius sent. And, that it might ap- pea that the vision was designed to satisfy im in this matter, he observes to them the time when the messengers came —immedi- ately after he had that vision; yet, lest this should not be sufficient to clear his way, the Spirit bade him go with the men that were then sent from Cesarea to him, nothing doubting (v. 11, 12); though they were Gen- tiles he went to, and went with, yet he must make no scruple of going along with them. (3.) That he took some of his brethren along with him, who were of the circum- cision, that they might be satisfied as well as he; and these he had brought up from Joppa, to witness for him with what caution he proceeded, foreseeing the offence that would be taken at it. He did not act separately, but with advice; not rashly, but upon due deliberation. (4.) That Cornelius had a vision too, by which he was directed to send for Peter (v. 13): He showed us how he had seen an angel in his house, that bade him send to Joppa for one Simon, whose surname is Peter. See how good it is for those that have communion with God, and keep up a correspondence with heaven, to compare notes, and commu- nicate their experiences to each other; for hereby they may strengthen one another’s faith: Peter is the more confirmed in the truth of his sion b be saved (v. 14), and therefore it is nelius by Peter’s. in what the angel said t¢ it was, Send for Peter, and e SI thee, he shall tell thee what thou oug. (ch. x. 6, 32); but here it is, “ He 7 ie thee words whereby thou and thy honip hall of vast — concern to thee, and will be of unspeakable — advantage, to send for him.”’ Note, [1.] The — words of the gospel are words whereby we may be saved, eternally saved; not merely — by hearing them and reading them, but by believing and obeying them. They set the — salvation before us, and show us what it is; they open the way of salvation to us, and, if — we follow the method prescribed us by them, — we shall certainly be saved from wrath and — the curse, and be for ever happy. [2.] Those that embrace the gospel of Christ will have salvation brought by it to their families: “ Thou and all thy house shall be saved; thou and thy children shall be taken into cove- nant, and have the means of salvation; thy house shall be as welcome to the benefit of — the salvation, upon their believing, as thou thyself, even the meanest servant thou hast. This day is salvation come to this house,” Luke xix. 9. Hitherto salvation was of the Jews (John iv. 22), but now salvation is brought to the Gentiles as much as ever it was with the Jews; the promises, privileges, and means of it are conveyed to all nations as amply and fully, to all intents and pur- poses, as ever it had been appropriated to the Jewish nation. Bee ye, (5). That which put the matter past all — dispute was the descent of the Holy Ghost upon the Gentile hearers ; this completed the evidence that it was the will of God that he should take the Gentiles into communion. [1.] The fact was plain and undeniable (v. 15): ‘As I began to speak” (and perhaps he felt some secret reluctance in his own breast, doubting whether he was in the right | to preach to the uncircumcised), “ presently the Holy Ghost fell on them in as visible signs as on us at the beginning, in which there could be no fallacy.” Thus God attested what was done, and declared his approbation of it; that preaching is certainly right with which the Holy Ghost is given. The apostle supposes this, when he thus argues with the Galatians: Received you the Spirit by the works of the law, or by the hearing of faith? Gal. ili. 2. [2.] Peter was hereby put in mind of a saying of his Master’s, when he was leay- ing them (ch. i. 5): John baptized with water ; but you shall be baptized with the Holy Ghost, v. 16. This plainly intimated, First, ‘That — the Holy Ghost was the gift of Christ, and the product and performance of his promise, that great promise which he left with them when he went to heaven. It was therefore without doubt from him that this gift came ; and the filling of them with the Holy Ghost was his act and deed. As it was promised by his ee ee eee ee ae Oa See ee ——————— %e - : and was a token of his favour. That the gift of the Holy Ghost was a mouth, so it was pertormed by huis hand, Secondly, kind of baptism. Those that received it were baptized with it in a more excellent manner than any of those that even the Baptist himself baptized with water. [3.] Comparing that promise, so worded, with this gift just now conferred, when the ques- tion was started, whether these persons should be baptized or no, he concluded that the question was determined by Christ himself (v.17): “ Forasmuch then as God gave them the like gift as he did to us—gave it to us as believing in the Lord Jesus Christ, and to them upon their believing in him—What was I, that I could withstand God? Could I refuse to baptize them with water, whom God had baptized with the Holy Ghost? Could I deny the sign to those on whom he had conferred the thing signified? But, as for me, who was I? ‘What! able to forbid God? Did it become me to control the divine will, or to oppose the counsels of Heaven?” Note, Those who hinder the conversion of souls withstand God; and those take too much upon them who contrive how to ex- clude from‘their communion those whom God has taken into communion with himself. IV. This account which Peter gave of the ratter satisfied them, and all was well. Thus, when the two tribes and a half gave an ac- count to Phinehas and the princes of Israel of the true intent and meaning of their building themselves an altar on the banks of Jordan, the controversy was dropped, and it pleased them that it was so, Josh. xxii. 30. Some people, when they have fastened a censure upon a person, will stick to it, though after- wards it appear ever so plainly to be unjust and groundless. It was not so here; for these brethren, though they were of the cir- cumcision, and their bias went the other way, yet, when they heard this, 1. They let fall their censures: they held their peace, and said no more against what Peter had done; they laid their hand upon their mouth, be- cause now they perceived that God did it. Now those who prided themselves in their dignities as Jews began to see that God was stainmg their pride, by letting in the Gentiles to share, and to share equally, with them. And now that prophecy was fulfilled, Thou shalt no more be haughty because of my holy mountain, Zeph. iii. 11. 2. They turned them into praises. They not only held their peace from quarrelling with Peter, but opened their mouths to glorify God for what he had done by and with Peter’s ministry; they were thankful that their mistake was rectified, and that God had shown more mercy to the poor Gentiles than they were inclined to show them, saying, Then hath God also to the Gen- tiles granted repentance unto life! He hath granted them not only the means of repent- ance, in opening a door of entrance for his ministers among them, but the grace of re- CHAP. XI. es ' —e ave ee v preached at Antiech. pentance, in having given them his Holy Spirit, who, wherever he comes to be a Com- forter, first convinces, and gives a sight of sin and sorrow for it, and then a sight of Christ and joy in him. Note, (1.) Repent- ance, if it be true, is unto life. It is to spi- ritual life; all that truly repent of their sins evidence it by living a new life, a holy, hea- venly, and divine life. Those that by re- pentance die unto sin thenceforward live unto God; and then, and not till then, we begin to live indeed, and it shall be to eternal life. All true penitents shall live, that is, they shall be restored to the favour of God, which is life, which is better than life; they shall be comforted with the assurance of the par- don of their sins, and shall have the earnest of eternal life, and at length the fruition of it. (2.) Repentance is God’s gift; it is not only his free grace that accepts it, but his mighty grace that works it in us, that takes away the heart of stone, and gives us a heart of flesh. The sacrifice of God is a broken spirit ; it is he that provides himself this lamb. (3.) Wherever God designs to give life he gives repentance; for this is a neces- sary preparative for the comforts of a sealed pardon and a settled peace in this world, and for the seeing and enjoying of God in the other world. (4.) It is a great comfort to us that God has exalted his Son Jesus, not only to give repentance to Israel, and the remission of sins (ch. v. 31), but to the Gentiles also. 19 Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. 20 And some of them were men of Cyprus and Cy- rene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. 21 And the hand of the Lord was with them: and a great number believed, and turned unto the Lord. 22 Then tidings of these things came unto the ears of the church which was in Je- rusalem: and they sent forth Barna- bas, that he should go as far as An- tioch. 23 Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with pur- pose of heart they would cleave unto the Lord. 24 For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord. 25 Then departed Barnabas to Tarsus, for to seek Saul: 26 And when he had found him, he a The gospel THE prought him unto Antioch. And it eame to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Asntioch. | good a Master. : : 3. They preached the word to none but to the Jews only who were dispersed in all those We have here an account of the planting | and watering of a church at Antioch, the chief city of Syria, reckoned afterwards the third most considerable city of the empire, only Rome and Alexandria being preferred defore it, next to whose patriarch that of Antioch took place. It stood where Ha- math or Riblah did, which we read of in the Old Testament. It is suggested that Luke, the penman of this history, as well as The- ophilus, to whom he dedicates it, was of An- tioch, which may be the reason why he takes more particular notice of the success of the gospel at Antioch, as also because there it was that Paul began to be famous, towards the story of whom he is hastenmg. Now concerning the church at Antioch observe, I. The first preachers of the gospel there were such as were dispersed from Jerusalem by persecution, that persecution which arose five or six years years ago (as some compute), at the time of Stephen’s death (v. 19): They travelled as far as Phenice and other places reaching the word. God suffered them to be persecuted, that thereby they might be dispersed in the world, sown as seed to God, in order to their bringing forth much fruit. bus what was intended for the hurt of the -hurch was made to work for its good; as Jacob’s curse of the tribe of Levi (I will di- vade them in Jacob, and scatter them in Israel) was turned into a blessing. The enemies de- signed to scatter and lose them, Christ design- ed.to scatter and usethem. Thus the wrath of man is made to praise God. Observe, 1. Those that fled from persecution did not flee from their work; though for the time they declined suffering, yet they did not de-. cline service; nay, they threw themselves into a larger field of opportunity than be- fore. Those that persecuted the preachers of the gospel hoped thereby to prevent their carrying it to the Gentile world; but it proved that they did but hasten it the sooner. Howbeit, they meant not so, neither did their heart think so. Those that were persecuted in one city fled to another; but they carried their religion along with them, not only that they might take the comfort of it themselves, but that they might communicate it to others, thus showing that when they got out of the Way it was not because they were afraid of suffering, but because they were willing to reserve themselves for further service. 2. They pressed forward in their work, finding that the good pleasure of the Lord prospered in their hands. When they had preached successfully in Judea, Samaria, and Galilee, they got out of the borders of the } ROWS. t 3 land of Canaan, and’ into the island of Cypn Though the further they 1 they exposed themselves, yet they on; plus ultra—further was the grudging no pains, and dreading carrying on so good a work, and serving so - parts, and had synagogues of their own, in — which they met with them by themselves, and preached to them. They did not yet understand that the Gentiles were to be fellow-heirs, and of the same body; but left — the Gentiles either to turn Jews, and socome ~ into the church, or else remain-as they were. 4. They particularly applied themselves to — the Hellenist Jews, here called the Grecians,. that were at Antioch. Many of the preachers were natives of Judea and Jerusalem; but ‘some of them were by birth of Cyprus and Cyrene, as Barnabas himself (ch, iv. 36), and Simon (Mark xv. 21), but had their education - in Jerusalem ; and these, being themselves Grecian Jews, had a particular concern for those of their own denomination and distinc- tion, and applied themselves closely to them at Antioch. Dr. Lightfoot says that they were there called Hellenists, or Grecians, be- cause they were Jews of the corporation or gta of the art ; for Antioch Sa a Syrogrecian city. To them preached the Lord Jesus. ‘This was rior f sub- ject of their preaching ; what else should the ministers of Christ preach, but Christ— Christ, and him crucified—Christ, and him glorified ? 5. They had wonderful success in their preaching, ». 21. (1.) Their preaching was accompanied with a divine power: The hand of the Lord was with them, which some un- derstand of the power they were endued with to work miracles for the confirming of their doctrine ; in these the Lord was working with them, for he confirmed the word with signs following (Mark xvi. 20); in these God bore — them witness, Heb.ii.4. But I rather under- stand it of the power of divine grace working on the hearts of the hearers, and opening them, as Lydia’s heart was opened, because many saw the miracles who were not con- verted; but when by the Spirit the under- standing was enlightened, and the will bowed to the gospel of Christ, that was a day of — power, in which volunteers were enlisted under the banner of the Lord Jesus, Ps. cx. 3. The hand of the Lord was with them, to bring that home to the hearts and consciences of men which they could but ig to the outward ear. Then the word o gains its end, when the hand of the Lord goes along with it, to write it in their heart Then people are brought to believe the report of the gospel, when with it the arm of the Lord is revealed (Isa. liii. 1), when God teaches with a strong hand, Isa. viii. 11. These were is eee, Ss ee ey ee the Lord | te) had _ wonders. (2.) Abundance of geod was done: A great number believed, and turned unto the yostles, but ordinary ministers, yet they > hand of the Lord with them, and did Lord—many more than could have been ex- pected, considering the outward disadvan- |! tages they laboured under: some of all sorts _ of people were wrought upon, and brought into obedience to Christ. Observe, What the change was. [1.' They believed; they _ were convinced of the truth of the gospel, and subseribed to the record God had given in it concerning his Son. [2.] The effect | and evidence of this was that they turned unto the Lord. They could not be said to ‘turn from the service of idols, for they were Jews, worshippers of the true God only; but! they turned from a confidence in the righte- ousness of the law, to rely only upon the righteousness of Christ, the righteousness which is by faith; they turned from. a loose, careless, carnal way of living, to live a holy, heavenly, spiritual, and divine life; they turned from worshipping God in show and ceremony, to worship him im spirit and in truth. They turned to the Lord Jesus, and he became all in all with them. This was the work of conversion wrought upon _ them, and it must be wrought upon every ‘ - gospel was received at Antioch, v. 22. nings. one of us. It was the fruit of their faith. All that sincerely believe will turn to the Lord; for, whatever we profess or pretend, we do not really believe the gospel if we do not cordially embrace Christ offered to us in the gospel. Il. The good work thus begun at Antioch was carried on to great perfection; and the church, thus founded, grew to be a flourish- mg one, by the ministry of Barnabas and Saul, who built upon the foundation which the other preachers had laid, and entered into their labours, John iv. 37, 38. 1. The church at Jerusalem sent Barnabas thither, to nurse this new-born church, and to strengthen the hands both of preachers and people, and put a reputation upon the cause of Christ there. e (1.) They heard the good news, that the The apostles there were inquisitive how the work went on in the countries about; and, it is ' likely, kept up a correspondence with all parts where preachers were, so that tidings of these things, of the great numbers that were converted at Antioch, soon came to the ears of the church that was in Jerusalem. Those that are in the most eminent stations in the church ought to concern themselves for those in a lower sphere. (2.) They despatched Barnabas to them with all speed; they desired him to go, and assist and encourage these hopeful begin- They sent him forth as an envoy _ from them, and a representative of their whole body, to congratulate them upon the success of the gospel among them, as matter _ of rejoicing both to preachers and hearers, ee ite gopel = | Ss(C( own name that was noted for a coward, Aut nomen, aut mores muta—LHither change thy name or mend thy manners. And as we must look upon ourselves as Christians, and carry ourselves accordingly, so we must look upon others as Christians, and carry ourselves to- wards them accordingly. A Christian, though not in every thing of our mind, should be _ Joved and respected for his sake whose name he bears, because he belongs to Christ. [6.] _ Thus the scripture was fulfilled, for so it was _ written (Isa. lxii: 2) concerning the gospel- wi Dare, Clyeeame [1.] Thus the re- Paw he aye rye x o Nant eae } at Antioch. church, Thou shalt be called by a new name, which the mouth of the Lord shall name And it is said to the corrupt and degenerate church of the Jews, The Lord God shall slay thee, and call his servants by another name, Isa. Ixv. 15. 27 And in these days came pro- phets from Jerusalem unto Antioch. 28 And there stood up one of them named Agabus, and signified by the spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Cesar. 29 Then the disciples, every man ac- cording to his ability, determined to send relief unto the brethren which dwelt in Judea: 30 Which also they did, and sent it to the elders by the hands of Barnabas and Saul. When our Lord Jesus ascended on high he gave gifts unto men, not only apostles and evangelists, but prophets, who were enabled by the Spirit to foresee and foretel things ta come, which not only served for a confirma- tion of the truth of Christianity (for all that these prophets foretold came to pass, which proved that they were sent of God, Deut. xviii. 22; Jer. xxviii. 9), but was also of great use to the church, and served very much for its guidance. Now here we have, I. A visit which some of these prophets made to Antioch (v. 27): In these days, dur- ing that year that Barnabas and Saul lived at Antioch, there came prophets from Jerusalem to Antioch: we are not told how many, nor is it certain whether these were any of those prophets that we afterwards find in the church at Antioch, ch. xiii. 1. 1. They came from Jerusalem, probably because they were not now so much regarded there as they had been; they saw their work in a manner done there, and therefore thought it time to be gone. Jerusalem had been infamous for killing the prophets and abusing them, and therefore is now justly deprived of these pro- phets. 2. They came to Antioch, because they heard of the flourishing state of that church, and there they hoped they might be of some service. Thus should every one as he hath re- ceived the gift minister the same. Barnabas came to exhort them, and they, having re- ceived the exhortation well, now have prophets sent them to show them things to come, as Christ had promised, John xvi. 13. ‘Those that are faithful in their little shall be en- trusted with more. The best understanding of scripture-predictions is to be got in the way of obedience to scripture-instructions. II. A particular prediction of a famine approaching, delivered by one of these pro- phets, his name Agabus ; we read of him again prophesying Paul’s imprisonment, ch. xxl. 10,11. Here he stood up, probably in one of their public assemblies, and pro~ ii Alita Frimitioe gee v. 28. serve, 1. Whence he had his prophecy. What he said was not of himself, nar a faney of his own, nor an as- tronemical prediction, nor a conjecture upon- the present workings of second causes, but he signified it by the Spirit, the Spirit of pro- phecy, that there should be a famine; as Joseph, by the Spirit enabling him, under- stood Pharaoh’s dreams, foretold the famine in Egypt, and Elijah the famine in Israel in Ahab’s time. ‘Thus God revealed his secrets to his servants the prophets. 2. What the prophecy was: There should be great dearth throughout all the world, by unseasonable weather, that corn should be scaree and dear, so that many of the poor should perish for want of bread. ‘This should be not in one particular country, but through all the world, that is, all the Roman empire, which they in their pride, like Alexander before them, called the worlg. Christ had foretold in general that there should be fumines (Matt. xxiv. 7; Mark xiii. 8; Luke xxi. 11); but Agabus foretels one very remarkable famine now at hand. 3. The aecomplishment of it: It came to pass in the days of Claudius Cesar ; it began in the second year of his reign, and continued to the fourth, if not longer. Several of the Roman historians make mention of it, as does also Josephus. God sent them the bread of life, and they rejected it, loathed the plenty of that manna; and therefore God justly broke the staff of bread, and punished them with famine ; and herein he was righteous. They were barren, and did not bfing forth to God, and there- fore God made the earth barren to them. < Ill. The good use they made of this pre- diction. When they were told of a famine at hand, they did not do as the Egyptians, hoard up corn for themselves; but, as be- came Christians, laid by for charity to re- lieve others, which is the best preparative for our own sufferings and want. It is pro- mised to those that consider the poor that God will preserve them, and keep them alive, and they shall be blessed upon the earth, Ps. xli. 1,2. And those who show mercy, and give to the poor, shall not be ashamed in the evil time, but in the days of famine they shall be satisfied, Ps. xxxvii. 19, 21. The best provision we can lay up against a dear time is to lay up an interest in these promises, by doing good, and communicating, Luke xii. 33. Many give it as a reason why they should be sparing, but the scripture gives it as a reason why we should be liberal, to seven, and also to eight, because we know not what evil shall be upon the earth, Eccl. xi. 2. Observe, 1. What they defermined—that every man, according to his ability, should send relief to the brethren that dwelt in Judea, v.29. (1.) The persons that were recommended to them as objects of charity were the brethren that dwelt m Judea. Though we must, as we baye opportunity, do good tu all men, yet we ya , bd * r we ik , - THE A must have a special of faith, Gal. vi. 10. Ne lected, but God’s poor S regarded. The care which every church ought to take of their o were taught by the early instance the church at Jerusalem, where the tration was so constant that none lacked, ch iv. 34. But the communion of saints in that instance is here extended further, and provision is made by the church at Antioch for the relief of the poor in Judea,whom — they call their brethren. It seems it was the custom of the Jews of the dispersion to — send money to those Jews who dwelt in _ Judea, for the relief of the poor that were =e them, a to beer ed ori guar ca that purpose ( speaks of such a thing — in his time, Orat. ich Flacco), which ae poses there were many poor in Judea, more than in other countries, so that the rich : among them were not able to bearthecharge _ of keeping them from starving; either be. — cause their land had become barren, oho it had been a fruitful land, for the iniquity of q those that dwelt therein, or because they bad no traffic with other nations. Now we may suppose that the greatest part of those who turned Christians in that country were the poor (Matt. xi. 5, The poor are evangelized), and also that when the poor turned Christians they were put out of the poor’s book, and cut off from their shares in the public charity ; and it were easy to foresee that if there came a famine it would go very hard with them; — and, if any of them should perish for want, — it would be a great reproach to the Christian — profession ; and therefore this early care was taken, upon notice of this famine coming, to send them a stock beforehand, lest, if it — should be deferred till the famine came, it should be too late. (2) The agreement there was among the disciples about it, that every man should contribute, according to his abihty, to this good work. The Jews — abroad, in other countries, grew rich by : trade, and many of the rich Jews became Christians, whose abundance ought to bea supply to the want of their poor brethren that were at a great distance; for the case of q such ought to be considered, and not theirs only that live among us. Charitable people _ are traders with what God has given them, and the merchants find their account in sending effects to countries that lie very re- | a * OL See eee rrrt—CO mote; and so should we in giving alms to - those afar off that need them, which there- fore we should be forward to do when we are called to it. very man determined to ~ send something, more or less, according to his ability; what he could spare from the support of himself and his family, and ac- — cording as God had prospered him. What may be said to be according to our abilitywe must judge for ourselves, but must be care- ful that we judge righteous judgment. 5 2. What they did-—-they did as they'de 5 vi i if ‘ f ‘ye ich also they did. t they did it. Many! ind is made and) mended, but is not prosecuted, and so nes to nothing. But this was pursued, the collection was made, and was so con- siderable that they thought it worth while to send Barnabas and Saul to Jerusalem, to carry it fo the elders there, though they would want their labours in the mean time at Antioch. They sent it, (1.) To the elders, the presbyters, the ministers or pastors, of the churches in Judea, to be by them distni- _ buted according to the necessity of the re- _ eeiyers, as it had been contributed according to the ability of the givers. (2.) It was sent _ by Barnabas and Saul, who perhaps wanted an occasion to go to Jerusalem, and there- _ fore were willing to take this. Josephus _ tells us that at this time king Irates sent his charity to the chief men of Jerusalem, for ‘the poor of that country; and Helena, queen of the Adiabeni, being now at Jerusalem, and hearing of many that died of famine there, and in the country about, sent for provisions from Cyprus and Alexandria, and _ distributed them among the people; so says _ Dr. Lightfoot, who also computes, by the date of Paul’s rapture, “fourteen years before _ hewrotethe second Epistleto the Corinthians” ey ee ee en o four quaternions of soldiers to keep hum; mtending after Easter to bring him forth to the people. Ever since the conversion of Paul, we have heard no more of the agency of the priests in persecuting the saints at Jeru- salem; perhaps that wonderful change wrought upon him, and the disappointment it gave to their design upon the Christians at Damascus, had. somewhat mollified them, and brought them under the check of Ga- maliel’s advice—to let those men alone, and see what would be the issue; but here the storm arises from another point. ‘The civil power, not now, as usual (for aught that ap- pears) stirred up by the ecclesiastics, acts by itself in the persecution. But Herod, though originally of an Edomite family, yet seems to have been a proselyte to the Jewish re- ligion; for Josephus says he was zealous for the Mosaic rites, a bigot for the ceremonies He was not only (as Herod Antipas was} tetrarch of Galilee, but had also the govern- ment of Judea committed to him by Claudius the emperor, and resided most at Jerusalem, where he was at this time. Three things we are here told he did :— I. He stretehed forth his hands to vex cer. tain of the church, v.1. His stretching forth of James (2 Cor. xii. 1, 2); that it was in this journey jhis hands to it intimates that his hands had of his to Jerusalem, with these alms and been tied up by the restraints which per- offerings, that he had his ¢rance in the temple | haps.his own conscience held him under in _ Qvhich he speaks of, ch. xxii. 17), and in that trance was rapt up into the third heaven; and then it was that Christ told him he would send him thence unto the Gentiles, _ which accordingly he did as soon as ever he came back to Antioch. It is no disparage- ment, in an extraordinary case, for ministers ‘of the gospel to be messengers of the church’s charity, though to undertake the constant care of that matter would ordinarily be too great a diversion from more needful work to those who have given themselves to _ prayer and the ministry of the word. CHAP. XII. In this chapter we have the story, I. Of the martyrdom of James the apostle, and the imprisonment of Peter by Herod Agrippa, who now reigned as king in Judea, ver. 1—4. II. The mira culons deliverance off Peter out of prison by the mmistry of an angel, im answer to the prayers of the church for him, ver. 5—19. Ill. The cutting off of Herod in the height of his pride by the stroke of an angel, the minister of God’s justice (ver. 20—23) ; and this was done while Barnabas and Saul were at Jerusalem, upon the errand that the church of Antioch sent them on, to carry their charity; and therefore in the close we have an account of their return to Antioch, ver. 24, 25 J OW about that time Herod the . king stretched forth his hands ‘to vex certain of the church. 2 And he Filled James the brother of John with the sword. 3 And because he _ Saw it pleased the Jews, he proceeded _ further to take Peter also. (Then were the days of unleavened bread.) 4 And when he had apprehended him, | he put him in prison, and delivered’ this matter; but now he broke through them, and stretched forth his hands deli- berately, and of malice prepense. Herod laid hands upon some of the church to affict them, so some read it; he employed his officers to seize them, and take them into custody, in order to their being prosecuted See how he advances gradually. 1. He began with some of the members of the church, certam of them that were of less note and figure; played first at small game, but afterwards flew at the apostles them- selves. His spite was at the church, and, with regard to those he gave trouble to, it was not uponany other account, but because they belonged to the church, and so. be- longed to Christ. 2. He began with vexing them only, or afflicting them, imprisoning them, fining them, spoiling their houses and goods, and. other ways molesting them; but afterwards he proceeded to greater instances of cruelty. Christ’s suffermg servants are thus trained up by less troubles for greater, that tribulation may work patience, and pa- tience experience. - Il. He killed James the brother of John with the sword, v. 2. We are here to con- sider, 1. Who the martyr was: it was James the brother of Jokn; so called to distinguish him from the other James the brother of Joses. This was called Jacobus major— James the greater ; that, minor—ihe less This wko was here crowned with martyrdom was one of the first three of Christ’s disciples, . * Peter's ; one of those that were the witnesses of his transfiguration and agony, whereby he was prepared for martyrdom ; he was one of those whom Christ called Boanerges—Sons of thun _ der ; and perhaps by his powerful awakening preaching he had provoked Herod, or those about him, as John Baptist did the other Herod, and that was the occasion of his coming into this trouble. He was one of _ those sons of Zebedee whom Christ told that they should drink of the cup that he was to drink of, and be baptized with the baptism that he was to be baptized with, Matt. xx. 23. And now those words of Christ were made good in him; but it was in order to his sitting at Christ’s right hand; for if we suffer with him, weshall reign with him. He wasone of thetwelve who were commissioned todisciple all nations; and to take him off now, before he had re- moved from Jerusalem, was like Cain’s killing Abel when the world was to be peopled, and one man was then more than many at an- other time. To kill an apostle now was kill- ing he knew not howmany. But why would God permit it? If the blood of his saints, much more the blood of apostles, is precious in his eyes, and therefore, we may be sure, is not shed but upon a valuable consider- ation. Perhaps God intended hereby toawaken the rest of the apostles to disperse themselves among the nations, and not to nestle any longer at Jerusalem. Or it was to show that though the apostles were appointed to plant the gospel in the world, yet if they were taken off God could do his work without them, and would do it. The apostle died a martyr, to show the rest of them what they must expect, that they might prepare accordingly. The tradition that they have in the Romish church, that this James had been before this in Spain, and had planted the gospel there, is altogether groundless ; nor is there any certainty of it, or good authority for it. 2. What kind of death he suffered: he was slain with the sword, that is, his head was cut off with a sword, which was looked upon by the Romans to be a more disgraceful way of being be- headed than with an axe; so Lorinus. Behead- ing was not ordinarily used among the Jews; but, when kings gave verbal orders for pri- vate and sudden executions, this manner of | taken of the time when Herod laid hold on death was used, as most expeditious ; and it is probable that this Herod killed James, as the other Herod killed John Baptist, privately in the prison. It is strange that we have not a more full and particular account of the martyrdom of this great apostle, as we had of Stephen. But even this short mention of the thing is sufficient to let us know, that the first preachers of the gospel were so well as- sured of the truth of it that they sealed it with their blood, and thereby have encouraged us, if at any time we are called to it, to resist unto blood too. The Old-Testament martyrs were slain with the sword (Heb. xi. 37), and Christ came not to send peace, but a sword ‘Matt. x. 34), in preparation for which we ‘THe ACTS. | I. He imprisoned Peter, o had heard most, as making the g among the apostles and whom would be proud of the honour of taking Observe here, 1. When he had ded James, he proceeded further, he added, to take Peter also. Note, Blood to the blood- thirsty does but make them more so, andthe way of persecution, as of other sins, is down- hill ; when men are in it, they cannot easily stop themselves; when they are in they find they must on. Male facta male factis teger ne perpluant—One evil deed is covered wit: another, so that there is no passage through them. Those that take one bold step ina sinful way give Satan advantage against them to tempt them to take another, and proyoke God to leave them to themselves, to go from _ bad to worse. It is therefore our wisdom to~ ‘take heed of the beginnings of sin. 2. He did this because he saw it pleased the Jews. ’ Observe, The Jews made themselves guilty of the blood of James by showing themselves well pleased with it afterwards, though they had not excited Herod to it. There are ac. — cessaries ex post facto—after the fact ; and those will be reckoned with as persecutors who take pleasure in others’ persecuting, wha — delight to see good men ill used, and. cry, Aha, so would we have it, or at least secretly approve of it. For bloody persecutors, when they perceive themselves applauded for that which every one ought to cry shame upon them for, are encouraged to go on, and have their hands strengthened and their hearts hardened, and the checks of their own con- sciences smothered; nay, it is as strong a temptation to them to do the like as it was — here to Herod, because he saw tt pleased the — Jews. Though he had no reason to fear dis- pleasing them if he did not, as Pilate con- demned Christ, yet he hoped to please them by doing it, and so to make an interest among them, and make amends for displeasing them _ in something else. Note, Those make them- selves an easy prey to Satan who make it their business to please men. 3. Notice is Aceh ee — EE el Peter: Then were the days of unleavened bread. It was at the feast of the passover, when their celebrating the memorial of their-typical de- liverance should have led them to the accep- tance of their spiritual deliverance; instead of this, they, under pretence of zeal for the law, were most violently fighting against it, and, in the days of unleavened bread, were most soured and embittered with the old lea- ven of malice and wickedness.~ At the pass- over, when the Jews came from all parts to Jerusalem to keep the feast, they irritated one ‘another against the Christians and Christian- — ity, and were then more violent than at other times. 4. Here is an account of Peter’. im- prisonment (v. 4): When he had laid hands on a a likely, examined him, he put prison, into the inner prison; some say, into the same prison into which he and the other apostles were cast some years be- _ fore, and were rescued out of it by an angel, _ ch. y. 18. He was delivered to four quater- nions of soldiers, that is, to sixteen, who were to be a guard upon him, four at a time, _ that he should not make his escape, nor be rescued by his friends. Thus they thought _ they had him fast. 5. Herod’s design was, _ after Easter, to bring him forth unto the _ people. (1.) He would make a spectacle of him. Probably he had put James to death _ privately, which the people had complained _ of, not because it was an unjust thing to put _ aman to death without giving him a public _ hearing, but because it deprived them of the _ satisfaction of seeing him executed; and _ therefore Herod, now he knows their minds, ~ will gratify them with the sight of Peter in _ bonds, of Peter upon the block, that they _.may feed their eyes with such a pleasing spectacle. And very ambitious surely he _ was to please the people who was willing thus to please them! (2.) He would do this after Easter, pera rb xaoya—after the passover, tertainly so it ought to be read, for it is the _ same word that is always so rendered; and to insinuate the introducing of a gospel-feast, instead of the passover, when we havenothing _ in the New Testament of such a thing, is to mingle Judaism with our Christianity. Herod _ would not condemn him till the passover was over, some think, for fear lest he should have such an interest among the people that they should demand the release of him, according to the custom of the feast: or, after the hurry pf the feast was over, and the town was empty, he would entertain them with Peter’s _ public trial and execution. Thus was the plot laid, and both Herod and the people long _ tohave the feast over, that they may gratify _ themselves with this barbarous entertainment. _ 5 Peter therefore was kept in prison : but prayer was made without ceasing of the church unto God for him. 6 And when Herod would _have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept _ the prison. 7 And, behold, the angel ti the Lord came upon him, and a light shined in the prison: and he| smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands. 8 And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he OMAP. XUL F saith unto him, Cast thy garment ee eRe ee Ne and deliverance about thee, and follow me. 9 And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision. 10 When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which cpened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel de- parted from him. 11 And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. 12 And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying. 13 And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda. 14 And when she knew Peter’s voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate. 15 And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel. 16 But Peter con- tinued knocking : and when they had opened the door, and saw him, they were astonished. 17 But he, beck- oning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go show these things unto James, and to the brethren. And he departed, and went into another place. 18 Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter. 19 And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death. And he went down from Judea to Cesarea, and there abode. We have here an account ot Peter’s deliver- ance out of prison, by which the design of Herod against him was defeated, and his life hone ‘ AS | be y Peter's ar a NS Se eT ee eG On y NG * = fc ‘ preserved for further serviue, anda stop given to this bloody torrent. Now, {. Qne thing that magnified his deliver- ance was that it was a signal answer to prayer Ww. 5): Peter was: kept in prison with a great deal of care, so that it was altogether impos- sible, either by force or by stealth, to get him out. But prayer was made without ceasing of the church unto God.for him, for prayers and tears are the church’s arms; therewith she fights, not only against her enemies,, but for her friends: and to these means they have recourse. 1. The delay of Peter’s trial gave them time for prayer. It is probable that James was hurried off so suddenly and so privately that they had not time to pray for him, God so ordering it that they should not have space to pray, when he designed they should not have the thing they prayed for. James must be offered upon the sacrifice and service of their faith, and therefore prayer for him) is restrained and prevented; but Peter must be continued to them, and there- fore prayer for him is stirred up, and time is given them for it, by Herod’s putting off the prosecution. Howbeit, he meant not so, nei- ther did his heart think so. 2. They were very particular in their prayers for him, that it would please God, some way or other, to defeat Herod’s purpose, and to snatch the lamb out of the jaws of the lion. The death of James alarmed'them toa greater fervency in their prayer for Peter; for, if they be broken thus with breach upon breach, they fear that the enemy will make a full end. Ste- phen is not, and James is not, and will they take Peter also? All these things are against them; this.will. be sorrow upon sorrow, Phil. ii. 27. Note, Though the death and suffer- ‘mgs of Christ’s ministers may be made greatly to serve the interests.of Christ's king- flom, yet it is the duty and concern of the church earnestly to pray for their life, liberty, and tranquillity; and sometimes Providence orders it. that they are brought into immi- nent danger, to stir up prayer for them. 3. Prayer was made without ceasing ; it was, mpocevxy exrerjc—fervent prayer. It is the word that is used concerning Christ’s pray- ing in his agony more earnestly ; it is the fer- vent prayer of the righteous man, that is ef- fectual, and availeth much. Some think it denotes the constancy and continuance of their prayers; so we take it: They, prayed without ceasing. It was an extended prayer ; they prayed for his release in their public as- semblies (private ones, perhaps, for fear of the Jews) ; then they went home, and prayed for it in their families; then retired/into their closets, and prayed for it there; so they prayed without ceasing: or first one knot of them, and then another, and then a third, kept a day of prayer, or rather a night of prayer, for him, v.12. Note, ‘Times of pub- lic distress and danger should be praying times with the church; we must pray always, but then especially. a RHE ae II, Another thing liverance was that | th ment and decree drew near tion, then his deliveran Esth. ix. 1, 2. Let us liverance came. 1. ] was before Herod designed to b which made it to be so much t consolation to his friends and « his enemies. It is probable some an interest in Herod, or erate ae been improving it to get.a discharge ff but in a Herod restlves, fi ail ie. And now they despair of prevailing in this — way, for to-morrow is the day set for the — bringing of him forth; and, it is likel ad will make as quick work with him as with his. Master; and now God opened a door of — escape for him. Note, God’s time to help is - when things are brought to the last extremity when there is none shut up nor left (Deut. _ xxxil. 36), and for this reason it has been ~ said, “The worse the better.” When Isaac is bound upon the altar, and the Anife in the — hand, and the hand stretched out to slay him, — then Jehovah-jireh, the Lord will provide, 2. It was when he was fast bound with two — chains, between two soldiers ; so that if he offer to stir he wakes them; and, besides this, though the prison-doors, no doubt, were — locked and bolted, yet, to make sure work, the keepers before the door kept’ the prison, that no one might so much as attempt to — rescue him. Never could the art of mando more to secure a prisoner. Herod, nodoubt, — said, as Pilate (Matt. xxvii. 65), Make it as — sure as you can. When men will think tobe — too hard for God, God will make it appear — that he is too hard for them. 3. It EB yeh 4 he was sleeping between the soldiers, fast asleep; (1.) Not terrified with his danger, though — it was very imminent, and there was no — visible way for his escape. There was but a step between him and death, and yet he — could lay himself down im peace, and sleep— _ sleep in the midst of his enemies—sleep when, — it may be, they were awake, having a good — cause that he suffered for, and a good con- — science that he suffered with, and being assur- ed that God would issue his trial that way that should be most for his glory. Having com- — milled his cause to him that judgeth righteously, — his soul dwells at ease; and even mM prison, — between two soldiers, God gives him sleep; _ as he doth to his beloved. (2.) Not expect- — ing his deliverance. He did not keep awake, — looking to the yan han or to the left, for — relief, but lay asleep, and was p ily sur- prised with his deliverance. Thine the eiwreh 4 (Ps. exxvi. 1): Wewere like those that dream. If. It also magnified his deliverance very — much that an angel was sent from heaven on — purpose to rescue him, which made his escape both practicable and warrantable. pte = Fe, brought him a legal: discharge, and enabled him to make use of it. shape 1. The angel of the Lord came upon hims ; ees CHAP. RIL 7 deliverarine. od over him. He seemed as one jately, and follow the angei; and he did so, ned by men, yet not forgetten of his/v. 8,9. When Peter was awake he knew od ; the Lord thinketh upon him. Gates and | not what to do but as the angel directed him. ~ \guards kept ‘all his friends from him, but |(1.) He must gird himself; for those that - could not keep the angels of Ged from him: | slept in their clothes ungirded themselves, se and they invisibly encamp rouxd about those | that they had nothing to do, when they got _ that fear God, to deliver them (Ps. xxxiv. 7), | up, but to fasten their girdles. (2.) He must _ and therefore they need not fear, though a host | bind on his sandals, that he might be fit to rs Ny __ Wherever the people of God are, and how-| power of divine grace must have their feet - eyer surrounded, they have a way open hea-| shod with the preparation of the gospel of _ yenward, nor can any thing intercept their | peace. (2.) He must cast his garments about intercourse with God. him, anc come away as he was, and follow 2. A light shone in the prison. Though it | the angel; and he might go with a great deal _ is ‘a dark place, and in the night, Peter | of courage and cheerfulness who had a mes- - shall see his way clear. Some observe that |senger from heaven for his guide and guard. we do not find’in the Old Testament that! He went out, and followed him. Those who where angels appeared the light shone round are delivered out of a spiritual imprisonment about them; for that was a dark dispensation, | must follow their deliverer, as Israel when and the glory of angels was then veiled.| they went out of the house of bondage did; But in the New Testament, when mention is} they went out, not knowing whither they went, _ raade of the appearing of the angels, notice is| but whom they followed. Now it is said, taken of the light that they appeared in; for | when Peter went out after the angel, he knew it is by the gospel that the upper world is |not that it was true which was done by the brought to light. The soldiers to whom Peter | angel, that it was really matter of fact, but was chained were either struck into a deep | thought he saw a vision; and, if he did, it was sleep for the present (as Saul and his soldiers | not the first he had seen: but by this it ap- - were when David carried off his spear and | pears that a heavenly vision was so plain, and cruise of water), or, if they were awake, the | carried so much of its own evidence along appearance of the angel made them to shake, |with it, that it was difficult to distinguish and to become as dead men, as it was with the | between what was done in fact and what was _ guard set on Christ’s sepulchre. done in vision. When the Lord brought back _ 3. The angel awoke Peter, by giving him the captivity of his people we were like those a blow on his side, a gentle touch, enough to that dream, Ps. cxxvi.1. Peter was so; rouse him out of his sleep, though so fast, he thought the news was too good to be true. asleep that the light that shone upon him did| 6. He was led safely by the angel out of not awaken him. When good people slumber | danger, v. 10. Guards were kept at one pass ima time of danger, and are not awakened|and at another, which they were to make by the light of the word, and the discoveries | their way through when they were out of the it gives them, let them expect to be smitten ;prison, and they did so without any opposi- ‘on the side by some sharp affliction ; better |tion; nay, for aught that appears, without be raised up so than left asleep. The language | any discovery: either their eyes were closed, of this stroke was, Arise up quickly ; not as/ or their hands were tied, or their hearts failed if the angel feared coming short by his delay, them ; so it was that the angel and Peter _ ‘but Peter must not be indulged in it. When | safely passed the first and second ward. Those David hears the sound of the going on the tops : watchmen represented the watchmen of the _ of the mulberry trees, then he must rise up | Jewish church, on whom God had poured out quickly, and bestir himself. a spirit of slumber, eyes that they should not 4) His chains fell off from his hands. t' see and ears that they should not hear, Rom. seems they had handcuffed him, to make him|xi. 8. His watchmen are blind, sleeping, lying sure, but God loosed his bands ; and, if they | down, and loving to slumber. But still there fall off from his hands it is as well as if he/ is an iron gate, after all, that will stop them, had the strength of Samson to break them| and, if the guards can but recover themselves, like threads of tow. Tradition makes a] there they may recover their prisoner, as mighty rout about these chains, and tells | Pharaoh hoped to retake Israel at the Red _ formal story that one of the soldiers kept/Sea. However, up to that gate they march, ‘them for a sacred relic, and they were long! and, like the Red: Sea before Israel, it opened _ after presented to Eudoxia the empress, and| ¢o them. They did not so much as put a _ I know not what miracles are said to have) hand to it, but it opened of its own accord, ‘been wrought by them; and the Romish! by an invisible power; and thus was fulfilled ‘church keeps a feast on the first of August! in the letter what was figuratively promised yearly in remembrance of Peter’s chains,! to Cyrus (Isa. xlv. 1, 2): I will open before | Festum vinculorum Petri—Thefeast of Peter's | him the two-leaved gates, will break in pieces _ ehains; whereas this was at the passover. | the gates of brass, and cut in sunder the bars ‘Surely they are thus fond of Peter’s chains | of iron. And probably the iron gate shut wm hozes with them to enslave the'world! | again of itself, that none of the guards might 3 5. Hewas ordered to dress himself immedi- | pursue Peter. Note, When God will work * . of enemies encamp against them, Ps. xxvii. 3| walk. Those whose bonds are loosed by the © = ~ ae Lee ay a im 3 PH Yi; ree + ig ae i iY ; salvation for his people, no difficulties in their way are insuperable; but even gates of iron are made to open of their own accord. This iron gate led him into the city out of the castle or tower; whether within the gates of the city or without is not certain, so that, when they were through this, they were got into the street. This deliverance of Peter ' represents to us our redemption by Christ, which is often spoken of as the setting of| blow.” For this reason it was a cause of prisoners free, not only the proclaiming of | great expectation, among not only the com- — liberty to the captives, but the bringing ef|mon people, but the great people of the \ them out of the prison-house. The application ; Jews. of the redemption in the conversion of souls is the sending forth of the prisoners, by the blood of the covenant, out of the pit wherein is no water, Zech. ix. 11. The grace of God, like this angel of the Lord, brings light first into the prison, by the opening of the under- standing, smites the sleeping sinner on the side by the awakening of the conscience, causes the chains to fall off from the hands by the renewing of the will, and then gives the word of command, Gird thyself, and fol- low me. Difficulties are to be passed through, and the opposition of Satan and his instru- ments, a first and second ward, an untoward generation, from which we are concerned to save ourselves; and we shall be saved by the grace of God, if we put ourselves under the divine conduct. And at length the iron gate shall be opened to us, to enter into the New Jerusalem, where we shall be perfectly freed from all the marks of our captivity, and brought into the glorious liberty of the child- ren of God. 4 7. When this was done, the angel departed from him, and left him to himself. He was out of danger from his enemies, and needed no guard. He knew where he was, and how to find out his friends, and needed no guide, md therefore his heavenly guard and guide bids him farewell. Note, Miracles are not to oe expected when ordinary means are to be used. When Peter has now no more wards to pass, nor iron gates to get through, he needs only the ordinary invisible ministration of the angels, who encamp round about those that fear God, and deliver them. IV. Having seen how his deliverance was magnified, we are next to see how it was manifested both to himself and others, and how, being made great, it was made known. We are here told, 1. How Peter came to himself, and so came himself to the knowledge of it, v. 11. So many strange and surprising things com- ing together upon a man just awoke out of sleep put him for the present into some con- fusion ; so that he knew not where he was, nor what he did, nor whether it was fancy or fact; but at length Peter came to himself, was thoroughly awake, and found that it was not a dream, but a real thing: “ Now I know of a surety, now I know a\n9éc—truly, now I know that it is truth, and not an illusion of the fancy. Now I am well satisfied con- cerni out of the hands of Hero had me fast, and so hath pint expectation of the people of the doubted not to see Peter cut off th and hoped it was the one neck of Ch: 4n which it would all be struck off. i ae ty at one t Peter, when he recollected himself, perceived of a truth what great things God had done for him, which at first he couid not — believe for joy. ‘Thus souls who are deliver- ed out of a spiritual bondage are not at first aware what God has wroughtin them. Many have the truth of grace that want the evi- — dence of it. They are questioning whether there be indeed this change wrought in them, or whether they have not been all this while — ina dream. But when the Comforter comes, whom the Father will send sooner or later, he _ will let them know of a surety what a blessed change is wrought in them, and what a happy — state they are brought into. Ji 2. How Peter came to his friends, and ~ brought the knowledge of it to them. Here — is a particular account of this, and it is very interesting. . : ae Aer ae (1.) He considered the thing (v. 12), con. sidered how imminent his danger was, how great his deliverance; and now what has he * to do? What improvement must he make of this deliverance? What must he do next? — God’s providence leaves room for the use of — our prudence ; and, though he has undertaken _ to perform and perfect what he has begun, — yet he expects we should consider the thmg. __ (2.) He went directly to a friend’s house, — which, it is likely, lay near to the place where he was; it was the house of Mary, a sister ot Barnabas, and mother of John Mark, whose _ house, it should seem, was frequently made use of for the private meeting of the disciples, _ either because it was large, and would hold many, or because it lay obscure, or because — she was more forward than others were ta open her doors to them; and, no doubt, it — was, like the house of Obededom, b'essed — for the ark’s sake. A church in the house makes it a little sanctuary. “Sib tel. (3.) There he found many that were gather- — ed together praying, at the dead time of the — night, praying for Peter, who was the next — day to come upon his trial, that God would — find out some way or other for his. deliver- — ance. Observe, nd They continued in — prayer, in token of their importunity; they did not think it enough once to have pre- — sented his case to God, but they did it again and again. 'I'hus men ought always to pray, — and not to faint. As long as we are kept waiting for a mercy we must continue pray- — + ing for it. |2.] It should seem that now — when the affair came dear to a crisis, and the next day was fixed for the dcterrining they were more fervent in prayer than before; and it was a good sign that God in- tended to deliver Peter when he thus stirred ‘up a spirit of prayer for his deliverance, for ‘he never said to the seed of Jacob, Seek ye my face in vain. [3.] They gathered together for prayer on this occasion; though this would make them obnoxious to the govern- ment if they were discovered, yet they know ‘what an encouragement Christ gave to joint- prayer, Matt. xviii. 19, 20. And it was al- ways the practice of God’s praying people to unite their forces in prayer, as 2 Chron. xx. 4; Esth. iv. 16. [4.] They were many thai ‘were got together for this work, as many perhaps as the room would hold; and first ‘one prayed, and then another, of those who gave themselves to the word and prayer, the rest joining with them; or, if they had not ‘Ministers among them, no doubt but there were many private Chrisiians that knew how to pray, and to pray pertinently, and to con- tinue long in prayer when the affections of those who joined were so stirred as to keep pace with them upon such an occasion. This was in the night, when others were asleep, which was an instance both of their prudence and of their zeal. Note, It is good for Christians to have private meetings for prayer, especially in times of distress, and ot to let fall nor forsake such assemblies. [5.] Peter came to them when they were thus employed, which was an immediate resent answer to their prayer. It was as if God should say, ‘“ You are praying that Peter may be restored to you; now here he is.” W hile they are yet speaking, Iwiil hear, Isa. \xv. 24. Thus the angel was sent with an answer f peace to Daniel’s prayer, while he was pray- g, Dan 1x. 20, 21. Ask, and it shall be given. (4.) He knocked at the gate, and had much ido to get them to let him in (v. 13—16): eter knocked at the door of the gate, design- ig by it to awaken them out of their sleep, » for aught that appears, not knowing at he disturbed them in their devotions. et, if his friends were permitted to speak ith him in private in the prison, it is pos- sible he might know of this appointment, d it was this which he recollected and con- dered when he determined to go to that house, where he knew he should find many f his friends together. Now when he knock- there, [1.] A damsel came to hearken ; not open the door till she knew who was there, friend or a foe, and what their business was, ‘ing informers. Whether this damsel was of the family or one of the church, whether _ servant or a daughter, does not appear; it yuld seem, by her being named, that she was f note among the Christians, and more zea- affected to the better part than most of ge. [2.] She knew Peter’s voice, having eard him pray,and preach,and discourse, great deal of pleasure. But, instead ting him in immediately out of the cold, L. Vin an» Peer CHAPES af PN iat Sin se cels > oro : s ” T In an ecstasy of joy she forgets herself, and opened not the gate. |3.] She ran in, and probably went up to an upper room where they were together, and told them that Peter was cer- tainly at the gate, though she had not courage enough to open the gate, for fear she should be deceived, and it should be the enemy But, when she spoke of Peter’s being there, they said, “ Thow art mad; it is impossible it should be he, for he is in prison.” Some- times that which we most earnestly wish for we are most backward to believe, because we are afraid of imposing upon ourselves, as the disciples, who, when Christ had risen, believed not for joy. However, she stood ty it that it was he. Then said they, It is his angel, v.15. First, “ It isa messenger from him, that makes use of his name ;”’ so some take it; dyyeXoc¢ often signifies no more than a messenger. It is used of John’s messengers (Luke vii. 24, 27), of Christ’s, Luke ix. 52. When the damsel was confident it was Peter, because she knew his voice, they thought it ” was because he that. stood at the door had called himself Peter, and therefore offer this solution of the difficulty, “It is one that comes with an errand from him, and thou didst mistake as if it had been he himself.” Dr. Hammond thinks this the easiest way of understanding it. Secondly, “It is his guardian angel, or some other angel that has assumed his shape and voice, and stands at the gate in his resemblance.” Some think that they supposed his angel to appear as a presage of his death approaching; and this agrees with a notion which the vulgar have, that sometimes before persons have died their ward has deen seen, that is, some spirit exactly in their likeness for countenance and dress, when they themselves have been at the same time in some other place; they call it their ward, that is, their angel, who is their guard. If so, they concluded this an ill omen, that their prayers were denied, and that the language of the apparition was, “Let it suffice you, Peter must die, say no more of that matter.”” And, if we understand it so, it only proves that they had then such an opinion of a man’s ward being seen a little before his death, but does not prove that there is such a thing. Others think they took this to be an angel from heaven, sent to bring them a grant to their prayers. But why should they imagine that angel to assume the voice and shape of Peter, when we find not any thing like it in the appearance of angels? Perhaps they herein spoke the lan- guage of the Jews, who had a fond conceit that every good man has a particular tutelar angel, that has the charge of him, and some- times personates him. The heathen called it a good genius, that attended a man: but, since no other scripture speaks of sucha thing, this alone is too weak to bear the - 2N 6—VI. weight of such a doctrine. We are sure that and ‘put upon him. But, when they saw him, they ce ey \ hie > Peter's THE At . ie for him. Obs the angels are ministering spirits for the good | slain one James with of the heirs of salvation, that they havea charge , another James, and th concerning them, and pitch their tents rownd | that stood up in his room about them; and we need not be solicitous | the brethren there ; for, that every particular saint should have his | to do, he will never want insti guardian angel, when we are assured he has | it with. aa ets a guard of angels. (8.) Peter had nothing more tod ) for (5.) At length they let him in (v. 16): He| present than to shift for his own safety, ’ continued knocking though they delayed to|he did accordingly: He departed, and open to him, and at last they admitted him. | into another place more obscure, and ther The iron gate which opposed his enlarge- | more safe. He knew the town very ment opened of itself, without so much as|and knew where to find a place that woulc once knocking at it; but the door cf his| be ashelter to him. Note, Even the Chri friend’s house that was to welcome him | tian law of self-denial and suffering for does not open of its own accord, but must | has not abrogated and repealed the natural be knocked at, long knocked at; lest Peter | law of self-preservation, and care for our own — should be puffed up by the honours which | safety, as far as God gives an opportunity of the angel did him, he meets with this morti-| providing for it by lawful means. «sh fication, by a seeming shght which his friends} V. Having seen the triumph of Peter’s friends in his deliverance, let us next observe 4 the confusion of jhis enemies thereupon, which was so much the greater because peo- ple’s expectation was so much raised of ‘the putting of him to death. 1. The guards were ~ in the utmost consternation upon it, for et, knew how highly penal it was to bo to let a prisoner escape that they had charge of (wv. 18): As soon as tt was day, and they found the prisoner gone, there was no sma stir or strife, as some read it, among the sol. diers, what had become of Peter ; he is gone, were astonished, were filled with wonder a and joy in him, as much as they were but just now with sorrow and fear concerning him. It was both surprising and pleasing to them in the highest degree. © (6.) Peter gave them an account of his deliverance. When he came to the company that were gathered together with so much zeal to pray for him, they gathered about him with no less zeal to congratulate him on his deliverance ; and herein they were so noisy that when Peter himself begged them to consider what peril he was yet in, if they should be overheard, he could not ‘make them hear him, but was forced to beckon to them with the hand to hold their peace, and had much ado thereby to com- mand silence, while he declared unto them how the Lord Jesus had by an angel brought him out of prison ; and it is very likely, having found them praying for his deliver- ance, he did ‘not part with them till he and they had together solemnly given thanks to God for his enlargement 5 or, if he could not stay to do it, it is probable they staid to- gether to do it; for what is won by prayer yaust be worn with praise; and God must always have the glory of that which we have the comfort of. When David declares what God had done for his soul, he blesses God who had not turned away his prayer, Ps. Ixvi. 16, 20. (7.) Peter sent the account to others of his friends: Go, show these things to James, and to the brethren with him, who perhaps were met together in another place at the same time, upon the same errand to the throne of grace, which is one way of keeping up the communion of saints and wrestling with God in prayer—acting in concert, though at a distance, like Esther and Morde- cai. He would have James and his company to know of his deliverance, not only that they munt be eased of their pain and delivered frota their fears concerning Peter, but that ‘they mught return thanks fo God with him and nobody knows how or which way. ‘They thought themselves as sure as could be of him but last night; yet now the bird is flown, and they can hear no tale nor tidings of him. This set them together by the ears; one “ Tt was your fault ;” the other, “ Nay, bat it was yours ;” having no other way to clear themselves, but by accusing one. cdoshine | With us, if but a prisoner for debt escape, the sheriff must answer for the debt. Thus have the persecutors of the gospel of Christ been often filled with vexation to see its cause con- quering, notwithstanding the opposition they have given to it. 2. {ouses were searched in vain for the rescued prisoner (v. 19): He- rod sought for him, and found him not. Wh can find whom God hath hidden? Baruch and Jeremiah are safe, though seare d for, because the Lord has hidden them, Jer. xxxvi 96. In times of public danger, all believers have God for their hiding-place, which is such a secret, that there the ignorant world cannot find them; such a strength, that the impo- tent world cannot reach them. 3. The keepers were reckoned with for a permissive es cap Herod examined the keepers, and fi > the they could give no saline ho Peter got away, he commanded oul be put to death, according to the Roman law and that 1 Kings xx. 39, If by any meom he be missing, then shail thy life go for ht life. It is probable that these keepers ha been more severe with Peter than they nee to be (as the jailor, ch. xvi. 24), and had b abusive to him, and to others that had b “ it justly are they put to death for that which was not frets bult, and by him too that had set them to work to vex the church. _ When the wicked are thus snared in the work ef tharrown lands; the Lord is known by the judgments which he executes. Or, if they had not thus made themselves obnoxious to _ the justice of God, and it be thought hard _ that mnocent men should suffer thus for that _ which was purely the act of God, we may _ easily admit the conjectures of some, that though they were commanded to be put to _ death, to please the Jews, who were sadly _ disappointed by Peter’s escape, yet they were not executed ; but Herod’s death, immediately _ after, prevented it. 4. Herod himself retired . it: He went down from Judea to Cesarea, and there abode. He was vexed to the heart, ~ as a lion disappointed of his prey; and the ~ more because he had so much raised the ex- ' pectation of the people of the Jews concerning _ Peter, had told them how he would very - shortly gratify them with the sight of Peter’s _ head m a charger, which would oblige them ~ as much as John Baptist’s did Herodias ; it _ made him ashamed to be robbed of this boast- _ ing, and to see himself, notwithstanding his confidence, disabled to make his words good. _ This is such a mortification to his proud spi- sit that he cannot bear to stay in Judea, but _ away he goes to Cesarea. Josephus mentions & this coming of Herod to Cesarea, at the end _ of the third year of his reign over all Judea E ); Nona Mang! So Poe ; of Herod. Tn these verses we have, I. The death of Herod. God reckoned with him, not only for his putting James to death, but for his design and endeavour to put Peter to death ; for sinners will be called to an account, not only for the wickedness of their deeds, but-for the wickedness of their endeavours (Ps. xxviii. 4), for the mischief they have done and the mischief they would have done. It was but a little while that Herod lived after this. Some sinners God makes quick work with. Observe, 1. How the measure of his ‘iniquity was filled up: it was pride that did it; it is this that commonly goes more immediately before destruction, and a haughty spirit before a fall. Nebuchadnezzar had been a very bloody man, and a great persecutor; but the word that was in the king’s mouth when the judgments of God fell upon him was a proud word: Js not this great Babylon that I have built ? Dan. iv. 30, 31. It is the glory of God to look on every one that is proud, and bring him low, Job x1. 12. The instance of it here is very remarkable, and shows how God resists the proud (1.) The men of Tyre and Sidon had, it seems, offended Herod. Those cities were now under the Roman yoke, and they had been guilty of some misdemeanours which Herod highly resented, and was resolved they should feel his resentmen@. Some very small mafter would serve such a proud imperious man as Herod was for a provocation, where he was disposed to pick a quarrel. He was highly displeased with this people, and they must be made to know that his wrath was as the roaring of a lion, us messengers of death. (2.) The offenders truckled, beimg con- vinced, if not that they had done amiss, yet that it was in vain to contend with such a potent adversary, who, right or wrong, would be too hard for them; they submitted and were willing upon any terms to make peace with him. Observe, [1.] The reason why they were desirous to have the matter accom-~ modated: Because their country was nou- rished by the king’s country. Tyre and Sidon were trading cities, and had little land be- longing to them, but were always supplied with corn from the land ef Canaan; Judah and Israel traded in their market, with wheat, and honey, and oil, Ezek. xxvii. 17. Now if Herod should make a law to prohibit the ex- portation of corn to Tyre and Sidon (which they knew not but a man so revengeful as he might soon do, not caring how many were fa- mished by it), their country would-be un- done; so that it was their interest to keep in with him. And is it not then our wisdom to make our peace with God, and humble our- selves before him, who, have'a much more -constant and necessary dependence upon him than one country can have upon another? for in him we live, and move, and have our being. [2.] The method they took to pre- vent a rupture: They made Blastus the king’s The death THE chamberlain their friend, probably with bribes ana good presents; that is usually the way for men to make courtiers their friends. And it is the hard fate of princes that they must have not only their affairs, but their affec- tions too, governed by such mercenary tools ; yet such men as Herod, that will not be go- verned by reason, had better be so governed than by pride and passion. Blastus had Herod’s ear, and has the art of mollifying his resentments ; and a time is fixea for the am- bassadors of Tyre and Sidon to come and make a public submission, to beg his ma- jesty’s pardon, throw themselves upon his clemency, and promise never again to offend in the like manner ; and that which will thus feed his pride shall serve to cool his passion. (3.) Herod appeared in all the pomp and grandeur he had: He was arrayed in his royal apparel (v. 21), and sat upon his throne. Josephus gives an account of this splendid appearance which Herod made upon this oc- casion.—Antiquit. lib. xix. cap. 7. He says that Herod at this time wore a robe of cloth of silver, so richly woven, and framed with such art, that when the sun shone it reflected the light with such a lustre as dazzled the eyes of the spectators, and struck an awe upon them. Foolish people value men by their outward appearance; and no better are those who value themselves by the esteem of such, who court it, and recommend them- selves to it as Herod did, who thought to make up the want of a royal heart with his royal apparel; and sat upon his throne, as if that gave him a privilege to trample upon all about him as his footstool. (4.) He made a speech to the men of Tyre and Sidon, a fine oration, in which, probably, after he had aggravated their fault, and com- mended their submission, he concluded with an assurance that he would pass by their of- fence and receive them into his favour again —proud enough that he had it in his power whom he would to keep alive, as well as whom he would to slay; and probably he kept them in suspense as to what their doom should be, till he made this oration to them, that the act of grace might come to them with the more pleasing surprise. (5.) The people applauded him, the people that had a dependence upon him, and had be- nefit by his favour, they gave a shout; and this was what they shouted, I¢ is the voice of a god, and not of a man, v, 22. God is great and good, and they thought such was Herod’s eatness in his apparel and throne, and such s goodness in forgiving them, that he was worthy to be called no less than a god; and perhaps his speech was delivered with such an air of majesty, and a mixture of cle- mency with it, as affected the auditors thus. Or, it may be, it was not from any real im- pression made upon their minds, or any high or good thoughts they had indeed conceived of him ; but, how meanly soever they thought of him, they were resolved thus to curry Z “ ¥ 4 AC in I. Ye ve favour with him, and made peace between him great men are made an e if they lend an ear to them, them. Grotius ‘here observ magistrates are called gods ( 3. Ixxxi ; gs or monarchs, that is, single per. ie ae | are not, lest countenance should thereby be ‘given to the Gentiles, who gave divine honours — to their kings alive and dead, as here ; but they are a college of senators, or a bench of judges, that are called gods.—In collegio toto senato- rum non idem erat periculi ; itaque eos, -non autem reges, invenimus dictos elohim. Those that live by sense vilify God, as if he were altogether such a one as themselves, and deify men, as if they were gods; having their persons in admiration, because of advantage. This is not only a great affront to God, giving - that glory to others which is due to him alone, but a great injury to those who are thus flattered, as it makes them forget them- — selves, and so puffs them up with pride that — they are in the utmost danger possible of falling into the condemnation of the devil. _ (6.) These undue praises he took to him- self, pleased himself with them, and prided himself in them; and this was his sin. We do not find that he had given any private — orders to his confidants to beginsuch a shout, — or to put those words into the mouths of the — people, nor that he returned them thanks for — the compliment and undertook to answer their opinion of him. But his fault was that — he said nothing, did not rebuke their flattery, — nor disown the title they had given him, nox ~ give God the glory (v. 23); but he took it to himself, was very willing it should terminate _ in himself, and that he should be thought a god and have divine honours paid him. Si populus vult decipi, decipiatur—If the people will be deceived, let them. And it was worse in him who was a Jew, and professed to be- lieve in one God only, than it was in the ; heathen emperors, who had gods many and lords many. nite] 2. How his iniquity was punished: Imme- diately (v. 23) the angel of the Lord smote him the order of Christ, for to him all judg- “ ment is committed), because he gave not God the glory (for God is jealous for his own ho- nour, and will be glorified upon those whom — he is not glorified by); and he was eaten of worms above ground, and gave up the ghost. Now he was reckoned with for vexing the church of Christ, killing James, imprisonin; Peter, and all the other mischiefs he hi done. Observe in the destruction of Herod, (1.) It was no less than an angel that the agent—the angel of the Lord, that angel that was ordered and commissioned to do it, or that angel that used to be employed in works of this nature, the destroying angel: or the angel, that is, that angel that delivere Peter in the former ant tte chapter—tha' angel smote Herod. For those ministeri spirits are the ministers either of divine jus said in his pride, I am agod, I sit in the of God ; and set his heart as the heart of God: but he shall be a man, and no God, a eak mortal man, in the hand of him that eth him (Ezek. xxviii. 2—9), so Herod here. Potent princes must know, not only at God is omnipotent, but that angels too ‘e greater in power and might than they. ne angel smote him, because he gave not the lory to God ; angels are jealous for God’s onour, and as soon as ever they have commission are ready to smite those that usurp his prerogatives, and rob God of his honour. _ (2.) It was no more than a worm that was ze instrument of Herod’s destruction: _He was eaten of worms, yevopevoc ckwAnkoBpwroc— he became worm-eaten, so it mustbe read; rotten he was, and he became like a piece of rotten wood. The body in the grave is de- stroyed by worms, but Herod’s body putre- fied while he was yet alive, and bred the worms which began to feed upon it betimes ; so Antiochus, that great persecutor, died. See here, [1.] What vile bodies those are which we carry about with us; they carry about with them the seeds of their own dis- solution, by which they will soon be destroyed henever God does but speak the word. Surprising discoveries have of late beenmade by microscopes cf the multitude of worms fat there are in human bodies, and how much they contribute to the diseases of them, hich is a good reason why we should not mplishments, and why we should not pam- our bodies, for this is but feeding the ms, and feeding them for the worms. [2.] See what weak and contemptible crea- es God can make the instruments of his stice, when he pleases. Pharaoh is plagued ith lice and flies, Ephraim consumed as ith a moth, and Herod eaten with worms. [) See how God delights nut only to brmg articularly related by Josephus, a Jew, iquit. lib. xix. cap. 7, thus: “ That He- d came down to Cesarea, to celebrate a fes- 1 in honour of Cesar; that the second ay of the festival he went in the morning to e theatre, clothed with that splendid robe tioned before; that his flatterers saluted m as a god, begged that he would be pro- itious to them; that hitherto they had re- erenced him as a man, but now they would nfess to be in ‘him something more excel- han a mortai nature. ‘That he did not proud of our bodies, or of any of their ac- w tal, must be proved a man, and mortal.’ That his torture continued without intermis- sion, or the least abatement, and then he died in the fifty-fourth year of his age, when he had been king seven years.” II. The progress of the gospel after this. 1. The word of God grew and multiplied, as seed sown, which comes up with a great increase, thirty, sixty, a hundred fold ; wher- ever the gospel was preached, multitudes. embraced it, and were added to the church by if, v. 24. After the death of James, the: word of God grew; for the church, the more it was afflicted, the more it multiplied, like Israel in Egypt. The courage and comfort of the martyrs, and God’s owning them, did more to invite people to Christianity, than. their sufferings did to deter them from it. Afte. the death of Herod the word of God gained ground.- When such a persecutor was taken off by a dreadful judgment, many were: thereby convinced that the cause of Christi- anity was doubtless the cause of Christ, and therefore embraced it. 2. Barnabas and Saul returned to Antioch as soon as they had de- spatched the business they were sent upon: When they had fulfilled their ministry, had paid in their money to the proper persons, and taken care about the due distribution of it to those for whom it was collected, they returnea from Jerusalem. 'Though they had a great many friends there, yet at present their werk lay at Antioch; and where our business is there we should be, and no longer from it than is requisite. When aminister is called abroad upon any service, when he has fulfilled that ministry, he ought to remember that he has work to do at home, which wants him there and calls him thither. Barnabas and Saul, when they went to Antioch, took with them John, whose surname was Mark, at whose mother’s house they had that meeting for prayer which we read of v.12. She was sister to Barnabas. It is probable that Bar- nabas lodged there, and perhaps Paul with him, while they were at Jerusalem, and it was that that occasioned the meeting there at that time (for wherever Paul was he would have some good work doing), and their inti- macy in that family while they were at Jeru- salem occasioned their taking a son of that family with them when they returned, to be trained up under them, and employed by them, in the service of the gospel. Educat- ing young men for the ministry, and entering them into it, is a very good work for elder ministers to take care of, and of good service to the rising generation. Jeb =o. <5 i ee eo Sees Se ; “AF y 7 . TT. Whallieitn of Soe teen ™ Perv eey. Sanu, ‘CHAP Kill. We have not yct met with any thing concerning the spreading of the gospel to the Gentiles which bears any proportion to the largeness of that commission, “Go, and disciple all nations.” ‘The door was opened in the bapnzing of Cornelius and his friends; but since then we had the gospel preached to the Jews enly, ch. xi. 19. It should seem as if the light which began to ahine wpon the Gentile world had withdrawn itself. But here in ahis chapter that work, that great good work, is revived in the midst of the years ; and though the Jews shall still have the first, offer of the gospel made to them, yet, upon their refusal, the _ Gentiles shall have their share of the offer of it. Here is, 1. The ~ solemn ordination of Barnabas and Saul, by divine direction, to the ministry, to the great work of spreading the gospel among the na- tious about (and it is probable that other apostles or apostolical men dispersed themselves by order from Christ, upon the same errand, ver. 1—3). Il. Their preaching the gospel in Cyprus, and the opposition they met with there from Elymas the sorcerer, ver. 4—13. lI. The heads of a sermon which Paul preached to the Jews at Antioch in Pisidia, in their synagogue, which is given us as a specimen of what they usually preached to the Jews, aid the method they took with them, ver. 14—4]. 1V, The preaching of the gospel to the Gentiles at their request, and upon the Jews’ refusal of it, wherein the apostles justified themselves against the displeasure which the Jews conceived at it, and God owned them, ver. 42—49. V. The trouble which the infidel Jews gave to the apostles, which obhged them to remove to another place (ver. 50—52), so that the design of this chapter is to show how cautiously, how gradually, and with what good reason the apostles carried the gospel imto the Gentile world, and admitted ahe Gentiles into the church, which was so great an offence to the Jews, and which Paul isso industrious to justify in his epistles OW there were in the church 4 that was at Antioch certain {pupil to the same tutor, or rather one that prophets and teachers ; as Barnabas, | was his constant colleague and companion— and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. 2 As they ministered to the Lord, and fasted, the Holy Ghost said, Sepa- rate me Barnabas and Saul for the work whereunto I have called them. 3 And» when they had fasted and prayed, and laid their hands on them, they sent them away. We have here a divine warrant and com- mission to Barnabas and Saul to go and preach the gospel among the Gentiles, and their ordination to that service by the imposition of hands, with fasting and prayer. I. Here is an account of the present state of the church at Antioch, which was planted oh. xi. 20. 1. How well furnished 1t was with good ministers ; there were there certain prophets and teachers (v. 1), men that were eminent for gifts, graces, and usefulness. Christ, when he ascended on high, gave some prophets and some teachers (Eph. iv. 11); these were both. Agabus seems to have been a prophet and not a teacher, and many were teachers who were not prophets; but those here mentioned were at times divinely inspired, and had instructions immediately from heaven upon special occa- sions, which gave them the title of prophets ; and withal they were stated teachers of the church in their religious assemblies, expound- ed the scriptures, and opened the doctrine of Christ with suitable applications. These were the prophets, and scribes, or teachers, which Christ promised to send (Matt. xxiii. 34), such as were every way qualified for the service of the Christian church. Antioch was a great city, and the Chr that they could not a was therefore requisite teachers, to preside in blies, and to deliver God’s min them Barnabas is first named, probably becaus was the eldest, and Saul last, probab! cause he was the youngest; but aft the last became first, and Saul more } in the church. ‘Three others are mentior (1.) Simeon, or Simon, who for distinction. sake was called Niger, Simon the Black, fre the colour of his hair ; like him that with u was surnamed the Black Prince. (2.) Zucaus of Cyrene, who some think (and Dr. Lightfoot inclines to it) was the same with this Luk that wrote the Acts, originally a Cyrenian, educated in the Cyrenian college or synagogu at Jerusalem, and there first receiving the gospel. (3.) Manaen, a person of some qua- lity, as it should seem, for he was brought up with Herod the tetrarch, either nursed of the same milk, or bred at the same school, or 3 that in every part of his education was his comrade and intimate, which gave him a fair prospect of preferment at court, and yet _ Christ’s sake he quitted all the hopes of it like Moses, who, when he had come to years, refused to be called the son of Pharaoh's daughter. Wad he joined in with Herod, wi whom he was brought up, he might have had Blastus’s place, and have been his chamber- lain; but it is better to be fellow-sufferer with a saint than fellow-persecutor with a tetrarch. ie genta ea _ 2. How well employed they were (@. 2): They ministered to the d, and fasted. QOb- serve, (1.) Diligent faithful teachers do truly minister unto the Lord. Those that instruc’ Christians serve Christ; they really do honour, and carry on the interest of his king- dom. ghey that pes 4 i pa in raying an eachi which are in Soled heré), anes unto the Lord, for they are the church’s servants for Christ’s sake; to him they must have an eye in their minis trations, and from him they shall have @ recompence. ' (2.) Ministering to the Lord in one way or other, ought to be the state jbusiness of churches and their teachers to this work time ought to be set a nay, it isset apart, and in this work we ou to spend some part of every day. What have we to do as Christians and munisters but serve the Lord Christ ? Col. iii. 24; Rom. xiv 18. (3.) Religious fasting is of use in ow ministering to the Lord, both as a sign of ou humiliation and a means of our mortification Though it was not so much practised by t disciples of Christ, while the bridegroom wa with them, as it was by the disciples of J and of the Pharisees; yet, after the b groom was taken away, they abounded : as those that had well learned to deny t selves and to endure hardness “The orders given by the Holy Ghost ‘setting apart of Barnabas and Saul, : ey were engaged in public exercises, th » ministers of the several congregations in the city joining in one solemn fast or day of prayer: The Holy Ghost said, either by a voice from heaven, or by a strong impulse on the minds of those of them that were prophets, Separate me Barnabas und Saul for the work whereunto I have called them. We does not ‘specify the work, but refers to a former call of which they themselves knew the meaning, _ whether others did or no: as for Saul, he was particularly told that he must bear Christ’s _ name to the Gentiles (ch. ix. 15), that. he must be sent to the Gentiles (ch. xxii. 21); the _ before this, that as Peter, James, and John laid out themselves among those of the cir- -cumcision, so Paul and Barnabas should goto the heathen, Gal. ii. 7—9. Barnabas, it is likely, knew himself designed for this service as well as Paul. Yet they would not thrust themselves into this harvest, though it appeared plenteous, till they received their _ orders from the Lord of the harvest : Thrust 4 a thy sickle for the harvest is ripe, Rev. xiv. _ 5. The orders were, Separate me Barnabas wad Saul. Observe here, 1. Christ by his _ Spirit has the nomination of his ministers; | for it is by the Spirit of Christ that they are qualified in some measure for his services, : inclined to it, and taken off from other cares ‘inconsistent with it. There are some whom the Holy Ghost has separated for the service of Christ, has distinguished from others as men that are offered and that willingly offer themselves to the temple service; and con- cerning them directions are given to. those who are competent judges of the sufficiency of the abilities and the sincerity of the incli- ation: Separatethem. 2. Christ’s ministers are separated to him and to the Holy Ghost: Separate them to me ; they are to be employed in Christ’s work and under the Spirit’s guid- ance, to the glory of God the Father. 3. All that are separated to Christ as his ministers ; are separated to work; Christ keeps no ser- _vants to be idle. If any man desires the office of a bishop, he desires a good work ; that is what he is separated to, to labour in the word and doctrine. They are separated to take pains, not to take state. 4. The work of Christ’s ministers, to which they are to be se- parated, is work that is already settled, and that which all Christ’s ministers hitherto have been called to, and which they themselves have first been, by an external call, directed fo and have chosen. +I. Their ordination, pursuant to these lers. not to the ministry in general arnabas and Saul had both of them been ministers long before this), but to a parti- lar service in the ministry, which had mething peculiar in it, and which required. fre commission, which commission God fit at this time to transmit by the hands eS or } ; 4 CHAP. XII. matter was settled between them at Jerusalem’ AGE Phe ES aie, nee a eC “a 5 an Paui and Barnabas. of these prophets and teachers, for the owing of this direction to the church, that teachers should ordain teachers (for prophets we are not now any longer to expect), and that those who have the dispensing of the oracles cf Christ committed to them should, for the benefit of posterity, commit the sameto faithful men, who shall be able also to teach others, 2 Tim. ii. 2. So here, Simeon, and Lucius, and Manaen, faithful teachers at this time in the church of Antioch, when they had fasted and prayed, laid theiy hands on Barnabas and Saul, and sent them away (v. 3), according to the directions received. Observe, 1. They prayed for them. When good men are going forth about good work, they ought to be solemnly and particularly prayed for, especi- ally by their brethren that.are their fellow- labourers and fellow-soldiers. 2.'They joined fasting with their prayers, as they did in their other ministrations, v. 3.. Christ has taught us this by his abstaining from sleep (a night-fast, if | may so callit) the night before he sent forth his apostles, that he might spend it in prayer. 3. They laid their hands on them. Hereby, (1.) They gave them their manumission, dismission, or discharge from the present service they were engaged in, in the church of Antioch, acknowledging that they went off not only fairly and with con- sent, but honourably and with a good report. (2.) They implored a blessing upon them in their present undertaking, begged that God would be with them, and give them success ; and, in order to this, that they miyht be filled with the Holy Ghost in their work. This very thing is explaimed ch. xiv. 26, where it is said, concerning Paul and Barnabas, that from Antioch they had been recommended to the grace of God for the work which they fulfilled. As it was an instance of the hu- mility of Barnabas and Saul that they sub- mitted to the imposition of the hands of those that were their equals, or rather their inferiors; so it was of the good disposition of the other teachers that they did not envy Barnabas and Saul the honour to which they were preferred, but cheerfully committed it to them, with hearty prayers for them; and they sent them away with all expedition, out of a concern for those countries where they were to break up fallow ground.. 4 So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cy- prus. 5 And when they were at Sa- lamis, they preached the word of God in the synagogues of the Jews : and they had also John to their mi- nister. 6 And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false pro- phet, a Jew, whose name was Bar- jesus: 7 Which was with the de- The mission of ' puty of the country, Sergius Paulus, | a prudent man; who called for Bar- nabas and Saul and desired to hear the word of God. 8 But Elymas the sorcerer (for so is his name by interpretation) withstood them, seek- ing to turn away the deputy from the faith. 9,’Then Saul, (who also és called Paul,) filled with the Holy Ghost, set his eyes on him, 10 And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? 11 And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and. darkness; and he went about seeking some to lead him by the hand. 12 Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord. 13 Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them re- turned to Jerusalem. In these verses we have, I. A general account of the coming of Barnabas and Saul to the famous island of Cyprus; and perhaps thitherward they steered their course because Barnabas was a native of that country (ch. iv. 36), and he was willing they should have the first-fruits of his labours, pursuant to his new commission. Observe, 1. Their being sent forth by the Holy Ghost was the great thing that encou- raged them in this undertaking, v. 4. If the Holy Ghost send them forth, he will go along with them, strengthen them, carry them on in their work, and give them success; and then they fear no colours, but can cheerfully -venture upon a stormy sea from Antioch, which was now to them a quiet harbour. 2. They came to Seleucia, the sea-port town opposite to Cyprus, thence crossed the sea to Cyprus, and in that island the first city they came to was Salamis, a city on the east side of the island (v. 5); and, when they had sown good seed there, thence they went onward through the isle (v. 6) till they came to Paphos, which lay on the western. coast. 3. They preached the word of God wherever they came, in the synagogues of the Jews ; so far were they from excluding them that they gave them the preference, and so left those among them who believed not inexcusable; they would have gathered them, but they would | the son of inflation. ‘ censure of the rulers of the who might, if they had any th object against it. Nor would th acted separately, but in concert with tl if they had not driven them out from # and from their synagogues. 4. They had John for their minister; not their servant ins + common things, but their assistant in the — things of God, either to prepare their way in — places where they designed to come or to carry on their work in places where they had begun it, or toconverse familiarly with those — to whom they preached publicly, and explain — things to them; and such a one might be ~ many ways of use to them, especially in a strange country. : II. A particular account of their encounter with Elymas the sorcerer, whom’ they met 7 with at Paphos, where the governor resided ; a place famous for a temple built to Venus | ; there, thence called Paphian Venus; and therefore there was more than ordinary need that the Son of God should there be mani- Jested to destroy the works of the devil. 1, There the deputy, a Gentile, Sergius Paulus by name, encouraged the apostles, and was willing to hear their message. He ~ was governor of the country, under the Ro. — man emperor; proconsul or propretor, such aone as we should call lord lieutenant of the — island. He had the character of a prudent — man, an intelligent, considerate man, that — was ruled by reason, not passion nor preju- dice, which appeared by this, that, having a | character of Barnabas and Saul, he sent for them, and desired to hear the word of God. — Note, When that which we hear has a tend- _ ency to lead us to God, it is prudence to desire to hear more of it. Those are wise people, ~ however they may be ranked among the foolish of this world, who are inquisitive after — the mind and will of God. Though he was a great man, and a man in authority, and the © preachers of the gospel were men that made no figure, yet, if they have a message from God, let him know what it is, and, if it appear to be so, he is ready to receive it. 2. There Elymas, a Jew, a sorcerer, opposed them, and did all he could to obstruct their — progress. This justified the apostles in ¢turn- ing to the Gentiles, that this Jew was so- malignant against them. t (1.) This Elymas was a pretender fo the — gift of prophecy, a sorcerer, a false-prophet— — one that would be taken for a divine, because he was skilled in the arts of divination; he was a conjurer, and took on him to teil people their fortune, and to discover things lost, and probably was im league with the devil for this purpose; his name was Bar- jesus—the son of Joshua ; it signifies the son” of salvation ; but the Syriac calls him, Bar- shoma—the son of pride ; filius inflationis— 7. , ie. ye 4 - ly | He was hang deputy of the country. It does not ap- r that the deputy called for him, as he id for Barnabas and Saul; but he thrust himself upon him, aiming, no doubt, to make a hand of him, and get money by him. (3.) He made it his business to withstand Barnabas and Saul, as the magicians of Egypt, in Pharaoh’s court, withstood Moses and Aaron, 2 Tim. iii. 8. He set up himself to be a messenger from heaven, and denied that they were. And thus he sought to turn away the deputy from the faith (v. 8), to keep _ him from receiving the gospel, which he saw him inclined to do. Note, Satan is\in a special manner busy with great men and men of power, to keep them from being reli- gious ; because he knows that their example, whether good or bad, will have an influence upon many. And those who are in any way instrumental to prejudice people against the truths and ways of Christ are doing the devil’s work. - (4.) Saul (who is here for the first time called Paul) fell upon him for this with a holy indignation. Saul, who is also called - Paul,v.9. Saul was his name as he was a _ Hebrew, and of the tribe of Benjamin; Paul _ was his name as he was a citizen of Rome. Hitherto we have had him mostly conversant among the Jews, and therefore called bv his Jewish name ; but now, when he is sent forth “among the Gentiles, he is called by his Ro- man name, to put somewhat of a reputation upon him in the Roman cities, Paulus being ‘a very common name among them. But _ some think he was never called Paul till now _ that he was instrumental in the conversion _ of Sergius Paulus to thc faith of Christ, and _ that he took the name Paulus as a memorial of this victory obtained by the gospel of _ Christ, as among the Romans he that had conquered acountry took his denomination _ from it, as Germanicus, Britannicus, Africa- nus ; or rather, Sergius Paulus himself gave him the name Paulus in token of his favour and respect to him, as Vespasian gave his name Flavius to Josephus the Jew. Now of Paul it is said, ; __{1.] That he was filled with the Holy Ghost upon this occasion, filled with a holy ; zeal against a professed enemy of Christ, which was one of the graces of the Holy Ghost—a spirit of burning ; filled with power ‘to denounce the wrath of God against him, which was one of the gifts of the Holy ‘Ghost—a spirit of judgment. He felt amore than ordinary fervour in his mind, as the prophet did when he was full of power by the Spirit of the Lord (Mic. iti. 8), and an- ‘other prophet when his face was made harder than flint (Ezek. iii. 9), and another when his mouth was made like a sharp sword, Isa. xlix. 2. What Pavl said did not come from any per- sonal resentment, but from the strong im- pressions which the Holy Ghost made upon Mis spirit. ; * ng on at court, was with e ' with blindness. [2.] He set his eyes upon him, to face him down, and to show a holy boldness, in oppo- sition to his wi¢ked impudence. He set his eyes upon him, as an indication that the eye of the heart-searching God was upon him, and saw through and through him ; nay, that the face of the Lord was against him, Ps. xxxiv. 16. He fixed his eyes upon him, to see if he could discern in his countenance any marks of remorse for what he had done ; for, if he could have discerned the least sign of this, it would have prevented the ensuing doom. [3.] He gave him his true character, not in passion, but by the Holy Ghost, who. knows men better than they know themselves, v.10. He describes him to be, First, An agent for hell; and such there have been upon this earth (the seat of the war between the seed of the woman and of the serpent) ever since Cain who was of that wicked one, an in- carnate devil, slew his brother, for no other reason than because his own works were evil and his brother’s righteous. This Elymas, though called Bar-jesus—a son of Jesus, was really a child of the devil, bore his image, did his lusts, and served his interests, John viii. 44. In two things he resembled the devil as a child does his father:—1. In craftiness. The serpent was more subtle than any beast of the field (Gen. iii. 1), and Elymas, though void of all wisdom, was full of all subtlety, ex- pert in all the arts of deceiving men and im- posing upon them. 2. In malice. He was full of all mischief—a spiteful il-conditioned man, and a sworn implacable enemy to Goa and goodness. Note, A fulness of subtlety and mischief together make a man indeed a child of the devil. Secondly, An adversary to heaven. If he be a child of the devil, it follows of course that he is an enemy to all righteousness, for the devil is so. Note, Those that are enemies to the doctrine of Christ are enemies to all righteousness, for in it all righteousness is summed up and fulfilled. [4.] He charged upon him his present crime, and expostulated with him upon it: “« Wilt thou not cease to pervert the right ways of the Lord, to misrepresent them, to put ‘false colours upon them, and so to discourage people from entering into them, and walking in them?” Note, First, The ways of the Lord are right: they are all so, they are perfectly so. ‘The ways of the Lord Jesus are right, the only right ways to heaven and happiness. Secondly, 'There are those who pervert these right ways, who not only wander out of these ways themselves (as Elihu’s penitent, who owns, I have perverted that which was right, _ dnd it profited me not), but mislead others, and suggest to them unjust prejudices against these ways: as if the doctrine of Christ were uncertain and precarious, the laws of Christ unreasonable and impracticable, and the ser- vice of Christ unpleasant and unprofitable, which is an unjust perverting of the right SO OK EERO Pe eet lead him by the hand ; eee Wishes ways of the Sean cel vehi them seem crooked ways. Thirdly, Those who pervert the right ways of the Lord are commonly so hardened in it that, though the equity of those ways be set before them by the most powerful and commanding evidence, yet they will not cease to do it. tsi suaseris, non persuaseris—You may advise, but you will never persuade ; they will have it their own way ; they have loved strangers, and after them ‘they will go. [5.] He isadunedd the judgment of God ‘upon him, in a present blindness (v. 11): “And now, behold, the hand of the Lord is upon thee, a righteous hand. God is now about to lay hands on thee, and make thee his prisoner, for thou art taken in arms against him; thou shalt be blind, not seeing the sun for a season. This was designed both for the proof of his crime, as it was a Imiracle wrought to confirm the right ways of the Lord, and consequently to show the wicked- ness of him who would not cease to pervert them, as also for the punishment of his crime. It was a suitable punishment; he shut his eyes, the eyes of his mind, against the light of the gospel, and therefore justly were the eyes of his body shut against the light of the sun; he sought to blind the deputy (as an agent for the god of this world, who blindeth the minds of those that believe not, lest the light of the gospel should shine unto them, 2 Cor. iv. 4), and therefore is himself struck blind. Yet it was a moderate punishment : he was only struck blind, when he might most justly have been struck dead; and it was only for a season ; if he will repent, and give glory to God, by making confession, his sight shall be restored ; nay, it should seem, though he do not, yet his sight shall be re- stored, to try if he will be led to repentance either by the judgments of God or by his mercies. (6.] This judgment was immediately exe- cuted: There fell on him a mist and a dark- ness, as on the Sodomites when they perse- cuted Lot, and on the Syrians when they persecuted Elisha. This silenced him pre- sently, filled him with confusion, and was an effectual confutation of all he said against the doctrine of Christ. Let not him any more pretend to be a guide to the deputy’s con- science who is himself struck blind. It was also an earnest to him of a much sorer pu- nishment if he repent not; for he is one of those wandering stars to whom is reserved the blackness of darkness for ever, Jude 13. Elymas did himself proclaim the truth of the miracle, when he went about seeking some to and where nowis all his skill in sorcery, upon which he had“so much valued himself, when he can neither find his way himself nor find a friend that will be so kind as to lead him! 3. Notwithstanding all the endeavours of Elymas to turn away the deputy from the| Synagogue sent unto them, sa faith, he was brought to believe, and this | Ye men and brethren, if ye ime dike the boils ee Egy; magicians, so that they | Moses, Exod. ix. 11), € deputy was a very sensible something uncommon, and its divine original, (1.) In Paul’s pre he was astonished at the doctrine of tf the Lord Christ,—the doctrine that 1 him, the discoveries he has made Father,—the doctrine that is concerning his person, natures, offices, unde Note, The doctrine of Christ has a great in it that is astonishing; and the more we know of it the more reason we shall see to wonder and stand amazed at it. (2.) In this miracle: When he saw what was done, and how much Paul’s power transcended that of the magician, and how plainly Elymas was — baffled and confounded, he belieted. It is not said that he was baptized, and a complete convert, but it is probable: e was. Paul would not do his Vacinell Ue the halves; as for God, his work is perfect. . When he became a Christian, he neither laid down his government, nor was turned out of it, but we may suppose, as a Christian magistrate, by his influence helped very much to propagate Christianity in that island. ‘The | tradition of the Romish church, which has taken care to find bishoprics for all the emi-— nent converts we read of in the Aets, has made this Sergius Paulus bishop of } : in France, left there by Paul in his journey, to Spain. III. Their departure from the island +f Cyprus. It is probable that they did a great deal more there than is where an account is given only of that which was ex. traordinary—the conversion of the de When they had done what they had to do, 1. They quitted the country, and went to Perga. ‘Those that went were Pawl and his company, which, it is probable, was increased in Cyprus, many being desirous to accom-— pany him. ’AvaySévreg ot wepi rov Taithov— § Those that were a Paul loosed from Paphos, which supposes ae. he went too ; e but such an affection had his new friends for him that they were always about him, and by their good will would be never from him. 2. Then John Mark qaitted them, and re- turned to Jerusalem, without the consent o' Paul and Barnabas; either he did not like the work, or he wanted to go and see his mother. It was his fault, and we shall heat of it again. 14 But when they departed. . Perga, they came to Antioch in on the sabbath day, and: sat down. 15 And after the reading of the law and the prophets the rulers of the ay on. 16 Then Paul stood up; and beckoning with his hand said, Men of Israel, and ye that fear God, dience. 17 The God of this Lp of Israel chose our fathers, and exalted the people when they dwelt as strangers im the land of pt, and with a’ high arm brought m out of it. 18 And about Gasiime of forty years suffered he their manners in the wilderness. 19 And when he had destroyed seven nations in the land of Chanaan, he: divided their land to them by lot. 20. And after that he gave unto them ges about the space of four hun- dred and fifty years, until Samuel the prophet, 21 And afterward they desired a king: and God gave unto them Saul the son of Cis, a ap of the tribe of Benjamin, by the ‘space of forty years. 22 And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the on of Fesse, a man after mine own eart, which shall fulfil all my will. 8 Of this man’s seed. hath God ac- ording to his promise raised unto srael a Saviour, Jesus: 23 When ohn had first preached before his ming the baptism of repentance to ll the people of Israel. 25 And as ohn fulfilled his course, he said, Vhom think ye that I am? Iam not he. But, behold, there cometh ‘one after me, whose shoes of his feet I am not worthy to loose. 26 Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this gal ations: sent. 27 For they that dwell at Jerusalem, and their Tulers, because they iew him not, yet the voices of the prophets which are read every sabbath day, ey have fulfilled them m condemn- nghim. 28 And though they found 0 cause of death in him, yet desired hey Pilate that he should be slain. And when they had fulfilled all ‘that was written of him, they took im down from the tree, and laid iii MAD. XII. | of exhortation. for the eon him in a. sepulchre. PEs rer er ee Antioch in Pisidia. 30 But God raised him from the dead: 31 And he was seen many days of them which came* up with him from Ga- lilee to Jerusalem, who are his wit- nesses unto the people. 32 And we declare unto you glad tidings, how that the promise which was made unto the fathers, 33 God hath ful- filled the same unto us their children, in that he hath raised up Jesus again; ,as it is also written in the second psalm, Thou art my Son, this day have Ibegotten thee. 34 And as concerning that he raised him up from the dead, now no more to re- turn to corruption, he said on this wise, I will give you the sure mercies of David. 35™Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. 36 For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: 37 But he, whom God raised again, saw no corruption. 38 Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sms: 39 And by him all that believe are justified from ‘all things, from which ye could not be justified by the law of Moses. 40 Beware therefore, lest that come upon you, which is spoken of in the prophets ; 41 Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man de- clare it unto you. Perga in Pamphylia was a noted ies, especially for a temple there erected to the goddess Diana, yet nothing at all is related of what Paul and Barnabas did there, only that thither they came (v. 13), and thence they departed, v. 14. But the history of the apostles’ travels, as that of Christ’s, passes by many things worthy to have been re- corded, because, if all had been written, the world could not have contained the - books. But the next place we find them in is another Antioch, said to be in Pisidia, to distinguish it from that Antioch in Syria from which they were sent out. Pisidia was a prevince of the Lesser Asia, bordering upon Pam- phylia; this Antioch, it is likely, was the metropolis of it. Abundance of Jews lived e + ie : \ J Paul at Ree there, and to them the gospel was to be first preached; and Paul’s sermon to them is what we have in these verses, which, it is likely, is the substance of what was preached by the apostles generally to the Jews in all places; for in dealing with them the proper way was to’ show them how the New Testa- ment, which they would have them to receive, exactly agreed with the Old Testament, which they not only received, but were zealous for. We have here, I. The appearance which Paul and Barna- bas made in a religious assembly of the Jews at Antioch, v.14. Though they had lately had such good success with a Roman depu- ty, yet, when they came to Antioch, they did not enquire for the chief magistrate, nor make their court to him, but they applied to the Jews, which is a further proof of their good affection to them and their desire of their welfare. 1. They observed their time of worship, on the sabbath day, the Jewish sab+ bath. The first day of themweek they observed among themselves as a Christian sabbath ; but, if they will meet the Jews, it must be on the seventh-day sabbath, which therefore, upon such occasions, they did as yet some- times observe. For, though it was by the death of Christ that the ceremonial law died, yet it was in the ruins of Jerusalem that it was to be buried ; and therefore, though the morality of the fourth commandment was entirely transferred to the Christian sabbath, yet it was not incongruous to join with the Jews in their sabbath sanctification. 2. They met them in their place of worship, in the synagogue. Note, Sabbath days should be kept holy in solemn assemblies ; they are instituted chiefly for public worship. The sabbuth day is a holy convocation, and for that reason no servile work must be done therein. Paul and Barnabas were strangers; but, wherever we come, we must enquire out God’s faithful worshippers, and join with, them (as these apostles here did), as those that desire to keep up a communion with all saints; though they were strangers, yet they were admitted into the synagogue, and to sit down there. Care should be taken in places of public worship that strangers be accommodated, even the poorest; for, of those of whom we know nothing else, we know this, that they have precious souls, for which our charity binds us to be con- cerned. II. The invitation given them to preach. 1. The usual service of the synagogue was performed (v. 15): The law and the prophets were read, a portion of each, the lessons for the day. Note, When we come together to _ worship God, we must do it not only by prayer and praise, but by the reading and hearing o: the word of God; hereby we give lum the glory due to his name, as our Lord and Lawgiver. 2. When that was done, they were asked by the rulers of the synagogue to give taem a sermon (v. 15): They sent a! pict 3 t ny sage, Men and brethren, of exhortation for the pec probable that the rulers of the s had met with them, and been versation with them before ; not an affection to the gospel, at least the curiosity to hear Paul preac and therefore not only gave him permiss but begged the favour of him that he we speak a word of exhortation to the p Note, (1.) The bare reading of the scriptur in the public assemblies is not sufficient, b they should be expounded, and the pe exhorted out of them. This is spreading net, and assisting people in doing that which is necessary to the making of the word pro- fitable to them—that is, the applying of it to” themselves. (2.) Those that preside, ani have power, in public assemblies, should provide for a word of exhortation to the people, whenever they come together. (3.) Sometimes a word of exhortation from a strange minister may be of great use to the S people, provided he be well approved. It is” likely Paul did often preach in the synagogue, when he was not thus invited to it by the rulers of the synagogues; for he often preached with much contention, 1 Thess. ii, 2. But these were more noble, more gene- rous, than the rulers of the synagogues III. The sermon Paul preached in the y- upon the moving of them ¢o give an exhorta- tion to the people, thse were those in the synagogue that were ready to mutin’ ii the rulers, and ome the toledeon al Paul’s preaching, and that occasioned some tumult and commotion, which Paul endez voured to quiet by that decent motion of his hand; as also by his modest desire of a pa- tient impartial hearing : ‘‘ Men of Israel, tha are Jews by birth, and you that fear God, that are proselyted to the Jewish religion, give audience ; let me beg your attention a little, for | have something to say to you which concerns your everlasting peace, and would not say it in vain.” Now this excellent ser- mon is recorded, to show that those who preached the gospel to the Gentiles did it not till they had first used their utmost en. deavours with the Jews, to persuade them to. come in and take the benefit of it: and that " wR P eB as hee) » ee “no prejudi peas 7 rather that they should turn and Jews, to prevail with them to receive and _ embrace Christ as the promised Messiah. 1. He owns them to be God’s favourite people, whom he had taken into special rela- tion to himself, and for whom he had done ke great things. Probably the Jews of the dis- _ persion, that lived in other countries, being _ more in danger of mingling with the nations, _ were more jealous of their peculiarity than 4 those that lived in their own land were; and Gi.) That the God of the whole earth was, _ ima particular manner, the God of this peo- _ ple Israel, a God in covenant with them, and that he had given them a revelation of his _ mind and will, such as he had not given to any other nation or people ; so that hereby _ they were distinguished from, and dignified . above, all their neighbours, having peculiar _ precepts to be governed by, and peculiar pro- mises to depend upon. (2.) That he had chosen their fathers to be _ hisfriends: Abraham was called the friend of God ; to be his prophets, by whom he would reveal his mind to his church, and to be the trustees of his covenant with the church. _ He puts them in mind of this, to let them know that the reason why God favoured them, though undeserving, and ill deserving, was because he would adhere to the choice he had made of their fathers, Deut. vii. 7, 8. | They were beloved purely for the fathers’ sakes, Rom. xi. 28. _ (3.) That he had exalted that people, and put a great deal of honour upon them, had ‘advanced them into a people, and raised them from nothing, when they dwelt as strangers in the land of Egypt, and had nothing in them _to recommend them to the divine favour. _ They ought to remember this, and to infer “ence that God was no debtor to them ; for it was ex mero motu—out of his mere good plea- sure, and not upon a-valuable consideration, that they had the grant of the divine favour; and therefore it was revocable at pleasure; and God did them no wrong if he at length _ plucked up the hedge of their peculiarity. _ But they were debtors to him, and obliged to _ receive such further discoveries as he should _make of his will, and to admit such further additions as he should make to his church. __{4.) That he had with a high hand brought them out of Egypt, where they were not only strangers, but captives, had delivered them “at the expense of a great many miracles, both of mercy to them and judgment on their oppressors (signs and wonders, Deut. 34), and at the expense of a great many lives, all the first-born of Egypt, Pharaoh, an all his host, in the Red Sea; I gave o5 “CHAP. XIN. at all against the|gypt for thy ransom, gave men for thee. Antioch in Pisidia. tion, nor any desire that they should | Isa. xiii. 3, 4. (5.) That he had suffered their manners forty Every thing is touched in this sermon | years in the wilderness, v. 18 ’Erpowodépnoev might be proper either to convince the | Somethink it should be read, érpogogépncev— ent or insinuate into the affections of | ke educated them, because this is the word the Septuagint use concerning the fatherly _ care God took of that people, Deut. i. 31. Both may be included; for, [1.] God made a great deal of provision for them for forty years in the wilderness: miracles were their daily bread, and kept them from starving : They lacked not any thing. [2.] He exer- cised a great deal of patience with them. They were a provoking, murmuring, unbe- lieving people; and yet he bore with them, did not deal with them as they deserved, but suffered his anger inany a time to be turned away by the prayer and intercession of Moses. So many years as we have each of us lived in this world, we must own that God has thus been as a tender father to us, has sup- plied our wants, has fed us all our life long unto this day, has been indulgent to us, a God of pardons (as he was to Israel, Neh: ix. 17), and not extreme to mark what we have done amiss ; we have tried his patience, and yet not tired it. Let not the Jews insist too much upon the privileges of their peculiarity, for they have forfeited them a thousand times. (6.) That he had put them in possession of the land of Canaan (v.19): When he had destroyed seven nations in the land of Canaan, that were doomed to be rooted out to make room for them, he divided their land to them by lot, and put them in possession of it. This was a signal favour of God to them, and he owns that hereby agreat honour was put upon them, from which he would not in the least derogate. : (7.) That he had raised up men, inspirited from heaven, to deliver them out of the hands of those that invaded their rights, and op- pressed them after their settlement in Canaan, v. 20, 21. [1.] He gave them judges, men qualified for public service, and, by an imme- diate impulse upon their spirits, called to it, pro re nata—as the occasion required. Though they were a provoking people, and were never in servitude but their sin brought them to it, yet upon their petition a deliverer was raised up. ‘The critics find some difficulty in computing these four hundred and fifty years. From the deliverance out of Egypt to David’s expulsion of the Jebusites from the strong- hold of Zion, which completed the casting out of the heathen nations, was four hundred and Jifty years ; and most of that time they were under judges. Others thus: The govern- ment of the judges, from the death of Joshua to the death of Eli, was just three hundred and thirty-nine years, but it is said to be [ac] as it were four hundred and fifty years, be- cause the years of their servitude to the several ‘nations that oppressed them, though really they were included in the years of the judges, are yet mentioned in the history as Paul ate ? if they had been distinct from them. Now these, all put together, make one hundred and eleven years, which, added to the three hundred and thirty nine, make them four hun- dred and fifty; as so many, though not really so many. [2.] He governed them by « prophet, Samuel, a man divinely inspired to preside in their affairs. [3.] He afterwards at their request set a king over them (v. 21), Saul, the son of Cis. Samuel’s government and his lasted forty years, which wasakindof transition from the theocracy to the kingly government. their king, v. 22. When God had removed Saul, for his mal-administration, he raised up unto them David to be their king, and made @ covenant of royalty with him, and with his seed. When he had removed one king, he did not leave them as sheep without a shep- herd, but soon raised up another, raised him up from a mean and low estate, razsed him up on high, 2 Sam. xxiii.1. He quotes the tes- imony God gave concerning him, First, That nis choice was divine: I have found David, Ps. Ixxxix, 20. God himself pitched upon aim. Finding implies seeking; as if God nad ransacked all the families of Israel to ind a man fit for his purpose, and this was he. Secondly, That his character was livine: A man after my own heart, sucha me as I would have, one on whom the image f God is stamped, and therefore one in vhom God is well pleased and whom he ap- proves. This character was given of him »efore he was first anointed, 1 Sam. xiii: 14. The Lord hath sought out a man after his own reart, such a one as he would have. Thirdly, [hat his conduct was divine, and under livine direction: He shall fulfil all my will. He shall desire and endeavour to do the will of God, and shall be enabled to do it, and employed in the doing of it, and go through vith it. Now all this seems to show not only the special favour of God to the people of Tsrael (with the acknowledgment of which tne apostle is very willing to oblige them) but the further favours of another nature which ae designed them, and which were now, by she preaching of the gospel, offered to them. Cheir deliverance out of Egypt, and settle- (1.) How wolecupeulalilll th grape abet be totheJews, they embrace it, as well worthy of tion, when it brought them tidings a Saviour, to deliver them out of the hand their enemies, as the judges of old, who w therefore called saviours » but this a S , to do that for them which, it appears by. the | history, those could not do—to save them ¥ [4.] At last, he. made David | from their sins, their worst eee iat: Saviour of God’s raising his — commission from heaven. [3. x Raimeduptebe Y Saviour unto Israel, to them im the first place: — He was sent tobless them; ; sofar was the from designing the rejection of Israel, that it ; designed the gathering of _— [4.] Raised — up of the seed of David, that ancient royal — family, which the people of Israel gloried so ‘much in, and which at this time, to the great disgrace of the whole nation, was buried in obscurity. It ought to be a satisfac- tion to them that God had raised up this horn — of salvation for them in the house of iis ser- vant David, Luke i. 69. [5.] Raised up ac. — cording to his promise, the promise to David (Ps. cxxxii. 11), the promise to the Old-Tes. tament church in the latter times of it: I wil raise unto David a righteous branch, Jer. xxiii. 5. This promise was it to which the twelve — tribes hoped to come (eh. xxvi. 7); why tit should they entertain it so coldly, now that i was brought to them? Now, ~— (2.) Concerning this Jesus, he tells ae ‘4 {1.] That John the Baptist was his har- binger and forerunner, that great man whom all acknowledged to be a prophet. Let them — not say that the Messiah’s coming was a sur- prise upon them, and that this might excuse — them if they took time to c whether they should entertain him or no; for they had sufficient warning by John, who preached — before his coming, v. 24. ‘Two things he e did:— First, He’made way for his entrance, by — preaching the baptism of repentance, not = ay few select disciples, but to all the people of Israel. He showed them their sins, warned them of the wrath to come, called them to re-— ment in Canaan, were types and figures of'| pentance, and to bring forth fruits meet for good things to come. The changes of their government showed that it made nothing per- “ect, and therefore must give way to the spiritual kingdom of the Messiah, which was sow in the setting up, and which, if they vould admit it and submit to it, would be the glory of their people Israel ; and therefore they needed not conceive any jealousy at all | filled his course, when he was pf the preaching of the gospel, as if it tended in the least to damage the true excel- Jences of the Jewish church. 2. He gives them a full account of our Lord Jesus, passing from David to the Son of David, and shows that this Jesus is his promised Seed (vw. 23): Of this man’s seed, wom that root of Jesse, from that man after repentance, and bound those to this who were — willing tobe bound by the solemn rite orsign — of baptism; and by this he made ready a peo- ple prepared for the Lord Jesus, to whom his grace would beacceptable when they were thus — brought to know themselves. Secondly, He gave notice of his approach (0. 25): Ase fal. gong on vigo-— rously in his work, and had wonderful — success in it, and an established interest: “ Now,” saith he to those that attended his — ministry, “ Whom think you thatIam ? What — notions have you of me, what expectations from me? You may be te cae the Messiah, whom you expect ; ‘but ear P mistaken, I am not he (see J ohn i i. 20), but he oh we door ; behold, there co after me, who will so far exceed me accounts, that I am not worthy to be : yed in the meanest office about him, not to help him on and off with his shoes colharé shoes of his feet Iam not worthy to loose, and you may guess who that must be.” _ |2.] That the rulers and people of the Jews, tho should have welcomed him, and been s willing, forward, faithful subjects, were $ persecutors and murderers. When the apostles preach Christ as the Saviour, they are so far from concealing his ignominious death, and drawing a veil over it, that they always preach Christ crucified, yea, and (though this added much to the reproach of his sufferings) crucified by his own people, by those that dwelt in Jerusalem, the holy city—the royal city, and their rulers, v. 27. First, Their sin was that though they found no cause of death in him, could not prove him, no, nor had any colour to suspect him, guilty of any crime (the judge himself that tried him, when he had heard all they could say against him, declared he found no fault with him), yet they desired Pilate that he might be slain (v. 28), and presented their address against Christ with such fury and outrage that they compelled Pilate to crucify him, not only contrary to his inclination, but con- _ trary to his conscience ; they condemned him to so great a death, though they could not convict him of the least sin. Paul cannot charge this upon his hearers, as Peter did (ch. 1. 23): You have with wicked hands cru- tified and slain him ; for these, though Jews, “were far enough off; but he charges it “upon the Jews at Jerusalem and the rulers, to show what little reason those Jews of the ‘dispersion had to be so jealous for the honour of their nation as they were, when it had brought upon itself such a load and stain of guilt as this, and how justly they might have been cut off from all benefit by ‘the Messiah, who had thus abused him, and yet they were not; bat, notwithstanding all this, the preaching of this gospel shall begin at Jerusalem. Secondly, The reason of this was because they knew him not, v. 27. They knew not who he was, nor what errand he came into the world upon; for, if they had known, they would not have crucified the Lord of glory. Christ owned this in extenuation of their crime: They know not what they do; and so did Peter: I wot that through igno- _ rance you did this, eh. iii. 17. It was also be- cause they knew not the voice of the prophets though they heard them read every sabbath day. ‘They did not understand nor consider that it was foretold that the Messiah should suffer, or else they would never have been ‘the instruments of his suffermg. Note, “Many that read the prophets do not know @ voice of the prophets, do not understand meaning of the scriptures; they have the sound of the gospel in their ears, but not the -bense of it in their heads, nor the savour of / Antioch in Pésidia. it in their hearts. And therefore men do not know Christ, nor know how to carry 1t to- wards him, because they do not know the voice of the prophets, who éestlified beforehand concerning Christ. Thirdly, God overruled them, for the accomplishment of the prophe- cies of the Old-Testament: Because they knew not the voice of the prophets, which warned them not to touch God’s Anointed, they fulfilled them in condemning him ; for so it was written that Messiah the prince shall be cut off, but not for himself. Note, It is possible that men may be fulfilling scripture prophecies, even when they are breaking scripture precepts, particularly in the perse- cution of the church, as in the persecution of Christ. And this justifies the reason which is sometimes given for the obscurity of scrip- ture prophecies, that, if they were too plain and obvious, the accomplishment of them would thereby be prevented.. So Paul saith here, Because they knew not the voice of the prophets, therefore they have fulfilled them, which implies that if they had understood them they would not have fulfilled them Fourthly, All that was foretold concerning the sufferings of the Messiah was fulfilled in Christ (v. 29): When they had fulfilled alt the rest that was written of him, even to the giving of him vinegar to drink in his thirst, then they fulfilled what was foretold con- cerning his bemg buried. They took him down from the tree, and laid him in a sepul chre. ‘This is taken notice of here as that which made his resurrection the more illus- trious. Christ was separated from this world, as those that are buried have nothing more to do with this world, nor this world with them; and therefore our complete separation from sin is represented by our being buried with Christ. And a good Christian will be willing to be buried alive with Christ. They laid him in a sepulchre, and thought they had him fast. [3.]’ That he rose again from the dead, and saw no corruption. ‘This was the great truth that was to be preached; for it is the main pillar by which the whole fabric of the gos- pel is supported, and therefore he insists largely upon this, and shows, First, That he rose by consent. When he was imprisoned in the grave for our debt, he did not break prison, but had a fair and legal discharge from the arrest he was under (v. 30): God raised him from the dead, sent an angel on purpose to roll away the stone from the prison-door, returned to him the spirit which at his death he had committed into the hands of his Father, and quickened him by the Hoiy Ghost. His enemies laid him ina sepulchre, with design he should always lay there; but God said, No ; and it was soon seen whose purpose should stand, his or theizs. — Secondly, That there was sufficient proof of his haying risen (v. 31): He was seen many days, in divers places, upon divers eecasicns. by those that were most intimately acquainted a tae! ae ee ee Oe ear ee SU “yi sta) i Tt ee il il “Aa 2 es ee 2 ed | — ee oe —S ae ye a NN mT Mh ok Mo ies Paw at THE with him; for they came up with him from Galilee to Jerusalem, were his constant at- tendants, and they are his witnesses unto the people. They were appointed to be so, have attested the thing many a time, and are ready to attest it, though they were to die for the same. Paul says nothing of his own secing him (which he. mentions 1 Cor. xv. 8), be- cause it was ina vision, which was more con- vincing to himself than it could be when produced to others. Thirdly, That the resurrection of Christ was the performance of the promise made to the patriarchs ; it was not onlytrue news, but good news: “In declaring this, we declare wnto you glad tidings (v. 32, 33), which should be in a particular manner acceptable te you Jews. So far are we from designing to put avy slur upon you, or do you any wrong, that the doctrine we preach, if you receive it aright, and understand it, brings you the greatest honour and satisfaction imaginable ; for it is in the resurrection of Christ that the promise which was made to your fathers is ful- filled to you.”’? We acknowledges it to be the dignity of the Jewish nation that to them per- tained the promises (Rom ix. 4), that they were the heirs of the promise, as they were the children of the patriarchs to whom the promises were first made. ‘The great pro- mise of the Old Testament was that of the Messiah; in whom all the families of the earth should be blessed, and not the family of Abraham only; though it was to be the pe- culiar honour of that family that he should be raised up of it, yet it was to be the com- mon benefit of all families that he should be raised up tothem. Note, 1. God hath raised up Jesus, advanced him, and exalted him; raised him again (so we read it), meaning from the dead. We may take in both senses. God raised up Jesus to be a prophet at his baptism, to be a priest to make atonement at his death, and to be a king to rule over all at his ascension; and his raising him up from the dead was the confirmation and ratification of all these commissions, and proved him raised of God to these offices. 2. This is the fulfilling of the promises made to the fathers, the promise of sending the Messiah, and of all those benefits and blessings which were to be had with him and by him: “ This is he that should come, and in him you have all that God promised in the Messiah, though not all that you promised yourselves.” Paul puts himself into the number of the Jews, to whom the promise was fulfilled: To us their children. Now, if those who preached the gospel brought them these glad tidings, AGiS. ae aggrieved at, was so far promise made to them that that all the families of the ea olessed in the Messiah, could not be accomplished. ate Fourthly, That the resurrection of Chris was the great proof of his being the Son of God, and confirms what was written in the — second Psalm (thus ancient was the order in — which the Psalms are now placed), Thow art my Son, this day have I begotten thee. hat the resurrection of Christ from the dead was designed to evidence and evince this is plain from that of the apostle (Rom. i. 4): He was delared to be the Son of God with power, by the resurrection from the dead. When he was first raised up out of obscurity, God de- clared concerning him by a voice from heaven, — This is my beloved Son (Matt. iii. 17), which © has a plain reference to that in the second Psalm, Thou art my Son. Abundance of truth there is couched in those words: that this Jesus was begotten of the Father before all worlds—was the brightness of his glory and the express image of his person, as the son is of the father’s,—that he was the Adyoc, the eternal thought of the eternal mind,—that he was conceived by the power of the Holy Ghost in the womb of the virgin; for upon this account, also, thut holy thing was called the Son of God (Luke i. 35), that he was God’s agent in creating and governing the world, and in redeeming it and reconciling - it to himself, and faithful as a son in his own house, and as such was heir'of all things. Now all this, which was declared at Christ’s baptism and again at his transfiguration, was undeniably proved by his resurrection. The — decree which was so long before declared was then confirmed; and the reason why it was impossible he should be held by the bands of death was because he was the Son of God, and consequently had life in himself, which he could not lay down but with a de- sign to resume it. When his eternal genera- tion is spoken of, it is not improper to say, This day have I begotten thee; for from ever- lasting to everlasting is with God as it were one and the same eternal day. Yet it may also be accommodated to his resurrection, in a subordinate sense, “This day have 1 made it to appear that I have begotten thee, and this day have I begotten all that are given to thee ;”” for it is said (1 Pet. i. 3) that the God and Father of our Lord Jesus Christ, as our God and Father, hath begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead. j Fifthly, That his being raised the third instead of looking upon them as enemies to | day, so as not to see corruption, and to a their nation, they ought to caress them as their best friends, and embrace their doctrine with both arms; for if they valued the pro- | raise so much, and themselves by it, much more the performance. And the preaching of the gospel to the Gentiles, which was the great thing that the Jews found themselves! heavenly life, so as no more to return to cor- ruption, that is, to the state of the dead, as others did who were raised to life, further confirms his being the Messiah promised. a. He rose to die no more; so it is ex- pressed, Rom. vi. 9: As concerning that he raised him up from the dead, now no more to as rruption, that is, to the grave, s called corruption, Job xvii. 14. came out of the grave with his wve-clothes on, because he was to use them again; but Christ, having no more occasion for them, left them behind. Now this was the fulfilling of that scripture (Isa. lv. 3), I ‘will give you the sure mercies of David ; ra (de AaBid ra rtora—the holy things of David, the faithful things » for in the promise made to David, and in him to Christ, great stress is laid upon the faithfulness of God (Ps. Ixxxix. 1, 2, 5, 24, 33), and upon the oath ‘God had sworn by his holiness, Ps. 1xxxix. 35. Now this makes them sure mercies indeed that he who is entrusted with the dispensing of them has risen to die no more; so that he ever lives to see his own will executed, and the blessings he hath purchased for us given out tous. As, if Christ had died and had not risen again, so if he had risen to die again, we had come short of the sure mercies, or at least could not have been sure of them. 6. He rose so soon after he was dead that his body did not see corruption; for itis not till the third day that the body begins to ‘change. Now this was promised to David; ‘it was one of the sure mercies of David, for it ‘was said to him in Ps. xvi. 10, Neither wilt thou suffer thy Holy One to see corruption, p. 35. God had promised to David that he would raise up the Messiah of his seed, who ‘should therefore be a man, but should not, like other men, see corruption. This pro- mise could not have its accomplishment in David, but looked forward to Christ. - (a@.) Itcould not be accomplished in David himself (v. 36), for David, after he had served his own. generation, by the will of God, who ‘raised him up to be what he was, fell asleep, ‘and was laid to his fathers, and saw corrup- tion. Here we have a short account of the life, death, and burial, of the patriarch David, and his continuance under the power of death. [a.] His life: He served his own generation, by the will of God, before he slept ‘the sleep of death. David was a useful good man; he did good in the world by the will of ‘God. He made God’s precepts his rule; he served his own generation so as therein to serve God ; he so served and pleased men (as whatever the king did pleased the people, 2 Sam. iii. 36), as still to keep himself the faithful servant of God. See Gal. i. 10. He served the good of men, but did not serve the will of men. Or, by the will of God’s “providence so ordering it, qualifying him for, and calling him to, a public station, he served is own generation ; for every creature is that fo us which God makes it to be. David was ‘a great blessing to the age wherein he lived; was the servant of his generation: many are the curse, and plague, and burden of their eneration. Even those that are in a lower and narrower sphere must look upon it that they @ to serve their generation ; and those that will do good in the world must make them- | yOL, Vill ‘mercies were to be reserved for us. aa lb a XII. Antioch in Piste. seives servants of all, 1 Cor.ix.19. We were not born for ourselves, but are members of communities, to which we must study to be serviceable. Yet here is the difference between David and Christ, that David was to serve only his own generation, that genera- _ tion in which he lived, and therefore when he had done what he had to do, and written what he had to write, he died, and continued in the grave; but Christ (not by his writings or words upon record only as David, but by his personal agency) was to serve all genera- tions, must ever live to reign over the house of Jacob, not as David, for forty years, but for all ages, as long as the sun and moon endure, Ps. lxxxix. 29, 36, 37. His throne must be as the days of heaven, and all genera- _ tions must be blessed in him, Ps. Ixxii. 17. [.] His death: He fell asleep. Death is a sleep, a quiet rest, to those who, while they lived, laboured in the service of God and their generation. Observe, He did not fall asleep till he had served his generation, till he had done the work for which God raised him up. God’s servants have their work assigned them; and, when they have accomplished as a hireling their day, then, and not till then, they are called to rest. God’s witnesses never die till they have finished their testimony ; and then the sleep, the death, of the labouring man will be sweet. David was not permitted to build the temple, and therefore when. he had made preparation for it, which was the service he was designed to, he fell asleep, and left the work to Solomen. {[e.] His burial - He was laid io his fathers. ‘Though he was buried in the city of David (1 Kings ii. 10), and not in the sepulchre of Jesse his father ‘in Bethlehem, yet he might be said to be laid to his fathers; for the grave, in general, is the habitation of our fathers, of those that are gone before us, Ps. xlix.19. [d.] His continuance in the grave: He saw corruption. We are sure he did not rise again; this Peter insists upon when he freely speaks of the patriarch David (ch. ii. 29): He is both deaa and buried, and his sepulchre is with us unto this day. He saw corruption, and therefore that promise could not have its accomplish- ment in him. But, » @.) It was accomplished in the Lord Jesus (v. 37): He whom God raised again saw no corruption ; for it was in him that the sure He rose the third day, and therefore did not see cor- ruption then; and he rose to die no more, and therefore never did. Of him therefore the promise must be understood, and no other. c. Having given them this account of the Lord Jesus, he comes to make application of it. (a.) In the midst of his discourse, to engage their attention, he had told his hearers that they were concerned in all this (v. 26): “ To you 1s the word of this salvation sent, to yor first. If you by your unbelief make it a word 20 © ee + ee 2 x val ta? fo i ee es -aae” 6S ee q rte * A ’ Paul at ras THE of rejection to you, you may thank your- selves; but it is sent to you for a word of salvation; if it be not so, it is your own fault.” Let them not peevishly argue that because it was sent to the Gentiles, who had no communion with them, therefore it was not sent to them; for to them it was sent in the first place. ‘“ To you men this is sent, and not to the angels that sinned. To you living men, and not to the congregation of the dead and damned, whose day of grace is over.” He therefore speaks to them with tenderness and respect: You are men and brethren ; and so we are to look upon all ba gospel they preach. Let gospel of Christ know tl 1st, That it is an act of inde the King of kings to the chile who stand attainted * his bi against his crown and dignity; a and in consideration of the mediatio a wane between God — man that this ac grace is passed proclaimed (v. 38); “ Through this man, who died and rose again, is preached unto you the forgiveness of sins We have to tell you, in God’s name, th: your sins, though many and great, may bi forgiven, and how it is come about that they a er Poa 3 5 ‘ , i those that stand fair with us for the great} may be so, without any injury to God’s salvation as having the word of salvation sent | honour, and how you obtain the fo to them. ‘Those to whom he does by war-|giveness of your sins. “We are to preach rant from heaven here bring the word of'| repentance for the remission of sins, z salvation are, {a.] The native Jews, Hebrews | divine grace giving both repentance and re- of the Hebrews, as Paul himself was : Child-| mission of sins. The remission of sins is ren of the stock of Abraham, though a de-| through this man. By his merit it was pur- generate race, yet to you is this word of| chased, in his name it is offered, and by his salvation sent; nay, it is therefore sent to| authority it is bestowed; and therefore you you, to save you from your sins.” It is an|are concerned to be acquainted with him, advantage to be of a good stock; for, though | and interested in him. We preach to you salvation does not always follow the children | the forgiveness of sins. That is the salvation of godly parents, yet the word of salvation | we bring you, the word of God; and there-- does: Abraham will command his children and | fore you ought to bid us weleome and look his household after him. [b.] The proselytes, | upon us as your friends, and messengers of the Gentiles by birth, that were in some] good tidings.” 2ndly, That it does that for degree brought over to the Jews’ religion:| us which the law of Moses could not do “ Whosoever among you that feareth God.|'The Jews were jealous for the law, and You that have asense of natural religion, and | because it preseribed expiatory and pacifica- have subjected yourselves to the laws of that, | tory sacrifices, and a great variety of purifi- and taken hold of the comforts of that, to| cations, fancied they might be justified by it you is the word of this salvation sent ; you| before God. “No,” saith Paul, “be it need the further discoveries and directions of | known to you that it is by Christ only that revealed religion, are prepared for them, and | those who believe in him, and none else, are will bid them welcome, and therefore shall} justified from all things, from all the guilt” certainly be welcome to take the benefit of | and stain of sin, from which you could not be them.” justified by the law of Moses” (v. 39); the (6.) In the closeof his discourse he applies | fore they ought to entertain and embrace the what he had said concerning Christ to his | gospel, and not to adhere to the law in oppo- hearers. He had told them a long story | sition to it, because the is perfective, concerning this Jesus; now they would be | not destructive, of the law. Note, 1. The ready to ask, What is all this to us? And he | great concern of sinners is to be justified, to tells them plainly what it is to them. be acquitted from ea and accepted as {a.] It will be their unspeakable advantage | righteous in God’s sight. 2. Those who are if they embrace Jesus Christ, and believe this | truly justified are acquitted from all their word of salvation. It will relieve them \guilt; for if any be left charged upon the where their greatest danger lies; and that is| sinner he is undone. 3. It was impossible from the guilt of their sins: “ Be it known| for a sinner to be justified by the law of unto you therefore, men and brethren—we are | Moses. Not by his moral law, for we have warranted to proclaim it to you, and you are all broken it, and are transgressing it daily, called to take notice of it.” He did not] so that instead of justifying us it condemns stand up to preach before them, but to]us. Not by his remedial law, for it was no’ preach to them, and not without hopes of| possible that the blood of bulls and goats prevailing with them; for they are men,| should take away sin, should satisfy God’s reasonable creatures, and capable of being | offended justice, or pacify the simner’ argued with; they are brethren, spoken to,| wounded conscience. It was but a ritua. and dealt with, by men like themselves ; not} and typical institution. See Heb. ix. 9; x. only of the same nature, but of the same|1,4. 4. By Jesus Christ we obtain a com nation. It is proper for the preachers of the] plete justification; for by him a complete” gospel to call their hearers brethren, as| atonement was made for sin. We are jus- speaking familiarly to them, and with an| tified, not only by him as our Judge, but by effectionate concern for their welfare, and as| him as our righteousness, the Lord our deing equally interested with them in the! righteousness. 5. All that believe in Christ, eyes y upon him and give up themselves be ruled by him, are justified oy him. and none but they. 6. What the law could. ‘not ee for us, in that it was weak, that the gospel of Christ does; and iinet Bore it was folly, out of a jealousy for the law of Moses and the honour of that institution, to conceive a jealousy of the gospel of Christ and the designs of that more perfect institution. [8.] It is at their utmost peril if they re- ject the gospel of Christ, and turn their backs upon the offer now made them (v, 40, 41): “ Beware therefore; you have a fair invita- tion given you, look to yourselves, lest you either neglect or oppose it.” Note, Those to whom the gospel is preached must see themselves upon their trial and good be- laviour, and are concerned to beware lest they be found refusers of the grace offered. “ Beware lest you not only come short of the blessings and benefits spoken of in the pro- phets as coming upon those that believe, but fall under thedoom spoken of in the prophets aS coming uponthose that persist in unbe- lief : lest that come upon you which is spoken of.” Note, The threatenings are warnings ; what we are told will come upon impenitent sinners is designed to awaken us to beware lest it should come upon us. Now the pro- ecy referred to we have Hab. i. 5, where the destruction of the Jewish nation by the ae is foretold as an incredible unparal- eled destruction ; and this is here applied (o the destruction that was coming upon that nation by the Romans, for their rejecting the gospel of Christ. The apostle follows the ptuagint translation, which reads, Behold, . despisers (for, behold, you among the eathen) ; because it made the text more ap- posite to his purpose. 1s¢, ‘“Take heed lest the come upon you which was spoken of in e prophets—the guilt of despising the gos- pel and the tenders of it, and despising the entiles that were advanced to partake of it. Beware lest it be said to you, Behold, ou despisers.” Note, It is the ruin of many a they despise religion, they look upon it aS a thing below them, and are not willing to stoop to it, 2ndly, “ Take heed lest the judg- ent come upon you which was spoken of in he prophets: that you shall wonder and pe- “ish, that is, wonderfully perish; your perdi- jon shall be amazing to yourselves and all bout you.” ‘Those that will not wonder and ge saved shall wonder and perish. Those hat enjoyed the privileges of the church, and ttered themselves with a conceit that these rould save them, will wonder when they find leir_vain presumption overruled and that er privileges do but make their condemna- the more intolerable. Let the unbeliev- Jews expect that God will work a work er days which you shall no wise believe, h a man declare it unto you. This may understood as a prediction, either, 1. Of ir sin, that they should be incredulous, at that ‘great, work of God the redem»tion Lee ean ae CHAP. XL wahaty (iad er pein Sar lp A. Antioch tr Fisédea. of the world by Christ, though it should ba in the most solemn manner declared unto them, yet they would im no wise believe it, Isa. lin. 1, Who hath believed our report ? Though it was of God’s working, to whom nothing is impossible, and of his declaring, who cannot lie, yet they would not give cre- dit to it. ‘Those that had the honour and ad- ‘| vantage to have this work wrought in their days had not the grace to believe it. Or, 2. Of their destruction. The dissolving of the Jewish polity, the taking of the kingdom of God from them and giving it to the Gentiles, the destruction of their holy house and city, and the dispersion of their people, was a work which one would not have believed ‘should have ever been done, considering how much they had been the favourites of Heaven. ‘The calamities that were brought upon them were such as were never before brought upon any people, Matt. xxiv. 21. It was said of their destruction by the Chaldeans, and it was true of their last destruction, All the inha- bitants of the world would not have believed that the enemy would have entered into the gates of Jerusalem as they did, Lam. iv- 12. Thus is there a strange punishment ta the workers of iniquity, especially to the de. spisers of Christ, Job xxxi. 3. 42 And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath. 43 Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking te them, persuaded them to continue in the grace of God. 44 And the next sabbath day came almost the whole city together to hear the word of God. 45 But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contra- dicting and blaspheming. 46 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. 47 For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. 48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord and as Many as were Gr- ee wore age © UTR ae, Paul at THE dained to cternal life believed. 49 And the word of the Lord was pub- lished throughout all the region. 50 But the Jews stirred up the devout and honourable women, and _ the chief men of the city, and raised per- secution against Paul and Barnabas, and expelled them out of their coasts, 51 But they shook off the dust of their feet against them, and came unto Iconium. 52 And the disciples were filled with joy, and with the Holy Ghost. The design of this story being to vindicate the apostles, especially Paul (as he doth him- self at large, Rom. xi.}, from the reflections of the Jews upon him for preaching the gospel to the Gentiles, it is here observed that he proceeded therein with all the caution ima- ginable, and upon due consideration, of which we have here an instance. I. There were some of the Jews that were so incensed against the preaching of the gos- pel, not to the Gentiles, but to themselves, that they would not bear to hear it, but went out of the synagogue while Paul was preach- ing (v. 42), in contempt of him and his doc- trine, and to the disturbance of the con- gregation. It is probable they whispered among themselves, exciting one another to it, and did it by consent. Now this bespoke, 1. An open infidelity, as plain a profession of unbelief as coming to hear the gospel is of faith. They thus publicly avowed their con- tempt of Christ and of his doctrine and law, were not ashamed, neither could they blush; and they thus endeavoured to beget preju- dices in the minds of others against the gospel; they went out to draw others to follow their pernicious ways. 2. An ob- stinate infidelity. ‘They went out of the synagogue, not only to show that they did not believe the gospel, but because they |followed Paul and Barnabas, and received were resolved they would not, and therefore pha instructions and encouragement from that | them. They | God, and were admitted to the benefit and stopped their ears like the deaf adder. Justly | comfort of it, which is implied in their beir therefore was the gospel taken from them, exhorted to continue in it. They follo when they first took themselves from it, and| Paul and Barnabas ; they became their dis- turned themselves out of the church before| ciples, or rather the disciples of they were turned out of it. For it is certainly | whose agents they were. ‘Those that join true that God never leaves any till they first | themselves to Christ will join themselves to got out of the hearing of those things had a tendency to convince them. leave him. II. The Gentiles were as willing to hear} and Barnabas, though they were sent to the the gospel as those rude and ill-conditioned | Gentiles, yet bade those of the Jews weleom Jews were to get out of the hearing of it:| that were willing to come under their in They besought that these words, or words to| structions, such hearty well-wishers were this effect, might be preached to them the nezt | they to all the Jews and their friends, if they sabbath ; in the-week between, so some take it; | pleased. on the second and fifth days of the week,|/couraged to persevere herein: Paul which in some synagogues were their lecture days. But it appears (v.44) that it was the|dom and friendship imaginable, p next sabbath day that they came together. | ‘hem to continue in the grace of God, to hok They begged, 1. That the same offer might! fast that which they had received, to com ae P ACTS. Se be made to them that Paul in this sermon had salvation to the Jews and p taken no notice of the Gentile fore they begged that forgiveness through Christ might be preached to t it was to the Jews. ‘The Jews’ leayings, nz loathings, were their longings. This justifi Paul in his preachiaaaasiiant that h invited to it, as Peter was sent for to © lius. Who could refuse to break the ot life to those who begged so hard for it, ar to give that to the poor at the door which th children at the table threw under their feet 2. That the same instructions might be give to them. ‘They had heard the doctrine o Christ, but did not understand it at the firs! hearing, nor could they remember all that they had heard, and therefore they begged it might be preached to them again. Note, It is. good to have the word of Christ repeatec tous. Whatwe have heard we should desire to hear again, that it may take deep root im us, and the nail that is driven may be clencheé and be as a nail in a sure place. To heat the same things should not be grievous, be. cause it is safe, Phil. iii. 1. It aggravates th bad disposition of the Jews that the Gentile desired to hear that often which they wer not willing to hear once; and commends good disposition of the Gentiles that the not follow the bad example which the 5 ve set them. : “a IlI. There were some, nay, there were many, both of Jews and eRe: Eis that were wrought upon by the preaching of the gos- pel. Those who aggravated the matter o} the Jews’ rejection by the preaching of the gospel, cried out, as is usual in such cases, “They have cast away, and’ cast off, all # people of God.” “Nay,” says Paul, “iti not so; for abundance of the Jews have embraced Christ, and are taken in;”’ himsel for one, Rom. xi. 1, 5. Se it was here; Many of the Jews and religious prosel 1. They submitted to the grace his ministers, and follow them. And Paul 2. They were exhorted and en- Barnabas, speaking to them with all the ree ' ¥ heir belief of the gospel of grace, ; dependence upon the Spirit of grace, and their attendance upon the means of ace. And the grace of God shall not be ‘wanting to those who thus continue in it. . _ IV. here was a cheerful attendance upon the preaching of the gospel the next sab- hath day (v. 44): Almost the whole city (the generality of whom were Gentiles) came to- gether to hear the word of God. 1. It is pro- fable that Paul and Barnabas were not idle in the week-days, but took all opportunities in the week between (as some think the Gen- tiles desired) to bring them acquainted with Christ, and to raise their expectations from him. They did a great deal of service to the gospel in private discourse and conversation, s well as in their public sermons. Wisdom pred in the chief places of concourse, and the: opening of the gates, as well as in the synagogues, Prov.i.20,21. 2. This brought a vast concourse of people to the synagogue on the sabbath day. Some came out of cu- ricsity, the thing being new ; others longing to see what the Jews would do upon the second tender of the gospel to them; and many who had heard something of the word of God came to hear more, and to hear it, not as the word of men but as the word of God, by which we must be ruled and judged. Now this justified Paul in preaching to the Gentiles, that he met with the most encouraging audi- torsamongthem. There the fields were white to the harvest, and therefore why should he not there put in ‘his sickle? _ VY. The Jews were enraged at this ; and not only would not receive the gospel themselves, but were filled with indignation at those that crowded after it (v.45): When the Jews saw the multitudes, and considered what an en- ouragement it was to Paul to goon in his york when he saw the people thus flying like doves to their windows, and what pro- bability there was that among these multi- tudes some would be, without-doubt, wrought upon, and probably the greater part, to em- brace Christ —this filled them with envy. 1. They grudged the interest the apostles had in the people, were vexed to see the synagogne so full when they were going to preach. This was the same spirit that worked in the Pharisees towards Christ; they were cut to the heart when they saw the whole world go after him. When the kingdom of heaven was opened they not only would not go in themselves, but were angry with those that did. 2. They opposed the doctrine the _ : i apostles preached: They spoke against those things that were spoken by Puaut, cavilled at hem, started objections againt them, finding some fault or other with every thing he said, contradicting and blaspheming ; avrédeyov av7ityovrec—contradicting, they contradict- They did it with the utmost spite and radiction, and nothing would silence them. ey contradicted for contradiction-sake, and ea es tigi a Sia oo HAP. XII. Antwoch tn Pisidia. denied that which was most evident; and. when they could find no colour of objection, they broke out into ill language against Christ and his gospel, blaspheming him and it. From the language of the carnal man that receives not the things of the Spirit of God, and therefore contradicts them, they proceed to the language of incarnate devils, and blaspheme them. Commonly those who begin with contradicting end with blas- pheming. VI. The apostles hereupon solemnly and openly declare themselves discharged from their obligations to the Jews, and at liberty to bring the word of salvation to the Gentiles, even by the tacit consentofthe Jews themselves. Never let the Jew lay the fault of the carry- ing of the kingdom of God to the Gentiles upon the apostles, for that complaint of theirs is for ever silenced by their own act and deed, for what they did here is for ever a bar to it “Tender and refusal (we say) are good pay- ment in law.” The Jews had the tender of the gospel, and did refuse it, and therefora ought not to say any thing against the Gen- tiles having it. In declaring this, it is said (v. 46), Paul and Barnabas wazed bold, more bold than they had been while they were shy of looking favourably upon the Gentiles, for fear of giving offence to the Jews, and laying a stumbling-block in their way. Note, There is a time for the preachers of the gospel to show as much of the boldness of the lion as of the wisdom of the serpent and the harmlessness of the dove. When the adver- saries of Christ’s cause begin to be daring, it is not for its advocates to be timid. While there is any hope of working upon those that oppose themselves they must be instructed with meekness (2 Tim. ii. 25); But, when that method has long been tried in vain, we must wax bold, and tell them what will be the issue of their opposition. ‘The impudence of the enemies of the gospel, instead of frightening, should rather embolden its friends ; for they are sure that they have a good cause, and they know in whom they have trusted to bear them out. Now Paul and Barnabas, having made the Jews a fair offer of gospel grace, here give them fair notice of their bringing it tothe Gentiles, if by any means (as Paul says Rom. xi.14) they night provoke them to emulation. 1. They own that the Jews were entitled to the first offer: ‘“‘ Jt was necessary - that the word of God should first have been spoken to you, to whom the promise was made, to you of the lost sheep of the house of Israel, to whom Christ reckoned himself first sent.” And his charge to the preachers of his gos- pel to begin at Jerusalem (Luke xxiv. 47) was a tacit. direction to all that went into other countries to begin with the Jews, to whom pertained the giving of the Jaw, and therefore the preaching of the gospel. Let the children € imaginable: they persisted in their con-| first be served, Mark vii. 27. 2. They charge them with the refusal of it: You put it from you ; you will not accept of it; nay, you will yd go see. Cha OR etal ie aia I aaa Se ee OP ’ ee: a. Paul at THE not so much as bear the offer of it, but take it as an affront to you.” If men put the gos- pel from them, God justly takes it from them ; why should manna be given to those that loathe it and call it light bread, or the privileges of the gospel forced on those that put them away, and say, We have no part in David? Herein they judgethemselves unworthy of everlusting life. In one sense we must all judge ourselves unworthy of everlasting life, for there is nothing in us, nor done by us, by which we can pretend to merit it, and we must be made sensible of this; but here the meaning is, “You discover, or make it to appear, that you are not meet for eternal life; you throw away all your claims and give up your pretensions to it; since you will not take it from his hands, into whose hand the Father has given it, cpivere, you do, in effect, pass this judgment upon yourselves, and out of your own mouth you shall be judged; you will not have it by Christ, by whom alone it is to be had, and so shall your doom be, you shall not have it at all.” 3. Upon this they ground their preaching the gospel to the uncircumcised: “ Simce you will not accept eternal life as it is offered, our way is plain, Lo, we turn to the Gentiles. If one will not, another will. If those that were first invited to the wedding-feast will not come, we must invite out of the highways and hedges those that will, for the wedding must be furnished with guests. It he that is next of kin will not do the kinsman’s part, he must not complain that another will,” Ruth iv. 4. 4. They justify themselves in this by a divine warrant (v. 47): “ For so hath the Lord commanded us; the Lord Jesus gave us directions to witness to him in Jeru- salem and Judea first, and after that to the ut- most part of the earth, to preach the gospel to every creature, to disciple all nations.” This is according to what was foretold in the Old-Testament. When the Messiah, in the prospect of the Jews’ infidelity, was ready to say, I have laboured in vain, he was told, to is Satisfaction, that though Israel were not gathered, yet he should be glorious, that his blood should not be shed in vain, nor his purchase made in vain, nor his doctrine preached in vain, nor his Spirit sent in vain,— “For I have set thee, not. only raised thee up, but established thee, to be a light of the Gen- tiles, not only a shining light for a time, but a standing light, set thee for a light, that thou shouldst be for salvation unio the ends of the earth.” Note, (1.) Christ is not only the Saviour, but the salvation, is himself our righteousness, and life, and strength. (2.) Wherever Christ is designed to be salvation, he is set up to be a light; he enlightens the understanding, and so saves the soul. (3.) He is, and is to be, light and salvation to the Gentiles, to the ends of the earth. Those of every nation shall be welcome to him, some of every nation have heard of him (Rom. x. 18), and all nations shall at length become his aM ee Leer RS sek wo < ‘ ¥ , 4, 4 E ? = } . ACTS. kingdom. This prophecy plishment in part in the s : kingdom of Christ in this isla: lies, as it were, in the ends of the ¢ corner of the world, and shall be ac plished more and more when the time cor for the bringing in of the fulness of t Gentiles. vii, VII. The Gentiles -cheerfully embraced that which the Jews seornfully rejected, v. 48, 49. Never was land lost for want of heirs ; through the fall of the Jews, salvation ws come to the Gentiles: the casting off of them was the reconciling of the world, and. the — diminishing of them ihe riches of the Gentiles; — so the apostle shows at large, Rom, xi. 11, — 12, 15. The Jews, the natural branches, were broken off, and the Gentiles, that were branches of the wild olive, were thereupon — grafted in, v. 17, 19. Now here we are told — how the Gentiles weleomed this happy turn — in their favour swe 1. They took the comfort of it: When they — heard this they were glad. It was good news _ to them that they might have admission into — covenant and communion with God by a _ clearer, nearer, and better way than sub- — mitting to the ceremonial law, and being — 'proselyted to the Jewish religion,—that the — | partition-wall was taken down and they were as welcome to the benefits of the Messiah’s — kingdom as the Jews themselves, and might — share in their promise, without coming under — their yoke. This was indeed glad tidings of — great joy to all people. Note, Our being put — nto a possibility of salvation, and a capacity for it, ought to be the matter of-our rejoicing ;_ when the Gentiles did but hear that the ‘ of grace should be made them, the word of grace preached to them, and the means of grace afforded them, they were glad. “ Now — there is some hope for us.” Many grieve a under doubts whether they have an interest — in Christ or no, when they should be rejoicing that they have an interest in him; the golden — sceptre is held out to them, and they are in- — vited to come and touch the top of it, ati 2. 'They gave God the praise of it: They glorified theword of the Lord; that is, Christ (so some),-the essential Word; they entertained a profound veneration for him, and expre: 4 the high thoughts they had of him. Or, rather, the gospel; the more they knew of it, the more they admired it. Oh! what a light, what a power, what a treasure, does this gos- pel bring along with it!. How excellent are its truths, its precepts, its promises! How far transcending all other institutions! How plainly divine and heavenly is its origin! — Thus they glorified the word of the Lord, and — it is this which he has himself magnified above all his name (Ps, exxxyiil. 2), and will ~ magnify and make honourable, Isa. xiii. 21. They glorified the word of the Lord, (1.) Because now the knowledge of it was di ' and not confined to the Jews only. hey el is the giory of the word of the Lord that the aah spreads the brigh.ter1t shines, which ws it to be not like the light of the candle, hike that of the sun when he goes forth im his strength. (2.) Because now the know- edge of it was brought to them. Note, Those speak best of the honour of the word f the Lord that speak experimentally, that have themselves been subdued by its power, and comforted by its sweetness. _ 3. Many of them became, not only profes- ‘sors of the Christian faith, but sincerely obe- dient to the faith: As many as were ordained to eternal life believed: God by his Spirit ‘wrought true faith in those for whom he had in his councils from everlasting designed a happiness to everlasting. (1.) Those believed to whom God gave grace to believe, whom by a secret and mighty operation he brought ‘jnto subjection to the gospel of Christ, and made willing in the day of his power. Those came to Christ whom the Father drew, and to whom the Spirit made the gospel call ef- fectual. It ‘s called the faith of the operation of God (Col: ii. 12), and is said to be wrought _by the same power that raised up Christ, Eph. 1.19,20. (2.) God gave this grace to believe to -alltthose among them who were ordained to “eternal life (for whom he had predestinated, them he also called, Rom. viil. 30); or, as “many as were disposed to eternal life, as many _as' had a concern about their eternal state, and aimed to make sure of eternal life, be- “lieved in Christ, in whom God hath treasured “up that life (1 John y. 11), and who is the only way to it; and it was the grace of God that wrought it in them. Thus all those captives, and those only, took the benefit of Cyrus’s proclamation, whose spirit God had aised up to build the house of the Lord which as in Jerusalem, Ezrai. 5. Those will be brought to believe in Christ that by his grace ‘are well disposed to eternal life, and make this their aim. 4, When they velieved they did what they ould to spread the knowledge of Christ and is gospel among their neighbours (v. 49): And the word of the Lord was published throughout all the region. When it was re- ‘ceived with so much satisfaction in the chief city, it soon spread into all parts of the ‘country. Those new converts were them- selves ready to communicate to others that which they were so full of themselves. The Lord gave the word, and then great was the ompany of those that published it, Ps, \xviii. ‘11. Those that have become acquainted vith Christ themselves will do what they can to bring others acquainted with him. Those in great and rich cities that have re- ived the gospel should not think to engross as if, like learning and philosophy, it were ty to be the entertainment of the more po- ‘lite and elevated part of mankind, but should do what they can to get it published in the mtry among the ordinary sort ef peopie, e poor and uniearned, who haye souls to saved as well as they. _ CHAP. EE — SO Oo - OS OOO ee >. PMIIE: | Antioch in Pisidsc. VIII. Paul and Barnabas, having sown the seeds of a Christian churc’ there, quitted the lace, and went to do the like elsewhere. ye read not any thing of their working mi- racles here, to confirm their doctrine, and to convince people of the truth of it ; for, though God then did ordinarily make use of that method of conviction, yet he could, when he pleased, do his work without it ; and beget- ting faith by the immediate influence of his Spirit was itself the greatest miracle to those in whom it was wrought. Yet, it is probable that they did work miracles, for we find they did in the next place they came to, ch. xiv. 3. Now here we are told, 1. How the unbelieving Jews expelled the apostles out of that country. They first turned their back upon them, and then lifted up the heel against them (v. 50); They raised persecution against Paul and Barnabas, ex- cited the mob to persecute them in their way by insulting their persons as they went along the streets ; excited the magistrates to per- secute them in their way, by imprisoning and punishing them. When they could not resist the wisdom and spirit wherewith they spoke, they had recourse to these brutish methods the last refuge ‘of an obstinate infidelity Satan and his agents are most exasperated against the preachers of the gospel when they see them go on successfully, and there- fore then will be sure to raise persecution against them. Thus it has been the common lot of the best men in the world to suffer ill for doing well, to be persecuted instead of being preferred for the good services they have done to mankind. Observe, (1.) What method the Jews took to give them trouble : They stired up the devout and honourable women against them. ‘They could not make any considerable interest themselves, but they applied to some ladies of quality in the city, that were well affected to the Jewish re- ligion, and were proselytes of the gate, there- fore called. devout women. ‘These, according to the genius of their sex, were zealous in their way, and bigoted; and it was easy, by false stories and misrepresentations, to in- cense them against the gospel of Christ, as if it had been destructive of all religion, of which really it is perfective. It is good to see honourable women devout, and well af- fected to religious worship: the less they have to do in the world, the more they should do for their souls, and the more time they should spend in communion with God; but it is sad when, under colour of devotion to God, they conceive an enmity to Christ, as those here mentioned. What! women persecutors! “Can they forget the tenderness and compassion of their sex? What! honourable women! Can they thus stam their honour, and disgrace them- selves, and do so mean a thing? But, which is strangest of all, devout women! Will they kill Christ's servants, and think therem they do God service? Let thos Ee Sey | re Ore Me eee rt Ne +6 xe eee ET ere ee Oe eS ey ee Peul at ; THE therefore that have zeal see that it be accord- ing to knowledge. By these devout and honorable women they stirred up likewise the chief men of the city, the magistrates and the rulers, who had power in their hands and set them against the apostles, and they had so little consideration as to suffer them- selves to be made the tools of this ill-natured party, who would neither go into the kingdom of heaven themselves nor suffer those who were entering to go in. (2.) How far they carried it, so far that they expelled them out of their coasts ; they banished them, ordered them to be carried, as we say, from constable to constable, till they were forced out of their jurisdi tion ; so that it was not by fear, but downright violence, that they were driven out. This was one method whiclrthe over- ruling providence of God took to keep the first planters of the church from staying too long at a place; as Matt. x. 23, When they persecute you in one city flee to another, that thus you may the sooner go over the cities of Israel. This was likewise a method. God took to make those that were well disposed themore warmly affected towards the apostles ; for it is natural to us to pity those that are persecuted, to think the better of those that suffer when we know they suffer unjustly, and to be the more ready to help them. The expelling of the apostles out of their coasts made people inquisitive what evil they had done, and perhaps raised them more friends than conniving at them in their coasts would have done. 2. How the apostles abandoned and _re- jected the unbelieving Jews (v. 51): They shook off the dust of their feet against them. When they went out of the city they used this ceremony in the sight of those that sat in the gate; or, when they went out of the borders of their country, in the sight of those that were sent to see the country rid of them. Iiereby, (1.) They declared that they would have no more to do with them, wouid take nothing that was theirs; for they sought net theirs, but them. Dust they are, and let them keep their dust to themselves, it shall not cleave to them. (2.) They expressed their detesta- tion of their infidelity, and that, though they were Jews by birth, yet, having rejected the gospel of Christ, they were in their eyes no better than heathen and profane. As Jews and Gentiles, if they believe, are equally ac- ceptable to God and good men; so, if they lo not, they are equally abominable. (3.) Thus they set them at defiance, and expressed their contempt of them and their malice, which they looked upon as impotent. It was as much as to say, “Do your worst, we do not fear you; we know whom we serve | SO spake, that a great multitude both and whom we have trusted.” (4.) Thus they left a testimony behind them that they had had a fair offer made them of the grace of the gospel, which shall be proved against them in the day of judgment. This dust will prove that the preachers of ik) ot SR te a re) ACTS.. Res the gospel had been am expelled by them. ‘Thus Ch them to do, and for this reasor Luke ix. 5. When they left ti to Iconium, not so much for safety, as fort 3. What frame they left the new conver in at Antioch (v. 52): The disciples, wher they saw with what courage and cheerfuln Paul and Barnabas not only bore the indig. nities that were done them, but went on wit th their work notwithstanding, they were m like manner inspirited. (1.) They were very cheerful. One would have expected that when Paul and Barnabas were expelled out of their coasts, and perhaps forbidden to re- turn upon pain of death, the disciples would have been full of grief and full of fear, looking for no other than that, if the planter: of Christianity go, the plantation would soon come to nothing ; or that it would be their turn next to be banished the country, and to them it would be more grievous, for it was their own. Butno; they were filled with joy in Christ, had such a satisfactory assurance of Christ’s carrying on and perfecting his own work in them and among them, and that either he would screen them from trouble or bear them up under it, that all their fears were swallowed up in their believing joys (2.) They were courageous. wonderfully ami- mated with a holy resolution to cleave to Christ, whatever difficulties they met with. This seems especially to be meant by their being filled with the Holy Ghost, for the sam expression is used of Peter’s boldness (ch. iv. 8), and Stephen’s (ch. vil. 55), and Paul’s, ch. xiii. 9. The more we relish the comforts and encouragements we meet with in the power of godliness, and the fuller our hea are of them, the better prepared we are te face the difficulties we meet with in the pro fession of godliness. ; CHAP. XIV. We have, in this chapter, a further account of the progress of th gospel, by the ministry of Paul and Barnabas among the Gan- tiles; it goes on conquering and to conquer, yet meeting wit opposition, as before, among the unbelieving Jews. Here is, Their successful preaching of the gospel for some time at {conium, and their being driven thence by the violence of their persecutors, both Jews and Gentiles, and forced into the ueigh- bouring countries, ver. 1—7. 1 Their healing a lame wan at Lystra, and the profound veneration which the people conceive of them thereupon, which they had much ado to keep ff running into an extreme, ver. S—}S. III. The outrage of thi people against Paul, at the instigation of the Jews, the effect which was that they stoned him, as they thought, to death; but he was wonderfully restored to life, ver. 19, 20. IV. The visit which Pau] and Barnabas made to the churches which they ha: planted, to confirm them, and put them into order, yer. 21—2i, V. They return to Antioch, whence they were sent forth ; tli geod they eid by the way, and the report they made to th church of Antioch of their expedition, and, if 1 may se say, «! the campaign they had made, ver. 24--28. A ND it came to pass in Iconium that they went both together into the synagogue of the Jews, and of the Jews and also of the Greeks believed. 2 But the unbelieving” Jews stirred up the Gentiles, and made their minds evil affected against the brethren. 3 Long time therefore Sit os Sara word of his grace, and granted signs and wonders to be done by their hands. 4 But the multitude of the ‘city was divided: and part held with 5 And when there was an assault ‘made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, 6 They were ware of zt, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about: 7 And there they preached the gospel. ~ In these verses we have, _ I. The preaching of the gospel in Icontum, whither the apostles were forced to retire from Antioch. As the blood of the martyrs has been the seed of the church, so the ba- iishment of the confessors has helped to statter that seed. Observe, 1. How they made the first offer of the gospel to the Jews in their synagogues ; thither they went, not only as to aplace of meeting, but as to a place of meeting with them, to whom, wher- ever they came, they were to apply them- selves in the first place. Though the Jews ‘at Antioch had used them barbarously, yet they did not therefore decline preaching the gospel to the Jews at Iconium, who perhaps might be better disposed. Let not those of any denomination be condemned in the gross, | nor some suffer for others’ faults; but let us do good to those who have done evil to us Though the blood-thirsty hate the upright, yer the just seek their soul (Prov. xxix. 10), seek the salvation of it. 2. How the apostles eoncurred herein. Notice is taken of this, that they went both together into the synagogue, to testify their- unanimity and mutual affec- tion, that people might say, See how they love one another, and might think the better of Christianity, and that they might strengthen one another’s hands and confirm one ano- ther’s testimony, and out of the mouth of two witnesses every word might be established. They did not go one one day and another another, nor one go at the beginning and the other some time after ; but they went in both togetne: _ II. The success of their preaching there: They so spoke that a great multitude, some hundreds perhaps, if not thousands, both of he Jews and also of the Greeks, that is the Gentiues, believed. Observe here, 1. That the gospel was now preached to Jews and Gen- | on together, and those of each denomina- was preached first to the Jews, and some of them believed, and then to the Gentiles, Pee CHAP aT.” ‘speaking boldly in the| and some of them believed ; but here they ‘the Jews, and part with the apostles. a Ver ., Le Oe ee eee ne a ON ee ok Jie Nat ak re a £8 ie ae Teunturn. in one body (Ephes. ii. 16), and both togetner admitted into the church without distinction 2. There seems to have been something re- markable in the manner of the apostles’ preaching here, which contributed to their success: They so spoke thai a great multitude believed—so plainly, so convincingly, with such an evidence and demonstration of the Spirit, and with such power; they so spoke, so warmly, so affectionately, and with such a manifest concern for the souls of men, that one might perceive they were not only con- vinced, but filled, with the things they spoke of, and that what they spoke came from the heart and therefore was likely to reach to the heart ; they so spoke, so earnestly and so seriously, so boldly and courageously, that those who heard them could not but say that God was with them of a truth. Yet the suc. cess was not to be attributed to the manner of their preaching, but to the Spirit of God, who made use of that means. IIT. The opposition that their preaching met with there, and the trouble that was created them; lest they should be puffed up with the multitude of their converts, there was given them this thorn in the flesh. 1. Unbelieving Jews were the’ first spring of their trouble here, as elsewhere (v. 2): they stirred up the Gentiles. ‘The influence which the gospel had upon many of the Gentiles, and their embracing it, as it provoked some of the Jews toa holy jealousy and stirred them up to receive the gospel too (Rom. xi. 14), soit provoked others'of them toa wicked jealousy, and exasperated them against the gospel. ‘Thus as good instructions, so good examples, which to some are a savour of life unto life, to others are asavour of death unto death. See 2 Cor. ii. 15, 16. 2. Disaffected Gentiles, irritated by the unbelieving Jews, were likely to be the instruments of their trouble. ‘The Jews, by false suggestions, which they were continually buzzing in the ears of the Gentiles, made their minds evil affected against the brethren, whorn of them- selves they were inclined to think favourably of. They not only took occasion in all com- panies, as it came in their way, but made it their business to go purposely to such as they had any acquaintance with, and said all that their wit or malice could invent to beget in them not only a mean but an ill opinion of Christianity, telling them how destructive it would certainly be to their pagan theology and worship; and, for their parts, they would rather be Gentiles than Christians. ‘Thus jon that believed came together into the| they soured and embittered their spirits urch. In the close of the foregoing chapter | against both the converters and the con- verted. The old serpent did, by their poisonous tongues, infuse his venom against the seed of Ra My ee Pe aS oS ee | Pt ON Le Re a Paul at the woman into the minds of these Gentiles, and this was a root of bitlerness in them, bearing gall and wormwood. It is no wonder if those who are ill affected towards good people wish ill to them, speak ill of them, and contrive ill against them; it is all owing to ill will. "Exaxwoay, they molested and vexed the minds of the Gentiles (so some of the critics take it); they were continually teasing them with their impertinent solicitations. The tools of persecutors have a dog’s life, set on continually. IV. Their continuance in their work there, notwithstanding this opposition, and God’s owning them in it, ». 3. We have here, 1. The apostles working for Christ, faithfully and diligently, according to the trust com- mitted to them. Because the minds of the Gentiles were evil affected against them, one would think that therefore they should have withdrawn and hastened out of the way, or, if they had preached, should have preached cautiously, for fear of giving further provoca- tion to those who were already enough en- ra ed. No; on the contrary, therefore they abode there a long time, speaking boldly in the Lovd. The more they perceived the spite and rancour of the town against the new conv rts, the more they were animated to go on in their work, and the more needful they. saw it to continue among them, to confirm them in the faith, and to comfort them. They spoke boldly, and were not afraid of giving offence to the unbelieving Jews. What God said to the prophet, with reference to the unbelieving Jews in his day, was now made good to the apostles: I have made thy face strong against their faces, Ezek. ii. 7—9. But observe what it was that animated them: Th_y spoke boldly in the Lord, in his strength, and trusting in him to bear them out; not depending upon any thing in themselves. They were strong in the Lord, and in the power of his might. 2. Christ working with the a ostles, according to his promise, Lo, J am with you always. When they went on in his name and strength, he failed not to give tes- timony to the word of his grace. Note, (1.) The gospel is a word of grace, the assurance of God’s good will to us and the means of his good work in us. It is the word of Christ’s grace, for it is in him alone that we find favour with God. (2.) Christ himself has attested this word of grace, who is the Amen, the faithful witness ; he has assured us that it is the word of God, and that we may ven- ture our souls upon it. As it was said in general concerning the first preachers of the gospel that they had the Lord working with them, and confirming the word by signs follow- ing (Mark xvi. 20), so it is said particularly coneerning the apostles here that the Lord confirmed their testimony, in granting signs and wonders to be done by their hands—in the miracles they wrought in the kingdom of nature—as well as the wonders done by their word, in the greater miracles wrought on ‘THE ACTS. s; Bee ft aks ae basi ) Pap men’s minds by the p The Lord was with the with him, and abundance V. The division which thi the city (v. 4): The multitude o divided into two parties, and both act vigorous. Among the rulers and p rank, and among the common peo were some that held with the unbi g Jews, and others that held with the a) eS. Barnabas is here reckoned an apostle, though not one of the twelve, nor called in the ; ordinary manner that Paul was, because set apart by special designation of the Holy Ghos to the service of the Gentiles. oe seems, this business of the preaching of the wa so universally taken notice of 5, pt D that every person, even of the multitude of the city, was either for it or against it; none stood neuter. ‘ Either for us or for our adversaries, for God or Baal, for Christ or Beelzebub.” 1. We may here see the mean- ing of Christ’s prediction that he came not to send peace upon earth, but rather divisioi Luke xii. 51-53. If all would have given” in unanimously into his measures, thera would have been universal concord; and could men have agreed in this, there would — have been no dangerous discord nor slrangreeas ment in other things; but, disagreeing here, the breach was wide as the sea. Yet the apostles must not be blamed for coming to Iconium, although before they came the city | was united, and now it was divided; for it better that part of the city go to heaven than all to hell. 2. We may here take the sures of our expectations; let us not ik it strange if the preaching of the gospel occa-_ sion division, nor be offended at it; it better to be reproached and persecuted as dividers for swimming against the stream than yield ourselves to be carried down the stream that leads to destruction. Let us held with the apostles, and not fear those that hold with the Jews. _ VI. The attempt made upon the apostles _ by their enemies. Their evil affection against them broke out at length into violent out-— rages, v. 5. Observe, 1. Who the Pinte were: Both the Gentiles and the Jews, with their rulers. The Gentiles and Jews were at” enmity with one another, and yet united against Christians, like Herod and Pilate, Sadducees and Pharisees, against Christ; and: like Gebal and Ammon and Amalek, of old, against Israel. If the church’s enemies can thus unite for its destruction, shall not its friends, laying aside all personal feuds, unite for its preservation? 2. Whatthe Re was Having now got the rulers on their side,” they doubted not but to carry their point, and their design was to are padi de-_ spitefully, to expose them to disgrace, q then to stone them, to put them to death; and thus they hoped to sink their cause. They aimed to take away both their reputa- tion and their life, and this was all they ba F Cid =* ‘ich men could take from them, for d neither lands nor goods. — The deliverance of the apostles out he hands of those wicked and unreasonable v.6,7. They got away, upon notice ven them of the design against them, or the beginning of the attempt upon them, of which they were soon aware, and they n an honourable retreat (for it was not Rieaapiorions flight) to Lystra and Derbe ; ‘and there, 1. They found safety. Their ‘persecutors in Iconium were for the present ‘satisfied that they were thrust out of their borders, and pursued them no further. God has shelters for his people in a storm; nay, ‘he is, and will be, himself their hiding place. 2. They found work, and this was what they went for. When the door of opportunity ‘was shut against them at Iconium, it was re) at Lystra:and Derbe. ‘To these cities ‘they went, and there, and in the region that lieth round about, they preached the gospel. Tn times of persecution ministers may see ‘cause to quit the spot, when yet they do not quit the work. ‘ 8 And there sat a certain man at Liystra, impotent in his feet, being a cripple from his mother’s womb, who never had walked: 9 The same heard Paul speak: who stedfastly beholding him, and perceiving that the had faith to be healed, 10 Said with a loud voice; Stand upright on thy feet. And he leaped and walked. 1i And when the people saw what Paul had done, they lifted up their Voices, saying in the speech of Lyca- onia, The gods are come down to us a the likeness of men. 12 And they called Barnabas, Jupiter: and Paul, Mercurius, because he was the ie speaker. 13 Then the priest of . Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people. 14 Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and in among the people, crying out, 15 And saying, Sirs, why do ye these hings? We also are men of like pas- ons with you, and preach unto you that ye should turn from these vani- es unto the living God, which made ven, and earth, and the sea, and things that are therein: 16 Who times past suffered all nations to ralk im their own ways. 17 Never- less he left not himself without CHAP. 2 a a ee) ae el XIV. healed! at Lystra. witness, in that he did good, and gave us rain from heaven, and fruit- ful seasons, filling our hearts with food and gladness. 18 And with these sayings scarce restrained they the people, that they had not done sacrifice unto them. In these verses we have, I. A miraculous cure wrought by Paul at Lystra upon a cripple that had been lame from his birth, such a one as was miracu- lously cured by Peter and John, ch. iii. 2. That introduced the gospel among the Jews, this among the Gentiles; both that and this were designed to represent the impotency of all the children of men in spiritual things : they are lame from their birth, till the grace of God puts strength into them; for it was when we were yet without strength that Christ died for the ungodly, Rom. v. 6. Observe: here, 1. The deplorable case of the poor cripple (v. 8): He was impotent in his feet, disabled (so the word is) to such a degree that it was impossible he should set his foot to the ground, to lay any stress upon it. It was well known that he had been so from his mother’s womb, and that he never hud waiked, nor could stand up. We should take occasion hence to thank God for the use of our limbs; and those who are deprived of it may observe that their case is not singular. 2. The expectation that was raised in him of a cure (v. 9): He heard Pal preach, and, it is likely, was much affected | with what he heard, believed that the message was from heaven, and that the messengers, having their commission thence, had a divine power going along with them, and were ‘therefore able to cure him of his lameness. This Paul was aware of, by the spirit of dis- | cerning that he had, and perhaps the aspect ‘of hiscountenance did in part witness for him : Paul perceived that he hud faith to be healed ; = it, hoped for it, had such a thing in his thoughts, which it does not appear that the lame man Peter healed had, for he expected no more than an alms. There was not found such great faith in Israel as was among the Gentiles, Matt. vii, 10. 3. The cure wrought: Paul, perceiving that he had faith to be healed, brought the word and healed him, Ps. evii. 20. Note, God will not disappoint the desires that are of his own kindling, nor the hopes of his own raising. Paul spoke to him with a loud voice, either because he was at some distance, or to show that the true miracles, wrought by the power of Christ, were far unlike the lying wonders wrought by deceivers, that peeped, and mut- tered, and whispered, Isa. viii. 19. God saith, I have not spoken in secret, in a dark place of theearth, Isa. xlv.19. Paul spoke to him with a loud voice, that the people ;about might take notice, and have their | expectations raised of the elect. It does not Paul and Barnabas appear that this cripple was a beggar; it is said (v. 8) that he sat, not that he sat begging. But we may imagine how melancholy it was to him to see other people walking about him, and himself disabled; and therefore how welcome Paul’s word was to him, ‘“* Stand upright on thy feet; help thyself, and God shall help thee; try whether thou hast strength, and thou shalt find that thou hast.” Some copies read it, I say unto thee, in the name of the Lord Jesus Christ, Stand upright on thy feet. It is certain that this is implied, and very probably was expressed, by Paul, and power went along with this word ; for presently he leaped and walked, leaped up from the place where he sat, and not only stood upright, but to show that he was per- fectly cured, and that immediately, he walked to and fro before them all. Herein the scripture was fulfilled, that when the wilder- ness of the Gentile world is made to blossom 1s the rose then shall the lame man leap as a hart, Isa. xxxv. 1, 6. Those that by the grace of God are cured of their spiritual lameness must show it by leaping with a holy exultation and walking ina holy conversation. II. The impression which this cure made upon the people: they were amazed at it, had never seen nor heard the like, and fell into an ecstacy of wonder. Paul.and Barna- bas were strangers, exiles, refugees, in their country ; every thing concurred to make them mean and despicable: yet the working of this one miracle was enough to make them in the eyes of this people truly great and honourable, though the multitude of Christ’s miracles could not screen him from the utmost contempt among the Jews. We find here, 1. The people take them for gods (v. 11): They lifted up their voices with an air of triumph, saying in their own language (for it was the common people that said it), a the speech of Lycaonia, which was a dialect of the Greek, The gods are come down to us in the likeness of men. They imagined that Paul and Barnabas had dropped down to them out of the clouds, and that they were some divine powers, no less than gods, though in the likeness of men. This notion of the thing agreed well enough with the pagan theology, and the fabulous account they had of the visits which their gods made to this lower world ; and proud enough they were to think that they should have a visit made to them. ‘They carried this notion so far here that they pretended to tell which of their gods they were, according to the ideas their poets had given them of the gods (v. 12): They called Barnabas Jupiter ; for, if they will have him to be a god, it is as easy to make him the prince of their gods as not. It is probable that he was the senior, and the more portly comely man, that had something of majesty in his countenance. And Paul they called Mercury, who was the messenger of the gods, that was sent on their errands; for Paul, though he had not the appearance that THE ACTS. Barnabas had, was the chief spe had a greater command of langu perhaps appeared to have somethi rial in his temper and genius. to take Mercury along with him, they s and, if he make a visit to their city, the suppose he does so now. 2. ‘The pries' thereupon prepares to do sacrifice to them, ». 13. The temple of Jupiter was, it seems, before the gate of their city, as its protector and guardian; and the priest of that idol and temple, hearing the people cry out thus, took the hint presently, and thought it was’ time for him to bestir himself to do his duty: many a costly sacrifice he had offered to the image of Jupiter, but if Jupiter be among them himself'—in propria persona, it concerns him to do him the utmost honours imagina- ble ; and the people are ready to join with him in it. See how easily vain minds ara carried away with a popular outcry. If the crowd give a shout, ie is Jupiter, the priest of Jupiter takes the first hint, and offers his service immediately. When Christ, the Son of God, came down, and appeared in the likeness of men, and did many, very many miracles, yet they were so far from doing sacrifice to him that they made nim a sacrifice to their pride and malice: He was in the world, and the world knew him not; he came to his own, and his own received him not; but Paul and Barnabas, upon the working of one miracle, are immediately deified. ‘I'he same power of the god of this world which prejudices the carnal mind against . truth makes errors and mistakes to find easy ad- mission; and both ways his turn is served They brought oxen, to be sacrificed to them, and garlands, with which to crown the sacri-_ fices. These garlands were made up of ; flowers and ribbons; and they gilded th horns of the oxen they sacrificed. Victime ad supplicium saginantur, hostie ad peenam coronanturm So beasts for sacrifice do feed, First to be crown’d, and then to bleed. So Octavius in Minutius Felix, “IIL Paul and Barnabas protest agains this undue respect paid them, and with eine ado prevent it. Many of the heathen em- perors called themselves gods, and took a pride” in having divine honours paid them :’ bu Christ’s ministers, though real benefactors mankind, while these tyrants only pretend to be so, refused those honours when they we tendered. Whose successor therefore he i who sits in the temple of God, and shows thai heis god(2 Thess. ii. 4),and whoisadored as ow lord god, the pope, it is easy to say. Observe, 1. The holy indignation which Paul an Barnabas conceived at this: When they heard this, they rent their clothes. We do not find that they rent their clothes when the people” vilified them, and spoke of stoning them; they could bear this without disturbance: | but when they deified them, and spoke of worshipping them, they could not bear it, but rent their clothes, as being moré con- | cerned for God’s honour than their own. ™ < They not connive at it, nor say, “If ple will be deceived, let them be deceived,” nuch less suggest to themselves and one nother that it might contribute both to the safety of their persons and the success of ir ministry if they suffered the people to continue in this mistake, and so they might make a good hand of an ill thing. Ne, God’s truth needs not the service of man’s lie. Christ had put honour enough upon them in making them apostles, they needed not assume either the honour of princes or the honour of gods; they appeared with much more magnificent titles when they were called the ambassadors of Christ, and the stewards of the mysteries of God, than when they were called Jupiter and Mercury. Let ‘see how they prevented it. (1.) They ran in among the people, as soon as they heard of it, and would not so much 4s stay awhile to see what the people would o. ‘Their running in, like servants, among 0. tke people, showed that they were far from looking upon themselves as gods, or taking state upon them; they did not stand still, expecting honours to be done them, but plainly declined them by thrusting them- selves into the crowd. ‘They ran in, as men m earnest, with as much concern as Aaron can in between the living and the dead, when he plague was begun. (2.) They reasoned with them, crying out, hat all might. hear, “ Sirs, why do you these ings ? Why do you go about to make gods us? It is the most absurd thing you can lo; for, _{1.] “ Our nature will not admit it: We is are men of like passions with you”’ jwoorraQeic: it is the same word that is used concerning’ Elias, Jam. v. 17, where we ren- ler it, subject to like passions as we are. “We ire men, and therefore you wrong yourselves f you expect that from us which is to be had n God only; and you wrong God if you rive that honour to us, or to any other man, vhich is to be given to God only. We not nly have such bodies as you see, but are of ike passions with you, have hearts fashioned ike as other men (Ps. xxxiii. 15); for, as in yater face answers to face, so doth the heurt man to man, Prov. xxvii. 19. We are na- urally subject to the same infirmities of the juman nature, and liable to the same calami- ies of the human life; not only men, but inful men and suffering men, and therefore vill not be deified. (2.] “ Our doctrine is directly against it. fust we be added to the number of your ds whose business it is to abolish the gods pu have? We preach unto you that you should irn from these vanities unto the living God. we should suffer this, we should confirm 9u in that which it is our business to con- rt you from :” and so they take this occa- on to show them how just and necessary it s that they should ¢urn to God from idols, e oS S Yer Sag % i i pelts oe ee ee. CHAPS KEV. a pains they took to prevent it.|1Thess.1. 9. When they preached ee ee ar a ee aM Lystra. to the Jews, who hated idolatry, they had nothing to do but to preach the grace of God in Christ, and needed not, as the prophets in dealing with their fathers, to preach against idolatry: but, when they had to do with the Gentiles, they must rectify their mistakes in natural religion, and bring them off from the gross corruptions of that. See here what | they preached to the Gentiles. First, That the gods which they and their fathers worshipped, and all the ceremonies of their worship of them, were vanities, idle things, unreasonable, unprofitable, which no rational account could be given of, nor any real advantage gained from. Idols are often called vanities in the Old Testament, Deut. xxxil. 21.; 1 Kings x. 13; Jer.xiv.22. An idol is nothing in the world (t Cor. viii. 4): it is not at all what it is pretended to be, it is a cheat, it is a counterfeit; it deceives those that trust to it and expect relief from it. Therefore turn from these vanities, turn from them with abhorrence and detestation, as Ephraim did (Hos. xiv. 8): “ What have I to do any more with idols? 1 will never again be thus imposed upon.” Secondly, That the God to whom they — would have them turn is the living God. They had hit)erto worshipped dead images, that were utterly unable to heip them (Isa. Ixiv. 9), or (as they now attempted) dying men, that would soon be disabled to help them ; but now they are persuaded to worship a living God, who has life in himself, and life for us, and lives for evermore. Thirdly, That this God is the creator of the world, the fountain of all being and power: “ He made heaven and earth, and the seu, and all things therein, even those things which you worship as gods, so that he is the God of your gods. You worship gods which you made, the creatures of your own fancy, and the work of your own hands. We call you to worship the God that made you and all the world ; worship the true God, and cheat not yourselves with pretenders; worship the Sovereign Lord of all, and disparage not your- selves in bowing down to his creatures and subjects.” Fourthly, That the world owed it te his pa- tience that he had not destroyed them long ere this for their idolatry (. 16): In times past, for many ages, unto this day, he suffered all nations to walk in their own ways. ‘These idolaters, that were called from the service of other gods, might think, “ Have we not served these gods hitherto, and our fathers before us, time out of mind; and why may we not as well go on to serve them still ?”~- No, your serving them was a trial of God’s patience, and it was a miracle of mercy that you were not cut off for it. But, though he did not destroy you for it while you were in ignorance, and knew no better (ch. xvii. 30), yet now that he has sent his gospel into the world, and by it has made a clear discovery of ~ : 2 ‘ } F mR ; 9 : a d 7 4 Paul and Barnabas himself and his will to all nations, and not to the Jews only, if you still continue in your idolatry he will not bear with you as he has done. Allthe nations that had not the bene- fit of divine revelation, that is, all but the Jews, he suffered to walk in their own ways, for they had nothing to check them, or control them, but their own consciences, their own thoughts (Rom. 11. 15), no scriptures, no pro- phets; and then they were the more excusable if they mistook their way: but now that God has sent a revelation into the world which is to be published to all nations the case is altered. We may understand it as a judg- ment upon all nations that God suffered them to walk in their own ways, gave them up to their own hearts’ lusts ; but now the time is come when the veil of the covering spread over all nations should be taken off (Isa. xxv. 7), and now you will no longer be excused in these vanities, but must turn from them. Note, 1. God’s patience with us hitherto should lead us to repentance, and not encourage us to pre- sume upon the continuance of it, while we continue to provoke him. 2. Our having done ill while we were in ignorance will not bear us out in doing ill when we are better taught. Fifthly, That even when they were not under the direction and correction of. the word of God, yet they might have known, and should have known, to do better by the works of God, v.17. Though the Gentiles had not the statutes and judgments that the Jews had to witness for God against all pretenders, no tables of testimony or tabernacle of testi- mony, yet he left not himself without witness ; besides the witness for God within them (the flictates of natural conscience), they had wit- nesses for God round about them—the bounty of common providence. Their having no scriptures did im part excuse them, and there- fore God did not destroy them for their idolatry, as he did the Jewish nation. This however did not wholly excuse them, but that notwithstanding this they were highly criminal and deeply guilty before God; for there were other witnesses for God, sufficient to inform them that he and he only is to be worshipped, and that to him they owed all their services from whom they received all their comforts, and therefore that they were guilty of the highest mjustice and ingratitude imaginable, in alienating them from him. God, having not left himself without witness, has not left us without a guide, and so has left us without excuse ; for whatever is a wit- ness for God is a witness against us, if we give that glory to any other which is due to him only. 1. The bounties of common pro- vidence witness to us that there is a God, for they are all dispensed wisely and with design. The rain and fruitful seasons could not come by chance, nor are there any of the vanities of the heathen that can give rain, neither can the heavens of themselves give shcwers, Jer. xiv. @2. Ali the powers of nature witness to us Ge a er) be ere, + eat te +a ae Ce" * ee ; - / i - a we THE ACTS. a sovereign power m whom they are derived, < depend. It is not the h rain, but God that gives us rain 4 he is the Father of the rain, Job xxx 2. The benefits we have by these witness to us that we o to make ou knowledgments not to the creatures who ¢ made serviceable to us, but to the Crea who makes them so. Heleft not himseif witl out witness, in that he did good. God s to reckon the instances of his goodness to more pregnant, cogent proofs of his title our homage and adoration than the evider of his greatness; for his goodness is’ glory. The earth és full of his goodness ; tender mercies are over all his works ; ani therefore they praise him, Ps. exlv. 9, 10 God does us good, in preserving to us h air to breathe in, his ground to go upon, th light of his sun to see by; but, because f] most sensible instance of the goodness o Providence to each of us in particular is the of the daily provision made by it of meat an drink for us, the apostle chooses to insist upot that, and shows how God does ‘us good, (1 In preparing it for us, and that by pap of causes which depend upon him as the fir cause: The heavens hear the earth; the eart hears the corn, and wine, and oil; and hear Jezreel. Hos. ti. 21,22. He does u good in giving us rain from heaven,—rain f¢ us to drink, for if there were no rain ther would be no springs of water and we she soon die for thirst,—rain for our land to drink for our meat as well as drink we have the rain; in giving us this, he gives us fruit. ful seasons. If the heavens be as iron, th earth will soon be as brass, Lev. xxvi. This is the river of God which greatly enriche the earth, and by it God prepares us corn Ps. Ixv. 9—13. Of all the common opera tions of providence, the heathen chose form their notion of the supreme God by thi which bespeaks terror, and is proper to strik an awe of him upon us, and this was the thun der ; and therefore they called Jupiter the thunderer, and represented him with a thun derbolt in his hand; and itay by Ps. xxix 3 that this ought not to be overlooked; bi the apostle here, to engage us to worship Got sets before us his beneficence, that we ma have good thoughts of him im every thir wherein we have to do with him and delight in him, as one that does does good to us, does good to all, in ¢ rain from heaven and fruitful seasons ; at any time rain be withheld, or the se be unfruitful, we may thank ourselves; itis sin that turns away these good thing which were coming to us, and stops the cu rent of God’s favours. (2.) In giving us th comforts of it. r heart things to enjoy (1 ‘Tim. vi. 17), is: mot only: benefactor, but a bountiful one; net von! things we need, but gives us to en- (Eecl. ii. 24): He fills our hearts with that is, he gives us food to our hearts’ ent, or according to our hearts’ desire ; not merely for necessity, but plenty, dainty, and variety. Even those nations that had 9st the knowledge of him, and worshipped ther gods, yet he filled their houses, filled their mouths, filled their bellies (Job xxii. 18; Ps. xvii. 14) with good things. The Gentiles that lived without God in the world, yet lived on God, which Christ urges as a reason why we should do good to those that hate us, Matt. v. 44,45. Those heathen had their hearts filled with food ; this was their felicity and satisfaction, they desired no more ; but these things will not fill the soul. (Ezek. vii. 19}, nor will those that know how to value Jieir own souls be satisfied with them; but the apostles put themselves in as sharers in the divine beneficence. We must all own that God fills our hearts with food and glad- ma not only food, that we may live, but 3 ladness, that we may live cheerfully; to im we owe it that we do not all owr days aut in sorrow. Note, We must thank God, act only for our food, but for our gladness —that he gives us leave to be cheerful, cause io be cheerful, and hearts to be cheerful. And, if our hearts be filled with food and gladness, they ought to be filled with love nd thankfulness, and enlarged in duty and edience, Deut. viii. 10; xxvill. 47. ~ Lastly, The success of this prohibition ch the apostles gave to the people (v. 18): By these sayings, with much ado, they re- strained the people from doing sacrifice to lem, so strongly were these idolaters set upon their idolatry. It was not enough for the Sa to refuse to be deified (this would be construed only a pang of modesty), but they resented it, they showed the people the evil Mf it, and all little enough, for they could areely restrain them from it, and some of them were ready to blame the priest, that he id not go on with his business notwith- standing. We may see here what gave rise to the pagan idolatry; it was terminating 10se regards in the instruments of our com- rt which should have passed through them fo the Author. Paul and Barnabas had cured a cripple, and therefore the people deified them, instead of glorifying God for ving them such power, which should make very cautious that we do not give that mour to another, or take it to ourselves, hich is due to God only. 19 And there came thither certain from Antioch and Iconium, who suaded the people, and, having oned Paul, drew him out of the ty, supposing he had been dead. 9 Howbeit, as the disciples stood found about him, he rose up, and @ime into the city: and the next ie ole cli XIV... at Iyetre. day he departed with Barnabas to Derbe. 21 And when they had preached the gospel to that city, ana had taught many, they returned again to Lystra, and fo Iconium, and An- tioch. 22 Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. 23 And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. 24 And after they had passed through- out Pisidia, they came to Pamphylia. 25 And when they had preached the word in Perga, they went down into Attalia: 26 And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled. 27 And when they were come, and had gathered the church together, they ‘rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles. 28 And there they abode long time with the disciples. We have here a further account of the services and sufferings of Paul and Barnabas. I. How Paul was stoned and left for dead, but miracuiously came to himself again, v. 19, 20. They fell upon Paul rather than Barnabas, because Paul, being the chief speaker, galled and vexed them more than Barnabas did. Now observe here, 1. How the people were incensed against Paul; not by any injury they pretended he had done them (if they took it for an affront that he would not let them misplace divine honours upon him, when they considered themselves they would easily forgive him that wrong), but there came certain Jews from Antioch, hearing, it is likely, and vexed to hear, what respect was shown to Paul and Barnabas at Lystra; and they incensed the people against them, as factious, seditious, dangerous per- sons, not fit to be harboured. See how rest- less the rage of the Jews was against the gospel of Christ; they could not bear that it should have footing any where. 2. To what degree they were incensed by these barbarous Jews: they were irritated to such a degrée that the mob rose and stoned Paul, not by a judicial sentence, but in a popular tumult they threw stones at him, with which they knocked him down, and then drew him out of the city, as one not fit to live in it, or drew ‘him out upon a sledge, or in a cart, to bury . fia yo aoe eter a The disciples exhorted are restrained from evil on one side, so it is with great ease that they are persuaded to evil on the other side. See how fickle and mutable the minds of carnal worldly people are, that do not know and consider things. Those that but the other day would have treated the apostles as more than men now treat them as worse than brutes, as the worst of men, as the worst of malefactors. To-day Hosanna, to-morrow Crucify ; to-day sacri- ficed to, to-morrow sacrificed. We have an instance of a change the other way, ch. xxviii. This man is a murderer, v. 4; 10 doubt he is a god, v.6. Popular breath turns like the wind. If Paul would have been Mercury, he might have been enthroned, nay, he might have been enshrined; but, if he will be a faithful minister of Christ, he shall be stoned, and thrown out of the city. Thus those who easily submit to strong delusions hate to re- ceive the truth in the love of it. 3. How he was delivered by the power of God: When he was drawn out of the city, the disciples stood round about him, v.20. It seems there were some here at Lystra that became dis- ciples, that found the mean between deifying the apostles and rejecting them; and even these new converts had courage to own Paul when he was thus run-down, though they had reason enough to fear that the same that stoned him would stone them for owning him. They stood round about him, as a guard to him agains the further outrage of the people—stood about him to see whether he were alive or dead; and all of a sudden he rose up. ‘Though he was not dead, yet he ivas 111 crushed and bruised, no doubt, and fainted away; he was in a deliquium, so that it was not without a miracle that he came so soon to himself, and was so well as to be able to go into the city. Note, God’s faith- ful. servants, though they may be brought within a step of death, and may be looked upon as dead both by friends and enemies, shall not die as long as he has work for them *o do. They are cast down, but not destroyed, 4 Cor. iv. 9. IJ. How they went on with their work, motwithstanding the opposition they met with. All the stones they threw at Paul could not beat him off from his work: They drew him out of the city (v. 19), but, as one that set them at defiance, he came into the city again, to show that he did not fear them ; none even of these things move him. How- ever, their being persecuted here is a known indication to them to seek for opportunities of usefulness elsewhere, and therefore for the present they quit Lystra. 1. They went to break up and sow fresh ground at Derbe. ‘Vhither the next day Paul and Barnabas departed, a city not far off; there they preached the gospel, there they THE AC “ him, supposing he had been dead. So strong | taught many, v. 21. A is the bias of the corrupt and carnal heart to | that ‘Timothy was of that that which is evil, even in contrary extremes, | of the disciples that now at that, as it is with great difficulty that men! met him at Antioch and ace \- 28 S$ all this circuit; for, with reference tc story, Paul tells him how fully he had the afflictions he endured at Antioch, Iconium and Lystra, 2 Tim. iii. 10,11. Nothing is recorded that happened at Derbe. 2. They returned, and went over thei: work again, watering what they had sown and, having staid as long as they thought 1 at Derbe, they came back to Lystra. te Iconium, and Antioch, the cities where they had preached, v. 21. Now, as we have had a very instructive account of the methods they took in laying the foundation, and be- ginning the good work, so here we have the like of their building upon that foundation, and carrying on that good work. Let us see what they did, f (1.) They confirmed the souls of the dis- ciples; that is, they imculcated that upon them which was proper to confirm them, v. 22. Young converts are apt to waver, and a little thing shocks them. ‘Their-old acquaintances beg they will not leave them. Those that they look upon to be wiser than themselves set be- fore them the absurdity, indecency, and danger, of achange ‘They were allured, by the pro- spect of preferment, to stick to the traditions of their fathers; they are frightened with the danger of swimming against the stream. All this tempts them to think of making a retreat in time ; but the apostles come and tell them that this is the true grace of God wherein they stand, and therefore they must stand to it that there is no danger like that of losing their part in Christ, no advantage like that of keeping their hold of him; that, whatever their trials may be, they shall haye strength from Christ to pass through them; and, whatever their losses may be, they shall be” abundantly recompensed. And this confirms the souls of the disciples ; it fortifies their pious resolutions, in the strength of Christ to adhere to Christ whatever it may cos them. Note, [1.] Those that are converted need to be confirmed ; those that are planted need to be rooted. Ministers’ work is to es tablish saints as well as to awaken sinners Non minor est virtus quam querere parta tueri—To retain is sometimes as difficult as to acquire. ‘Those that were instructed in the truth must know the certainty of the things in which they have been instructed ; and those that are resolved must be fixed in their resolutions. [2.] True confirmation is con firmation of the soul; it is not binding th body by severe penalties on apostates, but | binding the soul. The best ministers can de this only by pressing those things which are | proper to bind the soul; it is the grace of God, and nothing less, that can effectually | confirm the souls of the disciples, and prevent their apostasy. | (2.) They exhorted them to continue in the | $ ~_ a or, as it may be read, they encouraged ‘They told them it was both their duty ~ and interest to persevere; to abide in the belief of Christ’s being the Son of God, and the Saviour of the world. Note, ‘Those that are in the faith are concerned to continue in the faith, notwithstanding all the temptations may be under to desert it, from the smiles or frowns of this world. And it is requisite that they should often be exhorted 0 do so. Those that are continually sur- rounded with temptations to apostasy have need to be continually attended with pres- sing exhortations to perseverance. _ (3.) That which they insisted most upon was that we must through much tribulation enter into the kingdom of God. Not only they must, but we must; it must be counted npon that all who will goto heaven must ex- pect tribulation and persecution in their way thither. But is this the way to confirm the of the disciples, and to engage them to continue in the faith? One would think it would rather shock them, and make them weary. No, as the matter is fairly stated -” taken entire, it will help to confirm em, and fix them for Christ. It is true they will meet with tribulation, with much tribulation; that is the worst of it: but then, [1.] It is so appointed. They must undergo it, there is no remedy, the matter is already fixed, and cannot be altered. He that has the sovereign disposal of us has deter- mined it to be our lot that all that will live godly 2 Christ Jesus should suffer persecution ; and he that has the sovereign command over us has ermined thisto be our duty, that all that will Christ’s disciples must take up their cross. When we gave up our names to Jesus Christ was what we agreed to; when we sat down d counted the cost, if we reckoned aright, was what we counted upon ; so that if tri ation and persecution arise because of the ord it is but what we had notice of before, must be so: he performeth the thing that is inted for us. The matter is fixed un- ably ; and shall the rock be for us re- ved out of its place? [2.| Itisthe lot of the aders in Christ’s army, as well as of the Idiers. It is not only you, but we, that (if be thought a hardship) are subject to it; erefore, as your own sufferings must not a stumbling-block to you, so neither st ours; see 1 Thess. iil. 3. Let none moved by our afflictions, for you your- Ices know that we are appointed thereunto. 5 Christ did not put the apostles upon any er service than what he underwent be- ‘them, so neither did the apostles put the mary Christians. ([3.] It is true we must ‘upon much tribulation, but this is en- sing, that we shall get through it; we not be lost and perish init. Itisa | Sea, but the Lord has opened a way ough it, for the redeemed of the Lord’ to over. We must go down to trouble. we shall come up again. !4.] We shall CHAP. XIV. “ota ‘ r ordain elders. not only get through it, but get through it into the kingdom of God ; and the joy and glory of the end will make abundant amends for all the difficulties and hardships we may meet with in the way. It is true we must go by the cross, but it is as true that if we keep in the way, and do not turn aside nor turn back, we shall go to the crown, and the be- lieving prospect of this will make the tribu- lation easy and pleasant. (4.) They ordained them elders, or pres- byters, in every church. Now at this second visit they settled them in some order, formed them into religious societies under the guid- ance of a settled ministry, and settled that distinction between those that are taught in the word and those that teach. [1.] Every ‘church had its governors or presidents, whose office it was to pray with the members of the church, and to preach to them in their solemn assemblies, to administer all gospel ordi- nances to them, and to take the oversight of them, fo instruct the ignorant, warn the unruly, comfort the feeble-minded, and convince gain- sayers. It is requisite that every particular church should have one or more such to pre- side in it. [2.] Those governors were then elders, that had in their qualification the wis- dom and gravity of seniors, and had in their commission the authority and command of seniors: not to make new laws (this is the prerogative of the Prince, the great Lawgiver; the government of the church is an absolute monarchy, and the legislative power entirely in Christ), but to see to the observance and execution of the laws Christ has made; and so far they are to be obeyed and submitted to. [3.] These elders were ordained. ‘The qualifications of such as were proposed or proposed themselves (whether the apostles or the people put them up) were judged of by the apostles, as most fit to judge; and they, having devoted themselves, were solemnly set apart to the work of the ministry, and bound toit. [4.] These elders were ordained to them, to the disciples, to their service, for their good. ‘Those that are in the faith have need to be built up in it, and have need of the elders’ help therein—the pastors and teachers, who are to edify the body of Christ. (5.) By prayer joined with fasting they commended them to the Lord, to the Lord Jesus, on whom they believed. Note, [1.] Even when persons are brought to believe, and that sincerely, yet ministers’ care con- cerning them is not over; there is need of watching over them still, instructing and ad- monishing them still; there is still that lacking in their faith which needs to be per- fected. [2.] The ministers that take most care of those that believe must after ali com- mend them to the Lord, and put them under the protection and guidance of his grace- Lord, keep them through thine own name. To his custody they must commit themselves, and their ministers must commit them. [3.] It is by prayer that they must be commended 2F 7—VL ee ab — a i SE Pe ee ee ee a ali a ea GR aes The disctpies exhorted tothe Lord. Christ, in his prayer (John xvii.), commended his disciples to his Father : Thine they were, and thou gavest them tome. Father, keep them. [4.} It is a great encouragement to us, in commending the disciples to the Lord, that we can say, “It is he in whom they believed; we commit to him those who have committed themselves to him, and who know they have believed in one who is able to keep what they and we have committed to him against that day,” 2 Tim. i.12. [5.] Itis good to join fasting with prayer, in token of our humiliation for sin, and in order to add vigour to our prayers. [6.] When we are parting with our friends, the best farewell is to commend them to the Lord, and to leave them with him. 3. They went on preaching the gospel in other places where they had been, but, as it should seem, had not made so many Converts as that now at their return they could form them into churches; therefore thither they came to pursue and carry on conyersion- work. From Antioch they passed through Pisidia, the province in which that Antioch stood; thence they came into the province of Pamphylia, the head-city of which was Perga, where they had been before (ch. xiii. 13), and came thither again to preach the word (v. 25), ‘naking a second offer, to see if they were now better disposed than they were before to receive the gospel. What success they had there we are not told, but that thence they went down to Attalia, a city of Pam- phylia, on the sea-coast. ‘They staid not long at a place, but wherever they came endea- voured to lay a foundation which miglit afterwards be built upon, and to sow the seeds which would in time produce a great increase. Now Christ’s parables were ex- plained, in which he compared the kingdom of heaven to a little leaven, which in time leavened the. whole lump,—to a grain of mustard-seed, which, though very inconside- rable at first, grew to a great tree,—and to the seed which a man sowed in his ground, ' and it sprung up he knew not how. III, How they at Iength came back to Antioch in Syria, whence they had been sent forth upon this expedition. From At- talia they came by sea to Antioch, v. 26. And we are here told, 1. Why they came thither: because thence they had been recommended to the grace of God, and such a value did they put upon a solemn recommendation to the grace of God, though they had themselves a great interest in heaven, that they never thought they eculd show respect enough to those who had friends, and were loth to part from them. — so recommended them. The brethren having recommended them to the grace of God, for the work: which they fulfilled, now that they had fulfilled it they thought they owed them an aecount of it, that they might help them by their praises, as they had been helped by their prayers. 2. What account they gave them of their THE aCTs. Pat negociation (v. 27): ' together. It is proba more Christians at Antioeh met, or could meet, in one place occasion they called together the de | of them; as the heads of the tribes are ofte called the congregation of Israel, so the mini ters and principal members of the chure Antioch are called the church. Or } as many of the peopleas the place wo came together on this occasion. Or met at one time, or in one place, and at another. But when they had called them together, they gave them an account of twe things :—(1.) Of the tokens they had had o the divine presence with them in their la bours: They rehearsed all that God had done with them. They did not tell what they had done (this would have savoured of vain-glory but what God had done with them and by them. Note, The praise of all the little g we do at any time must be ascribed to for it is he that not only worketh in us bo! to will and to do, but then worketh with us to make what we do successful. God’s grace can do any thing without ministers’ preach ing; but ministers’ ing, even Paul’s, can do nothing without God’s e; al the operations of that grace must now- ledged in the efficacy of the word (2 the fruit of their labours among the heather They told how God had opened the door a faith unto the Gentiles ; had not only ordere them to be invited to the gospel feast, bu had inclined the hearts of many of them te is God that opens the door of faith, that opens to us the truths we are to believe, opens our hearts to receive them, and mak this a wide door, and an effectual, into thi church of Christ. [3.] We have reason to be thankful that God has opened the door of faith to the Gentiles, has both sent them his gos. pel, which is made known to all nations fa the obedience of faith (Rom. xvi. 26), and h also given them hearts to entertain the 808 pel. Thus the gospel was spread, Ke shone more and more, and none was able t shut this door which God had opened; na all the powers of hell and earth. ad 3. How they disposed of themselves fe the present: There they abode a long ti with the disciples (v. 28), longer than perhay at first they intended, not because they feare their enemies, but because they loved the z CHAP. XV. ' Hitherto we have, with a great deal of pleasure, attended the az stles in their glorious travels for the propagating of the gospel in foreign parts, have seen the bounds of the church enlarged the accession both of Jews and Gentiles to it; and be wo | that God who always caused them to triumph. We lef By in the close of the foregoing reposing themselves at Ap tioch, and edifying the church there with the rehearsal of *hei experiences, and it is a pity they should ever be o ‘ ployed ; but in this chapter we find other work (not ans) | cut cut fer them. The Chrictians avd ministers sre engaged ir upon the devil's kingdom they have much ado to the peace in Christ’s kingdom. Yet this occurrence and 2 record of it are of great use to the church, both for warning spect such unhappy discords among Christians, and to us what method to take for accommodating them. I. A controversy raised at Antioch by the judaizing ers, who would have the believing Gentiles brought under the yoke of circumcision and the ceremonial law, ver. 1,2. I. A consultation held with the church at Jerusalem about this matter, and the fone 4 sending of delegates thither for that purpese, . the starting of the same question there, ver. i—5. ill. An account of whatpassed in the synod that was “Snyened upon this occasion ver.6. What Peter said, ver. 7—11. What Paul and Barnabas discoursed of, ver. 12. Aud, lastly, what James proposed for the settling of this matter, ver. 1I3—21. VV. The result of this debate, and the circular letter that was _ writeen to the Gentile converts, directing them how to govern _ theus:selves with respect to Jews, ver. 22—29. V The delivering of this determination to the church at Antioch, and the satis- faction it gave them, ver. 30—35. V1. A second expedition de- _ signed by Paul and Baruabas to preach to the Gentiles, in which they quarrelled about their assistant, and separated upon it, one _ ‘Steering one course and the other another, ver. 36—41. A ND certain men which came [4X down from Judea taught the brethren, and said, Except ye be cir- eumcised after the manner of Moses, ye cannot be saved. 2 When there- fore Paul and Barnabas had no small ‘dissension and disputation with them, ‘they determined that Paul and Bar- mabas, and certain other of them, ‘should go up to Jerusalem unto the apostles and elders about this ques- tion. 3 And being brought on their way by the church, they passed through Phenice, and Samaria, de- claring the conversion of the Gen- tiles: and they caused great joy unto all the brethren. 4 And when they were come to Jerusalem, they were Teceived of the church, and of the ostles and elders, and they declared all things that God had done with them. 5 But there rose up certain of the sect of the Pharisees which be- lieved, saying, That it was needful to ‘ircumcise them, and to command them to keep the law of Moses. Even when things go on very smoothly and pleasantly in a state or in a church, it is folly to be secure, and to thik the mountain stands strong and cannot be moved; some qineasiness or other will arise, which is not foreseen, cannot be prevented, but must be yrepared for. If ever there was a heaven pon earth, surely it was in the church at tioch at this time, when there were so ny excellent ministers there, and blessed ‘aul among them, building up that church in her most holy faith. But here we have heir peace disturbed, and differences arising. re 1s, ch occasioned this division, obliging the ntile converts to submit to ‘circumcision the ceremonial law, v. 1. Many that had been proselytes to the Jewish religion he- came Christians ; and they would have such as were proselyted to the Christian religion to become Jews. 1. The persons that urged this were cer- tain men who came down from Judea; soma thmk such as had been of the Pharisees (rv 5), or perhaps of those priests who were obedient. to the faith, ch. vi. 7. They came from Judea, pretending perhaps to be sent by the apostles at Jerusalem, at least to be countenanced by them. Having a design to spread their notions, they came to Anticch, because that was the head-quarters of those that preached to the Gentiles, and the ren- dezvous of the Gentile converts; and, if they could but make an interest there, this leaven would scon be: diffused to all the churches of the Gentiles. They insinuated themselves into an acquaintance with the brethren, pre- tended to be very glad that they had em- braced the Christian faith, and congratulated them on their conversion; but tell them that yet one ‘thing they lack, they must be circumcised. Note, Those that are ever so well taught have need to stand upon their guard that they be not untaught again, or Ui taught. 2. The position they laid down, the thesis they gave, was this, that except the Gentiles who turned Christians were circumcised after the manner of Moses, and thereby bound themselves to all the observances of the cere- monial law, they could not be saved. As ta this, (1.) Many of the Jews who embraced the faith of Christ, yet continued very zea- lous for the law, ch. xxi. 20. They knew it was from God and its authority was sacred, valued it for its antiquity, had been bred up in the observance of it, and it is probable had- been often devoutly affected in their at- tendance on these observances ; they there- fore kept them up after they were by baptism admitted imto the Christian church, kept up the distinction of meats, and used the cere- monial purifyings from ceremonial pollutions attended the temple service, and celebrated the feasts of the Jews. Herein they were connived at, because the prejudices of edu- cation are not to be overcome all at once, and ina few years the mistake would be effectu- ally rectified by the destruction of the temple and the total dissolution of the Jewish church, by which the observance of the Mosaic ritual would become utterly impracticable. But it did not suffice them that they were herein indulged themselves, they must have the Gentile converts brought under the same obligations. Note, There is a strange prono- ness in us t6 make our own opinion and practice a rule and a Jaw to every body else, to judge of all about us by our standard, and to conciude that because we do well ali do wrong that do not just as we do. (2.) Those Jews who believed that Christ was the Messiah, as they could not get clear of their affection to the law, so they could not get Bizotry of the appointment to them that there was as yet nothing done towards this in the way they expected. But now that they hear the doc- trine of Christ is received among the Gen- tiles, and his kingdom begins to be set up in the midst of them, if they can but persuade those that embrace Christ to embrace the law of Moses too they hope their point will be gained, the Jewish nation will be made as considerable as they can wish, though in an- other way; and ‘“ Therefore by all means let the brethren be pressed to be circumcised and keep the law, and then with our religion our dominion will be extended, and we shall in a little time be able to shake off the Ro- man yoke; and not only so, but to put it on the necks of our neighbours, and so shall have such a kingdom of the Messiah as we promised ourselves.” Note, It is no wonder if those who have wrong notions of the king- dom of Christ take wrong measures for the advancement of it, and such as really tend to the destruction of it, as these do. (3.) The controversy about the circum- cising of the Gentile proselytes had been on foot among the Jews long before this. This is observed by Dr. Whitby out of Josephus. —Antiquit. lib. xx, cap. 2. “That when Izates, the son of Helen queen of Adiabene, embraced the Jews’ religion, Ananias de- clared he might do it without circumcision ; but Eleazar maintained that it was a great impiety to remain uncircumcised.” And when two eminent Gentiles fled to Josephus (as he relates in the history of his own life) ‘the zealots among the Jews were urgent for their circumcision; but Josephus dissuaded them from insisting upon it.” Such has been the difference in all ages between bi- gotry and moderation. (4.) It is observable what a mighty stress they laid upon it; they do not only say, “ You ought to be circum- cised after the manner of Moses, and it will be good service to the kingdom of the Messiah if you be; it will best accommodate matters between you and the Jewish converts, and we shall take it very kindly if you will, and shall converse the more familiarly with you;” but, “‘ Except you be circumcised you cannot be suved. If you be not herein of our mind and way, you will never go to heaven, and therefore of course you must go to hell.” Note, It is common for proud impostors to enforce their own inventions under pain of damnation; and to tell people that unless they believe just as they would have them believe, and do just as they would have them do, they cannot be saved, it is impossible they should; not only their case is hazard- ous, but it is desperate. Thus the Jews tell their brethren that except they be of : their church, and come into their communion, | and conform to the ceremonies of their wor- | THE ACTS. clear of the notions they had of the Messiah, | ship, though otherwise that he should set up a temporal kingdom in| lievers in Christ, yet they ea favour of the Jewish nation, should make! salvation itself cannot save th tnis illustrious and victorious ; it was a dis-!in Christ but those that are wae 'g ae pale. We ought to see ourselves well w ranted by the word of God before we “Except you do so and so, you cannot bi saved.” II. The opposition which Paul and Barna- bas gave to this schismatical notion, which engrossed salvation to the Jews, now Christ had opened the door of salvation to the Gentiles (v. 2): They had no small dissen-— sion and disputation with them. ‘They would by no means yield to this doctrine, but ap-— peared and argued publicly against it. 1. As” faithful servants of Christ, they would not — see his truths betrayed. They knew that Christ came to free us from the yoke of the ceremonial law, and to take down that wall of partition between Jews and Gentiles and — unite them both in himself; and therefore could not bear to hear of circumcising the Gentile converts, when their instructions were only to baptize them. The Jews would — unite with the Gentiles, that is, they would have them to conform in every thing to their — rites, and then, and not till then, they will © look upon them as their brethren; and no thanks to them. But, this not being the way — in which Christ designed to unite them, it is not to be admitted. 2. As spiritual fathers to the Gentile converts, they would not see their liberties encroached upon. They had told the Gentiles that if they believed in Jesus Christ they should be saved ; and now to be told that this was not enough to save them, except they were circumcised and kept the law of Moses, this was such a discourage- ment to them at setting out, and would be such a stumbling-block in their way, as might almost tempt them to think of returning into’ Egypt again ; and therefore the apostles set — themselves against it. : ‘ III. The expedient pitched upon for pre- venting the mischief of this dangerous notion, and silencing those that vented it, as well as — quieting the minds of the people with refer- ence to it. They determined that Paul and Barnabas, and some others of their num-— ber, should go to Jerusalem to the apostles and elders, concerning this doubt. ot that the church at Antioch had any doubt concerning it: they knew the liberty wherewith Christ had made them free; but they sent the case ~ to Jerusalem, 1. Because those who taught” this doctrine came from Jerusalem, and pre- tended to have directions from the apostles — there to urge circumcision upon the Gentile converts; it was therefore very proper to send to Jerusalem about it, to know if they had any such direction from the church there. And it was soon found to be all wrong, which — yet pretended to be of apostolical right. It was true that these went out from them (ev. 24), but they never had any such orders from them. 2. Because those who were taught — 2 as le aa = me would be the better confirmed i ir opposition to it, and in the less dan- ger of being shocked and disturbed by it, if “they were sure that the aposiles and elders at "Jerusalem (which was the Christian church that of all others retained the most affection to the law of Moses) were against it; and, if they could but have this under their hands, it would be the likeliest means to silence and shame these incendiaries, who had pretended to have it from them. 3. Because the apos- tles at Jerusalem were fittest to be consulted in a point not yet fully settled; and being "most eminent for an infallible spirit, peculiar to them as apostles, their decision would be likely to end the controversy. It was owing to the subtlety and malice of the great enemy _ of the church’s peace (as it appears by Paul’s frequent complaints of these judaizing teach- ers, these false apostles, these deceitful work- ers, these enemies of the cross of Christ), that it had not this effect. IV. Their journey to Jerusalem upon this errand, v. 3. Where we find, 1. That they were honoured at parting : They were brought on their way by the church, which was then much used as a token of respect to useful men, and is directed to be done after a godly sort, 3 John 6. Thus the church showed their favour to those who witnessed against these encroachments on the liberties of the Gentile converts, and stood up for them. 2. That they did good as they went along. They were men that would not lose time, and therefore visited the churches by the way ; “they passed through Phenice and Samaria, and as they went declared the conversion of the Gentiles, and what wonderful success “the gospel had had among them, which caused great joy to all the brethren. Note, ‘The progress of the gospel is and ought to be a matter of great joy. All the brethren, ‘the faithful brethren in Christ’s family, ‘rejoice when more are born into the family ; for the family will be never the poorer for the multitude of its children. In Christ and heaven there is portion enough, and inherit- ance enough for them all. _ V. Their hearty welcome at Jerusalem, py. 4. 1. The good entertainment their friends gave them: ‘I'hey were received of the church, and of the apostles and elders, were embraced as brethren, and had audience as messengers of the church at Antioch ; they received them with all possible expressions of lov friendship. 2. The good entertainment they gave their friends: ‘They declared all things that God had done with them, gave them an account of the success of their ministry mong the Gentiles, not what they had done, yut what God had done with them, what he ad by his grace in them enabled them to do, nd what he had by his grace in their rers enabled them to receive. As they nt they had planted, as they came back y had watered; but in both they were dy to own it was God that gave th and | US 5 Ae oe = 2. (ails Jewish converts. increase. Note, It is a great honour to be employed for God, to be workers for him: for those that are so have him a worker with them, and he must have all the glory. VI. The opposition they met with from the same party at Jerusalem, v.5. When Barnabas and Paul gave an account of the multitude of the Gentiles, and of the great harvest of souls gathered in to Christ there, and all about them congratulated them upon it, there rose up certain of the sect of the Pha- risees, who received the tidings very coldly, and, though they believed in Christ, yet were not satisfied in the admission of these converts, but thought it was needful to cir- cumcise them. Observe here, 1. That those who have been most prejudiced against the gospel yet have been captivated by it; so mighty has it been through God to the pull- ing down of strong-holds. When Christ was here upon earth, few or none of the rulers and of the Pharisees believed on him; but now there are those of the sect of the Pharisees who believed, and many of them, we hope, in sincerity. 2. That it is very hard for men suddenly to get clear of their prejudices: those that had been Pharisees, even after they became Christians, retained some of the old leaven. All did not so, wit- ness Paul, but some did; and they had such a jealousy for the ceremonial law, and sucha dislike of the Gentiles, that they could not admit the Gentiles into communion with them, unless they would be circumcised, and thereby engage themselves to keep the law of Moses. This was, in their opinion, needful ; and for their parts they would not converse with them unless they submitted to it. 6 And the apostles and elders came together for to consider of this matter. 7 And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, e know how that a good while ago God made chvice among us, that the Gentiles by my mouth should hear the word of the gospel and believe. 8S And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto 9 And put no difference be- tween us and them, purifying their hearts by faith. 10 Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? 11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. 12 Then all the multitude kept silence, and gave audience to ‘ete ‘hae The council Barnabas and Paul, declaring what mi- racles and wonders God had w rought among the Gentiles by them. 13 And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: 14 Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. 15 And to this agree the words of the prophets; as it is written, 16 After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: 17 That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. 18 Known unto God are all his works from the be- ginning of the world. 19 Wherefore my sentence is, that we trouble not them, which from among the Gen- tiles are turned to God: 20 But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and frem blood. 21 For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day. We have herea council called, not by writ, but by consent, on this occasion (v. 6): The apostles and presbyters came together, to con- sider of this matter. 'They did not give their judgment separately, but came together to do it, that they might hear one another’s sense in this matter; for in the multitude of counsellors there is safety and satisfaction. They did not give their judgment rashly, but considered of this matter. Though they were clear concerning it in their own minds, yet they would take time to consider of it, and to hear what might be said by the adverse party. Nor did the apostles give their judg- ment concerning it without the elders, the inferior ministers, to whom they thus con- descended, and on whom they thus put an honour. ‘Those that are most eminent in gifts and graces, and are in the most exalted stations in the church, ought to show respect to their juniors and inferiors ; for, though oe should ee yet there is a spirit in man, Job xxxii. 7, 8. Here isa direction to the pastors of the churches, when difficulties arise, to come together in solemn meetings for mutual advice and encouragement, that they may know one another’s mind, and ee a eae yee ee aera hae . e . ee THE ACIS - in coneert. Now here wv I. Peter’s speech in pr not in the least pretend to any headship in this synod. ‘He was not aster of this.assembly, nor ee or moderator, pro hac vice—on this ¢ 5 for we do not find that either he spoke fi to open the synod (there disputing before he rose up), nor care last, to sum up the cause and cabeee the suffrages; but he was a faithful, 1 _ Ss member of this eerie. yee 3h oT that which was much to t nou and which wend better from ee . from another, because he had himself been — the first that preached the gospel to theGenge tiles. There had beewmuch ,proand — con, upon this question, and liberty of speech allowed, as ought'to be im'such cases ; those of the sect of the Pharisees were some of them — present, and allowed to say what they could — im defence of those of their opinion at Antioch, which probably was answered by some of the — elders ; such questions ought to be fairly dis-_ puted before ‘they are decided. When both sides had been keard, Peter rose up, and ad- dressed himself ‘to the assembly, Men and — brethren, as did James afterwards, v. 13. ; And here, 1. He put them in mind of the call and commission he had some time ago to he the gospel to the'Gentiles ; he there — should be any difficulty made of a matter already settled: You know that ag’ apyawy—from the beginning of the days of the gospel, many years ago, God made choice among us apostles of one to preach the gos- — pel tothe Gentiles, and I was the person chosen, that the Gentiles by my mouth should hear the word, and believe, v. a4 You know I was questioned about itand cleared: myself to universal satisfaction ; every body rejoiced that God had granted to the Gentiles repent-— ance unto life, and nobody said a word of cir- cumcising them, nor was there any thought of such a thing. See ch. xi. 18. Why should the Gentiles who hear the word of the gos- pel by Paul’s mouth be compelled to submit | to circumcision, any more than those that heard it by my mouth? Or why should” the terms of their admission now be in ade 3 harder than they were then ??”’ 2. He puts them in mind how remarkab! ‘i God ewned him in preaching to the Gentil and gave testimony to their sincerity in D- bracing the Christian faith (v. 8): God, wi knows the hearts, and therefore is able to judge infallibly of men, bore them witness that they were his indeed, by giving them t Holy Ghost ; not only the ‘graces and com- forts, but the extraordinary miraculous gifts of the Holy Ghost, even as he did unto’ apostles.” See ch. xi. 15—17. Note, T Lord knows those that are his, for he knows men’s hearts; and we are as our hearts are” Those to whom ‘God gives the Holy @ a ae OS ? Ab Ma ee “SY SF" ae af y Jears witness to that they are his ; we are said to be sealedwith that Holy pirit of promise—marked-for God. God had bidden the Gentiles welcome to the privilege ef communion with him, without requiring them to be circumcised and to keep the law; and therefore shall not we admit them into communion with us but upon those terms? “God has put no difference between us and them (v.9); they, though Gentiles, are as wel- come to the grace of Christ and the throne of grace as we Jews are ; why then should we set them at a distance, as if we were holier than they?” Isa. lxv.5. Note, We ought not to make any conditions of our brethren’s accept- ance with us but such as God has made the conditions of their acceptance with him, Rom. xiv. 3. Now the Gentiles were fitted for communion with God, in having their hearts purified by faith, and that faith God’s own work in them ; and therefore why should we think them unfit. for communion with us, unless they will submit to the ceremonial urifying enjoined by the lawto us? Note, (..) By faith the heart is purified ; we are not only justified, and conscience purified, but ‘the work of sanctification is begun and car- ried on. (2.) Those that have their hearts purified by faith are therein made so nearly to resemble one another, that, whatever dif- ference there may be between them, no ac- count is to be made of it ; for the faith of all the saints is alike precious, and has like pre- ‘cious effects (2 Peteri.1), and those that by it are united to Christ are so to look upon themselves as joined to one another as that all distinctions, even that between Jew and Gentile, are merged and swallowed up in it. 3. He sharply reproves those teachers (some of whom, it is likely, were present) who went about to bring the Gentiles under pt you God to put a yoke upon the neck of the disciples, of the believing Gentiles and their children” (for circumcision was a yoke upon their infant seed, who are here reckoned mong the disciples), “a yoke which neither our fathers nor we were able to bear? Here he shows that in this attempt, (1.) They offered a very great affront to God: “You tempt him, by calling that in question which he has already settled and determined by no ss an indication than that of the gift of the Holy Ghost; you do, in effect, ask, ‘ Did he know what he did? Or was he in earnest in ? Or will he abide by his own act?” Will uu try whether God, who designed the cere- monial law for the people of the Jews only, will now, in its last ages, bring the Gentiles under the obligation of it, to gratify uu?” Those tempt God who prescribe to m, and say that people cannot be saved but 1 such and such terms, which God never 5 XV. at Jerusalem. comeinto their measures. (2.) They offered a very great wrong to the disciples: Christ came to proclaim liberty to the captives, and they go about to enslave those whom he has made free. See Neh. v. 8. The ceremonial law was a heavy yoke ; they and their fathers found it difficult to be borne, so numerous, sO various, so pompous, were the institutions of it. The distinction of meats was a heavy yoke, not only as it rendered conversation less pleasant, but as itembarrassed conscience with endless scruples. The ado that was made about even the unavoidable touch of a grave or a dead body, the pollution contracted by it, and the many rules about purifying from that pollution, were a heavy burden. This yoke Christ came to ease us of, and called those that were weary and heavy laden under it to come and take his yoke upon them, his easy yoke. Now for these teachers to go about to lay that yoke upon the neck of the Gentiles from which he came to free even the Jews was the greatest injury imaginable to them. 4. Whereas the Jewish teachers had urged that circumcision was necessary to salvation, Pete: shows it was so far from being so that both Jews and Gentiles were to be saved | purely through the grace of our Lord Jesus Christ, and in no other way (v. 11): We believe to be saved through that grace only; zicrevopev owOivar— We hope to be saved; or, We believe unto salvation in the same manner as they—ra@ by Tpd7ov Kaxeivor. “ We that are circumcised believe to salvation, and so do those that are uncircumcised ; and, as our circumcision will be no advantage to us, so their uncir- eumcision will be no disadvantage to them ; for we must depend upon the grace of Christ for salvation, and must apply that grace by faith, as well asthey. There is not one way of salvation for the Jews and another for the Gentiles; neither circumcision avails any thing nor uncircumcision (that is neither here nor there), but faith which works by love. Gal. v. 6. Why should we burden them with the law of Moses, as necessary to their salvation, when it is not that, but the gospel of Christ, that is necessary both to our sak vation and theirs ?” If. An account of what Barnabas and Paul said in this synod, which did not need to be related, for they only gave in a nar- rative of what was recorded in the foregoing chapters, what miracles and wonders God had wrought among the Gentiles by them, v. 12. This they had given in to the church at Antioch (ch. xiv. 27), to their brethren by the way (ch. xv. 3), and now again to the synod ; and it was very proper to be given in here. That which was contended for was that the Gentiles ought to submit to the law ot Moses ; now, in opposition to this, Paul and Barnabas undertake to show, by a plain re- lation of matters of fact, that God owned the preaching of the pure gospel to them with- out the law. and therefore to press the law PP RTE. Pee rn, eee we, ‘ iW eH tas oh y = Ste pe ae en Pe ee NE eee - ag he et ae) ee Oey eer, eee The council done. Observe, 1. What account they gave; they declared, or opened in order, and with all the magnifying and affecting circum- stances, what glorious miracles, what signs and wonders, God had wrought among the Gentiles by them, what confirmation he had given to their preaching by miracles wrought in the kingdom of nature, and what success he had given to it by miracles wrought in the kingdom of grace., Thus God had ho- noured these apostles whom the Jewish teachers condemned, and had thus honoured the Gentiles whom they contemned. What need had they of any other advocate when God himself pleaded their cause? The con- version of the Gentiles was itself a wonder, all things considered, no less than a miracle. Now if they received the Holy Ghost by the hearing of faith, why should:they be em- barrassed with the works of the law? See Gal iii. 2. 2. What attention was given to them: All the multitude (who, though they had not votes, yet came together to hear what was said) kept silence, and gave audience to Paul and Barnabas ; it should seem they took more notice of their narrative than they did of all the arguments that were offered. As in natural philosophy and -medicine nothing is so satisfactory as experiments, and in law nothing is so satisfactory as cases adjudged, so in the things of God the best explication of the word of grace is the ac- counts given of the operations of the Spirit of grace; to these the multitude will with silence give audience. Those that fear God will most readily hear those that can tell them what God has done for their souls, or by their means, Ps. Ixvi. 16. III. The speech which James made to the synod. He did not interrupt Paul and Bar- nabas, though, it is likely, he had before heard their narrative, but let them go on with it, for the edification of the company, and that they might have it from the first and best hand; but, after they had held their peace, then James stood up. You may all pro- phesy one by one, 1 Cor. xiv. 31. God is the God of order. He let Paul and Barnabas say what they had to say, and then he made the application of it. The hearing of variety | fallen down ; there had not been for many of ministers may be of use when one truth does not drive out, but clench, another. 1. He addresses himself respectfully to those present: “Men and brethren, hearken unto me. You are men, and therefore, it is to be hoped, will hear reason; you are my brethren, and therefore will hear me with eandour. We are all brethren, and equally concerned in this cause that nothing be done co the dishonour of Christ and the un- easiness of Christians.” 2. He refers to what Peter had said con- cerning the conversion of the Gentiles (v. 14): “ Simeon”’ (that 1s, Simon Peter) “‘ hath de-| ! clared, and opened the matter to you—how and cut off, as was also the nation of the — | Jews itself, and all their genealogies were God at the first did visit the Gentiles, in Cor- THE ACTS, ae upon them now was to undo what God had! nelius and his friends, who fruits of the Gentiles—how, began first to spread, presently were invited to come and take the it ;” and James observes here, (1.) That the grace of God was the origin of it; it was God that visited the Gentiles; and it was a kind visit. Had they been left to them- — selves, they would never have visited him, but the acquaintance began on his part ; he not only visited and redeemed his people, but ‘ visited and redeemed those that were /a ammi—not a people. (2.) That the glory of God was the end of it: it was to take out of them a people for his name, who should — glorify him, and in whom he would be glo- ; rified. As of old he took the Jews, so now the Gentiles, to be to him for a name, and for . a praise, and for a ylory, Jer. xiii.11. Let alk — the people of God remember that therefore they are thus dignified in God, that God may — be glorified in them. ‘ 3. He confirms this with a quotation out of the Old Testament: he could not prove the calling of the Gentiles by a vision, as Peter could, nor by miracles wrought by his hand, as Paul and Barnabas could, but he ~ would prove that it was foretold in the Old Testament, and therefore it must be fulfilled, v.15. To this agree the words of the pro- phets ; most of the Old-Testament prophets spoke more or less of the calling in of the — Gentiles, even Moses himself, Rom. x. 19- It was the general expectation of the pious Jews that the Messiah should be a light to enlighten the Gentiles (Luke ii. 32): but James — waives the more illustrious prophecies of this, — and pitches upon one that seemed more ob- ~ scure : It is written, Amos ix. 11, 12, where is foretold, (1.) The setting up of the kingdom of — the Messiah (v. 16): I will raise up the taber— nacle of David, that is fallen. The covenant was made with David and his seed; but the — house and family of David are here called — his tabernacle, because David in his be- ginning was a shepherd, and dwelt in tents, and his house, that had been as a stately palace, had become a mean and despicable tabernacle, reduced in a manner to its small beginning. This tabernacle was ruined and ages a king of the house of David; the sceptre had departed from Judah, the royal family was sunk and buried in obscurity, and, as it should seem, not enquired after. But God will return, and will build it again, raise it out of its ruins, a phoenix out of its” ashes; and this was now-lately fulfilled, when our Lord Jesus was raised out of that family, had the throne of his father David given him, with a promise that he should reign over the house of Jacob for ever, Luke i 32, 33. And, when the tabernacle of David — was thus rebuilt in Christ, all the rest of it — was, not many years after, wholly extirpated | A | j | ; called tabernacle of David. This may some- mes be brought very low, and may seem to be in ruins, but it shall be built again, its vithering interests shall revive; it is cast down, but not destroyed: even dry bones are made to live. (2.) The bringing in of the 1 a CHAP. ae XV. ar Jerusalem. It is an excellent maxim here laid Jown con- cerning all God’s works, both of providence and grace, in the natural and spiritual king- dom, that they were all known unto him from the beginning of the world, from the time he first began to work, which supposes his knowing them (as other scriptures speak) Gentiles as the effect and consequence of | from before the foundation of the world, and this (v.17): That the residue of men might seek after the Lord ; not the Jews only, who thought they had the monopoly of the taber- nacle of David, but the residue of men, such as had hitherto been left out of the pale of the visible church; they must now, upon this re-edifying of the tabernacle of David, be brought to seek after the Lord, and to enquire how they may obtain his. favour. When David’s tabernacle is set up, they shall seek the Lord their God, and David their king, Hos. ii. 5; Jer. xxx. 9. Then Israel shall possess the remnant of Edom (so it is in the Hebrew); but the Jews called all the Gentiles Hdomites, and therefore the Septuagint leave out the particular mention of Edom, and read it just as it is here, that the residue of men might seek (James here adds, after the Lord), and all the Gentiles, or heathen, wpon whom my name is called. The Jews were for many ages so peculiarly favoured that the residue of men seemed neglected; but now God will have an eye to them, and his name shall be called upon by the Gentiles; his name shall be declared and published among them, and they shall be brought both to know his name and to call upon it: they shall call themselves the people of God, and he shall call them so; and thus, by consent of both parties, his name is called upon them. ‘This promise we may depend ‘upon the fulfilling of in its season; and now _it begins to be fulfilled, for it is added, saith the Lord, who doeth this ; who doeth all these _ things (so the Seventy) ; and the apostle here: ‘he saith it who doeth it, who therefore said it because he was determined to do it; and who therefore does it because he hath said it; for though with us saying and doing are two things they are not so with God. The uniting of Jews and Gentiles in one body, and all those things that-were done in order to it, ‘which were here foretold, were, {1.] What God did: This was the Lord’s doing, what- ever instruments were employed in it: and, {2.] It was what God delighted in, and was well pleased with; for he is the God of the Gentiles, as well as the Jews, and it is his honour to be rich in mercy to all that call upon him. _ 4. He resolves it into the purpose and coun- sel of God (v. 18): Known unto God are ail his works from the beginning of the world. He not only foretold the calling of the Gen- tiles many ages ago by the prophets (and therefore it ought not to be a surprise or stumbling-block to us), but he foresaw and foreordained it in his eternal counsels, which € unquestionably wise and unalterably firm. 4 therefore from all eternity. Note, Whatever God does, he did before design and determine to do; for he works all, not only according to his will, but according to the counsel of his will : he not only does whatever he determined (Ps. exxxv. 6), which is more than we can do (our purposes are frequently broken off, and our measures broken), but he determined whatever he does. Whatever he may say, to prove us, he himself knows what he will do. ‘We know not our works beforehand, but must do as occasion shall serve, 1 Sam. x. 7. What we shall do in such or such a case we cannot tell till it comes to the setting to; but known unto God are all his works ; in the vo- ‘lume of his book (called the scriptures of truth, Dan. x. 21) they are all written in order, without any erasure or interlining (Ps. xl. 7); and all God’s works will, in the day of review, be found to agree exactly with his counsels, without the least error or variation. We are poor short-sighted creatures; thi wisest men can see but a little way beforu them, and not at all with any certainty ; but this is our comfort, that, whatever uncer- tainty we are at, there is an infallible certainty in the divine prescience: known unto God are all his works. 5. He gives his advice what was to be done in the present case, as the matter now stood with reference to the Gentiles (v. 19): My sentence ts; tyw xpivw—I give it as my opinion, or judgment; not as having authority over the rest, but as being an adviser with them. Now his advice is, (1.) That circumcision and the observance of the ceremonial law be by no means im- posed upon the Gentile converts ; no, not so much as recommended nor mentioned to them. ‘‘ There are many from among the Gentiles that are turned to God in Christ, and we hope there will be many more. Now Iam clearly for using them with all possible tenderness, and putting no manner of hard- ship or discouragement upon them,” p17 Tmapevoy\tiv— not to give them any molesta- tion nor disturbance, nor suggest any thing to them that may be disquieting, or raise scru- ples in their minds, or perplex them.” Note, Great care must be taken not to discourage nor disquiet young converts with matters of doubtful disputation. Let the essentials ot religion, which an awakened conscience wil) readily receive, be first impressed deeply upon them, and these will satisfy them and make them easy; and let not things foreign and circumstantial be urged upon them, which will but trouble them The kingdom of God, in which they are to be trained up, ; i) 4 si a \ bg 4.4 3 : ‘ K by * i : i : f Decision of the council is not meat and drink, neither the opposition nor the imposition of indifferent things, which svill but trouble them; but itis righteousness, and peace, and joy in the Holy Ghost, which we are sure will trouble nobody. (2.) That yet it would be well that in some things, which gave most offence to the Jews, the Gentiles should comply with them. Be- cause they must not humour them so far as to be circumcised, and keep the whole law, it does not therefore follow that they must act in a continual contradiction to them, and study how to provoke them. It will please the Jews (and, if a little thing will oblige them, better do so than cross them) if the Gentile converts abstain, [1.] From pollu- tions of idols, and from fornication, which are to bad things, and always to be abstained from ; but writing to them particularly and expressly to abstain from them (because in these things the Jews were jealous of the Gentile converts, lest they should transgress) would very much gratify the Jews; not but that the apostles, both in preaching and writing to the Gentiles that embraced Chris- tianity, were careful to warn against, First, Pollutions of idols, that they should have no manner of fellowship with idolaters in their idolatrous worships, and ‘particularly not in the feasts they held upon their sacrifices. See 1 Cor. x. 14, &c.; 2 Cor. vi. 14, &c. Secondly, Fornication, and all manner of uncleanness. How large, how pressing, is Paul in his cautions against this sm! 1 Cor. vi. 9—15; Eph. v. 3, &c. But the Jews, who were willing to think the worst of those they did not like, suggested that these were things in which the Gentiles, even after con- version, allowed themselves, and the apostle of the Gentiles connived at it.. Now, to ob- viate this suggestion, and to leave no room for this calumny, James advises that, besides the private admonitions which were given them by their ministers, ‘they should be pub- licly warned to abstain from pollutions of idols and from fornication—that herein they should bevery circumspect, and should avoid all appearances of these two evils, which would be in so particular a manner offensive tothe Jews. [2.] From things strangled, and from blood, which, though not evil in them- selves, as the other two, nor designed to be always abstained from, as those were, had been forbidden by the precepis of Noah (Gen ix. 4), before the giving of the law of Moses; and the Jews had a great dislike to them, and to all those that took a liberty to use them; and therefore, to avoid giving of- fence, let the Gentile converts abridge them- selves of their liberty herein, 1 Cor. viii. 9, 13. Thus we must become all things to all men. 6. He gives a.reason for his advice—that great respect ought to be shown to the Jews, for they have been so long accustomed to the solemn injunctions of the ceremonial law that they must be borne with, if they cannot THE ACTS. Nae : 2 AG presently come off from Moses qs old those that every city, his writings (a considerable which ig ping law) being rea synagogues every sabbath day. “ Youc blame them if they have a great venerat for the law of Moses; for besides that they are very sure God spoke by Moses,” (1.) “‘ Moses is continually to them, and — they are called upon to remember the law of — Moses,” Mal. iv. 4. Note, Even that word of God which is written to us should also be preached: those that have the scriptures have still need of ministers to help them to under-— stand and apply the scriptures. (2.) “His writings are read in a solemn religious man- — ner, in their synagogues, and on the sabbath — day, in the place and at the time of their meetings for the worship of God; so that from their childhood they have been trained — up in a regard to the law of Moses; the ob- servance of it is a ‘part of their religion.” (3.) “This has been done of old time ; they — have received from their fathers an honour for Moses ; they have antiquity for it.” (4.) “This has been done in every city, wherever — there are any Jews, so that none of them can be ignorant what stress that law laid upon these things: and therefore, though the gos- pel has set us free from these things, yet — they cannot be blamed if they are loth to part with them, and cannot of a sudden ba persuaded to look upon those things as need - less and indifferent which they, and their fa thers before them, had been so long and taught of God too, to place religion in. — We must therefore give them time, must meet them half-way; they must be borne with awhile, and brought on gradually, and we must comply with them as far as we can — without betraying our gospel liberty.” Thus does this apostle show the spirit of a mode- — rator, that is, a spirit of moderation, being careful to give no offence either to Jew or Gentile, and contriving, as much as may be, to please both sides and provoke neither. Note, We are not'to think it strange if peo- ple be wedded to customs which they have had transmitted to them from their fathers, and which they have been educated in an — opinion of as sacred; and therefore allow- ances must be made in such cases, and not rigour used. 22 Then pleased it the apostles and elders, with the whole church, © to send chosen men of their own — company to Antioch with Paul and Barnabas ; namely, Judas surnamed Barsabas, and Silas, chief men among ~ the brethren: 23 And they wrote ~ letters by them after this manner; ~ The apostles and elders and brethren — send greeting unto the brethren which — are of the Gentiles in Antioch and — GwABINY. | at Jerusitder. 24 Forasmuch | rand; not as if they had any suspicion of the cou and Cilicia: " j ae goags « A fidelity of these great. men, and could not as we have heard, that certain which | PAR idatticin lecterey yin, at ther went out from us have troubled you | thought that those to whom they sent them with words, subverting your souls, | would suspect them to have altered any thing saying, Ye must be circumcised, and{ in their letter; no, their charity thought no keep the law: to whom we gave no such: aE naspante a men of such tried in- Betens t tegrity ; but, _ such commandment : a eS seemed si They thought fit to send men of their good unto us, being assembled with own company to Antioch, with Paul and Bar- one accord, to send chosen men: unto} nabas, v. 22. This was agreed to by the you with our beloved Barnabas and| apostles and elders, with the whole church, wha Paul. 26 Men that have hazarded! 3s likely, undertook to bear their charges, ‘ire en ke eaten a 1 Cor. ix. 7. They sent these messengers, their lives for the name or our (11) Tc show their respect to the church at Jesus Christ. 27 We have sent therefore Judas and Silas, who a sister, and that they looked upon it as upon Antioch, as a sister-church, though a younger ‘also. tell you the same things by the same level with them; as also that they th. 28 For it seemed good to were desirous further to know their state. os jaa (2.) To encourage Paul and Barnabas, and to the Holy Ghost, and to us, to lay! make their journey home the more pleasant upon you no oe karat than eee is — oy travelled Kr et these necessary thin a at ye} sending such excellent men to bear them abstain from a pone, to idols,| Company ; amicus pro vehiculo—a friend in- fr pital vagus feamin s Gaines stead of acarriage. (3.) To puta reputation and from blood, a Lee SS! upon the letters they carried, that it might strangled, and from fornication: from| appear a solemn embassy, and so much the which if ye keep yourselves, ye shall} more regard might be paid to the message, ‘do well. Fare ye well. 30 So when which weet ay meet ne opposition ao , spa some. (4.) lo keep u e communion 9G they were dismissed, they came to saints, and cultivate om nuthalueaeies between Antioch: and when they had ga-| churches and ministers that were at a dis- thered the multitude together, they tance from each other, and to show that, delivered the epistle : 31 Which | though they were many, yet they were one. when thev had read they rejoiced 2. Those they sent were not inferior per. ’ y sons, who might serve to carry the letters, for the consolation. 32 And Judas and attest the receipt of them from the apos, and Silas, being prophets also them- tles; but they were chosen men, and chief selves, exhorted the brethren with | men among the brethren, men of eminent gifts, many words, and confirmed them.|graces, and usefulness; for these are the § bi things which denominate men chief among 33 And after they had tarried there | the brethren, and qualify them to be the mes- a space, they were let go im peace) sengers of the churches. They are here from the brethren unto the apostles. | named: Judas, who was called Barsabas (pro- _ 34 Notwithstanding it pleased Silas | bably the brother of that Joseph who was fuahide. there. still. «35: Paul also called Barsabas, that was a candidate for tha and B bas. contimusd! im Antioch, apostleship, ch. i. 23), and Silas. ‘The cha- > arnavas: ¢ = ; 2.) racier which these men had in the church at _ teaching and preaching the word! of | Jerusalem would have some influence upon _ the Lord,, with many others also those that came from Judea, as those false : teachers did, and engage them to pay the We have here the result of the consuim-j more deference to the message that was tion that was held at Jerusalem about the! sent by them. imposing of the ceremonial law upon the II. The drawing up of the letters, circular Gentiles. Much more, it is likely, was ad letters, that were to be sent to the churches, ee about it than is here recorded; but at length; to notify the sense of the synod in this ‘it was brought to a head, and the adyice| matter. which James gave was universally approved | 1. Here is a very condescending obliging and agreed to nemine contradicente—unani-| preamble to this decree, v. 23. There is no- _mously ; and letters were accordingly sent by; thing in it haughty or assuming, but, (1.) _ messengers of their own to the Gentile con-| That which intimates the humility of the erts, acquainting them with their sentiments | apostles, that they join the elders and brethrew in this matter, which would be a great con- in commission with them, the ministers, th firmation to them against the false teachers. | ordinary Christians, whom they had advisea Now observe here, with in this case, as they used to do in other I. The choice of the delegates that were to| cases. Though never men were so qualified be sent with Paul and Barnabas on this er-|as they were for a monarchical power and . ) see, > Che. ae OSS sete eee Oe ee Decision of the council authority in the church, nor had such a com- mission as they had, yet their decrees run not, “* We, the apostles, Christ’s vicars upon earth, and pasto:s of all the pastors of the churches”’ (as the pope styles himself), “and sole judges in all matters of faith ;” but the apostles, and elders, and brethren, agree in their orders. Herein they remem- bered the instructions their Master gave them (Matt. xxiii. 8): Be not you called Rabbi; for you are.all brethren. (2.) ‘That which be- speaks their respect to the churches they wrote to; they send to them greeting, wish them health and happiness and joy, and call them brethren of the Gentiles, thereby owning their admission into the church, and giving them the right hand of fellowship: ‘‘ You are our brethren, though Gentiles; for we meet in Christ, the first born among many brethren, in God our common Father.” Now that the Gentiles are fellow-heirs and (f the same body, they are to be countenanced and encouraged, and called brethren. 2. Here is a just and severe rebuke to the judaizing teachers (v. 24): “We have heard that certain who went out from us have trou- bled you with words, and we are very much concerned to hear it; now this is to let them know that those who preached this doctrine were false teachers, both as they produced a false commission and as they taught a false doctrine.” (1.) They did a great deal of wrong to the apostles and ministers at Je- rusalem, in pretending that they had instruc- tions from them to impose the ceremonial law upon the Gentiles, when there was no colour for such a pretension. ‘“ They went out from us indeed—they were such as be- longed to our church, of which, when they had a mind to travel, we gave them perhaps a testimonial; but, as for their urging the law of Moses upon you, we gave them no such commandment, nor had we ever thought of such a thing, nor given them the least occasion to use our names in it.” It is no new thing for apostolical authority to be pleaded in defence of those doctrines and practices for which yet the apostles gave neither command nor encouragement. (2.) They did a great deal of wrong to the Gen- tile converts, in saying, You must be circum- cised, and :nust keep the law. [1.] It perplexed them: “ They have troubled you withwords, have occasioned disturbance and disquiet- ment to you. You depended upon those who told you, If you believe in the Lord Jesus Christ you shall be saved ; and now you are startled by those that tell you you must keep the luw of Moses or you cannot be saved, by which yousee yourselves drawn into a snare. They trouble you with words—words, and nothing else—mere words—sound, but no substance.” How has the church been trou- bled with words, by the pride of men that loved to hear themselves talk! [2.] It en- dangered them; they subverted their souls, put then: into disorder, and pulle¢ down THE ACTS. | that which had been built up. them off from pursuing pure | and minding the business of that, by fill their heads with the necessity of cireumcei- sion, and the law of Moses, which were no- thing to the purpose. <2 3. Here is an honourable testimony given — of the messengers by whom these letters were sent. 1 (1.) Of Paul and Barnabas, whom these ~ judaizing teachers had opposed and censured — as having done their work by the halves, be- cause they had brought the Gentile converts to Christianity only, and not to Judaism. Let them say what they will of these men, [1.] “They are men that are dear to us ; they are our beloved Barnabas and Paul—men whom we have a value for, a kindness for, a concern — for.” Sometimes it is good for those that are of eminence to express their esteem, not only for the despised truth of Christ, but for the despised preachers and defenders of that truth, to encourage them, and weaken the hands of their opposers. {[2.] “They are men that have signalized themselves in the service of Christ, and therefore have deserved well of all the churches: they are men that have hazarded their lives for the name of our Lord Jesus Christ (v. 26), and therefore are worthy of double honour, and cannot be ~ suspected of having sought any secular aa- vantage to themselves; for they have ventured their all for Christ, have engaged in the most dangerous services, as good soldiers of Christ, and not only in laborious services.” It is not likely that such faithful confessors should be unfaithful preachers. Those that urged circumcision did it to avoid persecution (Gal. vi. 12, 13); those that opposed it knew they — thereby exposed themselves to persecution ; and which of these were most likely to be in the right? (2.) Of Judas and Silas: They are chosen men (v. 25), and they are men that have heard our debates, and are perfectly apprized of the matter, and will teld you the same things by mouth,” v. 27. What is of use to us it is — good to have both in writing and by word of — mouth, that we may have the advantage both of reading and of hearingit. ‘Theapostles — refer them to the bearers for a further account of their judgment and their reasons, and the — bearers will refer them to their letters for the certainty of the determination. 4. Here is the direction given what to re- — quire from the Gentile converts, where — observe, (1.) The matter of the injunction, which is — according to the advice given by James, that, to avoid giving offence to the Jews, [1.] They should never eat any thing that they — knew had been offered in sacrifice to an idol, but look upon it as, theugh clean in itself, yet thereby polluted to them. ‘This prohibi- tion was afterwards in part taken off, forthey were allowed to eat whatever was sold in the © shambles, or set before them at their friend’s \ Oil. © tee! hough it had been offered to idols, ex- en there was danger of giving offence that is, of giving occasion either to a | hristian to think the worse of our Christianity, or to a wicked heathen to think the better of his idolatry; and in these cases it is good to forbear, 1 Cor. x. 25, &c. This to us is an antiquated case. .[2.] That they should not eat blood, nor drink it; but avoid every thing that looked cruel and bar- _barous in that ceremony which had been of so long standing. [3.] That they should not eat any thing that was strangled, or died of itself, or had not the blood let out. [4.] That they should be very strict in censuring those that were guilty of fornication, or mar- “rying within the degrees prohibited by the _Levitical law, which, some think, is princi- “pally intended here. See 1 Cor. v.1. Dr. Hammond states this matter thus: The ju- ‘daizing teachers would have the Gentile con- -yerts to submit to all that those submitted to whom they called the proselytes of righteous- “ness, to be circumcised and keep the whole law; but the apostles required no more of them than what was required of the proselytes of the gate, which was to observe the seven pre- cepts of the sons of Noak, which, he thinks, “are here refered to. But the only ground of this decree being in complaisance to the rigid Jews that had embraced the Christian faith, ‘and, except in that one case of scandal, all “meats being pronounced free and indifferent to all Christians as soon as the reason of the decree ceased, which, at furthest, was after ‘the destruction of Jerusalem, the obligation of it ceased likewise. ‘‘These things are in ‘a particular manner offensive to the Jews, ‘and therefore do not disoblige them herein for the present ; in a little time the Jews will incorporate with the Gentiles, and then the danger is over.” (2.) The manner in which it is worded. {1.] They express themselves with something f authority, that what they wrote might be ‘received with respect, and deference paid to it: It seemed good to the Holy Ghost, and to ;, that is, to us under the guidance of the Holy Ghost, and by direction from him: not ‘only theapostles, but others, were endued with spiritual gifts extraordinary, and knew more of the mind of God than any since those gifts ceased can pretend to; their infallibility gave an incontestable authority to their decrees, and they would not order any thing because it seemed good to them, but that they knew it first seemed good to the Holy Ghost. Or it refers to what the Holy Ghost had determined this matter formerly. When the Holy host descended upon the apostles, he en- dued them with the gift of tongues, in order to their preaching the gospel to the Gentiles, Which was a plain indication of God’s pur- ‘pose to callthem in. When the Holy Ghost ‘descended upon Cornelius and his friends, ipon Peter’s preaching, it was plain that st designed the taking down of the Rey at Jerisgadem. Jewish pale, within which they fancied the Spirit had been enclosed. [2.] ‘hey express themselves with abundance of tenderness and fatherly concern. First, 'Vhey are afraid of burdening them: We will lay upon you no- greater burden. So far were they from delighting to impose upon: them that they dreaded nothing so much as imposing too far upon them, so as to discourage them at their setting out. Secondly, They impose upon them no other than necessary things. “The avoiding of fornication is necessary to all Christians at all times; the avoiding of things strangled, and of blood, and of things offered. to idols, is necessary at this time, for the keeping up of a good understanding be- tween you and the Jews, and the preventing. of offence ;” and as long as it continues neces- sary for that end, and no longer, it is enjoined Note, Church-rulers should impose only ne- cessary things, things which Christ has made our duty, which have a real tendency to the edification of the church, and, as here, to the uniting of good Christians. If they impose things only to show their own authority, and to try people’s obedience, they forget that they have not authority to make new laws, but only to see that the laws of Christ be duly executed, and to enforce the observance of them. Thirdly, They enforce their order with a commendation of those that shall comply with it, rather than with the con- demnation of those that shall transgress it. They do not conclude, “ From which if you do not keep yourselves, you shall be an ana- thema, you shall be cast out of the church,. and accursed,” according to the style of after- councils, and particularly that of Trent; but, * From which if you keep yourselves, as we do. not question but you will, you will do well ; it will be for the glory of God, the further- ance of the gospel, the strengthening of the hands of your brethren, and your own credit and comfort.” It is all sweetness and love and good humour, such as became the fol- lowers of him who, when he called us to take his yoke upon us, assured us we should find him meek and lowly in heart. he differ- ence of the style of the true apostles from that of the false is very observable. Those that were for imposing the ceremonial laws were positive and imperious : Except you keep it, you cannot ‘be saved (v. 1), you are excom- municated ipso facto—at once, and delivered to Satan. 'The apostles of Christ, who only recom- mend necessary things, ate mild and gentle - “From whichif youkeep yourselves, you will do well, andas becomes you. Fare ye well; we are hearty well-wishers to yourhonour and peace.” III. The delivering of the letters, and how the messengers disposed of themselves. 1. When they were dismissed, had had their audience of leave of the apostles (it is probable that they ‘were dismissed with prayer, anda solemn blessing in the name of the Lord, and with instructions andencourage.. ments in their work), they then came to Aut- oF ey ek ee ee The publication vioch ; they staid no longer at Jerusalem than till their business was done, and then came back, and perhaps were met at their return by those that brought them on their way at their setting out; for those that have taken pains in public service ought te be countenanced and encouraged. + 2. As soon as they came to Antioch, they gathered the multitude together, and delivered the epistle to them (v.30, 31), that they might all know what it was that was forbidden them, and might observe these orders, which would be no difficulty for them to do, most of them having been, before their conversion to Christ, proselytes of the gate, who had laid themselves under these restrictions already. But this was not all; it was that they might know that no more than this_was forbidden them, that it was no longer a sin to eat swine’s flesh, no longer a pollution to touch a grave or a dead body. 3. The people were wonderfully pleased with the orders that came from Jerusalem (@. 31): They rejorced for the consolation ; and a great consolation it was to the multi- tude, (1.) That they were confirmed in their freedom from the yoke of the ceremonial law, and were not burdened with that, as those upstart teachers would have had them to be. It was a comfort to them to hear that the carnal ordinances were no longer imposed on them, which perplexed the conscience, but could not purify nor pacify it. (2.) That those who troubled their minds with an attempt to force circumcision upon them were hereby for the present silenced and put to confusion, the fraud of their pretensions to an apostolical warrant being now dis- covered. (3.). That the Gentiles were hereby encouraged to receive the gospel, and those that had received it to adhere to it. (4.) That the peace of the church was hereby restored, and that removed which threatened a division. All this was consolation which they rejoiced in, and blessed God for. 4. They got the strange ministers that came from Jerusalem to give them, each a sermon, and more, v. 32. Judas and Silas, being prophets also themselves, endued with the Holy Ghost, and called to the work, and being likewise entrusted by the apostles to deliver some things relating to this matter by word of mouth, exhorted the brethren with many words, and confirmed them. Even those that had the constant preaching of Paul and Barnabas, yet were glad of the help of Judas .and Silas; the diversity of the gifts of minis- ters is of use to the church. Observe what is the work of ministers with those that are in Christ. (1.) To confirm them, by bring- ing them to see more reason both for their faith in Christ and their obedience to him; to confirm their choice of Christ and their reso- lutions for Christ. (2.) To exhort them to perseverance, and to the particular duties re- quired of them: to quicken them: to \that which is good, and direct them in it. They THE ACTS ~ comforted the brethren dered), and this would co firming of them; for the joy be our strength. ‘They exhorted th many words; they used a very great co; ness and variety of expression. One would affect one, and another another; an therefore, though what they had to say mi have been summed up in a few words, yet it was for the edification of the church that they _ used many words, dua édyou zodAow L much speech, much reasoning; precept must — be upon precept. ve 5. The dismission of the Jerusalem minis. — ters, v.33. When they had spent some tims ; amony them (so it might be read), roujoavreg xpévov—having made some stay, and havi made it to good purpose, not haying triflec away time, but having filled it up, they were let go in peace from the brethren at Antioch, — to the apostles at Jerusalem, with all possible expressions of kindness and respect; they thanked them for their coming and pains, and the good service they had done, wished them their health and.a good. journey home, © and committed them to the custody of the peace of God. 6. The continuance of Silas, notwithstand-— ing, together with Paul and Barnabas, at Antioch. (1.) Silas, when it came to the setting to, would not go back with Judas ta Jerusalem, but lethim gohome by himself, and chose rather to abide still at Antioch, v. 34 — And we have no reason at all to blame him > for it, though we know not the reason that moved him to it. Iam apt to think the con gregations at Antioch were both more large — and more lively than those at Jerusalem, and — that this tempted him to stay there, and he ~ did well: so did Judas, who, notwithstanding this, returned to his post of service at Jeru- salem. (2.) Paul and Barnabas, though their work lay chiefly among the Gentiles, yet continued for some time in Antioch, being pleased with the society of the ministers and people there, which, it should seem by divers passages, was more than ordinarily inviting. They continued there, not to take their pleasure, but teaching and preaching the wore of God. Antioch, being the chief city of Syria, it is probable there was a great resort of Gentiles thither from all parts upon one account or other, as there was of Jews to Jerusalem; so that in preaching there they did in effect preach to many nations, for they preached to those who at carry the report of what they preached to many nations, and thereby prepare them for the apostles’ coming in person to preach tothem. And thus they were not only not idle at Antioch, but were serving their. main intention. (3.) There were many others also there, labouring at the same oar. The multitude of workmen in ~ Christ’s vineyard does not give us a writ of ease. Even where there are many others © labouring in the word and doctrine, yet there — may be opportunity. for us; the zeal ani ould excite us, not 36 And some days after Paul said nto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do. 37 And sarnabas determined to take with them John, whose surname was Mark. 38 But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. 39 And the contention was so. sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus; 40 And Paul chose Silas, and departed, being recommended by the brethren unto the grace- of God. 41 And he went through Syria and Cilicia, confirming the ne _ We have seen one unhappy difference among the brethren, which was of a public nature, brought to a good issue; but here we have a private quarrel between two minis- ters, no less men than Paul and Barnabas, not compromised indeed, yet ending well. I. Here is a good proposal Paul made to Barnabas to go and review their work among the Gentiles and renew it, to take a circuit mong the churches they had planted, and € what progress the gospel made among ‘Antioch was now a safe and quiet arbour for them: they had there no adver- y nor evil occurrent ; but Paul remembered at they only put in there to refit and refresh emselves, and therefore begins now to fink of putting’ to sea again; and, having been in winter quarters long enough, he is for taking the field again, and making another campaign, in a vigorous prosecution of this holy war against Satan’s kingdom. Paul remembered that the work appointed him was afar off among the Gentiles, and there- fore he is here meditating a second expedition mong them to do the same work, though to counter the same difficulties ; and this some days after, for his active spirit could not bear to be long out of work; no, nor his bold and aring spirit to be long out of danger. Ob- rve, 1. To whom he makes this proposal— Barnabas, his old friend and fellow- urer; he invites his company and help in is work. We have need one of another, id may be in many ways serviceable one to nother; and therefore should be forward oth to borrow and lend assistance. Two better than one. Every soldier has his ade. 2. For whom the visit is designed: uet us not presently begin new work, nor 1 te m ; ; Paul and Barnabes, break up new ground; but let us take a view of the fields we have sown. Come, and let us get up early to the vineyards, let us see if the vine flourish, Cant. vii. 12. Let us go again and visit our brethren in every city where we have preached the word of the Lord.’ Ob- serve, He calls all the Christians brethren, and not ministers only; for, Have we not all one Father? He has a concern for them in every city, even where the brethren were fewest and poorest, and most’persecuted and despised; yet let us visit them. : Wherever we have preached the word of the Lord, let us go and water the seed sown. Note, Those that have preached the gospel should visit those to whom they have preached it. As we must look after our praying, and hear what answer God gives to that; so we must look after our preaching, and see what suc- cess that has. Faithful ministers cannot but have a particular tender concern for those to whom they have preached the gospel, that they may not bestow upon them labour in vain. See 1 Thess. iii. 5,6. 3. What was intended im this visit: ‘‘ Let us see how they do,” mac éxovcr—how itis with them. It was not merely a compliment that he designed, nor did he take such a journey with a bare How do you do? No, he would visit them that he might acquaint himself with their case, and impart unto them such spiritual gifts as were suited to it; as the physician visits his recovering patient, that he may prescribe what is proper for the perfecting of his cure, and the preventing of a relapse. Let us see how they do, that is, (1.) What spirit they are of, how they stand affected, and how they behave themselves; it is pro- bable that they frequently heard from them, “But let us go and see them; let us go and see whether they hold fast what we preached to them, and live up to it, that we may en- deavour to reduce them if we find them wan- dering, to confirm them if we find them wavering, and to comfort them if we find them steady.” (2.) What state they are in, whether the churches have rest and liberty, or whether they are not in trouble or distress, that we may rejoice with them if they rejoice, and caution them against security, and may weep with them if they weep, and comfort them under the cross, and may know the better how to pray for them. Il. The disagreement between Paul and Barnabas about an assistant; it was conve- nient to have a young man with them that should attend on them and minister to them, and be a witness of their doctrine, manner of life, and patience, and that should be fitted and trained up for further service, by being occasionally employed in the present service. Now, 1. Barnabas would have his nephew John, whose surname was Mark, to go along with them, v. 37. He determined to take him, because he was his relation, and, it is likely, was brought up under him, and he had a kindness for him, and was solicitous : la Rc aah Pad Se RS eel ne ee Disagreement between of partiality, and guard against it in pre- ferring our relations. 2. Paul opposed it set aside the ceremonial law, and the car- wal ordinances of that, they were by it sblished in the Christian faith in general, ‘were the more firmly assured that it was God, because it set up a spiritual way of serving God, as more suited to the nature both of God and man; and, besides, that irit of tenderness and condescension which appeared in these letters plainly showed that e apostles and elders were herein under the idance of him who is love itself. (2.) They eased in number daily. The imposing of 2 yoke of the ceremonial law upon their con- rts was enough to frighten people from the If they had been disposed to turn vs, they could have done that long since, lat if they cannot be interested in the Christian ivileges without submitting to the Jews’ oke, they will be as they are. But, if they there is no danger of their being so mslaved, they are ready to embrace Christi- mity, and join themselves to the church. | thus the church increased in numbers gaily ; not a day passed but some or other e up their names to Christ. And it isa r to those who heartily wish well to the h and the souls of men, to see such an icrease. 4 6 Now when they had gone ghout Phrygia and the region ' Galatia, and were forbidden of the . 8 And they passing by ysia came down to Troas. 9 And | vision appeared to Paul in the night; There stood a man of Mace- donia, and prayed him, saying, Come ver into Macedonia, and help us. 10 And after he had seen the vision, immediately we endeavoured to go © Macedonia, assuredly gathering the Lord had called us for to the gospel unto them. 11 efore loosing from Troas, we me with a straight course to Samo- hhracia, and the next day to Nea- ; 12 And from thence to Phi- i, which is the chief city of that days. 13 And on the sabbath we went out of the city by a river side, where prayer was wont to be made: and we sat down, and spake unto the women which resorted thither. 14 And a certain woman named Lydia, a seller of purple, of the city of Thy atira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. 15 And when she was baptized,and her house- hold, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us. In these verses we have, I. Paul’s travels up and down to do good. before the apostles came among them; but,/ 1. He and Silas his colleague went through- out Phrygia and the rezion of Galatia, where, it should seem, the gospel was already planted, but whether by Paul’s hand or no is not mentioned; it is likely it was, for in his epistle to the Galatians he speaks of his preaching the gospel to them at the first, and how very acceptable he was among them, Gal. iv.13—15. And it appears by that epistle that the-judaizing teachers had then done a great deal of mischief to these churches of Galatia, onour of Christ, and the welfare. of the | had prejudiced them against Paul and drawn them from the gospel of Christ, for which he there severely reproves them. But pro- bably that was a great while after this. 2. They were forbidden at this time to preach the gospel in Asia (the country properly so called), because it did not need, other hands being at work there; or because the people were not yet prepared to receive it, as they were afterwards (ch. xix. 10), when all those that dwelt in Asia heard the word of the Lord ; or, as Dr. Lightfoot suggests, because at this time Christ would employ Paul in a piece of new work, which was to preach the gospel to a Roman colony at Philippi, for hitherto the Gentiles to whom he had preached were Greeks. The Romans were more particularly hated by the Jews than other Gentiles; their armies were the abomi- nation of desolation ; and therefore there is this among other things extraordinary in his call thither that he is forbidden to preach the gospri in Asia and other places, in order to his preaching it there, which is an intima- tion that the light of the gospel would in aftertimes be directed more westward than eastward. It was the Holy Ghost that forbade them, either by secret whispers in the minds of both of them, which, when they came to compare notes, they found to be the same, and to come from the same Spirit; or by some prophets who spoke to them from the Se A eS ST Le ee ere =a 4 nd eer ae ee es > - ¢ ‘ oe maa Na 5 eT -_ So Sepa Seles ae a Paul invited Spirit. The removals of ministers, and the cispensing of the means of grace by them, are in a particular manner under a divine guidance and direction. We find an Old- Testament minister forbidden to preach at all (Ezek. iii. 26): Thou shalt be dumb. But these New-T’estament ministers are only for- bidden to preach in one place, while they are directed to another where there is more need. 3. They would have gone into Bi- thynia, but were not permitted: the Spirit suffered them not, v. 7. They came to Mysia, and, as it should seem, preached the gospel there; for though it was a very mean con- temptible country, even to a proverb (Myso- rum ultimus, in Cicero, is a most despicable man), yet the apostles disdained not to visit it, owning themselves debtors both to the wise and to the unwise, Rom. i. 14. In Bi- thynia was the city of Nice, where the first general council was held against the Arians ; into these countries Peter sent his epistle (1 Pet. i. 1); and there were flourishing churches here, for, though they had not the gospel sent them now, they had it in their turn, not long after. Observe, Though their judgment and inclination were to go into Bithynia, yet, having then extraordinary ways of knowing the mind of God, they were overruled by them, contrary to their ownmind. We must now follow providence, and submit to the guidance of that pillar of cloud and fire ; and, if this suffer us not to do what we assay to do, we ought to acquiesce, and believe it for the best. The Spirit of Jesus suffered them not; so many ancient copies read it. The servants of the Lord Jesus ought to be always under the check and conduct of the Spirit of the Lord Jesus, by whom he governs men’sminds. 4. They passed by Mysia, or passed through it (so some), sowing good seed, we may suppose, as they went along; and they came down to 'Troas, the city of Troy, so much talked of, or the country thereabouts, which took its denomination from it. Here a church was planted; for here we find one in being, ch. xx. 6,7, and probably planted at this time, and in a little time. It should seem that at Troas Luke fell in with Paul, and joined himself to his company; for hence- forward, for the most part, when he speaks of Paul’s journeys, he puts himself into the number of his retinue, we went, v. 10. II. Paul’s particular call to Macedonia, that is, to Philippi, the chief city, inhabited mostly by Romans, as appears, v. 21. Here we have, 1. The vision Paul had, v. 9. Paul had many visions, sometimes to encourage, some- times, as here, to direct him in his work. An angel appeared to him, to intimate to him that it was the will of Christ he should go to Macedonia. Let him not be discouraged by the embargo laid upon him once and again, by which his designs were crossed; for, though he shal] not go where he has a mind ta a eS. sf) ow” ae ~ THE ACIS. go, he shall go where Gor to do. Now observe, (1.) T saw. There stood by him a map donia, who by his habit or dialect seer to Paul, or who toid him he was so. angel, some think, assumed the shape of a man; or, as others think, impressed Paul’s fancy, when between asleep and a the image of such a man: he drean saw such a one. Christ would have directed to Macedonia, not as the ap were at other times, by a messenger heaven, to send him thither, but by a messen- ger thence to call him thither, because in this way he would afterwards ordinarily di- rect the motions of his ministers, by inclining the hearts of those who needed them toin' them. Paul shall be called to Macedonia by a man of Macedonia, and by him speaking in the name of the rest. Some make this man to be the tutelar angel of Macedonia supposing angels to have charge of particular places as well as persons, and that so much is intimated Dan. x. 20, where we read of the princes of Persia and Grecia, that seem to have been angels. But there is no certainty ofthis. There was presented either to Paul’s eyes or to his mind a man of Macedonia. 2 angel must not preach the gospel himself t the Macedonians, but must bring Paul te them. Nor must he by the authority of an angel order him to go, but in the person of a Macedonian court him to come. A man of Macedonia, not a magistrate of the country, much less a priest (Paul was not accustomed to receive invitations from such) but an ordi- nary inhabitant of that country, a plain man, that carried in his countenance marks of pro- bity and seriousness, that did not come to banter Paul nor trifle with him, but in good earnest and with all earnestness to importune his assistance. (2.) The invitation given him. This honest Macedonian prayed him, saying, Come over into Macedonia, and help us ; that is, “ Come and preach the gospel to us; let us have the benefit of thy labours.” {1.] “ Thou hast helped many; we haye heard of those in this and the other country to whom thou hast been very useful; and why may we not put in for a share? Q come and help us.” ‘The benefits other have received from the gospel should quicken our enquiries, our further enquiries, after it. (2.] “It is thy business, and it is thy de- light, to help poor souls ; thou art a physician for the sick, that art to be ready at the call of every patient; O come and help us.” [3.] “We have need of thy help, as much as any people ; we in Macedonia are as ignorant an¢ as careless in religion as any people in the world are, are as idolatrous and as vicious as any, and as ingenious and industrious te ruin ourselves as any; and. therefore, O come, come with all speed among us. Jf thou canst do any thing, have compassion on us, and help us.” [4.] “Those few among us have any sense of divine things, any con- « their own souls and the souls of rs, have done what can be done, by the p of natural light; Ihave done my part one. We have carried the matter as far as it will go, to persuade our neighbours to fear and worship God, but we can do little good among them. O come come, thou over, and help us. ‘The gospel thou preachest has arguments and powers beyond those we have yet been furnished with.” [5.] “Do not only help us with thy prayers here : this will not do; thou must come over and help us.” Note, People have great need of help for their souls, and it is their duty to look out for it and invite those among them that can help them. 2. The interpretation made of the vision v. 10): They gathered assuredly from this that the Lord had called them to preach the gospel there; and they were ready to go wherever God directed. Note, We may some- ‘imes infer a call of God from a call of man. If man of Macedonia says, Come and help us, Paul thence gathers assuredly that God says, Go and help them. Ministers may go on vith great cheerfulness and courage in their work when they perceive Christ calling them, not only to preach the gospel, but to preach it at this time, in this place, to this people. _ IIL. Paul’s voyage to Macedonia hereupon: was not disobedient to the heavenly vision, jut followed this divine direction much more sheerfully, and with more satisfaction, than 1e would have followed any contrivance or r 1. Thitherward he clination of his own. Now that he knows ned his thoughts. ue mind of God in the matter he is deter- mined, for this is all he wanted; now he hinks no more of Asia, nor Bithynia, but immediately we endeavoured to go into Mace- lonia. Paul only had the vision, but he ymmunicated it to his companions, and they , upon the credit of this, resolved for acedonia. As Paul will follow Christ, so all his will follow him, or rather follow Christ with him. ‘They are getting things in readi- ss for this expedition immediately, without ay. Note, God’s callsmust be complied h immediately. As our obedience must not disputed, so it must not be deferred; do to-day, lest thy heart be hardened. Ob- ve, They could not immediately go into Macedonia; but they immediately endea- youred to go. If we cannot be so quick as would be in our performances, yet we may -in our endeavours, and this shall be ac- pted. 2. 'Thitherward he steered his course. ey set sail by the first shipping and with e first fair wind from Troas ; for they may _ sure they have done what they had to do e when God calls them to another place. hey came with a straight course, a prosper- s voyage, to Sumothracia ; the next day y came to Neapolis, a city on the confines Thrace and Macedonia ; and at last they landed at Philippi, a city so called from ip king of Macedon, the father of Alex- Vere GF ‘ he : into Macedome. ander the Great; it is said (v. 12) to be, (1.. The chief city of that part of Macedonia ; or, as some read it, the first city, the first they came to when they came from Troas. Asan army that lands in a country of which they design to make themselves masters begin with the reduction of the first place they come to, so did Paul and his assistants: they began with the first city, because, if the gos- pel were received there, it would the more easily spread thence all the country over. (2.) It was a colony. The Romans not only had a garrison, but the inhabitants of the city were Romans, the magistrates at least, and the governing part. There were the greatest numbers and variety of people, and therefore the most likelihood of doing good IV. The cold entertainment which Paul ana his companions met with at Philippi. One would have expected that having such a par- ticular call from God thither they would have had a joyful welcome there, as Peter had with Cornelius when the angel sent him thither. Where was the man of Macedonia that begged Paul to come thither with all speed? Why did not he stir up his countrymen, some of them at least, to go and meet him? Why was not Paul introduced with solemnity, and the keys of the city put into his hand? Here is nothing like this; for, 1. It is a good while before any notice at all is taken of him: We were in that city abiding certam days, pro- bably at a public house and at their own charge, for they had no friend to invite them so much as to a meal’s meat, till Lydia wel- comed them. They had made all che haste they could thither, but, now that they are there, they are almost tempted to think they might as well have staid where they were. But so it was ordered for their trial whether they could bear the pain of silence and lying by, when this was their lot. ‘ithose eminent and useful men are not fit to lie in this world that know not how to be slighte? and over- looked. Let not ministers think it strange if they be first strongly invited to a place, and then looked shyly upon when they come. 2. When they have an opportunity of preaching it is in an obscure place, and to a mean and small auditory, v.13. There was no syna- gogue ofthe Jews there, for aught that appears, to be a door of entrance to them, and they never went to the idol-temples of the Gen- tiles, to preach to the auditories there ; but here, upon enquiry, they found out a little meeting of good women, that were proselytes of the gate, who would be thankful to them if they would give themasermon. The place of this meeting is out of the city; there it was connived at, but would not be suffered any where within the walls. It was a place where prayer was wont to be made; zpocevy?}— where an oratory or house of prayer was (so some), a chapel, or smaller synagogue. But I rather take it, as we read it, where prayer was appointed or accustomed to be. Those that worshipped the true God, and would not Pe < ee ey ee ik she i : a The conversion THE ACTS. worshi> idols, met there to pray together, | and, according to the description of the most ancient and universal devotion, to call upon the name of the Lord. Each of them prayed apart every day; this was always the practice of those that worshipped God: but, besides this, they came together on the sabbath day. Though they were but a few and discoun- tenanced by the town, though their meeting was at some distance, though, for aught that appears, there were none but women, yet a solemn assembly the worshippers of God must have, if by any means it be possible, on the sabbath day. When we cannot do as we would we must do as we can; if we have not synagogues, we must be thankful for more private places, and resort to them, not forsak- ing the assembling of ourselves together, accord- ing as our opportunities are. This place is said to be by a river side, which perhaps was chosen, as befriending contemplation. Ido- laters are said to take their lot among the smooth stones of the stream, Isa. lvii.6.. But these proselytes had in their eye, perhaps, the example of those prophets who had their visions, one by the river of Chebar (Ezek. i. 1), another by the great river Hiddekel, Dan. x. 4. Thither Paul and Silas and Luke went, and sat down, to instruct the congregation, that they might the better pray with them. They spoke unto the women who resorted ‘hither,encouraged them in practising accord- ng to the light they had, and led them on further to the knowledge of Christ. V. The conversion of Lydia, who probably was the first that was wrought upon there to believe in Christ, though not the last. In this story of the Acts, we have not only the conversion of places recorded, but of many particular persons; for such is the worth of souls that the reducing of one to God is a great matter. Nor have we anly the conver- sions that were effected by miracle, as Paul’s, but some that were brought about by the or- dinary methods of grace, as Lydia’s here. Observe, 1. Who this convert was that there is such particular notice taken of. Four things are recorded of her :— (1.) Her name, Lydia. It is an honour to her to have her name recorded here in the book of God, so that wherever the scriptures are read there shall this be told concerning her. Note, The names of the saints are precious with God, and should be so with us ; we can- not have our names recorded in the Bible, but, if God open our hearts, we shall find them written in the book of life, and this is better (Phil. iv. 3) and more to be rejoiced in, Luke x. 20. (2.) Her calling. She was a seller of purple, either of purple dye or of purple cloth or silk. Observe, [1.] She had a calling, an honest calling, which the historian takes no- tice of to her praise; she was none of those women that the apostle speaks of (1 Tim. | 13), who learn to be idle, and not only idle, &c. (2.] It was a mean calling of purple, not a wearer of called. ‘The notice here ti intimation to those who are emp) h nest callings, if they be honest in the nagement of them, not to be ashamed of th: [3.] Though she had a calling to mind, she was a worshipper of God, and found to improve advantages for her soul. T business of our particular callings may be made to consist very well with the busines: of religion, and therefore it will not excuse us from religious exercises alone, and in ou families, or in solemn assemblies, to say, have shops to look after, and a trade to mi for have we not also a God to serve 2 a soul to look after? Religion does call us from our business in the world, bu directs us in it. Every thing in its time an place. : ' (3.) The place she was of—of the city 9 Thyatira, which was a great way from Phi- lippi; there she was born and bred, but ei- ther married at Philippi, or brought by he trade to settle there. the providence of God as it always appoints, so it often removes, the bounds of our habitation, and sometime: makes the change of our outward conditioy or fa of our en wonderfully subservien | to the designs of his grace concerning out salvation. Providence brings Lydia = Phi iippi, to be under Paul’s ministry, and thi where she met with it, she made a good use of it; so should we improve opportunities. — (4.) Her religion before the Lord opened her heart. [1.] She worshipped God according to the knowledge she had; she was one of the devout women. Sometimes the grace of wrought upon those who, before their conver- sion, were very wicked and vile, publicans ang harlots ; such were some of you, 1 Cor. vi. 11 But sometimes it fastened upon those who were of a good character, who some good in them, as the eunuch, Cornelius, and Lydia Note, It is not enough to be worshippers 6 God, but we must be believers in Jesus Chris} for there is no coming to God as a Fathe but by him as Mediator But those whe worshipped God according to the light the had stood fair for the discoveries of Chris} and his grace to them; for to him that ha shall be given : and to them Christ would welcome; for those that know whatitis to wor ship God see their need of Christ, and knot what use to make of his mediation. [2.] Sh heard the apostles. Here, where prayer wa made, when there was an opportunity, # word was preached ; for hearing the word ¢ that worshipped God according to the light they had looked out for further light; w must improve the day of small things, but must not rest in it. a 2. What the work was that was wrot upon her: Whose heart the Lord opened. stOn Oy” 7 e, (1.) The author of this work: it st ord,—the Lord Christ, to whom this ment is committed,—the Spirit of the ‘d, who is the sanctifier. Note, Con- rsion-work is God’s work; it is he that vorksan us both to will and to do ; not as if we ad nothing to do, but of ourselves, without od’s grace, we can do nothing; nor as if od were in the least chargeable with the uin of those that perish, but the salvation of hose that are saved must be wholly ascribed ‘him. (2.) The seat of this work; it is 1 the heart that the change is made, it is to fe heart that this blessed turn is given; it vas the heart of Lydia that was wrought jpon. Conversion-work is heart-work ; it a renewing of the heart, the inward man, the jirit of the mind. (3.) The nature of the ork; she had not only her heart touched, t her heart opened. An unconverted soul shut up, and fortified against Christ, traitly shut up,as Jericho against Joshua, losh. vi. 1. Christ, in dealing with the oul, knocks at the door that is shut against im (Rey. iii. 20); and, when a sinner is ffectually persuaded to embrace Christ, then he heart is opened for the King of glory to ome in—the understanding is opened to re- ive the divine light, the will opened to re- eive the divine law, and the affections opened receive the divine love. When the heart hus opened to Christ, the ear is opened to is word, the lips opened in prayer, the hand pened in charity, and the steps enlarged in il manner of gospel obedience. 3. What were the effects of this work on e heart. (1.) She took great notice of the rd of God. - Her heart was so opened that attended to the things that were spoken by aul ; shenot only gave attendance on Paul’s reaching, but gave attention to it; she ap- d to herself (so some read it) the things t were spoken by Paul ; and then only the does us good, and makes an abiding ssion upon us, when we apply it to urselves. Now this was an evidence of the pening of her heart, and was the fruit of it; erever the heart is opened by the grace of xd, it will appear by a diligent attendance n, and attention to, the word of God, both r Christ’s sake, whose word it is, and for ann sakes, who are so nearly interested ot. ‘(2.) She gave up her name to Jesus hrist, and took upon her the profession of s holy religion: She was baptized, and by his solemn rite was admitted a member of » church of Christ; and with her her usehold also was baptized, those of them it were infants in her right, for if the root holy so are the branches, and those that grown up by her influence and authority. nd her household were baptized by the ae rule that Abraham and. his household circumcised, because the seal of the ant belongs to the covenanters and their (3.) She was very kind to the minis- and verx desirous to be further instruct- CHAP. XVL an evil spirtt. ed by them in the things pertaining to the kingdom of God: She besought us saying, “ Tf you have judged me to be faithful to the Lord, if you take me to bea sincere Christian, manifest your confidence in me by this, come into my house, and abide there.” Thus she desired an opportunity, [1.] To testify hér gratitude to those who had been the instru- ments of divine grace in this blessed change that was wrought upon her. When her heart was open to Christ, her house was open to his ministers for his sake, and they were welcome to the best entertainment she had, which she did not think too good for those of whose spiritual things she had reaped so plentifully. Nay, they are not only weicome to her house, but she is extremely pressing and importunate with them: She constrained us ; which intimates that Paul was very back- ward and unwilling to go, because he was afraid of being burdensome to the families of the young converts, and would study to make the gospel of Christ without charge (1 Cor. ix. 18; Acts xx. 34), that those who were without might have no occasion given them to reproach the preachers of the gospel as designing, self-seeking men, and that those who were within might have no occasion te complain of the expenses of their religion but Lydia will have no nay; she will not be- lieve that they take her to be a sincere Chris. tian unless they will oblige her herein; like Abraham inviting the angels (Gen. xviii. 3), If now I have found favour in thy sight, pass not away from thy servant. [.2.] She desired an opportunity of receiving further instruc- tion. If she might but have them for awhile in her family, she might hear them daily (Prov. viii. 34), and not merely on sabbath days at the meeting. In her own house she might not only hear them, but ask them questions ; and she might have them to pray with Ler daily, and to bless her household. Those that know something of Christ cannot but desire to know more, and seek opportu- nities of increasing their acquaintance with his gospel. o ! 16 And it came to pass, as we went to prayer, a certain damsel nos- sessed witha spirit of divination met us, which brought her masters much gain by soothsaying: 17 The same followed Paul and us, and cried, say- ing, These men are the servants oi the most high God, which show unto us the way of salvation. 18 And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour, 19 And when her masters saw that the hope of their gains was gone, they caught ; \ \ : : ‘ The expulsion of Paul and Silas, and drew them into the marketplace unto the rulers, 20 And brought them to the magis- trates, saying, These men, being Jews, do exceedingly trouble our city, 21 And teach customs, which are not lawful for us to receive, neither to observe, being Romans. 22 And the multitude rose up to- gether against them: and the magis- trates rent off their clothes, and commanded to beat them. 23 And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely: 24 Who, having re- ceived such a charge, thrust them into the inner prison, and made their feet fast in the stocks. Paul and his. companions, though they were for some time buried in obscurity at Philippi, yet now begin to be taken notice of. I. A damsel that had a spirit of divination caused them to be taken notice of, by pro- claiming them to be the servants of God. Observe, 1. The account that is given of this dam- sel: She was pythonissa, possessed with such a@ spirit of divination as that damsel was by whom the oracles of Apollo at Delphos were delivered ; she was actuated by an evil spirit, that dictated ambiguous answers to those who consulted her, which served to gratify their vain desire of knowing things to come, but often deceived them. In those times of ignorance, infidelity, and idolatry, the devil, by the divine permission, thus led men cap- tive at his will; and he could not have gained such adoration from them as he had, if he had not pretended to give oracles to them, for by both his usurpation is maintained as the god of this world. This damsel brought her masters much gain by soothsaying ; many came to consult this witch for the discovery of robberies, the finding of things lost, and especially to be told their fortune, and none came but with the rewards of divination in their hands, according to the quality of the person and the importance of the case. Pro- bably there were many that were thus kept for fortune-tellers, but, it should seem, this was more in repute than any of them; for, while others brought some gain, this brought much gain to her masters, being consulted more than any other. 2. The testimony which this damsel gave to Paul and his companions: She met them in the street, as they were going to prayer, to the house of prayer, or rather to the work of prayer there, v. 16. ‘They went thither pub- licly, every body knew whither they were) such testimony, yet it shall serve to add to If| their commendation that the damsel whom going, and what they were going to do. - THE ACTS. Se # what she did was likely to be a to them, or a hindrance in 1 rk, it observable how subtle Satan is, that gres tempter, in taking the opportunity to gi diversion when we are going about an ligious exercises, to ruffle us and to p out of temper when we need to be most posed. When she met with them she lowed them, crying, “‘ These men, how ec temptible soever they look and are looked upon, are great men, for they are the servant. of the most high God, and men that should be very welcome to us, for they show unto us th way of salvation, both the salvation that will be our happiness, and the way to it that will be our holiness.” Now, (1.) This witness is true; it is a comprehensive encomium on the faithful preachers of the gospel, and makes their fee! beautiful, Rom. x. 15. Though they are men subject to like passions as we are, ani earthen vessels, yet, [1.] “They are the ser- vants of the most high God ; they attend of him, are employed by him, and are devoted to his honour, as servants; they come to us on his errands, the message they bring i: from him, and they serve the purposes interests of his kingdom. The gods we Gen tiles worship are inferior beings, therefore not gods, but these men belong to the su- preme Numen, to the most high God, who is over all men, over all gods, who made us all, and to whom we are all accountable. They are his servants, and therefore it is our dut to respect them, and hearken to them for their Master’s sake, and it is at our peril if we affront them.” [2.] “They show unto us the way of salvation.” Even the heathen ha¢ some notion of the miserable deplorable stats of mankind, and their need of salvation, an¢ it was what they made some enquiries after “Now,” saith she, “‘ these are the men show us what we have in vain sought for ir our superstitious profitless application to oui priests and oracles.” Note, God has, in th gospel of his Son, plainly shown us the way of salvation, has told us what we must de that we may be delivered from the misery te which by sin we have exposed ourselves. — But, (2.) How came this testimony from the mouth of one that had a spirit of divina tion? Is Satan divided against himself? Will he cry up those whose business it is t pull him down? We may take it either, [1.] As extorted from this spirit of divination fe the honour of the gospel by the power of God ; as the devil was forced to say of Christ (Mark i. 24): I know thee who thou art, th Holy One of God. The truth is sometimes magnified by the confession of its adversaries in which they are witnesses against them- selves. Christ would have this testimon the damsel to rise up in judgment again those at Philippi who slighted and persecuted the apostles ; though the gospel needed ne and 4 ie a ake d ‘upon as an oracle in other things med the apostles God's servants. Or, .s designed by the evil spirit, that sub- fle serpent, to the dishonour of the gospel ; some think she designed hereby to gain eredit to herself and her prophecies, and so to increase her master’s profit by pretending to be in the interest of the apostles, who, she thought, had a growing reputation, or to eurry favour with Paul, that he might not separate her and her familiar. Others think that Satan, who can transform himself into an angel of light, and can say any thing to serve a turn, designed hereby to disgrace the zpostles; as if these divines were of the same raternity with their diviners, because they were witnessed to by them, and then the peo- ple might as well adhere to those they had been used to. Those that were most likely fo receive the apostles’ doctrine were such as were prejudiced against these spirits of di- ‘ination, and therefore would, by this testi- mony, be prejudiced against the gospel; and, as for those who regarded these diviners, the devil thought himself sure of them. II. Christ caused them to be taken notice of, by giving them power to cast the devil put of this damsel. She continued many days clamouring thus (v. 18); and, it should seem. Paul took no notice of her, not knowing but it might be ordered of God for the service of his cause, that she should thus witness con- cerning his ministers; but finding perhaps at it did them a prejudice, rather than any service, he soon silenced her, by casting the devil out of her. 1. He was grieved. It troubled him to see the damsel made an nstrument of Satan to deceive people, and lo see the people imposed upon by her divi- tions. It was a disturbance to him to hear sacred truth so profaned, and good words come out of such a wicked mouth with such an evil design. Perhaps they were spoken in an ironical bantering way, as ridicuiing the apostles’ pretensions, and mocking them, as when Christ’s persecutors complimented him with Hail, king of the Jews ; and then justly might Paul be grieved, as any good man’s heart would be, to hear any good truth of God bawled out in the streets in a canting leering way. 2. He commanded the evil spirit fo come out of her. He turned with a holy dignation, angry both at the flatteries and at the reproaches of the unclean spirit, and said, I command thee in the name of Jesus rist to come out of her; and by this he ll show that these men are the servants of 2 living God, and are able to prove them- ives so, without her testimony: her silence demonstrate it more than her speaking ddo. Thus Paul shows the way of sal- ‘ton indeed, that itis by breaking the power ‘Satan, and chaining him up, that he may it deceive the world (Rev. xx. 3), and that is salvation is to be obtained in the name of sus Christ only, as in his name the devil now cast out and by no other. It wasa iD - x “CHAP XVI) SS ssn : ct Philsppt. great blessing to the country when Christ by a word cast the devil out of those in whom ne frightened people and molested them. so that no man might pass by that way (Matt. viii. 28); but it was a much greater kindness to the country when Paul now, in Christ’s name, cast the devil out of one who deceived people and imposed upon their credulity. Power went along with the word of Christ, before which Satan could not stand, but was forced to quit his holu, and in this case it was a strong hold: He came out the same hour. III. The masters of the damsel that was dispossessed caused them to be taken notice of, by bringing them before the magistrates for doing it, and laying it to their charge as their crime. The preachers of the gospel would never have had an opportunity of speaking to the magistrates if they had not been brought before them as evil doers. Observe here, 1. That which provoked them was, that, the damsel being restored to herself, her mas- ters saw that the hope of their gain was gone, v.19. See here what evil the love of money is the root of ! If the preaching of the gospel ruin the craft of the silversmiths (ch. xix. 24) much more the craft of the soothsayers ; and therefore here is a great outcry raised, when Satan’s power to deceive is broken: the priests hated the gospel because it turn- ed men from the blind service of dumb idols, and so the hope of their gains was gone. ‘The power of Christ, which appeared in dispossessing the woman, and the great kindness done to her in delivering her out of Satan’s hand, made no impression upon them when they apprehended that they should hereby lose money. 2. The course they took with them was to incense the higher powers against them, as men fit to be punished: They caught them as they went along, and, with the utmost fury and violence, dragged them into the market- place, where public justice was administered. (1.) They brought them to the rulers, their justices of peace, to do by them as men taken into the hands of the law, the duumviri. (2.) From them they hurried them fo the magis- trates, the pretors or governors of the city, rote azparnyoic—the officers of the army, so the word signifies ; but it is taken in general for the judges or chief rulers: to them they brought their complaint. 3. The charge they exhibited against them was that they were-the troublers of the land, v.20. They take it for granted that these men are Jews, a nation at this time as much an abomination to the Romans as they had long ago been to the Egyptians. Piteous was the case of the apostles, when it was turned to their reproach that they were Jews, and yet the Jews were their most violent perse- cutors! (1.) The general charge against thera is that they troubled the city, sowed discord, and disturbed the public peace, and occa- sioned riots and tumults, than which nothing : Persecution i oer * he ar. Peal” BIE Hy. ft oe? ro 7 TR, TP eRe hs fk a eee a et Pees could be more false and unjust, as was Ahab’s character of Elijah (1 Kings xviii. 17): Art thow he that troubleth Israel? If they troubled the city, it was but like the angel’s troubling the water of Bethesda’s pool, in order to healing—shaking, in order to a happy settle- | selves or were in confederacy Be path: set ment. Thus those that rouse the sluggards are exclaimed against for troubling them. (2.) The proof of this charge is their teaching customs not proper to be admitted by a Ro- man colony, v. 21. The Romans were always very jealous of innovations in religion. Right or wrong, they would adhere to that, how vain soever, which they had received by tradition from their fathers. No foreign nor upstart deity must be allowed, without the approba- tion of the senate; the gods of their country must be their gods, true or false. ‘This was one of the laws of the twelve tables. Hath a nation changed their gods? It incensed them against the apostles that they taught a religion destructive of polytheism and idola- try, and preached’ to them to turn from those vanities. This the Romans could not bear: “If this grow upon us, in a little while we shall lose our religion.” IV. The magistrates, by their prcceed-| Jeremiah was let down (Jer. xxxviii. 6); < nd ings against them, caused them to De iaken notice of. 1. By countenancing the persecution they raised the mob upon them (v. 22): The mul- titude rose up together against them, and were ready to pull them to pieces. It has been the artifice of Satan to make God’s minis ters and people odious to the commonalty, by representing them as dangerous men, who aimed at the destruction of the consti- tution and the changing of the customs, when really there has been no ground for such an ee By going on to an execution they fur- i represented them as the vilest malefac- tors: They rent off their clothes, with rage and fury, not having patience till they were taken off, in order to their being scourged. This the apostle refers to when he speaks of their bemg shamefully treated at Philippi, 1 Thess. ii. 2. The magistrates commanded that they should be whipped as vagabonds, by the lictors or beadles who attended the preetors, and carried rods with them for that purpose; this was one of those three: times that Paul was beaten with rods, according to the Roman usage, which was not under the tompassionate limitation of the number of stripes not to exceed forty, which was pro- vided by the Jewishlaw. It is here said that they laid many stripes upon them (v. 23), without counting: how many, because they seemed vile unto them, Deut. xxv. 3. Now, one would think, this might have satiated their cruelty; if they must be whipped, surely they must be discharged. No, they are imprisoned, and it is probable the pre- sent purpose was to try them for their lives, and put them to death; else why should there be such care taken to prevent tneir escape? THE ACTS, noon-day, damp and cold, dirty, it is f 4 ae oe 4 el de ea: (1.) ge thar nade their co strict: They charged. the kee, safely, and have a hog ts a eo e a them, as if they were dangerous m« either would venture to break p would attempt to rescue them. Thos d Hh endeavoured to render them odious, that ey might justify themselves. in the base usage they had given them. (2.) The jailer m their confinement very severe (v. 24) : received such a charge, tho he might he kept them safely enough in the outer r yet he thrust them ato thet mner prison. — H was sensible that the magistrates Pad ag indignation against these men, and were in. clined to be severe with them, and therefo he thought to ingratiate himself with them by rege his we ates e against ther to the uttermost. en magistrates 2 cruel, it isno wonder that thé officers un them: are so too. He them into the inn prison, the dungeon, into: which none w usually put but condemned malefactors, ¢ de : and every way offensive, like that into wh as if this were not en! , he made thein J fast in the stocks. Perhaps, having he 1 report of the escape of the preachers of ti gospel out of prison, when the doors were fas barred (ch. v. 19; xii. 9), he thought I would be wiser than other jailers had b and therefore would effectually secure t! by fastening them in the ee and were not the first of God’s messengers t had their feet in the stocks ; miah y so treated, and publicly too, in the high gat of Benjamin (Jer. xx. 2); Joseph had hi feet hurt with fetters, Ps. ev. 18. Oh whi hard usage have God’s servants met with as in the former days, so in the latter times Witness the Book of Martyrs, martyrs i queen Mary’s time. ie 25 And at midnight Paul an Silas prayed, and sang praises unt God: and the prisoners heard ther 26 And suddenly there was a 9 earthquake, so that the foundation of the prison were shaken: and 1 mediately all the doors were opene and every one’s bands were loose 27 And the keeper of the p isc awaking out of his sleep, and s the prison doors open, he drew ou his sword, and would have kille himself, supposing that the prisc had been fled. 28 But Paul criet with a loud voice, saying, Do thysel no harm: for we are all as Then he called for a light, and in, and came trembling, re Paul and Silas, ught them out, and said, rs, what must I do to be saved? nd they said, Believe on the Jesus Christ, and thou shalt be saved, and thy house. 32 And fhey spake unto him the word of the Lord, and to all that were in his house. 33 And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. 34 And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. _ We have herethe designs of the persecutors of Paul and Silas baffled and broken. _I. The persecutors designed to dishearten ad discourage the preachers of the gospel, wind to make them sick of the cause and eary of their work; but here we find them th hearty and heartened. _1. They were themselveshearty, wonderfully earty; never were poor prisoners so truly an nor so far from laying their hard usage ‘oheart. Let us consider what their case was. Phe pretors among the Romans hadrodscar- ried before them, and axes bound upon them, the fascesand secures. Now they had felt the smart of the rods, the ploughers had ploughed y ion their backs, and made long furrows. The nany stripes they had laid upon them were ery sore, and one might have expected to lear them complaining of them, of the raw- less and soreness of their backs and shoul- s. Yet this was not all; they had reason fo fear the axes next. Their Master was first scourged and then crucified ; and they might pect thesame. In the mean timethey were e inner prison, their feet in the stocks, h, some think, not only held them, but rt them; and yet, at midnight, when they ould have been trying, if possible, to get i little rest, they prayed and sang praises to sod. (1.) They prayed together, prayed to od to support them and comfort them in heir afflictions, to visit them, as he did Jo- jeph in the prison, and to be with them,— prayed that their consolations in Christ might ound, as their afflictions for him did,— ed that even their bonds and stripes light turn to the furtherance of the gospel,— prayed for their persecutors, that God would orgive them and turn their hearts. This not at an hour of prayer, but at mid- it; it was not in a house of prayer, but a dungeon; yet it was seasonable to pray, the prayer was acceptable. As in the rk, so out of the depths, we may cry unto od. Noplace, no time, amiss for prayer, the heart be lifted up to God. Those that re companions m suffering should join in 30} pra SAA ek 3 ET) 2 . Is any afflicted ? Let him pray. No trouble, how grievous soever, should in- dispose us for prayer. (2.) They sang praises to God. They praised God; for we must in every thing give thanks. We never want matter for praise, if we do not want a heart. And what should put the heart of a child of God out of tune for this duty if a dungeon and a pair of stocks will not do it? They praised God that they were counted worthy to suffer shame for his name, and that they were so wonderfully supported and borne up under their sufferings, and felt divine conso- lations so sweet, so strong, in their souls- Nay, they not only praised God, but they sang praises to him, m some psalm, or hymn, or spiritual song, either one of David’s, or some modern composition, or one of their own, as the Spirit gave them utterance. As our rule is that the afflicted should pray, and therefore, being in affliction, they prayed; so our rule is that the merry should sing psalms (James v. 13), and therefore, beimg merry in their affliction, merry after a godly sort, they sang psalms. This proves that the singing of psalms is a gospel ordinance, and ought to be used by all good Christians; and that it is instituted, not only for the expressing of their joys in a day of triumph, but for the balancing and relieving of their sorrows in a day of trouble. It was at midnight that they sang psalms, according to the example of the sweet psalmist of Israel (Ps. cxix. 62)- At midnight will I rise to give thanks unto thee. (3.) Notice is here taken of the cir- cumstance that the prisoners heard them. If the prisoners did not hear them pray, yet they heard them sing praises. [1.] It inti- mates how hearty they were in singing praises to God; they sang so loud that, though they were in the dungeon, they were heard all the prison over; nay, so loud that they woke the prisoners: for we may suppose, being at midnight, they were all asleep. We should sing psalms with all our heart. The saints are called upon to sing aloud upon their beds, Ps. exlix. 5. But gospel grace carries the matter further, and gives us an example of those that sang aloud in the prison, in the- stocks. [2.] Though they knew the prisoners would hear them, yet they sang aloud, as those that were not ashamed of their Master, nor of his service.» Shall those that would sing psalms in their families piead, im excuse for their omission of the duty, that they are afraid their neighbours should hear them, when those that sing profane songs roar them out, and care not who hears them? ([3.] The prisoners were made to hear the prison- songs of Paul and Silas, that they might be prepared for the miraculous favour shown to them all for the sake of Paul and Silas, when the prison-doors were thrown open. By this extraordinary comfort with which they were filled it was published that he whom they preached was the consolation of Israel. Let the prisoners that mean to oppose him bear yer. ca Conversion of the faithful to him hear and triumph, and take of the comfort that is spoken to the prisoners of hope, Zech. ix. 12. 2. God heartened them wonderfully by nis signal appearances for them, v. 26. (1.) There was immediately a great earthquake; how far it extended we are not told, but it was such a violent shock in this place that the very foundations of the prison were shaken. While the prisoners were hearkening to the midnight devotions of Paul and Silas, and perhaps laughing at them and making a jest of them, this earthquake would strike a ter- yor upon them, and convince them that those men were the favourites of Heaven, and such as God owned. We had the house of prayer shaken, in answer to prayer, and asa token of God’s acceptance of it, ch. iv. 31. Here the prison shaken. 'The Lord was in these earth- uakes, to show his resentment of the in- ignities done to his servants, to testify to those whose confidence is in the earth the weakness and instability of that in which they confide, and to teach people that, though the earth be moved, yet they need not fear. (2.) The prison-doors were thrown open, and the prisoners’ fetters were knocked off: Every man’s bands were loosed. Perhaps the prison- ers, when they heard Paul and Silas pray and sing psalms, admired them, and spoke honourably of them, and said what the dam- sel had said of them, Surely, these men are the servants of tie living God. 'To recompense them for, and confirm them in, their good opinion of them, they share in the miracle, and have their bands loosed ; as afterwards God gave to Paul all those that were in the ship with him (ch. xxvii. 24), so now he gave him all those that were in the prison with him. God hereby signified to these prisoners, as Grotius observes, that the apostles, in preaching the gospel, were public blessings to mankind, as they proclaimed liberty to the captives, and the opening of the prison-doors to those that were bound, Isa. 1xi.1. Et per eos solvi animorum vincula—and as by them the bonds of souls were unloosed. II. The persecutors designed to stop the progress of the gospel, that no more might embrace it; thus they hoped to ruin the meeting by the river side, that no more hearts should be opened there; but here we find converts made in the prison, that house turned into a meeting, the trophies of the gospel’s victories erected there, and the jailer, their own servant, become a servant of Christ. It is probable that some of the prisoners, if not all, were converted; surely the miracle wrought on their bodies, in loosing their bands, was wrought on their souls too. See Job xxxvi. 8.—10; Ps. evii. 14, 15. But-it is only the conversion of the jailer that is recorded. 1. He is afraid he shall lose his life, and Paul makes him easy as to this care, v. 27, ze. (1.) He awoke out of his sleep. It is} ' + ‘ ’ rs pi "F Alain THE ACTS. and tremble before him ; let those that are! probable that the sh woke him and the ope f doors, and the prisoners’ expre: and amazement, when in the dark the their bands loosed, and called to | another what they felt: this was en awaken the jailer, whose place required th he should not be hard to wake. This v him out of his sleep signified the awaken of his conscience out of its spiritual slum) The call of the gospel is, Awake, thou sleepest (Eph. v. 14), like that of Jonah, i. 6, (2.) He saw the prison-doors open, and sup- posed, as well he might, that the prisoners had fied; and then what would become | him? He knew the Roman law in that and it was executed not long ago upon th keepers out of whose hands Peter escaped, ch. xii. 19. It was according to that of the prophet, 1 Kings xx. 39, 42, Keep this man > of he be missing, thy life shali go for his life. The Roman lawyers after this, in their readings upon the law; De custodia reorum—_ The custody of criminals (which appoints tha the keeper should undergo the same punish- ment that should have been inflicted on the prisoner if he let him escape), take care ta except an escape by miracle. (3.) In his fright he drew his sword, and was going to kill himself, to prevent a more terrible death, an expected one, a pompous ignominioug death, which he knew he was liable to for letting his prisoners escape and not looking better to them; and the extraordinarily strict charge which the magistrates gave him con- cerning Paul and Silas made him conclude” they would be very severe upon him if they were gone. ‘Ihe philosophers generally al- lowed self-murder. Seneca prescribes it as the last remedy which those that are in distress may have recourse to. ‘The Stoics, notwithstanding their pretended conquest of the passions, yielded thus far to them. And the Epicureans, who indulged the pleasures of sense, to avoid its pains chose rather to put an end toit. ‘This jailer thought the was no harm in anticipating his own death but Christianity proyes itself to be of God by this, that it keeps us to the law of our creation—revives, enforces, and establishes it, obliges us to be just to our own lives, and teaches us cheerfully to resign them to ow graces, but courageously to hold them out against our corruptions. (4.) Paul stoppe: him from: his proceeding against himsell (v. 28): He cried with a loud voice, not only to make him hear, but to make him heed, saying, Do not practise any evil to thyself; Do thyself noharm. All the cautions of word of God against sin, and all appearances of it and approaches to it, have this tendency. “ Do thyself no harm. Man, woman, do not wrong thyself, nor ruin thyself; hurt not thyself, and then none else can hurt thee; do not sin, for nothing else can hurt thee. Even as to the body, we are cautioned against those sins which do harm to it, 8 ad Re yy ie al al 5. to hate our own flesh, but to d cherish it. The jailer needs not called to an account for the escape soners, for they are allhere. It was tt some of them did not slip away, the prison-doors were opened, and aey were loosed from their bands ; but their mazement held them fast, and, being sen- e it was by the prayers of Paul and Silas aat they were loosed, they would not stir nless they stirred; and God showed his ower in binding their spirits, as much as ) loosing their feet. 2. He is afraid he shall lose his soul, and makes him easy as to this care too. ne concern leads him to another, and a ch greater; and, being hindered from tening himself out of this world, he be- ins to think, if he had pursued his intention, hither death would have brought him, and aat would have become of him on the ther side death—a very proper thought for as have been snatched as a brand out iod, that was sent to convince, in order to being a Comforter, struck a terror upon 1, and startled him. Whether he took 2 to shut the prison-doors again we are ot told. Perhaps he forgot this as the nan of Samaria, when Christ had im- ed convictions on her conscience, left her ifer-pot and forgot her errand to the well; he called for a light with all speed, and ’ m to the inner prison, and came embling to Paul and Silas. Those that 2 Sin set in order before them, and are le to know their abominations, cannot ut tremble at the apprehension of their ery and danger. ‘Ihis jailer, when he as thus made to tremble, could not apply 2 More proper person than to Paul, for it d once been his own case; he had been € a persecutor of good men, as this jailer —had cast them into prison, as he f them—and when, like him, he was sensible of it, he trembled, and was shed; and therefore he was able to the more feelingly to the jailer. .) In this consternation, he applied to il and Silas for relief. Observe, [1.] How erent and respectful his address to themis : alled for a light, because they were in the , and that they might see what a fright s in; he fell down before them, as one at the badness of his own condition, ‘ready to sink under the load of his because of it; he fell down before as one that had upon his spirit an awe m, and of the image of God upon them, f their commission from God. It is ble that he had heard what the damsel i of them, that they were the servants of Ss the living God, who showed to them the way of salvation, and as such he thus expressed his veneration for them. He fell down be- fore them, to beg their pardon, as a penitent, for the indignities he had done them, and to beg their advice, as a supplicant, what he should do. He gave them a title of respect, Sirs, cvptoc—lords, masters ; just now it was, Rogues and villains, and he was their mas- ter; but now, Sirs, lords, and they are his masters. Converting grace changes people’s language of and to good people and go-d ministers; and, to such as are thoroughly convinced of sin, the very feet of those that bring tidings of Christ are beautiful; yea, though they are disgracefully fastened in the stocks. [2.] How serious his enquiry is: What must I do to be saved? First, His salvation is now his great concern, and lies nearest his heart, which before was the furthest thing from his thoughts. Not, What shall I do to be preferred, to be rich and great in the world? but, What shall I do to be saved? Secondly, He does not enquire concerning others, what they must do; but concerning himself, ‘ What must I do?” It is his own precious soul that he is in care about: Let others do as they please; tell me what I must do, what course I must take.”” Thirdly, Heis convinced that some-~ thing must be done, and done by him too, in order to his salvation; that it is not a thing of course, a thing that will do itself, but a thing about which we must strive, wrestle, and take pains. He asks not, “‘ What may be done for me?” but, “ What shall I do, that, being now in fear and trembling, I may work out my salvation?” as Paul speaks in his epistle to the church at Phi- lippi, of which this jailer was, perhaps with respect to his trembling enquiry here, inti- mating that he must not only ask after salvation (as he had done), but work ont his solvation with a holy treméling, Phil il. 12. Fourthly, He is willing to do any thing: “Tell me what I must do, and I am here ready to doit. Sirs, put me into any way, if it be but the right way, and a_sure way; though narrow, and thorny, and up- hill, yet I will walk init.” Note, Those who are thoroughly convinced of sin, and truly concerned about their salvation, will sur- render at discretion to Jesus Christ, will give him a blank to write what he pleases, will be glad to have Christ upon his own terms, Christ upon any terms. Fifthly, He is inquisitive what he should do, is desirous to know what he should do, and asks those that were likely to tell him. Jf you will enquire, enquire ye, Isa. xxi. 12. Those that set their faces Zionward must ask the way - thither, Jer. 1. 5. We cannot know it of ourselves, but God has made it known to us by his word, has appointed his ministers toe assist us in consulting the scriptures, and has promised to give his Holy Spirit to these that ask him, to be their guide in the way of Conversion of tise selvation. Sixthly, He brought them ou’, to put this question ‘to them, that their answer might not be by duress or compulsion, but that they might prescribe to him, though he was their keeper, with the “same liberty as they did to others, He brings them out of the dungeon, in hopes they will bring him out of a much worse. (3.) They very readily directed him what he must do, v. 31. They were always ready to answer such enquiries ; though they are eold, and sore, and sleepy, they do not ad- journ this cause to a more convenient time and place, do not bid him come to them the next sabbath at their meeting-place by the river side, and they will tell him, but they strike while the iron is hot, take him now when he is in a good mind, lest the conviction should wear off. Now that God begins to work, it is time for them to’set in as workers together with God. 'They do not upbraid him with his rude and ill carriage towards them, and his gomg beyond his warrant; all this is forgiven and forgotten, and they are as glad to show him the way to heaven as the best friend they have. They did not triumph over him, though he trembled; they gave him the same directions they did to others, Believe in the Lord Jesus Christ. One would think they should have said, “ Repent of thy abusing us, in the first place.” No, that is overlooked and easily passed by, if he will but believe in Christ. This is an example to ministers to encourage penitents, to meet those that are coming to Christ and take them by the hand, not to be hard upon any for unkindness done to them, but to seek Christ’s honour more than their own. Here is the sum of the whole gospel, the covenant. THE ACTS. of grace in a few words: Believe in the Lord : Jesus Christ, and thow shalt be saved, and thy house. Here is, [1.] The happiness ‘pro- mised: “ Thou shalt be saved; not only rescued from eternal ruin, but brought to eternal life and blessedness. Though thou art a poor man, an under-jailer or turnkey, mean and of low condition in the world, yet this shall be no bar to thy salvation. Though a great sinner, though a persecutor, yet thy heinous transgressions shall be all forgiven through the merits of Christ; and thy hard embittered heart shall be softened and sweet- ened by the grace of Christ, and thus thou shalt neither die for thy crime nor die of thy disease.” [2.] The condition required: Be- Neve in the Lord Jesus Christ. We must admit the record that God hath given in his gospel concerning his Son, and assent te it as faithful, and well worthy of all acceptation. We must approve the method God has taken of reconciling the world to himself by a Me- diator ; and accept of Christ as he is offered to us, and give up ourselves to be ruled and taught and saved by him. This is the only way and a sure way to salvation. No other way of salvation than by Christ, and no other way of our being saved by Christ than by po. 2 EE ee m him; and believing Jang short if we take this way, for it is th that God has appointed, and he is fa that has promised. It is the gos ; to be preached to creature, He that lieves shall be saved. {3.] The extension this to his family: Thou shalt be saved, and house ; that is, “‘ God will be in Chnst a to thee and to thy seed, as he was to Abr ham. Believe, and salvation shall ¢ net thy house, as Luke xix. 9. ose of thy house that are infants shall be admitted inte the visible church with thee, and thereby put into a fair way for salvation; those t are grown up shall have the means of salva tion brought to them, and, be they ever : many, let them believe in Jesus Christ | they shall be saved; they are all weleom Christ upon the same terms.” " {4.) They proceeded to instruct him am his family in the doctrine of Christ (v. 32 They spoke unto him the word of the Loi He was, for aught that appears, an utt stranger to Christ, and therefore it is requisit he should be told who this Jesus is, that h may believe in him, John ix. 36. And, t substance of the matter lying in a little com pass, they soon told him enough to make hi being baptized a reasonable service. Christ’ ministers should have the word of the Lor so ready to them, and so richly dwelling them, as to be able to give instructions 6 hand to any that desire to hear and i them, for their direction inthe way of salve tion. They spoke the word not only to hin but to all that were in his house. Masters: families should take care that all under the charge partake of the means of knowledg and grace, and that the word of the Lor spoken to them; for the souls of the po servants are as precious as those of th masters, and are bought with the same p {5.) The jailer and his family were imm diately baptized, and thereby took upon # the profession of Christianity, submitted its laws, and were admitted to its privile, upon their declaring solemnly, as the eunwi did, that they believed that Jesus Christ the Son of God: He was baptized, he and. his, straightway. Neither he nor any o! family desired time to consider whethe should come into baptismal bonds o nor did Paul and Silas desire time tot sincerity and to consider whether they she baptize them or no. But the Spirit o worked such a strong faith in them, allo sudden, as superseded further debate; and Paul and Silas knew by the Spirit that it was a work of God that was wrought in thei so that there was no occasion for dem This therefore will not justify such precip tion in ordinary cases. 1 (6.) 'The jailer was hereupon very respect ful to Paul and Silas, as one that v no how to make amends for the injury be h done to them, much less for the kindness Be had received from them: He ‘feck them tha & ' our of the night, would not let them lie ate longer in the immer prison; but, 1.7 He washed their stripes, to cool them, 3 } abate the smart of them; to clean them from the blood which the stripes had fetched. It is probable that he bathed them with some healing liquor, as the good Samaritan helped the wounded man by pouring in oil and wine. {2.] He brought them into his house, bade them welcome to the best room he had, and prepared his best bed for them. Now nothing was thought good enough for them, as before nothing bad enough. [3.] He set meat be- fore them, ‘such as his house would afford, and they were welcome to it, by which he expressed the welcome which his soul gave to the gospel. They had spoken to him the word of the Lord, had broken the bread of life to him and his family; and he, having reaped so plentifully of their spiritual things, thought it was but reasonable that they ‘CHAL. XVI ~) released. to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace. 37 But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast ws into prison; and now do they thrust us out privily? nay verily ;, but let them come them- selves and fetch us out. 38 And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans. 39 And they came and besought them, and brought them out, and de- sired them to depart out of the city 40 And they went out of the prison, and entered into the house of Lydia: should reap of his carnal things, 1 Cor. ix.11.}and when they had seen the brethren, What have we houses and tables for but as we have opportunity to serve God and) his people with them? ; (7.) The voice of rejoicing witm tnat of salyation was heard im the jailer’s house; ,and Silas out of prison v. 35, 36. never was such a truly merry night kept there before: He rejoiced, believing in God, with all his house. There was none in his house that refused to be baptized, and so ‘made a jar in the harmony; but they were i unanimous in embracing the gospel, whick added much to the joy. Or it may be read, He, believing in. God, rejoiced all the house over ; wavocxi—he went to every apartment, expressing his: joy. Observe, ty His be- ving in Christ is called believing in God, ; they comforted them, and departed. In these verses we have, I. Orders sent for the discharge of Paul I. The magistrates that had so basely abused them the day before gave the orders; and their doing it so early, as soon as it was day, inti- mates that either they were sensible the ter. ific earthquake they felt at midnight was in. ‘tended to plead the cause of their prisoners, or their consciences had smitten them for what they had done and made them very un- easy. While the persecuted were singing in the stocks, the persecutors were full of toss- ings to and fro upon their beds, through an- which intimates that Christ is God, and that }guish of mind, complaining more of the e design ods, Deut. xiii. 2) that it has a direct ten- ency to bring us to God. [2.] His faith produced joy. Those that by faith have iven up themselves to God in Christ as heirs have a great deal of reason to rejoice. ‘The eunuch, when he was converted, went on his way rejoicing; and here the jailer re- joi The conversion of the nations is poken of in the Old Testament as their re- joicing, Ps. lxvii. 4; xevi.11. For, believing, le rejoice with joy wnspeakable, and full of ory. Believing in Christ is rejoicing in hrist. [3.] He signified his joy to all bout him. Out of the abundance of the joy | his heart, his mouth spoke to the glory of sod, and their encouragement who believed a God too. Those who have themselves ed the comforts of religion should do What they can to bring others to the taste of mi. es cheerful Christian should make } ; 35 And when it was day, the ma- rates sent the serjeants, saying, uet those men go. 36 And the er of the prison told this saying of the gospel is so far from being} lashes of their consciences than the prisoners o draw us from God (saying, Go serve other| did of the lashes on their backs, and more in ‘haste to give them a discharge than they were to petition for one. Now God caused his ‘servants to be pitied of those that had carried them captives, Ps. evi. 46. The magistrates sent sergeants, paBdovyouc—those that had the rods, the vergers, the tipstaves, the beadles, those that had been employed in beating them, that they might go and ask them for- giveness. ‘The order was, Let those men go It is probable that they designed further mis. chief to them, but God turned their hearts, and, as he had made their wrath hitherto to praise him, so the remainder thereof he did restrain, Ps. lxxvi.10. 2. The jailer brought ‘them the news (@. 36): The magistrates have sent to let you go. Some think the jailer had betimes transmitted an account to the magis- trates of what had passed in his house that night, and so had obtained this order for the discharge of his prisoners: Now therefore de- part. Not that he was desirous to part with them as his guests, but as his prisoners ; they shall still be weleome to his house, but he is glad they are at liberty from his stocks. God could by his grace as easily have converted the magistrates as thejailer, and have brought lay A erae Vantaa eee a eR ee Sy ee ee ee eee ‘ \ Oe ea OS, SRS Tf PP) Ee Peer Coy ee Poul ani Silas { them to faith and\baptism; but God hath chosen the poor of this world, James ii. 5. II. Paul’s insisting upon the breach of privilege which the magistrates had been guilty of, v. 37. Paul said to the sergeants, “ They have beaten us openly, uncondemned, being Romans, and have cast us into prison against alllaw and justice, and now do they thrust us out privily, and think to make us amends with this for the injury done us? Nay verily ; but let them come themselves and fetch us out, and own that they have done us wrong.” Itis probable that the magistrates had some intimation that they were Romans, and were made sensible that their fury had carried them further than the law would bear them out; and that this was the reason why they gave orders for their discharge. Now observe, 1. Paul did not plead this before he was beaten, though it is probable that it might have prevented it, lest he should seem to ve afraid of suffering for the truth which he had preached. ‘Tully, in one of his orations, against Verres, tells of one Ganius, who was ordered by Verres to be beaten in Sicily, that all the while he was under the lash he cried out nothing but Civis Romanus sum—I am a citizen of Rome; Paul did not do so; he had nobler things than this to comfort him- self with in his affliction. 2. He did plead it afterwards, to put an honour upon his sufferings and upon the cause he suffered for, to let the world know that the preachers of the gospel were not such despicable men as they were commonly look- ed upon to be, and that they merited better treatment. He didit likewise to mollify the magistrates towards the Christians at Phi- lippi, and to gain better treatment for them, and beget in the people a better opinion of the Christian religion, when they saw that Paul had a fair advantage against their magis- trates, might have brought his action against them and had them called to an account for what they had done, and yet did not take the advantage, which was very much to the ho- nour of that worthy name by which he was called. Now here, (1.) Paul lets.them know how many ways they had run themselves into a premunire, and that he had law enough to know it. [1.] They had beaten those that were Romans; some think that Silas was a Roman citizen as well as Paul; others that this does not ne-; cessarily follow. Paul was a citizen, and Silas was his companion. Now both the lex Porcia and the lec Sempronia did expressly forbid liberum corpus Romani civis, virgis aut altis verberibus cedi—the free body of a Ro- man citizen to be beaten with rods or other- wise. Roman historians give instances of cities that had their charters taken from them | for indignities done to Roman citizens; we shall afterwards find Paul making use of this] even by the law of nations, and often im plea, ch. xxii. 25, 26. ‘io te!l them they had | human, against the Jaw of nature, but alway beaten those who were the messengers of! sinful. and against God’s law. 2. They came THE ACTS. 3 Christ and the favourites e have had no influence upon them them they have abused Roman ¢ put them into a fright: so common people to be more afraid of Czesar’s wrath of Christ’s. He that affronts a Rom gentleman, a nobleman, though igno and through mistake, thinks himself ¢ cerned to cry Peccavi—I have done wrong and make his submission; but he that p secutes a Christian because he belongs Christ stands to it, and thinks he may d securely, though God hath said, He tha toucheth them toucheth the apple of my eye, and Christ has warned us of the danger of offending his little ones. [2.) They hi beaten them uncondemned ; indicta cause without a fair hearing, had not calmly ex- amined what was said against them, much less enquired what they had to say for them- selves. It is a universal rule of justi Causd cognité possunt multi absolvi, incog- nitd nemo condemnari potest—Many may be acquitted in consequence of having had a hear- ing, while without a hearing no one can condemned. Christ’s servants would not have been abused as they have been if they and their cause might but have had an impartial trial. (3.] It was an aggravation of this thai they had done it cpenly, which, as it was s¢ much the greater disgrace to the sufferers, se it was the bolder defiance to justice and the law. [4.] They had cast them into prison without showing any cause of their commit- ment, and in an arbitrary manner, by a verbal order. [5.] They now thrust them out pri- vily; they had not indeed the impudence te stand by what they had done, but yet had noi the honesty to own themselves ina fault. (2.) He insists upon it that they shoul make them an acknowledgment of the error, and give them a public discharge, t make it the more honourable, as they ha done them a public disgrace, which made tha the more disgraceful: “ Let them come them selves, und fetch us out, and give a testimon to our innocency, and that we have done n¢ thing worthy of stripes or of bonds.” » It w not a point of honour that Paul stood thu sitfly upon, but a point of justice, and not himself so muchas to his cause: “ Let then come and stop the clamours of the people, b confessing that we are not the troublers the city.” in III. The magistrates’ submission, and t reversing of the judgment given against Pat and Silas, v. 38, 39. 1. The magistrat were frightened when they were told (thoug it may be they knew it before) that Paul w a Roman. They feared when they heard i lest some of his friends should inform th government of what they had done, and th should fare the worse for it. The proce ings of persecutors have often been i pa Poo , ey against them, sut to overlook the il- lity of what they had done and say no ore of it: they brought them out of the pri- on, 1, Owning that they were wrongfully put nto it, and desired them that they would eaceably and quietly depart out of the city. (hus Pharaoh and his servants, who had set xod and Moses at defiance, came to Moses, ind bowed down themselves to him, saying, Get hee owt, Exod. xi. 8. God can make the nemies ‘of his people ashamed of their envy nd enmity to them, Isa. xxvi. 11. Jerusa- em is sometimes made a burdensome stone o those that heave at it, which they would ladly get clear of, Zech. xii. 3. Yet, if the epentance of these magistrates had been sin- ere, they would not have desired them to lepart out of their city (as the Gadarenes lesired to be rid of Christ), but would have jourted their stay, and begged of them to sontinue in their city, to show them the way 4 salvation. But many are convinced that Shristianity is not to be persecuted who yet ire not convinced that it ought to be em- raced, or at least are not persuaded to em- race it. ‘They are compelled to do honour Christ and his servants, to worship before ei feet, and to know that he has loved em (Rey. iii. 9), and yet do not go so far s to have benefit by Christ, or to come in for hare in his love. IV. The departure of Paul and Silas from Philippi, v. 40. They went out of the prison then they were legally discharged, and not till hen, though they were illegally committed, nd then, 1. They took leave of their friends : ey went to the ‘ious of Lydia, where pro- Jably the disciples had met to pray for them, d there they saw the brethren, or visited em at their respective habitations (which s soon done, they were so few) ; and they somforted them, by telling them (saith an an- t Greek commentary) what God had done ‘or them, and how he had owned them in the ison. ‘They encouraged them to keep close Christ, and hold fast the profession of faith, whatever difficulties they might et with, assuring them that all would then d well, everlastingly well. Young con- s should have a great deal said to them comfort them, for the joy of the Lord will very much éheir strength. 2. They quitted e town: They departed. 1 wonder they Id do so; for, now that they had had an honourable discharge from their im- onment, surely they might have gone on least for some time in their work without er; but I suppose they went away upon principle of their Master’s (Mark i. 38). et us go into the next towns, that I may h there also, for therefore came I forth. ul and Silas had an extraordinary call to ilippi; and yet, when they have come ither, they see little of the fruit of their la- ond are soon driven thence. Yet they | ° Though the begin- ought them not to Wake advantage of Thessaloniea. saings here: were smail, the latter end greatly increased ; now they laid the foundation of a church at Philippi, which became very emi- nent, had its bishops and deacons, and people |that were more genereus to Paul than any other church, as Benes by his epistle to the Philippians, “GR: two b selves 25. et not mi- nisters be GesGheret though they see not the fruit of their labours presently ; the seed sown seems to be lost under the clods, but it shall come up again in a plentiful harvest in due time. CHAP. XVII. We have here a further account of the travels of Paul, and his services and sufferings for Christ. He was not like a candle upon a table, that gives light only to one room, but like the sun that goes its circuit to give light to many. He was called into Macedonia, a large kingdom, ch. xvi.9. He began with Philippi, because it was the first city he came to; but he must not confine himself to this. We have him here, I, Preaching and persecuted at Thessalonica, another city of Macedonia, yer. 1—9. II. Preach- ing at Berea, where he met with an encouraging auditory, but was driven thence also by persecution, ver. 10—15. III. Disput- ing at Athens, the famous university of Greece (ver. 16—21), and the account he gave of natural religion, for the conviction ot those that were addicted to polytheism and idolatry, and to lead them to the @hristian religion (ver. 22—31), together with the success of this sermon, ver. 32—34 OW when they had passed through Amphipolis and Apol- lonia, they came to Thessalonica, where was a synagogue of the Jews; 2 And Paul, as his manner was, went in unto them, and three sab- bath days reasoned with them out of the scriptures, 3 Opening and al- leging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ. 4 And some of them believed, and consorted with Paul and Silas; and of the de- vout Greeks a great multitude, and of the chief women not a few. 5 But the Jews which believed not, moved with envy, took unto them cer- tain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people. 6 And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also; 7 Whom Jason hath received: and these all do contrary to the decrees of Cesar, saying that there is another king, one Jesus. 8 And they troubled the people and the rulers of the city, when they heard these things. 9 And when they had taken security of Jason, and of the other, they let them go. “a eae 8—VI. Faul at Paul's two epistles to the Thessalonians, the first two he wrote by inspiration, give such a shining character of that church, that we can- not but be glad here im the history to meet with an account of the first founding of the church there. I. Here is Paul’s commg to Thessalo- nica, which was the chief city of ‘this country, called at this day Salonech, in the Turkish dominions. Observe, 1. Paul went on with his work, notwithstanding the il usage he had met with at Philippi; he did not fail, nor was discouraged. He takes no- tice of this in his first epistle to the church here (1 Thess. ii. 2): After we were shame- fully treated at Philippi, yet we were bold in our God to speak unto you the gospel of God. The opposition and persecution that he met with made him the more resolute. None of these things moved him; he could never have held ‘out, and held on, as he did, if he had not been animated by a spirit of power from on high. 2. He did but pass through Amphipolis and Apollonia, the former a city near Philippi, the latter near Thessalonica ; doubtless he was under divine direction, and was told by the Spirit @vho, as the wind, bloweth where he listeth) what places he should pass through, and what he -should -est in. Apollonia was a city of Illyricum, which, some think, illustrates that of Paul, that he had preached the gospel from Jerusa- lem, and round about unto Iilyricum (Rom. xv. 19), that is, to the borders of [llyricum where he now was; and we may suppose though he is said only to pass through these cities, yet that he staid so long in them as to publish the gospel there, and to prepare the way for the entrance of other ministers among them, whom he would afterwards send. Il. His preaching to the Jews first, in their synagogue at Thessalonica. He found a sy- nagogue of the Jews there (v. 1), which inti- mates that one reason why he passed through those other cities mentioned, and did not continue long in them, was because there were no synagogues in them. But, finding one in Thessalonica, by it he made his entry. 1. It was always his manner to begin with the Jews, to make them the first offer of the gospel, and not to turn to the Gentiles till they had refused it, that their mouths might be stopped from clamouring against him be- cause he preached to the Gentiles; for if they received the gospel they would cheer- fully embrace the new converts; if they re- fused it, they might thank themselves if the apostles carried it to those that would hid it welcome. That command of beginning at Jerusalem was justly construed as a direc- tion, wherever they came, to begin with the Jews. 2. He met them in their synagogue on the sabbath day, in their place and at their time of meeting, and thus he would pay respect to both. Sabbaths and solemn as- sembiies are always very precious to those to whom Christ is precious, Ps. Ixxxiv. 10. It THE AGxs. is good being m the hous rch “This was Ch Panl’s 2s0.7 22, 2nd has bee all the saints, the good old | have walked in. 3. He ri out of the scriptures. re i os to receive the scriptures of tl —s ae ment: so far they were of a mind: I he: received the scripture, and therefore ‘ they had reason to reject Christ ; Paul ceived the scripture, and therefore saw g reason to embrace Christ. It was: requisite, in order to their conviction, th should, by reasoning with them, the § setting in with him, convince them that’ i inferences from the striptare were righ theirs were wrong. Note, The p the gospel should be both ; ing and rational; such Paul’s was, for h reasoned out of the scriptures: we must the scriptures for our foundation, our o and touchstone, and then reason ‘oat. ofl and upon them, and against those though they pretend zeal for the scriptures as the Jews did, yet wrest them to their ow destruction. Reason must not be set up i competition with the scripture, but * be made use of in explaining and a the scripture. 4. He ame 0 to ¢ three sabbath days successively. If pg not convince them the first sabbath, h try the second and the third; for must be upon precept, and: line upon line. G waits for sinners’ conversion, and so ministers; all the labourers come not ii the vineyard at the first hour, cme 1 eall, nor are wrought upon so suddenl the jailer. 5. The drift and snaps preaching and arguing was to preve that. is the Christ; this was that which he op and alleged, v. 3. He first explaine thesis, and opened the terms, and then leged it, and laid it down, as that which | would abide by, and which he summ«e them in God’s name to subseribe to. P had an admirable method of disco urempg u showed he was himself both well appr the doctrine he preached and —— derstood it, and that he was fully assur the truth of it, and therefore he op like one that knew it, and eno it | that believed it. He showed xy: it was necessary the Messiah should, 9 and die, and rise again, that the Old-Te ment prophecies concerning the Mess made it necessary he should. ri jection which the Jews made being the Messiah was his ignominiou: and sufferings. The cross of Christ the Jews a stumbling-block, because it did! no means agree with the idea they had ram of the Messiah; but Paul here alleges makes it out undeniably, not only that it possible he might be the Messiah, the suffered, but that, being the Messiah, necessary he should suffer. He could n made perfect but by sufferings; for, sc as at a ! 1e could not have risen again from. This was what Christ himself in- upon (Luke xxiv. 26): Ought mot nist to have suffered these things, and to en- into his glory? And again (v. 46): Thus is written, and therefore thus it behoved Christ to suffer, and to rise from the dead. He must needs have suffered for us, because he could not otherwise purchase redemption us; and he must needs have risen again beeause he could not otherwise apply the vedemption to us. (2.) That Jesus is the Messiah: “This Jesus whom I preach unto you, and call upon you to believe in, is Christ, is the Christ, is the anointed of the Lord, is he that should come, and you are to look for no other; for God has both by his word and by his works (the two ways of his speaking to the children of men), by the scriptures and by miracles, and the gift of the Spirit to make both effectual, borne wit- ness to him.” Note, [1.] Gospel ministers should preach Jesus; he must be their prin- cipal subject ; their business is to bring peo- ple acquainted with him. (2.] That which we are to preach concerning Jesus is that he is Christ ; and therefore we may hope to be saved by him and are bound to beruled by him. ' III. The success of his preaching there, v. 4. 1. Some of the Jews believed, notwith- anding their rooted prejudices against Christ and his gospel, and they consorted with Paul and Silas: they not only asso- ciated with them as friends and companions, but they gave up themselves to their direc- bein as their spiritual guides ; they put them- selves into their possession as an inheritance nto the possession of the right owner, so he word signifies; they first gave themselves 9 the Lord, and then to them by the will of rod, 2 Cor. viii. 5. They adhered to Paul and Silas, and attended them wherever they Note, Those that believe in Jesus hrist come into communion with his faith- ministers, and associate with them. 2. ny more of the devout Greeks, and of the chief women, embraced the gospel. ‘These were proselytes of the gate, the godly among ‘Gentiles (so the Jews called them), such 3, though they did not submit to the law of ses, yet renounced idolatry and immo- , worshipped the true God only, and did no man any wrong. ‘These were & evor"B\Anvec—the worshipping Gentiles ; in America'they call those of the natives are converted to the faith of Christ the praying Indians. These were admitted ‘to join with the Jews in their synagogue-wor- p. Of these a great multitude believed, of them than of the thorough-paced ews, who were wedded to the ceremonial And not a few of the chief women if the city, that: were devout and had a se of religion, embraced Christianity. Par- iar notice is taken of this, for an ex- ple to the ladies, the chief women, and an Thessulonica in the exercises of devotion and to submit themselves to the commanding power of Christ’s holy religion, in all the instances of it; for this intimates how acceptable it wiil be to God, what an honour to Christ, and what great mfluence it may have upon many, besides the advantages of it to their own souls. No mention is here made of their preaching the gospel to the Gentile idolaters at Thessalonica, and yet it is certain that they did, and that great numbers were converted ; nay, it should seem that of the Gentile con- verts that chureh was chiefly composed, though notice is not taken of them here; for Paul writes to the Christians there as having turned to God from idols (1 Thess. i. 9), and that at the first entering in of the apostles among them. IV. The trouble that was given to Paul and Silas at Thessalonica. Wherever they preached, they were sure to be persecuted ; bonds and afflictions awaited them in every city. Observe, 1. Who were the authors of their trouble : the Jews who believed not, who were moved with envy, v. 5. ‘The Jews were in all places the most inveterate enemies to the Christians, especially to those Jews that turned Chris- tians, against whom they had a particular spleen, as deserters. Now see what that division was which Christ came to send upon earth ; some of the Jews believed the gospel and pitied and prayed for those that did not; while those that did not envied and hated those that did. St. Paul in his epistle to this church takes notice of the rage and enmity of the Jews against the preachers of the gospel, as their measure-filling sin. 1 Thess. ii. 15, 16. 2. Who were the instruments of the trouble: the Jews made use of certain lewd persons of the buser sort, whom they picked up and got together, and who must under- take to give the sense of the city against the apostles. All wise and sober people looked upon them with respect, and valued them, and none would appear against them but such as were the scum of the city, a company of vile men, that were given to all manner of wickedness. ‘Tertullian pleads this with those that opposed Christianity, that the ene- mies of it were generally the worst of men: Tales semper nobis insecutores, injusti, impii, turpes, quos, et ipsi damnare consuestis—Our persecutors are mvariably unjust, impious, in- famous, whom you yourselves have been accus- tomed to condemn.—Apologia, cap. 5. It is the honour of religion that those who hate it are generally the lewd fellows of the baser sort, that are lost to all sense of justice and virtue. 3. In what method they proceeded against them. (1.) They set the city in an uproar, made a noise to put people in a fright, and then every body ran to see what the matter was; they began a riot, and then the mob Was up presentiy. See who are the troublers ww , he '. - “2a Ss Se eee Pee ae Peul and Silas at of Israel—not the faithful preachers of the xospel, but the enemies of it. See how the devil carries on his designs; he sets cities in an uproar, sets souls in an uproar, and then fishes in troubled waters. (2.) They assaulted the house of Jason, where the apostles lodged, with a design to bring them out to the people, whom they had incensed and enraged against them, and by whom they hoped to see them pulled to pieces. The proceedings here were altogether illegal; if Jason’s house must be searched, it ought to be done by the proper officers, and not without a warrant: “A man’s house,” the law says, “is his castle,” and for them in a tumultuous manner to as- sault a man’s house, to put him and his fa- mily in fear, was but to show to what out- rages men are carried by a spirit of persecu- tion. If men have offended, magistrates are appointed to enquire into the offence, and to judge of it; but to make the rabble judges and executioners too (as these Jews designed to do) was to make truth fall in the street, to set servants on horseback, and leave princes to walk as servants on the earth—to depose equity, and enthrone fury. (3.) When they could not get the apostles into their hands (whom they would have punished as vagabonds, and incensed the people against as strangers that came to spy out the land, and devour its strength, and eat the bread out of their mouths), then they fall upon an honest citizen of their own, who entertained the apostles in his house, his name Jason, a converted Jew, and drew him out with some others of the brethren to the rulers of the city. The apostles were advised to withdraw, for they were more obnoxious, Currenti cede fu- rori—Retire before the torrent. But their friends were willing to expose themselves, being better able to weather this storm. For a good man, for such good men as the apo- stles were, some would even dare to die. (4.) They accused them to the rulers, and repre- sented them as dangerous persons, not fit to be tolerated; the crime charged upon Jason is receiving and harbouring the apostles (v. 7), countenancing them and promoting their in- terest. And what was the apostles’ crime, that it should be no less than misprision of treason to give them lodging ? Two very black characters are here given them, enough to make them odious to the people and obnoxious to the magistrates, if they had been just :— {1.]Thatthey were enemies tothe publicpeace, and threw every thing into disorder where- ever they came: Those that have turned the world upside down are come hither also. In one sense it is true that wherever the gospel comes in its power to any place, to any soul, it works such a change there, gives such a wide change to the stream, so directly con- trary to what it was, that it may be said to turn the world upside down in that place, in that soul. The love of the world is rooted out of the heart, and the way of the world contradicted in the life; so thatthe world is THE ACTS. ee | press law. against it. turned upside down there. — in which they meant it it i they would have it thought that of the gospel were incendiaries and m makers wherever they came, that they s discord among relations, set neighbours to- gether by the ears, obstructed commerce, as inverted all order and ity. Beez they persuaded people to turn from vice t virtue, from idols to the living and true God, from malice and envy to love and peace, tl are charged with turning the world uw down, when it was only the kingdom of devil in the world that they thus overturned. Their enemies set the city in an uproar, an then laid the blame upon them; as Nero set Rome on fire, and then charged it upon the Christians. If Christ’s faithful ministers, even those that are most quiet in the land, be thus invidiously misrepresented and mis- called, let them not think it strange nor be exasperated by it; we are not better than Paul and Silas, who were thus abused. he accuserscry out, ‘‘ They are come hither also ; they have been doing all the mischief they could in other places, and now they have brought the infection hither; it is therefore time for us to bestir ourselves, and make head against them.” ([2.] That they were enemies to the established government, and disaffected to that, and their principles and practices were destructive to monarchy an¢ inconsistent with the constitution of the state (v. 7): They all do contrary to the decrees of Cesar; not to any particular decree, for — there was as yet no law of the empire against Christianity, but contrary to Czesar’s power i general to make decrees; for they say, There is another king, one Jesus, not only a king of the Jews, as our Saviour was himself charged before Pilate, but Lord of all; so Peter called him in the first sermon he preached to the Gentiles, ch. x. 36. It is true the Roman government, both while it was a commonwealth and after it came into the Cesars’ hands, was very jealous of any governor under their dominion taking upon him the title of king, and there was an ex- But Christ’s kingdom was not of this world. His followers sai indeed, Jesus is a king, but not an earthly king, not a rival with Cesar, nor his ordi- nances interfering with the decrees of Cesar, but who had made it a law of his kingdom te render unto Cesar the things that are Cesar’s. There was nothing in the doctrine of Christ that tended to the dethroning of princes, no} the depriving them of any of their preroga-— tives. The Jews knew this very well, and it was against their consciences thatthey brought — such a charge against the apostles; and of all people it ill became the Jews to do it, who hated Czar and his government, and sought the ruin of him and it, and who expected a Messiah that should be a temporal prince, and overturn the thrones of kingdoms, and” were therefore opposing our Lord Jesus : have been most spiteful in repre- ing God’s faithful people as enemies to and hurtful to kings and provinces, o have been themselves setting up impe- rium in imperio—a kingdom within a kingdom, 4 power not only in competition with Cesar’s but superior to it, that of the papal supre- Bias Phe great uneasiness which this gave jo the city (v. 8): They troubled the people umd the rulers of the city, when they heard these things. They had no ill opinion of the upostles or their doctrine, could not appre- nend any danger to the state from them, and therefore were willing to connive at them; but, if they be represented to them by the osecutors as enemies to Cesar, they will obliged to take cognizance of them, and © suppress them, for fear of the govern- ment, and this troubled them. Claudius, vyho then held the reins of government, is fepresented by Suetonius as a man very jea- ous of the least commotion and timorous to he last degree, which obliged the rulers un- ler him to be watchful against every thing that looked dangerous, or gave the least pee of suspicion ; and therefore it troubled them to be brought under a necessity of dis- bi ood men. sais issue of this troublesome affair. € magistrates had no mind to prosecute e Christians. Care was taken to secure the tles ; they absconded, and fled, and kept it of their hands; so that nothing was to = done but to discharge Jason and his fiends upon bail, v. 9. The magistrates here ere not so easily incensed against the apos- es as the magistrates at Philippi were, but ere more considerate and of better temper ; they took security of Jason and the other, and them to their good behaviour; and haps they gave bond for Paul and Silas, they should be forthcoming when they re called for, if any thing should after- $ appear against them. Among the per- tors of Christianity, as there have -been ces of the madness and rage of brutes, there have been likewise of the prudence d temper of men; moderation has been a tue. 10 And the brethren immediately ent away Paul and Silas by night to Berea: who coming thither went into the synagogue of the Jews. 1 These were more noble than those n Thessalonica, in that they received 2 word with all readiness of mind, d searched whe scriptures daily, whether those things were so. 12 Therefore many of them believed; of honourable women which e Greeks, and of men, not a few. But when the Jews of Thessa- id not appear under that character. | | still. Wile = Berears. lonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people. 14 And then immediately the brethren sent away Paul to go as it were to the sea: but Silas‘ and “Timotheus abode there 15 And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed. In these verses we have, TY. Paul and Silas removing to Berea, and employed in preaching the gospel there, v. 10. They had proceeded so far at Thessalonica that the foundations of a church were laid, and others were raised up to carry on the work that was begun, against whom the rulers and people were not so much prejudiced as they were against Paul and Silas ;\and there- fore when the storm rose they withdrew, taking this as an indication to them that they must quit that place for the present. That command of Christ to his disciples, When they persecute you in one city flee to another, intends their flight to be not so much for their own safety (“flee to another, to hide there”) as for the carrying on of their work (‘flee to another, to preach there”), as ap- pears by the reason given—You shall not have gone over the cities of Israel till the Son of man come, Matt. x. 23. Thus out of the eater came forth meat, and the devil was out- shot in hisown bow; hethought by persecuting the apostles to stop the progress of the gos- pel, but it was so overruled as to be made to further it. See here, 1. The care that the brethren took of Paul and Silas, when they perceived how the plot was laid against them: They immediately sent them away by night, in- cognito, to Berea. This could be no surprise to the young converts; For when we were with-you (saith Paul to them, 1 Thess, iii. 4), when we came first among you, we told you that we should suffer tribulation, even as it came to pass, and you know. It should seem that Paul and Silas would willingly have staid, and faced the storm, if the brethren would have let them; but they would rather be deprived of the apostles’ help than ex- pose their lives, which, it should seem, were dearer to their friends than to themselves. They sent them away by night, under the covert of that, as if they had been evil doers. 2. The constancy of Paul and Silas in their work. Though they fled from Thessalonica, they did not flee from the service of Christ: When they came to Berea, they went into the synagogue of the Jews, and made their public appearance there. Though the Jews at Thes- salonica‘had been their spiteful enemies, and, for aught they knew, the Jews at Berea would be so too, yet they did not therefore decline Pau! and Silus paying their respect to the Jews, either in re- venge for the injuries they had received or for fear of what they might receive. If others will not do their duty to us, yet we ought to do ours to them. iI. The good character of the Jews in Berea (v. 11): These were more noble than those in Thessalonica. The Jews in the syna- gogue at Berea were better disposed to re- ceive the gospel than the Jews in the syna- gogue at Thessalonica; they were not so bigoted and prejudiced against it, not so peevish and ill-natured; they were more noble, eiyeviorepoi—hetter bred. 1. They had a freer thought, and lay more open to conviction, were willing to hear rea- son, and admit the force of it, and to sub- scribe to that which appeared to them to be truth, though it was contrary to their former sentiments. ‘This was more noble. 2. They had a better temper, were not so sour, and morose, and ill-conditioned towards all that were not of their mind. As they were ready to come into a unity with those that by the power of truth they were brought to concur with, so they continued in charity with those that they saw cause to differ from. This was more noble. “They neither pre- judged the cause, nor were moved with envy at the managers of it, as the Jews at Thessa- lonica were, “but ver y generously gave both it and them a fair hearing, without pas- sion or partiality ; for, (1.) They received the word with all readiness of mind ; they were very willing to hear it, presently apprehend- ed the meaning of it, and did not shut their eyes against the light. They attended to the things “that were spoken by Paul, as Lydia did, and were yery well pleased to hear them. They did not pick quarrels with the word, nor find fault, nor seek occasion against the preachers of it; but bade it welcome, and put a candid construction upon every thing that was said. Herein they were more noble than the Jews in Thessalonica, but walked in the same spirit, and in the same steps, with the Gentiles there, of whom it is said that they received the word with joy of the Holy Ghost, and turned to God from idols, 1 Thess. i. 6—9. ‘This was true nobility. The Jews gioried much in their being Abraham's seed, thought themselves well-born and that they could not be better born. But they are here told who among them were the most noble and the best-bred men—those that were most disposed to receive the gospel, and had the high and conceited thoughts in them sub- dued, and brought into obedience to Christ. These were the most noble, and, if I may so say, the most gentleman-like men. Nobilitas sola est atque unica virtus—Virtue and piety are true nobility, true honour ; and, without these, Stemmata quid prosunt ?—What are pedigrees and pompous titles worth? (2.) They searched the scriptures daily whether those things were so. Their readiness of mind to receive the word was not such as THE ACTS. pa they took things u them u nen ape hits Paul’ laters out of the s i referred them to the Old Testan proof of what he said, they their Bibles, turned to the y 1 referred them, read the context, « the sco e and drift of them, on with other places of scripture, exami ther Paul’s inferences them we eae his ts upon the cogent, and determin accordingly. , serve, [1.] The doctrine of ‘Christ fear a scrutiny. We that are acdvoos his cause desire no more than ‘that p not say, a things ct so, till first, without prejudice a 5 mined whether tip be so or no (2 New Testament is to be Old. The Jews received the Old T and those that did so, if they consi things aright, could not ‘but see cause suf cient to Perey pete: floret ite: it ti see all the prop Old fully and exactly fccompished. Those that read and receive ‘thes must viel them (John v. 39), must them, and take pains in connec both that they may find out the truth ec tained in them, and may not mist sense of them and ‘so run into remain in it; and that they may find o whole truth contained in v Dee and may a rest in a superficial knowledge, in ward court of the scriptures, but ‘may an intimate acquaintance with the r God revealed in them. [4.] Sear scriptures must be our yiwork. that heard the word in the sabbath day did not ‘hin ths enough were searching it every day inthe we they might improve at ber Me sabbath before, and prepare ba A what 4 were to hear the sabbath 2 after. [5.] id are truly noble, and are in a fair way to | more and more so, that make the scriptur their oracle and touchstone, and consult thi accordingly. ‘Those that rightly study t scriptures, and meditate therein night, have their minds filled with 1 thoughts, fixed to noble vinciplegpl formed for noble aims and designs. are more noble. III. The good effect of the preac the gospel at Berea: it had tbe desi desi cess; the people’s hearts being p great deal of work was done sudder 1. Of the Jews there were many that be At Thessalonica there were only some of the that believed (v. 4), but at Berea, where th heard with unprejudiced minds, many D lieved, many more Jews than at Thes salo mn c Note, God gives grace to those whom h inclines to make a diligent use of the n of grace, and particularly to search the s tures. 2. Of the Greeks likewise, the ti many believed, both of the honourable ree si a gy as : : are” s of quality, and of men not a few, f the first ramk, as should seem by being mentioned with the honourable en. The wives first embraced the gos- pel, and then they persuaded their husbands to embrace it. For what knowest thou, O wife, but thow shalt save thy husband? 1 Cor. vii. 16. TV. The persecution that was raised against Paul and Silas at Berea, which forced Paul thence. 1. The Jews at Thessalonica were the mischief-makers at Berea. They _ had notice that the word of God was preached _ at Berea (for envy and jealousy bring quick intelligence), and likewise that the Jews there Were not so inveterately set against it as'they ‘were. They came thither also, to turn the world upside down there, and they stirred up the people, and incensed them against the preachers of the gospel; as if they had such _a commission from the prince of darkness to go from place to place to oppose the gospel _as the apostles had to go from place to place to preach it. Thus we read before that the _ Jews of Antioch and Iconium came to Lystra "on. purpose to incense the people against the apostles, ch. xiv. 19. See how restless Satan’s _agents are in their opposition to the gospel of Christ and the salvation of the souls of men. This is animstance of the enmity that is in the _ Serpent’s seed agamst the seed of the woman ; and we must not think it strange if perse- -cutors at home extend their rage to stir up “persecution abroad. 2. This occasioned Paul's removal to Athens. By seeking to extinguish this divine fire which Christ had already kindled, they did but spread it the ay and the faster; so long Paul staid at Berea, and such success he had there, that ine were brethren there, and sensible active men too, which appeared by the care they took of Paul, v. 14. They were aware of the soming of the persecuting Jews from Thes- ‘salonica, and that they were busy in irritating the people against Paul; and, fearing what it would come to, they lost no time, but im- mediately sent Paul away, against whom they Were most prejudiced and enraged, hoping that this would pacify them, while they re- Besned Silas and Timothy there still, who, now that Paul had broken the ice, might be sufficient to carry on the work without ex- posing him. They sent Paul to go even to he sea, so. some; to go as it were to the sea, $0 we read it; we ivi rv Sddaccav. He rent out from Berea, in that road which ent to the sea, that the Jews, if they en- quired after him, might think he had gone to a great distance; but he went by land to hens, in which there was no culpable dis- mulation at all. Those that conducted Paul is his guides and guards, he being both a anger in the country and one that had y enemies) brought him to Athens. The Spirit of God, influencing his spirit, directed him to that famous city,—famous of old for § power and dominion, when the Athenian > "She ay » pa hy Dh i , ~~ CHAP. XVI at Athens, commonwealth, coped with the Spartan,— famous afterwards for learning; it was the rendezvous of scholars. Those who wanted learning went thither to get it, because those that had learning went thither to show it It was a great university, much resorted to from all parts, ‘and therefore, for the better diffusing of gospel light, Paul is sent thither, and is not ashamed nor afraid to show his face among the philosophers there, and there to preach Christ crucified, though he knew it would be as much foolishness to the Greeks as it was to the Jews a stumbling-block. 3. He ordered Silas and Timothy to come to him to Athens, when he found there was a pros- pect of doing good there; or because, there being none there that he knew, he was soli- tary and melancholy without them. Yet it should seem that, great as was the haste he was in for them, he ordered Timothy to go about by Thessalonica, to bring him an ac- count. of the affairs of that church; for he says (1 Thess. iii. 1, 2), We thought it good to be left at Athens alone, and sent Timotheus to establish you. 16 Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. 17 Therefore dis- puted he in the synagogue with the Jews, and with the devout persons. and in the market daily with them that met with him. 18 Then cer- tain philosophers of the Epicureans, and of the Stoics, encountered him. And some said, What will this bab- bler say ? other some, He seemeth to. be a setter forth of strange gods: be- cause he preached unto them Jesus, and the resurrection. 19 And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is? 20 For thou bringest certain strange things to our ears: we would. know therefore what these things mean. 21 (For all the Athe- nians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.) A: scholar that nas acquaintance, and is m love, with the learning of the ancients; would think he should be very happy if he were where Paul now was, at Athens, in the midst of the various sects of philosophers, and would have a great many curious questions to ask them, for the explication of the remains we have of the Athenian learning ; but Paul, though bred a scholar, and an ingenious active man, does not make this any of hig Paus at business at Athens. He has other work to mind: it is not the improving of himself in their philosophy that he aims at, he has learned to call it a vain thing, and is above it (Col. ii. 8); his business is, in God’s name, to correct their disorders in religion, and ¢o turn them from the service of idols, and of Satan in them, to the service of the true and living God in Christ. I. Here is the impression which the abomi- nable ignorance and superstition of the Athenians made upon Paul’s spirit, v. 16. Observe, 1. Theaccount here given of that city: it was wholly given to idolatry. ‘This agrees with the account which the heathen writers give of it, that there were more idols in Athens than there were in all Greece besides put together, and that they had twice as many sacred feasts as others had. Whatever strange gods were recommended to them, they ad- mitted them, and allowed them a temple and an altar, so that they had almost as many gods as men—facilius possis deum quam hominem invenire. And this city, after the empire be- came Christian, continued incurably addicted to idolatry, and all the pious edicts of the Christian emperors could not root it out, till, by the irruption of the Goths, that city was in so particular a manner laid waste that there are now scarcely any remains of it. It 1s observable that there, where human learn- ing most flourished, idolatry most abounded, and the most absurd and ridiculous idolatry, which confirms that of the apostle, that when they professed themselves to be wise they be- came fools (Rom. i. 22), and, in the business of religion, were of all other the most vain in their imaginations. The world by wisdom knew not God, 1 Cor. i. 21. They might have reasoned against polytheism and idol- atry ; but, it seems, the greatest pretenders to reason were the greatest slaves to idols: so necessary was it to the re-establishing even of natural religion that there should be a divine revelation, and that centering in Christ. 2. The disturbance which the sight of this gave to Paul. Paul was not willing to appear publicly till Silas and Timothy came to him, that out of the mouth of two or three wit- nesses the word might be established; but in the mean time his spirit was stirred within him. He was filled with concern for the glory of God, which he saw given to idols, and with compassion to the souls of men, which he saw thus enslaved to Satan, and led captive by him at his will. He beheld these transgressors, and was grieved; and horror took hold of him. He had a holy indignation at the heathen priests, that led the people such an endless trace of idolatry, and at their philosophers, that knew better, and yet never said a word against it, but themselves went down the stream. II. The testimony that he bore against their idolatry, and his endeavours to bring them to the knowledge of the truth. He did not, as Witsius observes, in the heat of his THE ACTS. be zeal break into the temples, p images, demolish their alt face of their priests; nor did the streets crying, “ You are all the slaves of the devil,” though it was too t but he observed decorum, and kept hii within due bounds, doing that only became a prudent man. 1. He went to synagogue of the Jews, who, though enem to Christianity, were free from idolatry, ; joined with them in that among them wh was good, and took the opportunity ¢ him there of disputing for Christ, v.17. discoursed with the Jews, reasoned fairly with them, and put it to them what reason they could give why, since they expected the Messiah, they would not receive Jesus. There he met with the devout persens that had forsaken the idol temples, but rested in the Jews’ synagogue, and he talked with these to lead them on to the Christian church to which the Jews’ synagogue ‘was but as a porch. 2. He entered into conversation w all that came in his way about matters of religion: In the market—év rq ayopg, in the exchange, or place of commerce, ihe disputea daily, as he had occasion, with those that met with him, or that he happened to fall i company with, that were heathen, and ne came to the Jews’ synagogue. ‘The zealo advocates for the cause of Christ will be to plead it in all companies, as occasion offe The ministers of Christ must not think it enough to speak a good word for Chi once a week, but should be daily speaki honourably of him to such as meet with the III. The enquiries which some of the phi- losophers made concerning Paul’s doctrine bserve, " 1. Who they were that encountered him, that entered into discourse with him, and opposed him: He disputed with all that met him, in the places of concourse, or rather of discourse. Most took no notice of him, slighted him, and never minded a word he said; but there were some of the philosophe Ss that thought him worth making remarks upon, and they were those whose principles were most directly contrary to Christianity (1.) The Epicureans, who thought God altoge- ther such a one as themselves, an idle inactive being, that minded nothing, nor put any dif- ference between good and evil. They would not own, either that God made the world or that he governs it; nor that man needs f make any conscience of what he says ord having no punishment to fear nor to hope for, all which loose atheistical no Christianity is levelled against. The E reans indulged themselves in all the ple of sense, and placed their happiness in ti in what Christ has taught us im the first to deny ourselves. (2.) The Stoics, thought themselves altogether as good | God, and indulged themselves as much in © the pride of life as the Epicureans did in the ~ lusts of the flesh and of the eye; they made” ra a rey If, nay to be superior. Esse aliquid apiens antecedat Deum—There is that which a@ wise man excels God, so Seneca: which Christianity is directly opposite, as teaches us to deny ourselves and abase urselves, and to come off from all confidence ourselves, that Christ may be all in all. 2, What their different sentiments were of ‘him; such there were as there were of Christ, 'p. 18. (1.) Some called him a babbler, and ‘thought he spoke, without any design, what- ‘ever came uppermost, as men of crazed ima- ‘ginations do: What will this babbler say ? 6 oxeppodsyoc odroc—this scatterer of words, ‘that goes about, throwing here one idle word or story and there another, without any in- tendment or signification; or, this picker up of seeds. Some of the critics tell us that the term is used for'a little sort of bird, that is worth nothing at all, either for the spit or for ‘the cage, that picks up the seeds that lie unco- vered, either in the field or by the way-side, ‘and hops here and there for that purpose— ‘“Avicula parva que semina in triviis dispersa colligere solet ; such a pitiful contemptible animal they took Paul to be, or supposed he went from place to place venting his notions ‘to get money, a penny here and another ‘there, as that bird picks up here and there a ‘grain. They looked upon him as an idle fellow, and regarded him, as we say, no more han a ballad-singer. (2.) Others called him ‘a setter forth of strange gods, and taought he spoke with design to make himself consider- ble by that means. And, if he had strange ‘ods to set forth, he could not bring them to better market than to Athens. He didnot, as many did, directly set forth new gods, nor ayowedly; but they thought he seemed to do so, because he preached unto them Jesus, and he resurrection. From his first coming mong them he ever and anon harped upon se two strings, which are indeed the prin- pal doctrines of Christianity—Christ and a ture state—Christ our way, and heaven our nd; and, though he did not call these gods, et they thought he meant to make them so. by ‘Inooty nai ryv avdoracwy, “ Jesus they Ok for a new god, and anastasis, the resur- rection, for a new goddess.” Thus they lost he benefit of the Christian doctrine by dress- Z it up in a pagan dialect, as if believing in us, and looking for the resurrection, were he worshipping of new demons. 3. The proposal they made to give him ee, full, fair, and public hearing, v. 19, 20 They had heard some broken pieces of his octrine, and are willing to have a more per- ct knowledge of it. (1.) They look upon as strange and surprising, and very diiferent ‘om the philosophy that had for many ages Z oa new doctrine, which we do not understand e drift and design of. Thou bringest cer- in strange things to our ears, which we ne- r heard of before, and know not what to Po Set ae oe ar a man to be no way inferior to been taught and professed at Athens. “ It is | a. . > ee ee XVI i : Athais ‘make of now.’ By this it should seem that, among all the learned books they had, they either had not, or heeded not, the books of Moses and the prophets, else the doctrine of Christ would not have been so perfectly new and strange to them. There was but one book in the world that was of divine inspira- tion, and that was the only book they were strangers to, which, if they would have given 2,due regard to it, would, in its very first page, have determined that great controversy among them about tke origin of the universe. (2.) They desired to know more of it, only because it was new and strange: “ May we know what this new doctrine is? Or, is it (ike the mysteries of the gods) to be kept as a profound secret? Ifit may be, we would gladly know, and desire thee to tell us, what these things mean, that we may be able to pass ajudgment upon them.” ‘This was a fair proposal ; it was fit they should know what this doctrine was before they embraced it; and they were so fair as not to condemn it till they had had some account of it. (3.) The place they brought him to, in order to this public declaration of his doctrine; it was to Areopagus, the same word that is trans- lated (v. 22) Mars’ Hill; it was the town- house, or guildhall of their city, where the magistrates met upon public business, and the courts of justice were kept; and it was as the theatre in the university, or the schools, where learned men met to communicate their notions. The court of justice which sat here was famous for its equity, which drew ap- peals to it from all parts; if any denied a God, he was liable to the censure of this court. Diagoras was by them put to death, as a contemner of the gods; nor might any new God be admitted without their appro- bation. Hither they brought Paul to be tried, not as a criminal but as a candidate. 4. The general character of the people of that city given upon this occasion (v. 21): All the Athenians, that is natives of the place, and strangers who sojourned there for their improvement, spent their time in nothing else but either to tell or to hear somz new thing, which comes in as the reason why they were inquisitive concerning Paul’: doctrine, not because it was good, but be- cause it was new. It is a very sorry cha- racter which is here given of these people, yet many transcribe it. (1.) They were all for conversation. St. Paul exhorts his pupil to give attendance to reading and meditation (1 Tim. iv. 13, 15), but these people despised those old-fashioned ways of getting know- ledge, and preferred that of telling and hear- ing. It is true that good company is of great use to a man, and wili polish one that has laid a good foundation in study; but that knowledge will be very flashy and su- perficial which is got by conversation only. (2.) They affected novelty; they were for telling and hearing some new thing. They were for new schemes and new notions 1p Le eee ee eC Ene fait) Paul at Sep kc ig philosophy, new forms and plans of govern- ment in politics, and, in religion, for new gods that came newly up (Deut. xxxii. 17), new demons, new-fashioned images and al- tars (2 Kings xvi. 10); they were given to change. Demosthenes, an orator of their own, had charged this upon»them long be- fore, in one of his Philippies, that their common question in the markets, or wher- ever they met, was é ri NE evar vewrepov— whether there was any news. (3.) They meddled in other people’ s business, and were inquisitive concerning that, and never minded their own. Tattlers are always busy bodies, 1 Tim. v.13. (4.) They spent their time in nothing else, and a very wneomfortable ac- count those must needs have to make of their time who thus spend it. Time is precious, and we are concerned to be good husbands of it, because eternity depends upon it, and it is hastening apace into eternity, but abundance of it is wasted in unprofitable converse. To tell or hear the new occur- rences of providence concerning the public in our own or other nations, and concerning our neighbours and friends, is of good use now and then; but to set up for news- mongers, and to spend our time in nothing else, is to lose that which is very precious for the gain of that which is worth little. 22 Then Paul stood in the midst of Mars’ hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. 23 For as I passed by, and beheld your de- yotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye igno- rantly worship, him declare I unto you. 24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; 25 Neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; 26 And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determimed the times before appointed, and the bounds of their habitation; 27 That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: 28 For in him we live, and move, and have our being; as e 5? certain also of your own poets have said, For we are also his offspring. Sue 29 Forasmuch then as we are the| knowledge of the tue God ‘at vale Bi mA = C crs. ; offspring of God think that the Ge gold, or silver, or s art and man’s device. times of this ignorance at; but now commandeth | every where to repent: 81 he hath appointed a day, i which he will judge the wo righteousness by that man whom h hath ordained ; whereof he hath gi assurance pate all men, in that | hath raised him from the dead. a We have here St. Paul’sisermon at 4 Divers sermons we have ‘had, prrfo4 the apostles preached to the Jews, or such Gen- tiles as had an aequaintance with and vene. ration for the Old nt, andl evere shippers of the true and living God ; all they had to do with them was to 0 and allege that Jesus is the Christ ; here we have a sermon to heathens, t worshipped false gods, and were without true God in the world, and to them the si of their discourse was quite different fron what it was to the other. In the forme case their business was to lead their hez by prophecies and miracles to the knc ledge of the Redeemer, and faith in | in the latter it was to lead them by common works of providence to the no} ledge of the Creator, and the worship o him. One discourse of this kind we hi before to the rude idolaters of Lystra deified the apostles (ch. xiv. 15) 5 this corded here is to the more polite and nd refine idolaters at Athens, and an admirable ¢ course it is, and every way suited to — his at ditory and the design he had upon them. — J. He lays down this, as the seope of | discourse, that he aimed to ‘ring hem tf fh knowledge of the only living and true — as the sole and proper object of their ac tion. He is here obliged to lay the foun tion, and to instruet them in‘the first prince ple of all religion, that there is a God, a that ro is ee ‘and oe he pre against the gods worshipped, he had 1 design to draw them to pn pray O service of the true Deity. ‘Socrates, who k exposed the pagan idolatry, was indicted this very court, and condemned, not because he did not esteem those to be whom the city esteemed to be so, but becau he introduced new demons ; and thiswas t charge against Paul. Now he yar v the former part of the charge, but against the latter, by declaring” ee he not introduce any new gods, but reduce th to the knowledge of one God, the Ancient ns Now, é . He shows them that they needed to ucted herem; for they "had oe 4 eos qui rogat ile facit—He who os the pag makes them): I perceive ia ald things you are too superstitious. The crime he charges upon them is giving that glory to others which is due to God only, that they feared and worshipped de- mons, > Satna that they supposed inhabited hea to which they directed their i “Tt is: time for you to be told that ong ge is but’ one God who are multi- deities above any of your neighbours, and mingle your idolatries with all your ffairs> You are in all things too superstitious— sioWatpovécrepor, you easily admit every thing that comes under a show of religion, but it is that which corrupts it more and more; I bring ~via which will reform it.” Their neigh- praised them for this as a pious people, ut Paul condemns them for it. Yet it is rvable: how he mollifies the charge, does “aggravate it, to provoke them. . He uses y word which among them was taken in a sensei: You are every way more than ily religious, so some read it; you are in your way. Or, if it ‘be taken “ bad sense, it is mitigated : “You are iS it were (we) more superstitious than you be;” and he says no more than what 1e himself perceived; Sewpa—I see it, I ob- serve it. They charged Paul with setting forth new demons: “‘ Nay,” says he, “ you have demons: enough already ; ; 1 will not add ty the number of them.” 2. He shows them that they themselves jad given a fair occasion for the declaring of is one true God to them, by setting up i altar, To the unknown God, which inti- ed an acknowledgment that there was God who was yet to them an’ unknown ; and it is sad to think that at Athens, ce which was supposed to have the mo- poly of wisdom, the true God was an un- own God, the only God that was unknown. ow you ‘ought to bid Paul welcome, for s is the God whom he comes to make own to you, the God whom you tacitly plain that you are ignorant of.” There, ere we are sensible we are defective and ome short, just there, the gospel takes us up, ‘carries Us on. 1.) Various conjectures the learned have ing this altar dedicated to theunknown {1.] Some think the meaning is, To the id whose honour it is to be unknown, and ‘they intended the God of the Jews, whose me is ineffable, and whose nature is un- hable. It is probable they had heard ‘om the Jews, and from the writings of the Testament, of the God of Israel, who had pved himself to be above all gods, but was ‘God hiding himself, Isa. xlv. 15. The leathen called the Jews’ God, Deus incertus, ertun’ Mosis Numen—an uncertain God, the in Deity of Moses, and the God with- name. Now this God, says Paul, this id, who comnot by searching be found out to “a o of f false: pine me they had | perfection I now declare unto you. Athens. [2. Others think the meaning is, To the Go whom it is our unhappiness not to know, which intimates that they would think it their hap- piness to know him. Some tell us that upon occasion of a plague that raged at Athens, when they had saerificed to all their gods one after another for the staying of the plague, they were adyised to let some sheep go where they pleased, and, where they lay down, to build an altar, ré zposncovrt Gzd—to the pro- per God, or the God to whom that affair of staying the pestilence did belong ; and, because they knew not how to call him, they inscribed it, To the unknown God. Others, from some of the best historians of Athens, tell us they had many altars inscribed, To the gods of Asia, Europe, and Africa—To the unknown God: and some of the neighbouring ceun- tries used to sweat by the God that was un- known at Athens ; so Lucian. (2.) Observe, how modestly Paul mentions this. That he might not be thought a spy, nor one that had intruded himself more than became a stranger into the knowledge of their mysteries, he tells them that he observed it as he passed by, and saw their devotions, or their sacred.things. It was public, and he could not forbear seeing it, and it was proper enough to make his remarks upon the reli. gion of the place; and observe how pru- dently and ingeniously he takes occasion from this to bring in his discourse of the true God. [1.] He tells them that the God he preached to them was one that they did already wor- ship, and therefore he was not a setter forth of new or strange gods: “As you have a dependence upon him, so he has had some kind of homage from you.’ [2.] He wag one whom they ignorantly worshipped, which was a reproach to them, who were famous all the world over for their knowledge. ‘‘ Now,” says he, “I come to take away that reproach, that you may worship him understandingly whom now you worship ignorantly; and it cannot but be acceptable to have-your blind devotion turned into a reasonable service, that you may not worship you know not what.” IJ. He confirms his doctrine of one’ living and true God, by his works. of creation and providence: “‘ The God whom I declare unto you to be the sole object of. your devotion, and. call you to the worship of, is the God that made the world and governs it; and, by the visible proofs of these, you may be led to this invisible Being, and be convinced of his eternal power and Godhead.” The Gentiles in general, and the Athenians particularly, in their devotions were governed, not by their philosophers, many of whom spoke clearly and excellently well of one supreme Numen. of his infinite. perfections and universal agency and dominion (witness the writings o1 Plato, and long after of Cicero) ; but by their poets, and theiridle fictions. Homer's works were the Bible of the pagan theology, or de- monology rather, not Plate’s; and the phi- - Ba ee ee Paul at THE ACTS)) =e losophers tamely submitted to this, rested | creatures and brethren. — in their speculations, disputed them among themselves, and taught them to their scholars, but never made the use they ought to have made of them in opposition to idolatry; so little certainty were they at concerning them, and so little impression did these things make upon them! Nay, they ran themselves into the superstition of their country, and thought they ought to do so. Eamus ad communem errorem—Let us embrace the common error. Now Paul here sets himself, in the first place, to reform the philosophy of the Athenians (he corrects the mistakes of that), and to give them right notions of the one only living and true God, and then to carry the matter further than they ever attempted for the reforming of their worship, and the bringing them off from their polytheism and idolatry. Observe what glorious things Paul here says of that God whom he served, and would have them to serve. 1. He is the God that made the world, and all things therein; the Father almighty, the Creator of heaven and earth. This was ad- mitted by many of the philosophers; but those of Aristotle’s school denied it, and maintained “that the world was from eternity, and every thing always was what now it is.”’ Those of the school of Epicurus fancied “that the world was made by a fortuitous concourse of atoms, which, having been in perpetual motion, at length accidently jumped into this frame.”” Against both these Paul here Maintains that God by the operations of an infinite power, according to the contrivance of an infinite wisdom, in the beginning of time made the world and all things therein, the origin of which was owing, not as they fancied to an eternal matter, but to an eternal mind. 2. He is therefore Lord of heaven and earth, that is, he is the rightful owner, pro- prietor, and possessor, of all the beings, powers, and riches of the upper and lower world, material and immaterial, visible and invisible. This follows from his making heaven and earth. If he created all, without douht he has the disposing of all: and, where he gives being, he has an indisputable right to give law. 3. He is, in a particular manner, the Cre- ator of men, of all men (v. 26): He made of one blood ail nations of men. Hemadethe first man, he makes every man, is the former of every man’s body and the Father of every man’s spirit. He has made the nations of men, not only all men in the nations, but as nations in their political capacity; he is their founder, and disposed them into communities for their mutual preservation and benefit. He made them all of one blood, of one and the same nature; he fashions their heart alike. De- scended from one and the same common an- cestor, in Adam they are all akin, so they are in Noah, that hereby they might be engaged lu mutuai affection and assistance. as fellow- Father? Hath not one God cre Mal. ii. 10. He hath a them i all the face of the earth, which, benefactor, he has given, with all to the children of men. He made to live in one place, but to be dispersed over all the earth ; one nation therefore ought n to look with contempt upon another, as th Greeks did upon all other nations; for thos on all the face of the earth are of the sar blood. The Athenians boasted that they sprung out of their own earth, were aborigi, nes, and nothing akin by blood to any othe nation, which proud conceit of thems 3 the apostle here takes down. 4. That he is the great benefactor of the whole creation (v. 25): He giveth to all life and breath, and all things. He not only breathed into the first man the breath of I; but still breathes it into man. ¢ gave us these souls; he formed the spirit of man within him. He not only gave us our life and breath, when he brought us i being, but he is continually giving them to his providence is a continued creation; he holds our souls in life; every moment o} breath goes forth, but he graciously gives it us again the next moment; it is not o' $ air that we breathe in, but itis in his that our breath is, Dan. v. 23. He gives te all the children of men their life and breath = for as the meanest of the children of men live upon him, and receive from him, so the greatest, the wisest philosophers and mighti- est potentates, cannot live without him. He gives to all, not only to all the children of men, but to the inferior creatures, to all animals, every thing wherein is the breath of life (Gen. vi. 17); they have their life and breath from him, and where he gives life and breath he gives all things, all other things needful for the support of life. The earth is full of his goodness, Ps. civ. 24, 27. 5. That he is the soverei i of all the affairs of the children of men, according to the counsel of his will (v. 26): He huth de- termined the times before appointed, and thé bounds of their habitation. See here, (1.) The sovereignty of God’s disposal concern- ing us: he hath determi every event, opicac, the matter is fixed; the disposals of Providence are incontestable and must not be disputed, unchangeable and. cannot be altered. (2.) The wisdom of his’ disposal he hath determined what was before appointed. The determinations of the Eternal Mind are not sudden resolves, but the counterparts of an eternal counsel, the copies of divine de- crees. He performeth the thing that is ap- pointed for me, Job xxiii. 14. Whatever comes forth from God was before all worlds hid in God. (3.) The things about which his proyi- dence is conversant; these are time and the times and places of our living in this we are determined and appointed by the God that made us. [1.] He has determined the Pive Ua 33 “ae HA! t are concerning us n changeable, but God has fixed them. n, embitter or sweeten, as he pleases. s appointed and determined the time of coming into the world, and the time of our continuance in the world; our time to be born, and our time to die (Eccl. iii. 1, 2), and all that little that lies between them—the ‘time of all our concernments in this world. - Whether they be prosperous times or calami- tous times, it is he that has determined them ; -and on him we must depend, with reference to the times that are yet before us. [2.] He has also determined and appointed the bounds _of our habitation. He that uppointed the earth _to be a habitation for the children of men has appointed to the children of men a distinction of habitations upon the earth, has instituted such a thing as property, to which he has set bounds to keep us from trespassing one upon another. The particular habitations in which our lot is cast, the place of our nativity and of our settlement, are of God’s determining and appointing, which is a reason why we should accommodate ourselves to the habita- ‘tions we are in, and make the best of that which is, 6. That he is not far from every one of us, v. 27. He is every where present, not only is at our right hand, but has’possessed our reins (Ps. exxxix. 13), has his eye upon us at all times, and knows us better than we know ourselves. Idolaters made images of God, that they might have him with them in those images, the absurdity of which the apostle here shows ; for he is an infinite Spirit, that - is not far from any of us, and never the nearer, but in one sense the further off from us, for our pretending to realize or presen- fate him to ourselves by any image. He is ugh unto us, both to receive the homage we render him and to give the mercies we ask of im, wherever we are, though near no altar, image, or temple. The Lord of all, as he is rich (Rom. x. 12), so he is nigh (Deut. iv. 7), to all that call upon him. He that wills us to pray every where, assures us that he is no ere far from us; whatever country, nation, or profession we are of, whatever our rank and condition in the world are, be we in a palace or in a cottage, in a crowd or in a “corner, in a city or in a desert, in the depths of the sea or afar off upon the sea, this is ertain, God is not far from every one of us. _ 7. That in him we live, and move, and have our being, v. 28. We have a necessary and constant dependence upon his providence, as the streams have upon the spring, and the beams upon the sun. (1.) Jn him we live ; that is, the continuance of our lives is owing to him and the constant influence of his pro- vidence ; he is our life, and the length of our d pity that our forfeited lives are not cut » but it is owing to his power, and good- ness, and fatherly care, that our frail lives us. Times to us! eye : Athens. are prolonged. ‘There necds not a positive act of his wrath to destroy us; if he suspend - times ave in his hand, to lengthen or: the positive acts of his goodness, we die of ourselves. (2.) In him we move ; it is by the uninterrupted concourse of his providence that our souls move in their outgoings and operations, that our thoughts run to and fro about a thousand subjects, and our affections run out t. wards their proper objects. It is likewise by him that our souls move our bodies ; we cannot stir a hand, or foot, or a tongue, but by him, who, as he is the first cause, so he is the first mover. (3.) In him we have our being; not only from him we had it at first, but in him we have it still; to his continued care and goodness we owe it, notonly that we have a being and are not sunk into nonentity, but that we have our being, have this being, were and still are of such a noble rank of beings, capable of knowing and enjoying God; and are not thrust into the meanness of brutes, nor the misery of devils. 8. That upon the whole matter we are God?s offspring ; he is our Father that begat us (Deut. xxxii. 6, 18), and he hath nourished and brought us up as children, Isa.i. 2. The confession of an adversary in such a case is always looked upon to be of use as argumen- tum ad hominem—an argument to the man, and therefore the apostle here quotes a say- ing of one of the Greek poets, Aratus, a na- tive of Cilicia, Paul’s countryman, who, in his Phenomena, in the begining of his book, speaking of the heathen Jupiter, that is, in the poetical dialect, the supreme God, says this of him, rov ydp Kai yévocicpev—for we are also his offspring. And he might have quoted other poets to the purpose of what he was speaking, that in God we live and move :— Spiritus intus alit, totamque infusa per artus Mens agitat molem. This active mind, infus’d through all the space, Unites and mingles with the mighty mass.—Virgil, Eneid wi Est Deus in nobis, agitante calescimus illo. ’Tis the Divinity that warms our hearts.— Ovid, Fast. yi. Jupiter est quodeunque vides, Quocunque moveris, Where’er you look, where’er you rove . The spacious scene is full of Jove.—ZLucany lib. ii. But he chooses this of Aratus, as having much in a little. By this it appears not only that Paul was himself a scholar, but that human learning is both ornamental and ser- viceable to a gospel minister, especially for the convincing of those that are without; for it enables him to beat them at their own weapons, and to cut off Goliath’s head with his own sword. How can the adversaries of truth be beaten out of their strong-holds by those that do not know them? It may like- wise shame God’s professing people, whc forget their relation to God, and walk con- trary to it, that a heathen poet could say of God, We are his offspring, formed by him, formed for him, more the care of his pro- lays. It is not only owing to his patience | vidence than ever any children were the care of their parents; and therefore are obliged to obey his commands, and acquiesce in his disposals, and to be unto him for a name and Paul at a praise. Since in him and upon him we live, we ought to live to him; since in him we move, we ought to move towards him; and since in him we have our being, and from him’ we receive all the supports and comforts of our being, we ought to conse- crate our being to him, and to apply to him for a new being, a better being, an eternal well-being: III. From all these great truths concern- ing God, he infers the absurdity of their idolatry, as the prophets of old had done. If this be so, 1. Then God cannot be repre- sented by an image. If we are the offspring of God, as we are spirits in flesh, then cer- tainly he who is the Father of our spirits (and they are the principal part of us, and that part of us by which we are denominated God’s offspring) is himself a Spirit, and we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device, v. 29. We wrong God, and put an affront upon him, if we think so. God honoured man in making his soul after his own likeness; but man dishonours God if he makes him after the likeness of his body. The Godhead is spiritual, infinite, imma- terial, incomprehensible, and therefore it is a very false and unjust conception which an image gives us of God, be the matter ever so rich, gold or silver; be the shape ever so curious, aud be it ever so well graven by art or man’s device, its countenance, posture, or dress, ever so significant, it is a teacher of lies. 2. Then he dwells not in temples made with hands, v. 24. He is not invited to any temple men can build for him, nor confined to any. A temple brings him never the nearer to us, nor keeps him ever the longer among us. A temple is convenient for us to come together in to worship God; but God needs not any place of rest or residence, nor the magnificence and splendour of any struc- ture, to add to the glory of his appearance. A pious, upright heart, a temple not made with hands, but by the Spirit of God, is that which he dwells in, and delights to dwell in. See 1 Kings viii. 27; Isa. lxvi. 1,2. 3. Then he is not worshipped, Sepameverat, he is not served, or ministered unto, with men’s hands, as though he needed any thing, v. 25. He that made all, and maintains all, cannot be benefited by any of our services, nor needs them. If we receive and derive all from him, he is all-sufficient, and therefore cannot but be self-sufficient, and independent. What need can God have of our services, or what ee es ene in ee aa ee benefit can he have by them, when he has all | face behold, as in a glass, the glory of Goe perfection in himself, and we have nothing that is good but what we have from him? The philosophers, indeed, were sensible of this truth, that God has no need of us or our services; but the vulgar heathen built temples and offered sacrifices to their gods, with an opinion that they needed houses and food. See Job xxxv. 5—8; Ps. 1. 8, &e. 4. Then it concerns us all to enquire after THE ACTS T? “A God (v. 27): That ther that is, fear and wor: manner. Therefore God ha ren of men in a constant him for life and all the com he might keep them ander tions to him. We have plain God’s presence among us, his pr over us, the care of his providence co ing us, and his bounty to us, that we be put upon enquiring, Where is Go Maker, who giveth songs in the night, whe teacheth us more than the beasts of the ec and maketh us wiser than the fowls of heat Job xxxv. 10, 11, No , one wou think, should be more rful with us convince us that there is a God, and to gage us to seek his honour and in services, and to seek our happ' in his favour and love, tham the consideration o! our own nature, especially the noble power. and faculties of our own souls. If we reflect upon these, and contemplate these, we may perceive both our relation and obligation to a God above us. Yevso dark is this discovery, in comparison with that by divine revelation, — and so unapt are we to receive it, that those _ who have no other could but haply feel after God and find him. (1.) It was very uncertain — whether they could by this s ig find o . God ; it is but a peradventure: if haply they might. (2.) If they did find out something ~ of God, yet it was but some confused notions — of him; they did but feel after him, as men — in the dark, or blind men, who lay hold on a thing that comes in their way, but know not — whether it be that which they are in quest of © or no. It is a very confused notion which — this poet of theirs has of the relation between’ God and man, and very general, that we are his offspring : as was also that of their philo- — sophers. Pythagoras said, Getoy yévoc tore Boorotoc—Men have a sort of a divine nature. And Heraclitus (apud Lueian) being asked, — What are men? answered, Got Synrét—Mor- — tal gods ; and, What are the gods ? answered, a0dvarot dvOpw7or—Immortal men. And Pin-— dar saith (Nemean, Ode 6), ‘Ev avdpév tv Seww yévoc—God and man are near a-kin. It is true that by the knowledge of ourselves :‘we — may be led to the knowledge of God, but it” is a very confused knowledge. This is feeling after him. We have therefore ree to be thankful that by the gospel of we have notices given us of God much cleare than we could have by the light of nature; we do not now feel after him, but’ with open” t =F IV. He proceeds to call them all to repen of their idolatries, and to turn from them, 30, 31. This is the practical part of Pai sermon before the university ; hi clared God to them (v. 23), he prop presses upon them repentance towards God, and would also have taught them faith to- wards our Lord Jesus Christ, if they had had the patience to hear him. Having shown ~ Ss iene peo". f f their worshipping othe: r es them to go on no longer oolish way of worship, but to return to the living and true God. Observe, The conduct of God towards the Gen- e world before the gospel came among em: The times of this ignorance God wink- (1.) They were times of great igno- e. Human learning flourished more than ever in the Gentile world just before Christ’s ‘time; but in the things of God they were "grossly ignorant. Those are ignorant indeed who either know not God or worship him ignorantly ; idolatry was owing to ignorance. (2.) These times of ignorance God winked . Understand it, [1.] Asan act of divine justi God despised or neglected these _ times of ignorance, and did not send them his gospel, as now he does. It was very pro- ee to him to see his glory thus given to another; and he detested and hated these times. So some take it. Or rather, [2.] an act of divine patience and forbearance. ‘He winked at these times; he did not re- strain them from these idolatries by sending ! to them, as he did to Israel ; he did ‘not punish them in their idolatries, as he did 1; but gave them the gifts of his pro- widence, ch. xiv. 16,17. These things thou hast done, and I kept silence, Ps.1.21. He id not give them such calls and motives to epentones as he does now. He let them . Because they did not improve the light they had, but were willingly ignorant, he did mot send them greater lights. Or, he was not quick and severe with them, but was long-suffering towards them, because they did it ignoranily, 1 Tim. i. 13. 2. The charge God gave to the Gentile world by the gospel, which he now sent among them: He now commandeth all men every where to repent—to change their mind nd their way, to be ashamed of their folly ‘and to act more wisely, to break off the wor- ship of idols and bind themselves to the worship of the true God. Nay, it is to turn ith sorrow and shame from every sin, and vith cheerfulness and resolution to every uty. (1.) This is God’s command. It had -been a great favour if he had only told us hat there was room left for repentance, and = might be admitted to it; but he goes further, he interposes his own authority for Gur good, and has made that our duty which ‘is our privilege. (2.) It is his command to all men, every where,—to men, and not to angels, that need it not,—to men, and not to evils, that are excluded the benefit of it,— to all men in all places; all men have made work for repentance, and have cause enough to repent, and all men are invited to repent, and shall have the benefit of it. The apostles are commissioned to preach this every where. The prophets were sent to amand the Jews to repent; but the apos- were sent to preach repentance and tssion of sins to all nations. (3.) Now in Reese ee ee ee Athens. ] gospel times it is more earnestly commanded, because more encouraged than it had been formerly. Now the way of remission is more opened than it had been, and the promise more fully confirmed ; and therefore now he expects we should all repent. ‘ Now repent; now at length, now in time, repent ; for you have too long gone on in sin. Now in time repent, for it will be too late shortly.” 3. The great reason to enforce this com- mand, taken from the judgment to come. God commands us to repent, because he hath appointed a day in which he will judge the world in righteousness (v. 31), and has now under the gospel made a clearer discovery of a state of retribution in the other world than ever before. Observe, (1.) The God that made the world will judge it; he that gave the children of men their being and faculties will call them to an account for the use they have made of them, and recompense them accordingly, whether the body served the soul in serving God or the soul wasa drudge to the body in making provision for the flesh ; and every man shall receive according to the things done in the body, 2 Cor. v.10. The God that now governs the world will judge it, will reward the faithful friends of his govern- ment and punish the rebels. (2.) There isa day appointed for this general review of all that men have done in time, and a final de- termination of their state for eternity. The day is fixed in the counsel of God, and cannot be altered; but it is hid there, and cannot be known. A day of decision, a day of recompence, a day that will put a final period to all the days of time. (3.) The world will be judged in righteousness; for God is not unrighteous, who taketh ven- geance; far be it from him that he should do iniquity. His knowledge of all men’s characters and actions is infallibly true, and therefore his sentence upon them incontest- ably just. And, as there will be no appeal from it, so there will be no exception against it. (4.) God will judge the world by that man whom he hath ordained, who can be no other than the Lord Jesus, to whom all judgment is committed. By him God made the world, by him he redeemed it, by him he governs it, and by him he will judge it. (5.) God’s raismg Christ from the dead is the great proof of his being appointed and or- dained the Judge of quick and dead. His doing him that honour evidenced his design- ing him this honour. His raising him from the dead was the beginning of his exaltation, his judging the world will be the perfection of it; and he that begins will make an end. God hath given assurance unto all men, suffi- cient ground for their faith to build upon, both that there is a judgment to come and that Christ will be their Judge; the matter is not left doubtful, but is of unquestionable certainty. “Let all his enemies be assured ot it, and tremble before him; let all his friends be assured of it, and tziumph in him. ©, Re Tem uf nt osttingsh- 2agbtal ae ene ay att a ie Pau at THE The consiaeration of the judgment to come, and of the great hand Christ will have in that judgment, should engage us all to repent of our sins and turn from them to God. This is the only way to make the Judge our friend i that day, which will be a terrible day to all who live and die impenitent; but true penitents will then lift up their heads with joy, knowing that their redemption draws nigh. 32 And when they heard of the re- surrection of the dead, some mocked : and others said, We will hear thee again of this matter. 33 So Paul departed from among them. 34 Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them. We have here a short account of the issne of Paul’s preaching at Athens. I. Few were the better: the gospel had as little success at Athens as any where; for the pride of the philosophers there, as of the Pharisees at Jerusalem, prejudiced them against the gospel of Christ. 1. Some ridi- culed Paul and his preaching. They heard him patiently till he came to speak of the re- surrection of the dead (v. 32), and then some of them began to hiss him: they mocked. What he had said before was somewhat like what they had sometimes heard in their own schools, and some notion they had of a resur- rection, as it signifies a future state; but, if he speak ofa resurrection of the dead, though it be of the resurrection of Christ himself, it is altogether incredible to them, and they cannot bear so much as to hear of it, as being contrary to a principle of their philosophy : A privatione ad habitum non datur regressus— Life when once lost is irrecoverable. ‘They had deified their heroes after their death, but never thought of their being raised from the dead, and therefore they could by no means reconcile themselves to this doctrine of Christ’s being raised from the dead; how can this be? This great doctrine, which is the saints’ joy, is their jest; when it was but mentioned to them they mocked, and made a laughing matter of it. We are not to think it strange if sacred truths of the greatest certainty and importance are made the scorn of profane wits. 2. Others were willing to take time to consider of it; they said, We will hear thee again of this matter. ‘They would not at present comply with what Paul said, nor oppose it; but we will hear thee again of this matter, of the resurrection of the dead. It should seem, they overlooked what was plain and uncontroyerted, and shifted off the application and the improve- ment of that, by starting objections against what was disputable, and would admit a de- bate. Thus many lose the benefit of the practical doctrine of Christianity, by wading Wane ACTS..3 20°F ae beyond their depth rather, by obiecead Y some difficulty in it; whe were disposed and determine of God, as far as it is disco should know of the doctrine of Christ, of God, and not of man, John vii. 17. that would not yield to the present < tions of the word thought to get clear « them, as Felix did, by putting them off ea rs another opportunity; they will hear o again some time or other, but they know not when ; and thus the devil cozens them of all their time, by cozening them of the pres time. 3. Paul thereupon left them for the present to consider of it (v. 33): He departed from amongst them, as seeing little likelih of doing any good with them at this time; but, it is likely, with a promise to those that were willing to hear him again that he would meet them whenever they pleased. alll II. Yet there were some that were wrought upon, v. 34. -If some would not, other would. 1. There were certain men that adhered to him, and believed. When he departed from amongst them, they would not part-with him so; wherever he went, they would follow him, with a resolution to ad- here to the doctrine he preached, which they believed. 2. Two are particularly named; one was an eminent man, Dionysius the Areopagite, one of that high court or great council that sat in Argspagus, or Mars’ Hill—a judge, a senator, one of those before whom Paul was summoned to appear; his judge becomes his convert. The account which the ancients give of this Dionysius is that he was bred at Athens, had studied as- trology in Egypt, where he took notice of the miraculous eclipse at our Saviour’s passion, —that, returning to Athens, he became a senator, disputed with Paul, and was by him converted from his error and idolatry; ani being by him thoroughly instructed, was made the first bishop of Athens. So Euse- bius, lib. v. cap. 4, lib. iv. cap. 22. e woman named Damaris was, as some think, the wife of Dionysius; but, rather, some other person of quality; and, though there was not so great a harvest gathered in at Athens as there was at other places, yet, these few being wrought upon there, Paul had no reason to say he had laboured in v CHAP. XVIII, od In this chapter we have, I. Paul’s coming to Corinth, his prival converse with Aquila and Priscilla, and his public reaso with the Jews, from whom, when they rejected him, he t to the Gentiles, ver. 1—6. Il. The great success of his there, and the encouragement Christ gave him in a ] continue his labours there, in hopes of further success, Yer 7—11. IL, The molestations which after some time he met with there from the Jews, which he got pretty well through b, the coldness of Gallio, the Roman governor, in the cause, ver. 12—17. IV. The progress Paul made through many countri after he had continued long at Corinth, for the edifyi dq watering of the churches which he had founded and p in which circuit he made a short visit to Jerusalem, ver. 18 V. An account of Apollo's improvement in knowledge, and of h usefulness in the church, ver. 24—28, yas ke these things Paul de 3 parted from Athens, and came , Cea ee ee ri . Nett , rs ; A 2 And found a ‘certain 1amed. Aquila, born in Pontus, - come from Italy, with his wife he was entitled to a maintenance from the churches he had planted, and from the peo- ple to whom he preached, yet he worked at his calling to get bread, which is more to his a; (because that Ciaudius had | praise who did not ask for supplies than to commanded all Jews to depart from | theirs who did not supply him unasked, Rome:) and came unto them. And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers. 4 And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. 5 And when Silas and Timotheus were come from Mace- donia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ. 6 And when they op- sed themselves, and_blasphemed, Pe shook his raiment, and said unto them, Your blood be apon your owal heads; I am clean: from henceforth! I will go unto the Gentiles. We do not find that Paul was much perse- cuted at Athens, nor that he was driven thence by any ill usage, as he was from those places where the Jews had or could make any interest; but his reception at Athens being cold, and little prospect of doing good there, he departed from Athens, leaving the care of those there who believed with Dio- nysius ; andthence he came to Corinth, where ye was now instrumental in planting a church that became on many accounts con- iderable. Corinth was the chief city of chaia, now a province of the empire, a rich d splendid city. Non cuivis homini contin- jit adire Corinthum—lIt is not permitted every to ‘see Corinth. Thecountry thereabouts t this day is called the Morea. Now here we have, I. Paul working for his living, v. 2, 3. ‘Though he was bred a scholar, yet he was ter of a handicraft trade. Hewasa tent- er, an upholsterer ; he made tents for the use of soldiers and shepherds, of cloth or stuff, or (as some say tents were then generally made) of leather or skins, as the outer covering of the tabernacle. Hence to live in tents was live sub pellibus—under skins. Dr. Light- feot shows that it was the custom of the Jews to bring up their children to some trade, yea, though they gave them learning or estates. Rabbi Judah says, “ He that teaches not his Son a trade is as if he taught him to bea thief.” And anothersays, “‘ Hethathasatrade im his hand is as a vineyard that is fenced.” An honest trade, by which a man may get his bread, is not to be looked upon by any with contempt. Paul, though a Pharisee, and bred up at the feet of Gamaliel, yet, having in his youth learned to make tents, did not by disuse lose the art. 2. Though 3 | knowing what straits he was reduced to. | See how humble Paul was, and wonder that so great a man could stoop so low; but he had learned condescension of his Master, who came not to be ministered-to, but to minister. See how industrious he was, and how willing to take pains. He that had so much excel- lent work to do with his mind, yet, when ‘there was occasion, did not think it below him to work with his hands. Even those that are redeemed from the curse of the law are not exempt from that sentence, In the sweat of thy face thou shalt eat bread. See how careful Paul was to recommend his ministry, and to prevent prejudices against it, even the most unjust and unreasonable; he therefore maintained himself with his own labour that he might not make the gospel of Christ burdensome, 2 Cor. xi. 7, &c. ; 2 Thess. iii. 8,9. 3. Though we may suppose he was master of his trade, yet he did not disdain to work at journey-work: He wrought with Aquila and Priscilla, who were of that calling, so that he got no more than day-wages, a bare subsistence. Poor tradesmen must be thankful if their callings brmg them in a maintenance for themselvesand their families, though they cannot do as the rich merchants that raise estates by their callings. 4. Though he was himself a great apostle, yet he chose to work with Aquila and Priscilla, because he found tem to be very intelligent in the things of God, as appears afterwards (v. 26), and he owns that they had been his helpers in Christ Jesus, Rom. xvi. 3. This is an ex- ample to those who are going to service” to seek for those services in which they may have the-best help for their souls. Choose to work with those that are likely to be helpers in Christ Jesus. It is good to be in company and to have conversation with those that will further us in the knowledge of Christ, and to put ourselves under the influence of such as are resolved that they will serve the Lord. Concerning this Aquila we are here told, (1.) That he was a Jew, but born in Pontus, v.2. Many of the Jewsof the dispersion were seated in that country, as appears 1 Pet. i. }. (2.) That he was lately come from Italy to Corinth. It seems he often changed his habitation ; this is not the world we can pro- pose ourselves asettlementin. (3.) That the reason of his leaving Italy was because by a late edict of the emperor Claudius Cesar all Jews were banished from Rome; for the Jews were generally hated, and every occasion was taken to put hardship and disgrace upon them. God’s heritage was as a speckled bird, the birds round about were against her, Jer. xii. 9. Aquila, though a Christian, was banished because he had been a Jew; and 28 Paul at the Gentiles bad such confused notions of the thing that they could not distinguish between a Jew anda Christian. Suetonius, in the life of Claudius, speaks of this decree in the ninth year of his reign, and says, The reason was because the Jews were a turbulent people—assiduo tumultuantes; and that it was impulsore Christo—upon the account of Christ ; some zealous for him, others bitter against him, which occasioned great heats, such as gave umbrage to the government, and provoked the emperor, who was a timorous jealous man, to order them all to be gone. If Jews persecute Christians, it is not strange if heathens persecute them both. IJ. We have here Paul preaching to the Jews, and dealing with them to bring them to the faith of Christ, both the native Jews and the Greeks, that is, those that were more or less proselyted to the Jewish religion, and frequented their meetings. 1. He reasoned with them an the synagogue publicly every sabbath. See in what way the apostles propagated the gospel, not by force and violence, by fire and sword, not by demanding an implicit consent, but by fair arguing; they drew with the cords of a man, gave a reason for what they said, and gave a liberty to object against it, having satisfac- tory answers ready. God invites us to come and reason with him (Isa. i. 18), and chal- lenges sinners to produce their cause, and bring forth their strong reasons, Isa. xli. 21. Paul was a rational as well as a scriptural preacher. 2. He persuaded them—ire0i. It denotes, (1.) The urgency of his preaching. He did not only dispute argumentatively with them, but he followed his arguments with affec- tionate persuasions, begging of them for God’s sake, for their own soul’s sake, for their children’s sake, not to refuse the ofter of salvation made to them. Or, (2.) The good effect of his preaching. He persuaded them, that is, he prevailed with them; so some understand it. In sententiam suam adducebat—He brought them over to his own opmion. Some of them were convinced by his reasonings, and yielded to-Christ. 3. He was yet more earnest in this matter when his fellow-labourers, his seconds, came up with him (v. 5): When Silas and Timothy had come from Macedonia, and had brought him good tidings from the churches there, and were ready to assist him here, and strengthened his hands, then Paul was more than before pressed in Spirit, which made him more than ever pressing in his preaching. He was grieved for the obstinacy and infi- delity of his countrymen the Jews, was more intent than ever upon their conver- sion, and the love of Christ constrained him to it (2 Cor. v. 14); it is the word that is used here, it pressed him in spirit to it. And, being thus pressed, he testified to the Jews with all possible solemnity and seriousness, as that which he wag perfectly well assured THE ACTS. Ne of himself, and a saying, and worthy Jesus is the Christ, the fathers and ex ae We a py unbelievi ews, and th to the Gentiles, as he em In o places, v. 6. 1. Many of the Jews, and W most of them, persisted pene ote dic tion to the gospel of Christ, and woul ra ne yield to the strongest reaso most winning ac psiea ph a themselves and blasphemed selves in battle array (so ABierh against the gospel; they fesse to stop the progress of it. ‘They they would not believe it ipemealva a would do all they could to keep anes fra believing it. ‘They could not argue z it, but what was wernt in reason tl made up in ill : they Z spoke reproachfully of christ, and i in. ‘im God himself, as Rev. xii. 5,6. To j jus their infidelity, they broke out into downrig blasphemy. ee, 2. Paul hereupon declared himself di en aa charged from them, and left them to per in their unbelief. He that was pressed spirit to testify to them (v. 5), when, th opposed that testimony, and their opposition, was car pon epirit testify against them (e. 6), and his herein also he showed by assign: hes his raiment, 8 off the dust from it @ before they shook off the dust from their f ch. xiii. 51), for a testimony against them Thus he cleared himself from them, threatened the judgments of God agains! them. As Pilate by was: ra nified the declan of the Sudtial Cl blood from himself upon the Jews, so F by shaking his raiment signified what h said, if possible to affect them with it. | ( He had done his part, and was clean & yn the blood of their souls ; he had, like af ful watchman, given warning, thereby had ‘neg his soul, thoug could not prevail to aeliver‘theirs. He ha tried all peop to Aap upon them, but in vain, so that i in tl unbelief their blood Ree 28 etn his hands; here, and ch. xx. 26, hep refers to Ezek. xxxiii. 8,9. It ix nee fortable to a minister to have the te of his conscience for him, that he, has i fully discharged his trust by rs (2.) They would centile perish if the eta § in their unbelief, and the b wouid lie wholly upon themselves: “ Yo blood be upon your own heads, you wil your own destroyers, your nation will b ruined in this world, and particular p will be ruined in the other world, and alone shall bear it.’ Vf amy thing - frighten them at last into a compliance ™ the gospel, surely this would, a given them over, yet He does ot gi er his work. Though Israel be gathered, Christ and his gospel shall be lorious: Henceforth [ will go unto the Gen- les; and the Jews cannot complain, for 1ey had the first offer, and a fair one, made them. The guests that were first invited ill not come, and the provision must’ not s lost; guests must be had therefore from e highways and the hedges. “ We would we gathered the Jews (Matt. xxii. 37), ould have healed them (Jer. li. 9), and they ould not; but Christ must not be a head ithout a body, nor a foundation without a iilding, and therefore, if they will not, we ne try whether others will.” Thus the Il and diminishing of the Jews became the ches of the Gentiles; and Paul said this to eir faces, not only because it was what he muld justify, but to provoke them to jealousy, | om. xi. 12, 14. 7 And he departed thence, and wtered into a certain man’s house, amed Justus, one that worshipped ‘od, whose house joined hard to the en 8 And Crispus, the uef ruler of the synagogue, believed 1 the Lord with all his house; and any of the Corinthians hearing, be- sved, and were baptized. 9 Then ake the Lord to Paul in the night y a vision, Be not afraid, but speak, id hold not thy peace: 10 For I m with thee, and no man shall set thee to hurt thee: for I have ich people in this city. 11 And 2 continued there a year and six aths, teaching the word of God sted his disciples, when he sent them not to go.from house to house (Luke x. t there might be occasion to do it, as did here. He departed out of the ogue, being driven out by the perverse- f the unbelieving Jews, and he entered certain man’s house, named Justus, v. 7. ould seem, he went to this man’s house, to lodge, for he continued with Aquila Priscilla, but to preach. When the s would not let him go on peaceably i his work in their meeting, this honest pened his doors to him, and. told. him uld be welcome to preach there; and accepted the proposal. It was not the ime that God’s ark had taken up its isin a private house. When Paul id not have liberty to preach im the syna- , he preached in a house, without any agement to his doctrine. But observe count of this man and his house. 1. The Mm was next door to a Jew; he was one nae ces Corinth that worshipped God ; he was not an idolater, though he was a Gentile, but was' a wor- shipper of the God of Israel, and him only, as Cornelius That Pavl might give the lese offence to the Jews, though he had aban- doned them, he set up his meeting in this man’s house. Even when he was under a necessity of breaking off from them to turn to the Gentiles, yet he would study to oblige them. 2. The house was next door to the synagogue, it joined close to it, which some perhaps might interpret as done with design to draw people from the synagogue to the meeting ; but I rather think it was done in charity, to show’that he would come as near to them as he could, and was ready to return to them if they were but willing to receive his message, and would not contradict and blaspheme as they had done. Il. That Paul presently saw the good fruit of his labours, both among Jews and Gen- tiles. 1. Crispus a Jew, an eminent one, the chief ruler of the synagogue, believed on the Lord Jesus, with all his house, v.8. It was. for the honour of the gospel that there were some rulers, and persons of the first rank both in church and state, that embraced it. This would leave the Jews inexcusable, that the ruler of their synagogue, who may be supposed to have excelled the rest in know- ledge of the scriptures and zeal for their religion, believed the gospel, and yet they opposed and blasphemed it. Not only he, but his house, believed, and, probably, were baptized with him by Paul, 1 Cor. i. 14 2. Many of the Corinthians, who were Gen- tiles (and some of them persons of bad character, as appears, 1 Cor. vi. 11, such were some of you), hearing, believed, and were baptized. First, they heard, for faith comes by hearing. Some perhaps came to hear Paul under some convictions of conscience that the way they were in was not right; but it is probable that the most came only for curiosity, because it was a new doctrine that was preached; but, hearing, they believed, by the power of God working upon them; and, believing, they were baptized, and so fixed for Christ, took upon them the profes- sion of Christianity, and became entitled to the privileges of Christians. {II. That Paul was encouraged by a vision to go on with his work at Corinth (v. 9): The Lord Jesus spoke to Paul in the night by a vision ; when he was musing on his work, communing with his own heart upon lis bed, and considering whether he should continue here or no, what method he should take here, and what probability there was of doing good, then Christ appeared very seasonably to him, and in the multitude of his thoughts within him delighted his soul with divine consolations. 1. He renewed his commission and charge to preach the gospel: “Be not afraid of the Jews ; though they are very outrageous, and perhaps the more enraged by the conversion of the chief ruler of their synagogue. Be not Faul at afraid of tiie magistrates of the city, for they have no power against thee but what is given. them from above. It is the cause of heaven thou art pleading, do it boldly. Be not afraid of their words, nor dismayed at their looks ; but speak, and hold not thy peace ; let slip no opportunity of speaking to them; ery aloud, spare not. Do not kold thy peace from speaking for fear of them, nor hold thy peace in speaking”’ (if I may so say); “ do not speak shyly and with caution, but plainly and fully and with courage. Speak out; use all the liberty of spirit that becomes an ambassador for Christ.” 2. He assured him of his presence with him, which was sufficient to animate him, and put life and spirit into him: “ Be not afraid, for I am with thee, to protect thee, and bear thee out, and to de- liver thee from all thy fears; speak, and hold not thy peace, for I am with thee, to own what thou sayest, to work with thee, and to confirm the word by signs following.” The same promise that ratified the general com- mission (Matt. xxviii. 19, 20), Lo, I am with you always, is here repeated. Those that have Christ with them need not to fear, and ought not to shrink. 3. He gave him a warrant of protection to save him harmless : “ No man shall set on thee to hurt thee; thou shalt be delivered out of the hands of wicked and unreasonable men and shalt not be driven hence, as thou wast from other places, by persecution.” He does not promise that no man should set on him (for the next news we hear is that he is set upon, and brought to the iudgment-seat, v. 12), but, “‘ No man shall set on thee to hurt thee; the remainder of their wrath shall be restrained ; thou shalt not be beaten and imprisoned here, as thou wast at Philippi.” Paul met with coarser treatment at first than he did afterwards, and was now comforted according to the time wherein he had been afflicted. Trials shall not last always, Ps. ixvi. 10—12. Or we may take it more ge- nerally: “‘ No man shall set on thee, row ckak@oai ce—to do evil to thee; whatever trouble they may give thee, there is no real evil in it. They may kill thee, but they can- not hurt thee ; for J am with thee,” Ps. xxiii. 4; Isa. xli. 10. 4. He gave him a prospect of success: “ For I have much people in this city. Therefore no man shall prevail to ob- struct thy work, therefore I will be with thee to own thy work, and therefore do thou go on vigorously and cheerfully in it; for there are many in this city that are to be effec- tually called by thy nsinistry, in whom thou shalt see of the travail of thy soul.” Aaéc esi por odd¢—There is to me a great people here. The Lord knows those that are his, yea, and those that shall be his; for it is by his work upon them that they become his, and known unto him are all his works. “ I have them, though they yet know me not, though yet they are led captive by Satan at his will; for the Father has given them to me, to be a seed to serve me; I have them written: THE ACTS. .. io ee we in the book of life; I down, and of all that wi lose none; I have them, have them ;” whom he did he called. In this city, oe profane wicked city, full of impurity, the more so for a temple of eee to which there was a great resort, this heap, that seems to be all chaff, is wheat; in this ore, that seems to be dross, there is gold. Let us not despai concerning any place, when even in rinth Christ had much people. 7 IV. That upon this encouragement h made a long stay there (©. 11): He continu at Corinth a year and siz months, not to tak his ease, but to follow his work, teaching the word of God among them; and, it being city flocked to from all parts, he had oppo tunity there of preaching the gospel ¢ strangers, and sending notice of it thence t other countries. He staid solong, 1. Fo the bringing in of those that were without Christ had many people there, and by th power of his grace he could have had thet all converted in one month or week, | at the first preaching of the gospel, whe thousands were enclosed at one cast of # net ; but God works variously. The peopl Christ has at Corinth must bs called in b degrees, some by one sermon, others by an other; we see not yet all things put un Christ. Let Christ’s ministers go on | their duty, though their work be not dor all at once; nay, though it be done but little at a time. 2. For the building up those that were within. Those that are con verted have still need to be taught the woi of God, and particular need at Corinth tok taught it by Paul himself ; for no sooner} the good seed sown in that field than t enemy came and sowed tares, the false apt tles, those deceitful workers, of whom Pa in his epistles to the Corinthians complaii so much. When the hands of Jewish pers cutors were tied, who were professed e to the gospel, Paul had a more vexatioi trouble created him, and the church moi mischievous damage done it, by the tong of judaizing preachers, who, under colour the Christian name, undermined the ve foundations of Christianity. Soon after P: came to Corinth, it is supposed, he wrote fl first epistle to the Thessalonians, which — order of time was the first of all the ¢ he wrote by divine inspiration ; and cond epistle to the same church was w not long after. Ministers may be s Christ, and promoting the great ends ministry, by writing good letters, as well by preaching good sermons. 12 And when Gallio was the puty of Achaia, the Jews made ii 2 : ‘ae surrection with one accord agai Paul, and brought him to the judg F| ae ‘de ment seat, 13 Saying, This ello ae a.” we ‘ Phe to the law. now about to open his mouth, 0 said unto the Jews, If it were a matter of wrong or wicked lewd- ness, O ye Jews, reason would that I should bear with you: 15 But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. 16 And he drave them from the judg- ment seat. 17 Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things. _ We have here an account of some disturb- ance given to Paul and his friends at Corinth, but no great harm done, nor much hindrance given to the work of Christ there. _ I. Paul is accused by the Jews before the Roman governor, v. 12,13. The governor was Gallio, deputy of Achaia, that is, pro- zonsul ; for Achaia was a consular province of the empire. This Gallio was elder bro- her to the famous Seneca; in his youth he vas called Novatus, but took the name of Gallio upon his being adopted into the family of Julius Gallio; he is described by Seneca, nis brother, to be a man of great ingenuous- ness and great probity, and a man of wonder- ul good temper ; he was called Dulcis Gal- lio—Sweet Gallio, for his sweet disposition ; md is said to have been universally be- ed. Now observe, 1. How rudely Paul is a and brought before Gallio; the Jews made insurrection with one accord jainst Paul. ‘They were the ringleaders of ull the mischief against Paul, and they en- ered into a confederacy to do him a mischief. they were unanimous in it : they came upon im: with one accord ; hand joined in hand to Jo this wickedness. They did it with vio- mee and fury: They made an insurrection to ne disturbance of the public peace, and hur- * Paul away to the judgment-seat, and, for ught that appears, allowed him no time to repare for his trial. 2. How falsely Paul is cused before Gallio (v. 13): This fellow per- uades men to worship God contrary to the law. They could not charge him with persuading men not to worship God at all, or to worship other gods (Deut. xiii. 2) : but only to worship zod in a way contrary to the law. The Ro- mans allowed the Jews in their provinces the observance of their own law ; and what then? Must those therefore be prosecuted as crimi- s who worship God in any other way? their own law had in it a promise of a pro- yn et whom God would raise up to them, and they should hear. Now Paul persuaded Corinth. deth men to worship God con-|them to believe in this prophet, who was 14 And when Paul | come, and to hear him, which was according to the law; for he came not to destroy the law, but to fulfil it. The law relating to the temple-service those Jews at Corinth could not observe, because of their distance from Jerusalem, and there was no part of their synagogue-worship which Paul contradicted. Thus when people are taught to worship God in Christ, and to worship him in the Spirit, they are ready to quarrel, as if they were taught to worship him contrary to the law ; whereas this is indeed perfective of the law. II. Gallio, upon the first hearing, or rather without any hearing at all, dismisses the cause, and will not take any cognizance of it, v.14, 15. Paul was going about to make his defence, and to show that he did not teach men to worship God contrary to the law; but the judge, being resolved not to pass any sentence upon this cause, would not give himself the trouble of examining it. Observe, 1. He shows himself very ready to do the part of a judge in any matter that it was proper for him to take cognizance of. He said to the Jews, that were the prosecutors, “ If it were a matter of wrong, or wicked lewd- — ness,—if you could charge the prisoner with theft or fraud, with murder or rapine, or any act of immorality,—I should think myself bound to bear with you in your complaints, though they were clamorous and noisy ;” for the rudeness of the petitioners was no good reason, if their cause was just, why they should not have justice done them. It is the duty of magistrates to right the injured, and to animadvert upon the injurious; and, if the complaint be not made with all the de- corum that might be, yet they should hear it out. But, 2. He will by no means allow them to make a complaint to him of a thing that was not within his jurisdiction (v.15): “If di be a question of words and names, and of your law, look you to it; end it among yourselves as you can, but I will be no judge of such matters; you shall neither burden my pa- tience with the hearing of it, nor burden my conscience with giving judgment upon it ;” and therefore, when they were urgent and pressing to be heard, he drove them from the judgment-seat (v. 16), and ordered another cause to be called. Now, (1.) Here was some.. thing right in Gallio’s. conduct, and praise- worthy—that he would not pretend to judge of things he did not understand ; that he left the Jews to themselves in matters relating to their own religion, but yet would not let them, under pretence of that, run down Paul, and abuse him; or, at least, would not him- self be the tool of their malice, to give judg- ment against him. He looked upon the matter to be not within his jurisdiction, and therefore would not meddle in it. But, (2.) It was certainly wrong to speak so slightly of a law and religion which he might have : REFER Ee ins» TD hey SG) ORs A eee oe nee Ant 0 4 est “so Paul at ought to have ae make any enquiries concerning it. III. The abuse done to Sosthenes, and| are of the spirit of Gallio here, who, when Gallio’s unconcernedness in it, v.17. 1.'The} good man was abused before his face, ca parties put a great contempt upon the court, | for none of these things ; like those that we when they took Sosthenes and beat him-before| at ease in Zion, and were not grieved for the the judgment-seat. Many conjectures there | affliction of Joseph (Amos vi. 6), like the king” are concerning this matter, because it is un-| and Haman, that sat down to drink when the certain who this Sosthenes was, and who the| city Shushan was perplexed, Esth. iii. 15. Greeks were that abused him. It seems mosti probable that Sosthenes was a Christian, and Paul’s particular friend, that appeared for him on this occasion, and probably had taken care| took his leave of the brethren, and ~ of his safety, and conveyed him away, when] sailed thence into Syria, ‘and with — Gallio dismissed the cause; so that, when they could not light on Paul, they fell foul on him who protected him. It is certain that there was one Sosthenes that was a friend of Paul, and well known at Corinth; it is likely] Ephesus, and left them there: but™ he was a minister, for Paul calls him his/he himself entered into the syna- brother, and joins him with himself in his first epistle to the church at Corinth (1 Cor. 1. 1), as he does Timothy in his second, and it is probable that this was he; he is said to| longer time with them, he consented” be a ruler of the synagogue, either jomt-ruler not; with Crispus (v. 8), or a ruler of one syna- gogue, as Crispus was of another. As for the Greeks that abused him, it is very probable that they were either Hellenist Jews, or Jew- ish Greeks, those that joined with the Jews| God will. And he sailed from Eph in opposing the gospel (v. 4, 6), and that the} sys. native Jews put them on to do it, thinking it would in them be less offensive. They were so enraged against Paul that they beat Sosthenes; and so enraged against Gallio,| 23 And after he had spent some time because he would not countenance the pro-| there, he departed, and went over all secution, that they beat him before the judg- ment-seat, whereby they did, in effect, tell him that they cared not for him; if he would not be their executioner, they would be their ciples. St, own judges. 2.'The court put no less a con- tempt upon the cause, and the persons too.| had him at Corinth for some time at rest, But Gailio cared for none of these things. If|but in both busy, very busy, in the servi by this be meant that he cared not for the] of Christ; if he sat still, if he went about, affronts of bad men, it was commendable. | still it was to do good. Here is, a While he steadily adhered to the laws and rules of equity, he might despise their con-|1. He did not go away till some time < tempts ; but, if it be meant (as I think it is)| the trouble he met with there; from o that he concerned not himself for the abuses] places he had departed when the storma done to good men, it carries his indifference | but not from Corinth, because there it had 1 too far, and gives us but an ill character of | sooner risen than it fell again. him. Here is wickedness done in the place of |us that Gallio did privately counte judgment (which Solomon complains of, Ecel. | Paul, and took him into his favour, and iii. 16), and nothing done to discountenance| this occasioned a correspondence be and suppress it. Galliv, as a judge, ought to] Paul and Seneca, Gallio’s brother, ee % 7 THE ACTS, ~ ‘p known to be of God, and with which he| have protected Sosthenes, str tel himself. In what| punished the Greeks that assaulted h way God is to be worshipped, whether Jesus|a man to be mobbed in the street be the Messiah, whether the gospel be a di-| market, perhaps, may not be easily vine revelation, were not questions of words| but to be so in his court, the ju and names, as he scornfully and profanely| the court sitting and not conce; called them. ‘They are questions of vast im-|an evidence that truth is fallen im portance, and in which, if he had understood | and equity cannot enter; for he that de them himself aright, he would have seen} from evil maketh himself himself nearly concerned. He speaks as if| 15. Those that see and hear of the suffer he boasted of his ignorance of the scriptures, | of God’s people, and have no sympathy and took a pride in it; as if it were below] them, nor concern for them, do not pity a him to take notice of the law of God, or| pray for them, it being all one to them wh ar > re Se Tx a prey, Isa. lix. 14, ther the interests of religion sink or s\ 18 And Paul after this tarried there yet a good while, and then” him Priscilla and Aquila; having shorn. fis head im Cenchrea: for he had a vow. 19 Amd he came t gogue, and reasoned with the Jews. 20 When they desired him to tarr fe 21 But bade them farewell, saying, I must by all means keep this feast that cometh in Jerus but I will return agaim unto you, i e= a: ” 22 And when he had lande at Caesarea, and gone up, and salut the church, he went down to: Antioch, the country of Galatia and Phrygia in order, strengthening all the dis= We have here Paul in motion, as we hay I. Paul’s departure from Corinth, v. 8. iat ‘the ancients speak of. After this he there yet a good while, some think, the year and a half mentioned v. 11. he found he laboured not in vain, he continued labouring. 2. When he went, he took leave of the brethren solemnly, and with nuch affection, with suitable comforts and ounsels, and prayers at parting, commend-: ing what was good, reproving what was otherwise, and giving them necessary cau- tions against the wiles of the false apostles; ‘and his farewell sermon would leave impres- ‘sions upon them. 3. He took with him Priscilla and Aquila, because they had a mind to accompany him; for they seemed disposed to remove, and not inclined to stay long at a place, a disposition which may arise from a good principle, and have good effects, and therefore ought not to be con- ‘demned in others, though it ought to be ‘suspected in ourselves. ‘There was a great friendship contracted between them and Paul, and therefore, when he went, they begged to go along with him. 4. At Cenchrea, which was hard by Corinth, the port where those that went to sea from Corinth took ‘ship, either Paul or Aquila (for the original ‘does not determine which) had his head Shaved, to discharge himself from the vow ‘of a Nazarite: Having shorn his head at Cenchrea; for he had a vow. ‘Those that lived in Judea were, in such a-ease, bound to do it at the temple: but those who lived in other countries might do it in other places. ‘The Nazarite’s head was to be shaved when ither his consecration was accidentally pol- uted, in which case he must begin again, *when the days of his separation were ful- filled (Num. vi. 9; xii. 18), which, we.sup- pose, was the case here. Some throw it ‘upon Aquila, who was a Jew (v. 2), and re- ained perhaps more of his Judaism than was convenient ; but I see no harm in admitting it concerning Paul, for concerning him we nust admit the same thing (ch. xxi. 24, 26), not only in compliance for a time with the Jews, to whom he became as a Jew (1 Cor. ix. 20), that he might win upon them, but be- ause the vow of the Nazarites, though cere- monial, and as such ready to vanish away, ad yet a great deal of moral and very pious nificance, and therefore was fit to die the ast of all the Jewish ceremonies. The Naza- S$ are joined with the prophets (Amos ii. , and were very much the glory of Israel m.iv. 7), and therefore it is not strange f Paul bound himself for some time with e vow of a Nazarite from wine and strong rink, and from being trimmed, to recom- nend himself to the Jews; and from this he ow discharged himself. _ I. Paul’s calling at Ephesus, which was the metropolis of the Lesser Asia, and a -port. 1. There he left Aquila and Pris- illa ; mot only because they would be but densome to him in his journey, but be- cause they might be serviceable to the inter- E ACTS. ea v5 aS , vt Fate 7 matter for men ha went over the cou’ in order, where he baat and planted churches, w! briefly mentioned (ch. xvi. rious work, as appears by eaves 1 where Paul speaks of his pee ie x pel to the Galatians at the first, and th receiving him as an angel of God. ° country churches (for such they were i. 2), and we read not of any city in Galati where a church was) Paul visited in order z they lay, watering what he had been instru. mental to plant, and strengthening all th disciples. His very coming among them, and owning them, were a streng ing to them and their ministers. Paul countenancing them was enc i em but that was not all: he preached that t them which strengthened them, which con- firmed their faith in Christ, their resol tions for Christ, and their pious affections to him. Disciples need to be strengthened, for they are compassed about with infirmity ministers must do what they can — strengthen them, to strengthen them all, by directing them to Christ, and bringing them to live upon him, whose strength is perfected in their weakness, and who is himself their w * iy strength and song. i 24 And a certain Jew name Apollos, born at Alexandria, an elo quent man, and mighty in the serip- tures, came to Ephesus. 25 This man was instructed in the way o the Lord; and being fervent in the spirit, he spake and taught diligenth the things of the Lord, knowing onl the baptism of John. 26 And h began to speak boldly in the syna gogue : whom when Aquila and Pris cilla had heard, they took him unt them, and expounded unto him th way of God more perfectly. 27 An when he was disposed to pass int Achaia, the brethren wrote, exhorti the disciples to receive him: wh when he was come, helped the much which had believed th grace: 28 For he mightily co vinced the Jews, and that publiel showing by the scriptures that Jes! was Christ. Sg * * The sacred history leaves Paul upon h travels, and goes here to meet Apollo: Ephesus, and to give us some accow him, which was necessary to our understan ing some passages in Paul’s epistles. — i. Here is an account of his characte when he came to Ephesus. oY 1. He was a Jew, born at Alexandria 1 ] mt , but of Jewish | pundance of Jews in that city, since ersion of the people, as it was fore- d (Deut. xxviii. 68): The Lord shall bring into Hgypt again. lio, the name of one of the heathen gods, ee and well fitted for public service. He was an eloquent man, und mighty in the scriptures of e Old Testament, in the knowledge of which he was, as a Jew, brought up. (1.) ie had a great command of language: he was an eloquent man ; he was avijp \byioc—a prudunt man, so some; a learned man, so others; historiarum peritus—a_ good histo- rian, which is an excellent qualification for the ministry: he was one that could speak well, so it properly signifies ; he was an oracle of aman; he was famous for speaking per- ape and closely, fully and fluently, upon y subject. (2.) He had a great command f scripture-language, and this was the elo- uence he was remarkable for. He came to Ephesus, being mighty in the scriptures, so the words are placed ; having an excellent faculty fee bounding scripture, he came to Ephe- sus, which was a public place, to trade with that talent, for the honour of God and the ood of many. He was not only ready in he scriptures, able to quote texts off-hand, od repeat them, and tell-you where to find em (many of the carnal Jews were so, who ere therefore said to have the form of know- edge, and the letter of the law); but he was mighty in the scriptures. He understood the ense and meaning of them, he knew how to ake use of them and to apply them, how to ason out of the scriptures, and to reason rongly; a convincing, commanding, con- irming power went along with all his expo- itions and applications of the scripture. it s probable he had given proof of his know- sdge of the scriptures, and his abilities in em, in many synagogues of the Jews. ' 3. He was instructed in the way of the ord; that is, he had some acquaintance vith the doctrine of Christ, had obtained some general notions of the gospel and the rinciples of Christianity, that Jesus is the wrist, and that prophet that should come into eworld ; the first notice of this would be y embraced by one that was so mighty ie scripture as Apollos was, and there- understood the signs of the times. He instructed, karnynpévoc—he was catechised he word is), either, by his parents or by sters ; he was taught something of Christ | the way of salvation by him. Those are to teach others must first be them- ves taught the word of the Lord, not only talk of it, but to walk in it. It is not ough to have our tongues tuned to the ord of the Lord, but we must have our feet ected into the way of the Lord. Yet he knew only the baptism of John ; arents ; for there His name was not Pe ene Oe See Vv . of Apoilos | he was instructed in the gospel of Christ as far as John’s ministry would carry him, and no further; he knew the preparing of the way of the Lord by that voice crying in the wil- derness, rather than the way of the Lord | itself. We cannot but think he had heard of Christ’s death and resurrection, but he was not let into the mystery of them, had not had opportunity of conversing with any of the apostles since the pouring out of the Spirit ; or he had himself been baptized only with the baptism of John, but was not baptized with the Holy Ghost, as the disciples were at the day of pentecost. : II. We have here the employment and improvement of his gifts at Ephesus; he came thither, seeking opportunities of doing and getting good, and he found both. 1. He there made a very good use of his gifts in public. He came, probably, recom- mended to the synagogue of the Jews as a fit man to be a teacher there, and according to the light he had, and the measure of the gift given to him, he was willing to be employed (v. 25): Being fervent in the Spirit, he spoke and taught diligently the things of the Lord. Though he had not the miraculous gifts ot the Spirit, as the apostles had, he made use of the gifts he had; for the dispensation of the Spirit, whatever the measure of it is, is given to every man to profit withal. And our Saviour, by a parable, designed to teach his ministers that though they had but one ta. lent they must not bury that. We have seen how Apollos was qualified with a gocd head and a good tongue: he was an eloquent man, and mighty in the scriptures ; he had laid in a good stock of useful knowledge, and had an excellent faculty of communicating it. Let us now see what he had further to re- commend him asa preacher ; and his example is recommended to the imitation of all preachers. (1.) He was a lively affectionate preacher; as he had a good head, so he had a good heart; he was fervent in Spirit. He p ‘| had in him a great deal of divine fire as well as divine light, was burning as well as shin- ing. He was full of zeal for the glory of God, and the salvation of precious souls. This appeared both in his forwardness to preach when-he was calied to it by the rulers of the synagogue, and in his fervency in his preaching. He preached as one in earnest, and that had his heart in his work. What a happy ‘composition was here! Many are fervent in spirit, but are weak in knowledge, in scripture-knowledge—have far to seek for proper words, and are full of improper ones; and, on the other hand, many are eloquent enough, and mighty in the scriptures, and learned, and judicious, but they have no life or fervency. Here was a complete man of God, thoroughly furnished for his work ; both eloquent and fervent, full both of divine knowledge and of divine affections. (2.) He was an industrious laborious preacher. He spoke and taught diligently. He took pains The character in his preaching, what he delivered was ela- borate ; and he did not offer that to God, or to the synagogue, that either cost nothing or cost him nothing. He first worked it upon his own heart, and then laboured to impress it on those he preached to: he taught dili- gently, axpiBec—accurately, exactly ; eve thing he said was well-weighed. (3.) He was an evangelical preacher. ‘Though he knew only the baptism of John, yet that was the beginning of the gospel of Christ, and to that he kept close; for he taught the things ot the Lord, of the Lord Christ, the things that tended to make way for him, and to set him up. The things pertaining to the king- dom of the Messiah were the subjects he chose to insist upon; not the things of the ceremonial law, though those would be pleasing to his Jewish auditors; not the things of the Gentile philosophy, though he could have discoursed very well on those things; but the things of the Lord. (4.) He was a courageous preacher: He began to speak boldly in the synagogue, as one who, having put confidence in God, did not fear the face of man; he spoke as one that knew the truth of what he said, and had no doubt of it, and that knew the worth of what he said and was not atraid to suffer for it; i the synagogue, where the Jews not only were present, but had power, there he preached the things of God, which he knew they were pre- judiced against. 2. He there made a good increase of his gifts in private, not so much in study, as in conversation with Aquila and Priscilla. If Paul or some other apostle or evangelist had been at Ephesus, he would have in- structed him; but, for want of better help, Aquila and Priscilla (who were tent-makers) expounded to him the way of God more per- fectly. Observe, (1.) Aquila and Priscilla heard him preach in the synagogue. Though n knowledge he was much inferior to them, yet, having excellent gifts for public service, they encouraged his ministry, by a diligent and constant attendance upon it. Thus young ministers, that are hopeful, should. be countenanced by grown Christians, for it becomes them to fulfil all righteousness. (2.) Finding him defective in his knowledge of Christianity, they took him to them, to lodge in the same house with them, and empounded to him the way of God, the way of salvation | w: by Jesus Christ, more perfectly. They did not take occasion from what they observed of his deficiency either to despise him them- selves, or to disparage him to others); did not call him a young raw preacher, not fit to come into a pulpit, but considered the dis- advantages he had laboured under, as know- ing only the baptism of John; and, having themselves: got great knowledge i in the truths of the gospel by their long and intimate con- versation with Paul, they communicated what they knew to him, and gave him a clear, vipa distinet, and methodical “account of those THE ACTS. things which before ] notions of. [1.] Sed that which Christ has pri that hath shall be given; he th uses what he has, will Deve diligently traded with the talent h doubled it eng AE Se See an instance ¢ truly Christian charity in Aquila and cilla; they did good aecording to their : Aquila, though a man of great kno yet did not undertake to- speak in “7 gogue, because he had not such public work as Apollos had ; but he furni Apollos with matter, and the left him clothe it with e words. Instruct young Christians and young ministers vately in oe on, Patan: mean well, perform well, as far as , is very good service, both to m md tot church. [3.] See an imstance of great | mility in Apollos. Hewas a very bright youn man, of great parts and learning, see or from the university, a preacher, one mightily cm Lup ape era followed ; and finding that Aquila and Priscilla were j cious serious Christians, that could s intelligently and experimentally of the of God, though they were but mecha poor tent-makers, he was glad to receive structions from them, to be cprihay by th his defects and mistakes, and to have mistakes rectified by them, and his'deficienc made up. Young scholars gain a ¢ deal by converse with old Carlathares-ouyen yo students in the law may by old practition Apollos, though he was instructed in ~— of the Lord, did not rest in the k he had attained, nor thought he und Christianity as well as any man (visicle DI conceited young men are apt to do), but w willing to have it expounded to a perfectly. Those that know much s covet to know more, and what they know te know it better, pressing forward sonteirn or: fection. (4.] Here is an imstance of a goo woman, though not es to spealk i church or in the s' et doing g: with the knowledge of i a he viginen h private converse. Paul will eC women to be teachers of pach cr Tit i il 3,4 Ilf. Here is his preferment to the servi of the church of Corinth, which was:a sphere of usefulness than Ephesus at pi was. Paul had set the wheels 2 Achaiaand particularly at Conn tho town. Many were:stimred aed Mecahirs. to receive the gospel, and od. confirmed; and.many voy "ikewiow' itate to oppose the gospel, and they pert confuted. Paul was gone, was called 4 other work, and now there was a fais sion in this vacancy for Apollos toset in, who” was fitted rather to water than to plats build up those that were within than to in those that were without. Now rae ee ie Me . His call to this serviee. not by a 1 ; but, (1.) He himself inclined to go: was disposed to pass into Achaia ; having | the fathers, who should come, and they were | of the state of the churches there, he ‘mind to try what good he could do were eminent for spiritual gifts, yet ollos : it there might be some work or him, and 2.) His friends encouraged him to go, and pproved of his purpose; and, he being a perfect stranger there, they gave him a testi- onial or letters of recommendation, exhort- the disciples in Achaia to entertain him ad employ him. In this way, among others, @ communion of churches is kept up, by the recommending of members and ministers each other, when ministers, as Apollos here, are disposed to remove. ‘Though those Ephesus had a great loss of his labours, they did not grudge those in Achaia the benefit of them; but, on the contrary, used their in- terest in them to i him; for the hes of Christ, though they are many, yet ey are one. _ 2. His success in this service, which both rays answered his intention and expectation; ' (1.) Believers were greatly edified, and those hat had received the gospel were very much firmed : He helped those much who had be- a through grace. Note, [1.] Those who eve in Christ, it is through grace that they ve; it isnot of themselves, it is God’s gift o them; itis his workin them. [2.] Those tho through grace do believe, yet still have ed of help; as long as they are here in this orid there are remainders of unbelief, and mething lacking in their faith to be per- ed, and the work of faith to be fulfilled. .] Faithful ministers are capable of ‘being many ways helpful to those who through ice do believe, and it is their business to them, to help them much; and, whena e power goes along with them, they will helpful to them. (2.) Unbelievers were greatly mortified. objections were fully answered, the folly sophistry of their arguments were dis- red, so that they had nothing to say in nee of the opposition they made to the el; their mouths were stopped, and their ces filled with shame (v.28): He mightily nvinced the Jews, and that publicly, before e people ; he did it, eiréxwe—earnestly, and of vehemence; he too s to do it; his heart was upon it, as one at was truly desirous both to serve the e of Christand to.save the souls of men. did it effectually and to universal satisfac- He did it levi neyotio—with facility. ease was so plain, and the arguments so strong on Christ’s side, that it was an LLALLe against it. Though they were so fierce, them. Though there were those there Ma te jus ee BRS i ON sss (i gut 6 ia a ae Te, ee. Ephesis. 3 calle d to Macedonia, mo, nor so | thing of their opposition. Now that which he y the invitation of those he was to } aimed to convince them of was that Jesus is the Christ, that he is the Messiah promised to to look for no other. If the Jews were but convinced of this—that Jesus is Christ, even their own law would teach them to hear him. Note, The business of ministers is to preach | Christ: We preach not ourselves, but Christ disposed his mind that way. | Jesus the Lerd. ‘The way he took to convince them was by the scriptures ; thence he fetched his arguments ; for the Jews owned the serip- tures to be of divine authority, and it was easy for him, who was mighty in the scrip- tures, from them to show that Jesus is the Christ. Note, Ministers must be able not only to preach the truth, but to prove it and defend it, and to convince gainsayers with meekness and yet with power, instructing those that oppose themselves; and this is real service to the church. CHAP. XIX. We left Paul in his circuit visiting the churches (ch. xviii. 23), but we have not forgotten, nor has he, the promise he made to his friends at Ephesus, to return to them, and make some stay there; now this chapter shows us. his performance of that promise, his com- ing to Ephesus, and his continuance there two years; weare here told, I. How he laboured there in the word and doctrine, how he taught some weak believers that had gone no further than John’s baptism (ver. 1—7), how he taught three months in the synagogue of the Jews (ver. 8), and, when he was driven thence, how he taught the Gentiles a long time in a pulilic school ‘ver. 9, 10), and how he confirmed ‘his doctrine by miracles, ver. 11, 12. 1]. What was the fruit of his labour, particularly among the con- jurors, the worst of sinners: some were confounded, that did but make use of his name (ver. 13—17), but others.were converted, that received and embraced his doctrine, ver. 1S—20. I1!. What projects he had of further usefulness (ver. 21, 22), and what trouble at length he met with at Ephesus from the silversmiths, which forced him thence to pursue the measures he had laid; how a mob was raised by Demetrius to cry up Diana (ver. 23—- 34), and how it was suppressed and dispersed by the town-clerk, ver. 33—41. ; ND it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus : and finding certain disciples, 2 He said uato them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so muck as heard whether there be any Holy Ghost. 3 And he said unto them. Unto what then were ye baptized ? And they said, Unio John’s baptism, 4 Then said Paul, John verily bap- tized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. 5 When they heard this, they were baptized in the name of the Lord Jesus. 6 And when Paul had laid his hands upon them, the Holy Ghost came on them ; and they | spake with tongues, and prophesied. to baffle all that the Jews could | 7 And all the men were about twelve. Ephesus was a city of great note in Asia, heir cause-was so weak that-he made no-| famous fer a temple built there to Diana, be ' at we were baptized, that we may live ur baptism. ; They own that they were baptized unto _baptism—sig 7d “Iwavvov Barricpa’ is, as I take it, they-were baptized in the of John, not by John himself (he was enough from any such thought), but by ne weak, well-meaning disciple of his, that orantly kept up his name as the head of a , retaining the spirit and notion of those iples of his that were jealous of the growth Christ’s interest, and complained to him f it, John iii. 26. Some one or more of hese, that found themselves much edified by ohn’s baptism of repentance for the remis- ion of sins, not thinking that the kingdom heaven, which he spoke of as at hand, was © very near as it proved, ran away with that tion, rested in what they had, and thought could not do better than to persuade thers to do so too; and so, ignorantly, in a lind zeal for John’s doctrine, they baptized re and there one in John’s name, or, as it s here expressed, unto John’s baptism, look- ig no further themselves, nor directing those nat they baptized any further. 5. Paul explains to them the true intent nd meaning of John’s baptism, as principally eferring to Jesus Christ, and'so rectifies the e of those who had baptized them into baptism of John, and had not directed to look any further, but to rest in that. | hose that have been left in ignorance, or led o error, by any infelicities of their educa- on, should not therefore be despised nor re- cted by those who are more knowing and tthodox, but should be compassionately in- ructed, and better taught, as these disciples ere by Paul. (1.) He owns that John’s iptism was a very good thing, as far as it ent: John verily baptized with the baptism of spentance. By this baptism he required peo- to be sorry for their sins, and to confess m and turn from them; and to bring any hisis a great pointgained. But, (2.) He ws them that John’s baptism had a fur- t reference, and he never designed that se he baptized should rest there, but told that they should believe on him who d come after him, that is, on Christ .—that his baptism of repentance was sned only to prepare the way of the Lord, to dispose them to receive and entertain ‘ist, whom he left them big with expecta- s of; nay, whom he directed them to: jold the Lamb of God. “ John was a great good man; but he was only the harbin- —Christ is the Prince. His baptism was porch which you were to pass through, the house you were to rest in; and there- re it was all wrong for you to be baptized to the baptism of John.” When they were thus shown the error ley were led into, they thankfully accepted le discovery, and were baptized in the name the Lord Jesus, v.5. As for Apollos, of thom it was said (ch. xviii. 25) that he knew we Pree rie = ea eS ce) ie Ephesus. the baptism of John—that he rightly under- stood the meaning of it when he was bap- tized with it, though he knew that only—yet, when he understood the way of God more perfectly, he was not again baptized, any more than Christ’s first disciples that had been baptized with John’s baptism and knew it referred to the Messiah at the door (and, with an eye to this, submitted to it), were bap- tized again. But to these disciples, who re- ceived it only with an eye to John and looked no further, as if he were their saviour, it was such ‘a fundamental error as was as fatal to it as it would have been for any to be baptized in the name of Paul (1 Cor. i. 13) ; and there- fore, when they came to understand things better, they desired to be baptized in the name of the Lord Jesus, and were so: not by Paul himself, as we have reason to think, but by some of those who attended him. It does not therefore follow hence that there was not an agreement between John’s baptism and Christ’s, or that they were not for substance the same; muclless does it follow that those who have been once baptized in the name of the Fatker, Son, and Holy Ghost (whichis the appointed form of Christ’s baptism), may be again baptized in the same name; for those that were here baptized in the name of the Lord Jesus had never been so baptized before. II. How Paul conferred the extraordinary gifts of the Holy Ghost upon them, v. 6. 1. Paul solemnly prayed to God to give them those gifts, signified by his laying his hands on them, which was a gesture used in blessing by the patriarchs, especially in conveying the great trust of the promise, as Gen. xlviii. 14 The Spirit being the great promise of the New Testament, the apostles conveyed it by the imposition of hands: ‘ The Lord bless thee with that blessing, that blessing of blessings,” Isa. xliv. 3. 2. God granted the thing he prayed for: The Holy Ghost came unon them In a surprising overpowering manner, and they spoke with tongues and prophesied, as the apostles did and the first Gentile converts, ch.x.44. This was intended to introduce the gospel at Ephesus, and to awaken in the minds of men an expectation of some great things from it; and some think that it was further designed to qualify these twelve men for the work of the ministry, and that these twelve were the elders of Ephesus, to whom Paul committed the care and government of that church. They had the Spirit of pro- phesy, that they might understand the mys- teries of the kingdom of God themselves, and the gift of tongues, that they might preach them to every nation and language. Oh, what a wonderful change was here made en a sudden in these men! those that but just now had not so much as heard that there was any Holy Ghost are now themselves filled with the Holy Ghost; for the Spirit, like the wind, blows where and when he listeth. 8 Anda he went into the syna- ge " oa Es y Paul at THE gogue, and spake boldly for the space of three months, disputing and per- suading the things concerning the kingdom of God. 9 But when divers were hardened, and believed not, but spake evil of that way be- fore the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. 10 And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. 11 And God wrought special miracles by the hands of Paul: 12 So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them. Paul is here very busy at Ephesus to do good. I. He begins, as usual, in the Jews’ syna- gogue, and makes the first offer of the gospel to them, that he might gather in the Jost sheep of the house of Israel, who were now scattered upon the mountains. Observe, 1. Where he preached to them: in their synagogue (v. 8), as Christ used to do. He went and joined with them in their synagogue- vorship, to take off their prejudices against him, and to ingratiate himself with them, while there was any hope of winning upon them. Thus he would bear his testimony to public worship on sabbath days. Where there were no Christian assemblies yet formed, he frequented the Jewish assemblies, while the Jews were not as yet wholly cast off. Paul went into the synagogue, because there he had them together, and had them, it might be hoped, ina good frame. 2. What he preached tothem: The things concerning the kingdom of God among men, the great things which concerned God’s dominion oyer all men and favour to them, and men’s subjection to God and happiness in God. He showed them their obligations to God and interest in him, as the Creator, by which the kingdom of God was set up;— the violation of those obligations, and the forfeiture of that interest, by sin, by which the kingdom of God was pulled down,—and the renewing of those obligations and the restoration of man to that interest again, by the Redeemer, whereby the kingdom of God was again set up. Or, more particularly, the ‘things concerning the kingdom of the Messiah, which the Jews were in expectation of, and promised themselves great matters from; he opened the scriptures which spoke concern- ing this, gave them aright notion of this king- dom, and showeth them their mistakes aboutit. ACTS 3. How he preached to t preached argumentatively: hb t gave reasons, scripture-reasons, fo) preached, and answered objections, for convincing of men’s j and ¢ sciences, that they might not only beli but might see cause to Sak preach Gaheysperoc — dialogue-wise; he put qu tions to them and received their answe ave them leave to put queStions to him z alee them. (2.) He preached affectic ately: he persuaded; he used not on logical arguments, to enforce what he si upon their a ai rhetori motives, to impress } whe said upon th affections, showing them that the things preached concerning the kingdom o G were things concerning themselves, whi they were nearly concerned in, and theref ought to concern themselves about, 2 C v. 11, We persuade men. Paul was a movi preacher, and was master of the art of p suasion. (3.) He preached undauntedly, a with a holy resolution: yk ag boldly, | one that had not the least doubt of the he spoke of, nor the least distrust of hin spoke from, nor the least dread of those spoke to. i 4. How long he preached to them: J the space of three months, which was a cot petent time allowed them to consider o} in that time those among them that belon to the election of grace were called in, al the rest were left inexcusable. Thus lo Paul preached the gospel with much cont tion (1 Thess. ii. 2), yet he did not fail, a was discouraged. =e 5. What sticcess his preaching had ame them. (1.) There were some ' were pi suaded to believe in Christ; some think j is intimated in the word persuading— prevailed with them. ‘But, (2.) Many co tinued in their infidelity, and were confirm in their prejudices against Christian When Paul called on them before, preached only some general, things to they courted his stay among them (ch. x 20); but now that he settled among the: and his word came more closely to their e sciences, they were soon weary ofhim. [ They had an invincible aversion to the g of Christ themselves: they were hardened, believed not ; they were resolved they wa not believe, though the truth shone in fi faces with ever such a convincing light: evidence. Therefore they believed not, cause they were hardened. [2.] The} their utmost to raise and keep up in oth an aversion to the gospel; they not 0 entered not into the kingdom of God th selves, but neither did they suffer th that were entering to goin; for they spoke of that way before the multitude, to prejudi them against it. Though they Bote show any manner of evilin it, yet they s -all manner of evil concerning it. hes sinners, like the angels that would go in the synagogue of the Jews, d found that their opposition grew more ob- nate, he left the synagogue, because he d not safely, or rather because he could ,0t comfortably and successfully, continue n communion with them. Though their vorship was such as he could join in, and hey had not silenced him, nor forbidden him 0 preach among them, yet they drove him rom them by their railing at those things vhich he spoke concerning the kingdom of tod : they hated to be reformed, hated to be nstructed, and therefore he departed from hem. Here we are sure there was a separa- ion and no schism; for there was a just cause or it and a clear call to it. Now observe, 1. When Paul departed from the Jews he ook the disciples with him, and separated am, to save them from that untoward gene- =a (aecording to the charge Peter gave to fis new converts, ch. ii. 40); lest they hould be infected with the poisonous tongues ae blasphemers, he separated dee ho believed, to be the foundation of a hristian church, now that they were a com- ted there needed no more to separate the iples; let him go where he will, they oliow him. 2. When Paul separated from the syna- ogue he set upa meeting of his own, he ted daily in the school of one Tyrannus. left the synagogue of the Jews, that he t goon with the more freedom in his ; still he disputed for Christ and’ Chris- anity, and was ready to answer all oppo- ts whatsoever in defence of them ; and he _ by this separation a double advantage. | That now his opportunities were more juent. In the synagogue he could only | every sabbath day (ch. xiii. 42), but he disputed daily, he set up a lecture day, and thus redeemed time: those ‘business would not permit them to one day might come another day ; and se were welcome who watched daily at 2 gates of wisdom, and waited daily at the of her doors, (2.) That now they were open. ‘Po the synagogue of the Jews le might come, nor could come, but Jews F proselytes ; Gentiles were excluded ; but, hen he set up a meeting in the school of annus, both Jews and Greeks attended inistry, v.10. Thus, as he describes ate of opportunity at Ephesus (1 Cor. 8, 9), a wide door and an effectual was ed to him, though there were many ad- aries. Some think this school of Ty- nus was a divinity-school of the Jews, ch a one they commonly had in their at cities besides their synagogue; they ; Ephesus called it Bethmidrash, the house of enquiry, or of repetition ; and they went to that on the sabbath day, after they had been in the synagogue. They go from strength to strength, from the house of the sanctuary to the house of doctrine. If this was such a school, it shows that though Paul left the synagogue he left it gradually, and still kept as near it as he could, as he had done, eh. xviii. 7. But others think it was a philo« sophy-school of the Gentiles, belonging to one Tyrannus, or a retiring place (for so the word oxo sometimes signifies) belonging to a principal man or governor of the city ; some convenient place it was, which Paul and the disciples had the use of, either for love or money. 3. Here he continued his labours for two years, read his lectures and disputed. daily. These two years commence from the end of the three months which he spent in the syna- gogue (v. 8); after they were ended, he con- tinued for some time in the country about, preaching; therefore he might justly reckon it in all three years, as he does, ch. xx. 31. © 4, The gospel hereby spread far and near (v. 10): All thosethat dwelt in. Asia heard the word of the Lord Jesus ; not only all that dwelt in Ephesus, but all that dwelt in that large province called Asia, of which Ephesus was the head city—Asita the Less it was called. There was great resort to Ephesus frorn all parts of the country, for law, traffic, religion, and education, which gave Paul am opportunity of sending the report of the gospel to all the towns and villages of that country. They all heard theword of the Lord Jesus. ‘The gospel is Christ’s word, it isa word concerning Christ. This they heard, or at least heard of it. Some of all sects, some out of all parts both in city and country, embraced this gospel, and entertained it, and — by them it was communicated to others; and ~ so they all heard the word of the Lord Jesus, or might have heard it. Probably Paul ‘sometimes made excursions himself into the country, to preach the gospel, or sent his missionaries or assistants that attended him, and thus the word of the Lerd was' heard throughout that region. Now those that sat im darkness saw w great light. III. God confirmed Paul’s doctrine by miracles, which awakened people’s enquiries after it, fixed their affection to it, and engaged their belief of it, v.11, 12. Iwonderwe have not read of any miracle wrought by Paul since the casting of the evil spirit out of the damsel at Philippi; why did he not work miracles at Thessalonica, Berea, and Athens? Or, if he did, why are-they not recorded? Was the success of the gospel, without” miracles in the kingdom of nature, itself such a miracle in the kingdom of grace, and the divine power which went along with it such a prooi of its divine original, that there needed no other? It is certain that at Corinth he wrought many miracles, though pk The disgrace of Luke has recorded none, for he tells them (2 Cor. xii. 12) that the signs of his apostle- ship were among them, in wonders and mighty deeds. But here at Ephesus we have a general account of the proofs of this kind which he gave of his divine mission. 1. They were special miracles—Avvapec ob ruxovoag. God exerted powers that were not according to the common course of nature: Virtutes non vulgares. Things were done which could by no means be ascribed either to chance or second causes. Or, they were not only (as all miracles are) owt of the common road, but they were even uncommon miracles, such miracles as had not been wrought by the hands of any other of the apostles. The opposers of the gospel were so prejudiced that any miracles would not serve their turn; therefore God wrought virtutes non quaslibet (so they render it), something above the com- mon road of miracles. 2. It was not Paul that wrought them (What is Paul, and what is Apollos 2) but it was God that wrought them by the hand of Paul. He was but the instrument, God was the principal agent. 3. He not only cured the sick that were brought to him, or to whom he was brought, but from his body were brought to the sick handkerchiefs or aprons; they got Paul’s handkerchiefs, or his aprons, that is, say some, the aprons he wore when he worked at his trade, and the application of them to the sick cured them immediately. Or, they brought the sick people’s handkerchiefs, or their girdles, or caps, or head-dresses, and laid them for awhile to Paul’s body, and then took them to the sick. The former is more probable. Now was fulfilled that word of Christ to his disciples, Greater works than these shall youdo. We read of one that was cured by the touch of Christ’s garment when it was upon him, and he perceived that virtue went out of him; but here were people cured by Paul’s garments when they were taken from him. Christ gave his apostles power against unclean spirits and agacnst all manner of sickness (Matt. x. 1), and accordingly we find here that those to whom Paul sent relief had it in both those cases : for the diseases de- parted from them and the evil spirits went out of them, which were both significant of the great design and blessed effect of the gospel, the healing of spiritual disease, and freeing the souls of men from the power and domi- nion of Satan. 13 Then certain of the vagabond Jews, exorcists, took upon them to eall over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth. 14 And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. 15 And the evil spirit answered and said, oe -e Te fe THE ACTS. °°) Jesus I know, aad Fai but who are ye? 16 An in whom the evil spirit a on them, and overcame ae prevailed against them, so that th fled out of that house naked an wounded. 17 And this was k to all the Jews and Greeks dwelling at Ephesus; and fear : on them all, and the name of Lord Jesus was magnified. 18 A many that believed came, and con fessed, and showed their deeds. Many of them also which use curious arts brought their books to gether, and burned them before al men: and they counted the price ¢ them, and found z¢ fifty thousan preces of silver. 20 So mightily gre’ the word of God and prevailed. The preachers of the gospel were sent fort to carry on a war against Satan, and therei Christ went forth conquering and to conque The casting of evil spirits out of those thi were possessed was one instance of Chris victory over Satan; but, to show in h many ways Christ triumphed over that greg enemy, we have here in these verses two re markable instances of the conquest of Satat not only in those that were violently possesse by him, but in those that were voluntaril devoted to him. a I. Here is the confusion of some of Satan servants, some vugabond Jews, that wel exorcists, who made use of Christ’s nai profanely and wickedly in their diabolical e chantments, but were made to pay dearly their presumption. Observe, 1. The general character of those who we! guilty of this presumption. They were Jew but vagabond Jews, were of the Jewish natic and religion, but went about from town town to get money by conjuring. Th strolled about to tell people their fortun and pretended by spells and charms to cur diseases, and bring people to themselves tk were melancholy or distracted. They themselves exorcists, because in doing tricks they used forms of adjuration, by su and such commanding names. The sup stitious- Jews, to put a reputation upon magic arts, wickedly attributed the inve of them to Solomon. So Josephus (A lib. viii. cap. 2) says that Solomon compos charms by which diseases were cured, 4 devils driven out so as never to return; a that these operations continued comm among the Jews to his time. And Chr seems to refer to this (Matt. xii. 27), By whom do your children cast them out ? = | 2. A particular account of some at Ephei that ied this course of live and came thiti eT ey CES gh ree hile in. Fea ’ itty ie 8 le ; Piet POO HAR. the exorcists. sir travels ; they were seven sons of one| Antichristian powers and factions pretend a Jew, and chief of the priests, v. 14.| mighty zeal for Jesus and Paul, and to have - sad to see the house of Jacob thus dege-| authority from them; but, when the matter erated, much more the house of Aaron, the | comes to be looked into, it is a mere worldly ly that was in a peculiar manner conse-| secular interest that is to be thus supported ; rated to God; it is truly sad to see any of| nay, if is an enmity to true religion: Jesus t race in league with Satan. Their father} we know, and Paul we know ; but who are vas a chief of the priests, head of one of the| you? (2.) The man in whom the evil spirit venty-four courses of priests. One would| was, gave them a warm reception, fell foul hink the temple would find both employment | upon them, leaped upon them in the height of nd encouragement enough for the sons of| his frenzy and rage, overcame them and all chief priest, if they had been twice as|their enchantments, prevailed against them, jany. But probably it wasa vain, rambling, |and was every way too hard for them; so akish humour that led them to turn mounte- | that they fled out of the house, not only naked, anks, and wander all the world over to cure | but wounded ; their clothes pulled off their yaa folks. backs, and their heads broken. ‘This is 3. The profaneness they were guilty of: | written for a warning to all those who name hey took upon them. to call over evil sptrits the name of Christ, but do not depart from he name of the Lord Jesus ; notas those who | iniquity. The same enemy that overcomes ad a veneration for Christ and a confidence | them with his temptations will overcome them 1 his name, as we read of some who cast out | with his terrors ; and their adjuring him in vils in Christ’s name and yet did not follow | Christ’s name to let them alone will be no se- ith his disciples (Luke ix. 49), whom he|curity to them. If we resist the devil by a ould not have to be discouraged; but as|true and lively faith in Christ, he will flee jose who were willing to try all methods to|from us; but if we think to resist him by arry on their wicked trade, and, it should | the bare using of Christ’s name, or any part gem, had this design:—If the evil spirits | of his word, as a spell or charm, he will pre- hould yield to an adjuration in the name of | vail against us. esus by those that did not believe in him,} 5. The general notice that was taken of aey would say it was no confirmation of his| this, and the good impression it made upon octrine to those that did; for it was all one| many (v. 17): This was known to all the Jews thether they believed it or no. If they | and Greeks also dwelling at Ephesus. It was the hould not yield to it, they would say the| common talk of the town; and the effect of it ame of Christ was not so powerful as the | was, (1.) That men were terrified : fear fell on her names they used, to which the devils| them all. In this instance they saw the ma- ad often by collusion yielded. They said, | lice of the devil whom they served, and the @ adjure you by Jesus whem Paul preaches ; | power of Christ whom they opposed; and ot, “ whom we believe in, or depend upon, | both were awful considerations. They saw that r have any authority from,” but whom Paul | the name of Christ was not to be trifled with, aches ; as if they had said, “‘ We will try | nor his religion compounded with the pagan that that name wil] do.’’ The exorcists in| superstitions. (2.) That God was glorified ; ie Romish church, who pretend to cast the| the name of the Iord Jesus, by which his il out of melancholy people by spells and | faithful servants cast out devils and cured ms which they understand not, and| diseases, without any resistance, was the more hich, not having any divine warrant, cannot | magnified ; for now it appeared to be a name é used in faith, are the followers of these va-| above every name. abond Jews. a II. Here is the conversion of others of The confusion they were put to in their| Satan’s servants, with the evidences of their pious operations. Let them not be de-| conversion. ms God is not mocked, nor shallthe glo-|_ 1. Those that had been guilty of wicked us name of Jesus be prostituted to such a] practices confessed them, v. 18. Many that le purpose as this; what communion hath| had believed and were baptized, but had not rist with Belial? (1.) The evil spirit gave | then been so particular as they might have a sharp reply (v. 15): “‘ Jesus I know, | been in the confession of their sins, were so Paul I know ; but who are you? I know | terrified with these instances of the magnify- lat Jesus has conquered principalities and|ing of the name of Jesus Christ that they wers, and that Paul has authority in his| came to Paul, or some of the other ministers ne to cast out devils ; but what power have | that were with him, and confessed what evil to command us in his name, or who gave| lives they had led, and what a great deal of ‘any such power? What have you todo|secret wickedness their own consciences ) declare the power of Jesus, or to take his| charged them with, which the world knew Wenant and commands into your mouths, | not of—secret frauds and secret filthiness ; ing you hate his instructions?” Ps. 1.| they showed their deeds, took shame to them- (7. ‘This was extorted out of the mouth| selves and gave glory to God and warning to he eyil spirit by the power of God, to gain} others. These confessions were not extorted nour to the gospel, and to put those to/from them, but were voluntary, for the ease me that made a bad use of Christ’s name. | of their consciences, upon which the late mi- ; ea 9—VI. a : the disgrace of reeles had struck a terror. Note, Where tuere is true contrition for sin there will be an imgenuous confession of sin to God in every prayer, and to man whom we have offended when the case requires it. 2. Those that had conversed with wicked books burnt them (v.19): Many also of those who used curious arts, ra wepitopya—imperti- nent things ; multa nihil ad se pertinentia sa- tagentes—busy bodies (so the word is used, 2 Thess. iii. 11; 1 Tim. v. 13), that traded in the study of magic and divination, in books of judicial astrology, casting nativities, tel- ling fortunes, raising and laying spirits, in- terpreting dreams, predicting future events, and the like, to which some think are to be added plays, romances, love-books, and un- chaste and immodest poems—histrionica, ama- toria, saltatoria.—Stres. These, having their consciences more awakened than ever to see the evil of those practices in which these books instructed them, brought their books together, and burnt them before all men. Ephesus was notorious for the use of these curious arts; hence spells and charms were ralled Litere Ephesie. Here people fur- nished themselves with all those sorts of books, and, probably, had tutors to instruct them in those black arts. It was therefore much for the honour of Christ and his gos- pel to have such a noble testimony borne against those eurious arts, in a place where they were so much in vogue. It is taken for granted that they were convinced of the evil of these curious arts, and resolved to deal in them no longer ; but they did not think this enough unless they burnt their books. (1.) Thus they showed a holy indignation at the sins they had been guilty of; as the idolaters, when they were brought to repentance, said to their idols, Get you hence (Isa. xxx. 22), and cast even those of silver and gold to the moles and to the bats, Isa. ii. 20. ‘They thus took a pious revenge on those things that had been the instruments of sin to them, and proclaimed the force of their convictions of the evil of it, and that those very things were now detestable to them, as much as eyer they had been delectable. (2.) Thus they showed their resolution never to return to the use of those arts, and the books which related to them, again. They were so fully convinced of the evil and danger of them that they would not throw the books by, with- in reach of a recal, upon supposition that it was possible they-might change their mind ; but, being stedfastly resolved never to make use of them, they burnt them. (3.) Thus they put away a temptation to return to them again. Had they kept the books by them, there was danger lest, when the heat of the present conviction was over, they should have the curiosity to look into them, and so be in danger of liking them and loving them again, and therefore they burnt them. Note, Those that truly repent of sin will keep themselves 2s far as possible from the oc-! THE ACTS. Ko 4 casions of it. (4.) Thus th wee ent doing mischief to others. Jf Judas had by he would have said, “Sell them, and the money to the poor;” or, “Buy I and good books with it.” But then could tell into whose hands these danger books might fall, and what mischief mi be done by them? it was therefore the sa course to commit them all to the fla Those that are recovered from sin themse will do all they can to keep others from | ing into it, and will be much more afrai laying an occasion of sin in the way of oth (5.) Thus they showed a contempt ot wealth of this world; for the price books was cast up, probably by those persuaded them not to burn them, and ity found to be fifty thousand pieces of silt which some compute to be fifteen hundi pounds of our money. It is probable # the books were scarce, perhaps prohibit and therefore dear. Probably they had e« them so much; yet, being the devil’s boc though they had been so foolish as to them, they did not think this would jus them in being so wicked as to sell # again. (6.) Thus they publicly testified joy for their conversion from these wie practices, as Matthew did by the é he made when Christ had called him fr the receipt of custom. These converts joit together in making this bonfire, and m before all men. They might have burnt books privately, every one in his own hou but they chose to do it together, by cons and to do it at the high cross (as we | that Christ and his grace in them might the more magnified, and all about them more edified ag III. Here 1s a general account of the ¢ gress and success of the gospel in and ab Ephesus (v. 20): So mightily grew the of God, and prevailed. It is a blessed to see the word of God growing and pre ing mightily, as it did here. 1. To se grow extensively, by the addition of man: the church. “When still more and m wrought upon by the gospel, and wrot up into a conformity to it, then it gro when those that were least likely to yi it, and that had been most stiff in their position to it, are captivated and bro mto obedience to it, then it may be grow mightily. 2. To see it prevail sively, by the advancement in knowl and grace of those that are added to church ; when strong corruptions are n fied, vicious habits , evil custo long standing broken off, and pleasant, ful, fashionable sins are. abandoned, the prevails mightily ; and Christ in it gos conquering and to conquer. f 21 After these things were ender Paul purposed in the spirit, whenh had passed through Macedonia Achaia, to go to Jerusalem, saj ve been there, I must also 22 So he sent nto Mace- ‘oof them that mmistered unto Timotheus and Erastus; but he mself stayed in Asia for a season. } And the same time there arose » small stir about that way. 24 For certain man named Demetrius, a lversmith which made silver shrines r Diana, brought no small gain ito the craftsmen; 25 Whom he Jed together with the workmen. of ve occupation, and said, Sirs, ye know at by this craft we have our wealth. 3 Moreover ye see and hear, that yt alone at Ephesus, but almost roughout all Asia, this Paul hath rsuaded and turned away much jople, saying that they be no gods, hich are made with hands: 27 So Bs not only this our craft is in ger to be set: at nought; but also at the temple of the great goddess jana should be despised, and her agnificence should be destroyed, m al] Asia and the world wor- peth. 238 And when they heard @ sayings, they were full of wrath, cried out, saying, Great is Diana e Ephesians. 29 And the whole was filled with confusion: and ing caught Gaius and Aristarchus, 10f Macedonia, Paul’s companions travel, they rushed with one ac- d into the theatre. 30 And when ul would have entered in unto the ple, the disciples suffered him 31 And certain of the chief of which were his: friends, sent ito him, desiring him that he would t adventure himself into the the- e. 32 Some therefore cried one and some another: for the Sembly was cenfused; and the fe part knew not wherefore they come together. 33 And they w Alexander out. of the multitude, Jews putting him forward. And xander beckoned with the hand, would have made his. defence the people. 34 But when they w that he was.a Jew, all with one about the space of two hours out, Great ts Diana of the ans. 35 And when the ~. oO 5 . CHAP: Pats tals Pd it oe lid ; at Ephesus. town clerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter? 36 Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly. 37 For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers. of your goddess. 38 Wherefore if De- metrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one an- other. 39 But if ye enquire any thing concerning other matters, it shall be determined in a lawful as- sembly. 40 For we are in danger to be called in question for this day’s uproar, there being no cause whereby we may give an account of this con- course. 41 And when he had thus spoken, he dismissed the assembly. I. Paul is here brought into some trouble at Ephesus, just when he is forecasting to go thence, and to cut out work for himself else- where. See here, 1. How he laid his purpose of going to other places, v. 21,22. Hewasaman of vast designs for God, and was for making his in- fluences as widely diffusive as might be. Ha- ving spentabove two years at Ephesus, (1.) He designed a visit to the churches of Macedonia and Achaia, especially of Philippi and Co- rinth, the chief cities of those provinces, v. 21. There he had planted churches, and now is concerned to visit them. He purposed in the spirit, either in his own spirit, not communi- cating his purpose as yet, but keeping it to himself; or by the direction of the Holy Spi- rit, who was his guide in all his motions, and by whom he was led. He purposed to go and see how the work of God went on in those places, that he might rectify what was amiss and encourage what was good. (2.) Thence he designed to go to Jerusalem, to visit the brethren there, and give an account to them of the prospering of the good plea- sure of the Lord in his hand; and thence he intended to go to Rome, to go and see Rome ; © not as if he designed only the gratifying of his curiosity with the sight of that ancient famous city, but because it was an expression people commonly used, that they would go and see Rome, would look about them there, when that which he designed was to see the Chris- tians there, and to do them some service, - Sree ma ET Cpe ete Pe ae — E ' The tumult Rom. i. 11. The good people at Rome were the glory of the city which he longed for a sight of. Dr. Lightfoot supposes that it was upon the death of the emperor Claudius, who died the second year of Paul’s being at Ephe- sus, that Paul thought of going to Rome, be- cause while he lived the Jews were forbidden Rome, ch. xviii.2. (3.) He sent Timothy and Erastus into Macedonia, to give them notice of the visit he intended them, and to get their collection ready for the poor saints at Jeru- salem. Soon after he wrote the first epistle to the Corinthians, designing to follow it him- self, as appears 1 Cor. iv. 17, 19, I have sent to you Timotheus ; but I will myself come to you shortly, if the Lordwill. For the present, he staid in Asia, in the country about Ephe- sus, founding churches. 2. How he was seconded in his purpose, and obliged to pursue it bythe troubles which at length he met with at Ephesus. It was strange that he had been quiet there so long; yet it should seem he had met with trouble there not recorded in this story, for in his epistle written at this time he speaks of his having fought with beasts at Ephesus (1 Cor. xv. 32), which seems to be meant of his being put to fight with wild beasts in the theatre, according to the barbarous treatment they sometimes gave the Christians. And ke speaks of the trouble which came to them in Asia, near Ephesus, when he despaired of life, and received a sentence of death within himself, 2iCor.-t, 8, "9: II. But, in the trouble here related, he was worse frightened than hurt. In general, there arose no small stir about that way, v. 23. Some historians say that the famous impos- tor Apollonius Tyanzeus, who set up for a rival with Christ, and gave out himself, as Simon Magus, to be some great one, was at Ephesus about this time that Paul was there. But it seems the opposition he gave to the gospel was so insignificant that St. Luke did not think it worth taking notice of. The dis- turbance he gives an account of was of an- other nature: let us view the particulars of it. Here is, 1. A great complaint against Paul and the other preachers of the gospel for drawing peo- ple off from the worship of Diana, and so spoiling the trade of the silversmiths that worked for Diana’s temple. (1.) The complainant is Demetrius, a sil- versmith, a principal man, it is likely, of the trade, and one that would be thought to un- derstand and consult the interests of it more than others of the company. Whether he worked in other sorts of plate or no we are not told; but the most advantageous branch of his trade was making silver shrines for Diana, v. 24. Some think these were medals stamped with the effigies of Diana, or her ‘ample, or both; others think they were re- presentations of the temple, with the image of Diana in it in miniature, all of silver, but so small that people might carry them about with THE ACTS. ¥ . . sae > a “* them, as the papists do th that came from far to } the temple of Ephesus, when th bought these little temples or shrin home with them, for the curiosity of their friends, and to prese their own minds the idea of that stately e fice. See how craftsmen, and crafty m above the rank of silversmiths, make a vantage to themselves of people’s superstiti and serve their worldly ends by it. a (2.) The persons he appeals to are not tl magistrates, but the mob; he called # craftsmen together, with the workmen of lik occupation (a company of mechanics, who hi no sense of any thing but their worldly int rest), and these he endeavoured to incens against Paul, who would be actuated as lit by reason and as much by fury as he coul desire. ; (3.) His complaint and representation < very full. [1.] He lays it down for a pri ciple that the art and mystery of making silv. shrines for the worshippers of Diana was ver necessary to be supported and kept up (v. 25) “ You know that by this craft we have not onl our subsistence, and our necessary food, bi our wealth. We grow rich, and raise estat We live great, and have wherewithal to m tain our pleasures; and therefore, what comes of it, we must not suffer this grow into contempt.” Note, Itis natural fo men to be jealous for that, whether right ¢ wrong, by which they get their wealth; at many have, for this reason alone, set then selves against the gospel of Christ, because calls men off from those crafts which are un lawful, how much wealth soever is to be ob tained by them. [2.] He charges it up Paul that he had dissuaded men from wo shipping idols. The words, as they are lai in the indictment, are, that he had assefte Those are no gods which are made with hand v. 26. Could any truth be more plain ai self-evident than this, or any reasoning mo cogent and convincing than that of the pi phets, The workman made it, therefore it isn God? The first and most genuine notion have of God is, that he has his being of hi self, and depends upon none; but that things have their being from him, and th dependence on him: and then it must folle that those are no gods which are the creatur of men’s fancy and the work of men’s hant Yet this must be looked upon as anh and atheistical notion, and Paul as a crimin for maintaining it; not that they could a vance any thing against this doctrine itsel but that the consequence of it was that only at Ephesus, the chief city, but almo throughout all Asia, among the countr ple, who were their best customers, and they thought they were surest of, he had pe suaded and turned away much people from th worship of Diana; so that there was not 7 such a demand for the silver shrines as had been, ror were such good rates given for them foe sree CHAR: XIX. re those who will stickle for that | will abide by it that, whatever becomes of other hich is most grossly absurd and unreason- | gods and goddesses, Great is Diana of the d which carries along with it its own | Ephesians. We must and will stand up for tion of falsehood, as this does, that | the religion of our country, which we have ose are gods which are made with hands, if it | received by tradition from our fathers.” ‘Thus ze but human laws, and worldly interest | all people walked every one in the name of his id prescription,.on its side. [3.] He re- | god, and all thought well of their own; much ninds them of the danger which their trade | more should the servants of the true God do vas in of going to decay. Whatever touches | so,.who can say, This God is our God for ever oie his touches them in a sensible tender part: ‘ If this doctrine gains credit, we are all un- lone, and may even shut up shop; this our raft will be set at nought, will be convicted, ind put into an ill name as superstition, and a heat upon the world, and every body will anitdown. This our part” (so the word is), ‘our interest or share of trade and com- perce,” xevduvever tjpiv 7d pépoc, “willnctonly sme into danger of being lost, but it \~ui wing us into danger, and we shall become jot only beggars, but malefactors.” [4.] He etends a mighty zeal for Diana, and a jea- ousy for her honour: Not only this our craft s wm danger ; if that were all, he would not ave you think that he would have spoken vith so much warmth, but all his care is lest ke temple of the great goddess Diana should despised, ard her magnificence should be troyed ; and he would. not, for all the me see the diminution of the honour of goddess, whom all Asia and the world ship. See what the worship of Diana had plead for itself, and wnat was the utmost ich the most zealous bigots for it had to an its behalf. First, That it had pomp its side; the magnificence of the temple s the thing that charmed them, the thing chained them; they could not bear the hts of any thing that tended to the dimi- tion, much less to the destruction, of that. Secondly, That it had numbers on_-its side ; ll Asia and the world worship it ; and there- it must needs be the right way of wor- let Paul say what he will to the contrary. st, therefore the dragon, the devil, the god of : his world, gives him his power, and his seat, d great authority, Rev. xiii. 2, 3. 2. The popular resentment of this com. ' int. The charge was managed by a crafts- an, and was framed to incense the common Jeople, and it had the desired effect; for on S$ occasion they showed, (1.) A great dis- asure against the gospel and the preachers They were full of wrath (v. 28), full of and indignation, so the word signifies. craftsmen went stark mad.when they told that their trade and their idol were (2.) A great jealousy for onour of their goddess: They cried out, wreat is Diana of the Ephesians ; and we @ resolved to stand by her, and live and die e defence of her. Are there any that} pose her to contempt, or threaten her de- ae ‘gods which are made with kands, we! , because all the world wonders after the | [ and ever. (3.) A great disorder among them- selves (v. 29): The whole city was full of confusion—the common and natural effect of an intemperate zeal for a false religion; it throws all into confusion, dethrones reason, and enthrones passion: and men run toge- ther, not only not knowing one another’s minds, but not knowing their own. 3. The proceedings of the mob under the power of these resentments, and how far they were carried. . (1.) They laid hands on some of Paul’s companions, and hurried them into the theatre (v. 29), some think with design there to make them fight with beasts, as Paul had sometimes done; or perhaps they intended only to abuse them, and to make them a spectacle to the crowd. Those whom they seized were Gaius and Aristarchus, of both of whom we read elsewhere. Gaius was of Derbe, ch. xx. 4. Aristarchus is also there spoken of, and Col. iv.10. They came with Paul from Macedonia, and this was their only crime, that they were Paul’s companions in travel, both in services and sufferings. (2.) Paul, who had escaped being seized by them, when he perceived his friends in distrecs for his sake, would huve entered in unto th. ople, to sacrifice himself, if there were no other remedy, rather than his friends should suffer upon his account; and it was an evidence of a generous spirit, and that he loved his neighbour as himself. (3.) He was persuaded from it by the kindness of his friends, who overruled him. 1.] The disciples suffered him not, for it better became him to offer it than it would have become them to suffer it. They had reason to say to Paul, as David’s servants Aid to him, when he was for exposing him- self in a piece of public service, Thou art worth ten thousand of us, 2 Sam. xviii. 3. [2.] Others of his friends interposed, to pre- vent his throwing himself thus into the mouth of danger. They would treat him much worse than Gaius and Aristarchus, looking upon him as the ringleader of the party; and therefore better let them bear © the brunt of the storm than that he should venture into it, v.31. They were certain of the chief of Asia, the princes of Asia— *Aciapyai. The critics tell us they were the chief of their priests; or, as others, the chiet cf their players. Whether they were con- verts to the Christian faith (and some such jon? Let us alone to deal with them. /} there were even of their priests and gover- ul say ever so much to prove that those | nors), or whether they were only well-wishers to Paul, as an ingenuous goo:! man, we are eS Seg ee aia The tumult not told, only that they were Paul's friends. Dr. Lightfoot suggests that they kept up a respect and kindness for him ever since: he fought with beasts in their theatr e, and were afraid he should be abused so again. Note, It is a friendly part to take more care of the lives and comforts of good men than they do themselves. Jt would be a very hazardous adventure for Paul to go into the theatre; it was a thousand to one that it would cost him his life; and therefore Paul was overruled by his friends to obey the law of self-preserva= tion, and has taught us to keep out of the way of danger as long as we can without go- ing out of the way of duty. We may be called to lay down, our lives, but not to throw away our lives. It would better be- come Paul to venture into a synagogue than into a theatre. (4.) The mob was in a perfect confusion (v. 32): Some cried one thing and some an- other, according as their fancies and passions, and perhaps the reports they received, led them. Some cried, Down with the Jews; others, Down with Paul; but the assembly was confused, as not understanding one an- other’sminds. They contradicted one another, and were ready to fly im one another’s faces for it, but they did not understand their own; forthe truth was the greater part knew not wherefore they had come together. They knew not what began the riot, nor who, much less what business they had'there; but, upon such occasions, the greatest part come only to enquire what the matter is: they follow the cry, follow the crowd, increase like a snow-ball, and where there are many there will be more. (5.) The Jews would haveinterested them- selves in this tumult (in other places they had been the first movers of such riots) but now at Ephesus they had not inte- rest enough to raise the mob, and yet, when it was raised, they had ill-will enough to set in with it @. 33): They drew Alexander out of the multitude, called him out to speak on the behalf of the Jews against Paul and his companions: ‘‘ Youhave heard what De- metrius and the silversmiths have to say against them, as enemies to their religion ; give us leave now to tell you what we have to say against him as an enemy to our reli- gion. ‘‘ The Jews put him forward to do this, encouraged him, and told him they would stand by him and second him; and this they looked upon as necessary in their own defence, and therefore what he designed to say is called his apologizing to the people, not for himself in particular, but for the Jews in general, whom the worshippers of Diana looked upon to be as much their enemies. as Paul was. Now they would have them know that they were as much Paul’s enemies as they were; and those who are thus careful to distinguish themselves from the servants of Christ now, and are afraid of being taken for them, shall bave their doom accordingly THE heme Bs bc 7 in the day. Alle: the hand, desiving tobe he it had been strange if ap carried on against the Sac: and were not Jews at one end or e othe if they could not the: mi r would help it forward, and so ‘aad selves partakers of other men’s sins. think this Alexander had beem a Ch but had apostatizedito Judaism, and therefor was drawn out as a proper person to a Paul; and that he was that Te coppersmith that did Paul so a ‘i (2 Tim. iv. 14), and whom he had d unto Satan. 1 Tim, i. 20. a (6.) This oceasioned the firompeteabies drop the prosecution of Paul’s friends, to turn it into aeclamations in honour of thi goddess (wv. 34): When they knew that he u a Jew, and, as such, an enemy to the worship of Diana (for thine Fenway: lap now an i " cable hatred to idols-and idolatry), what he had to say for Paul or against him, th were resolved not to hear him, and therefo set the mob a shouting, “ Great is Diana's the Ephesians ; whoever runs her down, © he Jew or Christian, we are resolved to cr her up. Ske is Diana of the petieymeas, Diana; and it is our honour and hap to have her temple with us; and s great, a famous goddess, and univer: adored. There are other Dianas, but Diana of the Ephesians is. beyond them all, cause her temple is more rich and magnifi- cent than any of theirs.” This was all cry for two hours together; and it thought a sufficient confutation of Pax doctrine, that those are not gods which are made with hands, Thus the most saeret truths are often run down with nothing els but noise and clamour and popular It was said of old. concerning idelaters ’ they were mad upon their idols; and herei an instance of it. Diana made the Epl sians great, for the town was enriched ba vast concourse of people from: all Diana’s temple there, and therefore they ar concerned by all means possible to keep i her sinking reputatiom with, Great is Di of the Ephesians. 4. The suppressing and:dispersing of th 2s rioters, by the prudence and vigilance of t town-clerk; he is called, yeappareve—th seribe, or secretary, or recorder ; ee. 0 vernor of the city,” so some; “‘ the regist of their games,” the Olympic games’ others), whose business it was to preserye tl names of the victors and the prizes they; y With much ado he, at length, stilled t noise, so as to be heard, and them made pacific speech to them, and gave us am ii stance of that of Solomon, Thewonds of w men are heard in quiet more than. the him that rules among fools, epiaeicrss::) Keel. ix. 17. (1.) He humours them with an ledg:aent that Diana was the celebrat mp — Ephesians, v. 35. They needed > so loud and strenuous in asserting hich nobody denied, or could be t of: Every one knows that the city of hesians is a worshipper of the great ess Diana; is vewkopoc’ not only that inhabitants were worshippers of this god- ss, but the city, as a corporation, was, by charter, entrusted with the worship of ana, to take care of her temple, and to ac- spaiste those who came thither to do r homage. Ephesus is the editua (they y that is the most proper word), or the sa- ist, of the great goddess Diana. ‘The city is more the patroness and protectress of lana than Diana was of the city. Such eat care did idolaters take for the keeping ) of the worship of gods made with hands, lile the worship of the true and living God is glected, and few nations or cities glory in tronizing and protecting that. The temple ‘Diana at Ephesus was a very rich and mptuous structure, but, it should seem, the age of Diana in the temple, because they ought it sanctified the temple, was had in eater veneration than the temple, for they rsuaded the people that it fell down from Be and therefore was none of the gods at were made with men’s hands. See how sily the credulity of superstitious people is iposed upon by the fraud of designing men. ecause this image of Diana had been set up e out of mind, and nobody could tell who ade it, they made the people believe it fell from Jupiter. ‘ Now these things,” fs the town-clerk very gravely (but whe- seriously or no, and as one that did lf believe them, may be questioned), not be spoken against ; they have ob- ied such universal credit that you need fear contradiction, it can do you no pre- lice.” Some take it thus: ‘ Seeing the e of Diana fell down from Jupiter, as we believe, then what is said against gods de with hands does not at all affect us.” 2.) He cautions them against all violent d tumultuous proceedings, which their re- fon did not need, nor could receive any advantage from (v. 36): You ought to be et, and to do nothing rashly. A very good this is to be observed at ail times, both private and public affairs ; not to be hasty | precipitate in our motions, but to delibe- ie and take time to consider: not to put urselves or others into a heat, but to be calm omposed, and always keep reason in the and passion under check. This word duld be ready to us, to command the peace when we ourselves or those about us owing disorderly: We ought to be nd to do nothing rashly ; to do nothing iste, which we may repent of at leisure. He wipes off the odium that had been ipon Paul and his associates, and tells n, they were not the men that they were ented to them to be(v. 37): “ You have a ; CHaP. XIX. my gS at Ephesus. ‘them to pieces; but have you considered what is their transgression and what is their offence? What can you prove upon them? They are not robbers of churches, you can- not charge them with sacrilege, or the taking away of any dedicated thing. ‘hey have offered no violence to Diana’s temple or the treasures of it; nor are they Glasphemers of your goddess ; they have not given any op- probrious language to the worshippers of Diana, nor spoken scurrilously of her or her temple. Why should you prosecute those with all this violence who, though they are not of your mind, yet do not inveigh with any bitterness against you? Since they are calm, why should you be hot?” It was the idol in the heart that they levelled all their force against, by reason and argument; if they can but get that down, the idol in the temple will fall of course. Those that preach against idolatrous churches have truth on their side, and ought vigorously to maintain it and press it on men’s consciences ; but let them not be robbers of those churches (on the prey laid they not their hand, Hst. ix. 15, 16), nor blas- phemers of those worships; with meekness instructing, not with passion and foul lan- guage reproaching, those that oppose them- selves; for God’s truth, as it needs not man’s lie, so it needs not man’s mtemperate heat The wrath of man worketh not the righteous- ness of God. (4.) He turns them over to the regular methods of the law, which ought always ta supersede popular tumults, and in civilized well-governed nations will do so. A great mercy it is to live in a country where provi- sion is made for the keeping of the peace, and the administration of public justice, and the appointing of a remedy for every wrong ; and herein we of this nation are as happy as any people. -[1.] If the complaint be of a private injury, let them have recourse to the judges and courts of justice, which are kept publicly at stated times. If Demetrius and the company of the silversmiths, that have made all this rout, find themselves aggrieved, or any privilege they are legally entitled to in- fringed or entrenched upon, let them bring their action, take out a process, and the mat- ter shall be fairly tried, and justice done: The law is open,.and there are deputies ; there is a proconsul and his delegate, whose busi- ness it is to hear both sides, and to deter- mine according to equity; and in their de- termination all parties must acquiesce, and not be their own judges, nor appeal to the people. Note, The law is good if a man use it lawfully, as the last remedy both for the discovery of a right disputed and the re- covery of a right denied. ([2.] Ifthe com- © plaint be of a public grievance, relating to the constitution, it must be redressed, not by a confused rabble, but by a convention of the states (v. 39): If you enquire any thing concerning other matters, that are of common concern, if shall be determined in a lawful eae fia Paul's departure THE ACTS. ‘+ a assembly of the aldermen and common-coun- | people. Perhaps this cil, called together in a regular way by those /| friend at all to Paul, nor in authority. Note, Private persons should | preached, yet his human not intermeddle in public matters, so as to/to serve the divine purpo anticipate the counsels of those whose busi- | troubles of the righteous, but ness it is to take cognizance of them; we have enough to do to mind our own busi- ness. (5.) He makes them sensible of the danger they are in, and of the premunire they have run themselves into by this riot (v. 40): “ It is well if we be not called in question for this day’s uproar, if we be not complained of at the emperor’s court, as a factious and sedi- tious city, and if a quo warranto be not brought against us and our charter taken away; for there is no cause whereby we may give an account of this concourse, we have nothing to say in excuse of it We cannot justify ourselves in breaking the peace by saying that others broke it first, and we only acted defensively ; we have no colour for any such plea, and therefore let the matter go no further, for it has gone too far already.” Note, Most people stand in awe of men’s judgment more than of the judgment of God. ow well were it if we would thus still the tumult of our disorderly appetites and pas- sions, and check the violence of them, with the consideration of the account we must shortly give to the Judge of heaven and earth for all these disorders! We are in danger to be called in question for this day’s uproar in our hearts, in our houses; and how shall we answer it, there being no cause, no just cause, or no proportionable one, whereby we may give an account of this concourse, and of this heat and violence? As we must repress the inordinacy of our appetites, so also of our passions, with this, that for all these things God will bring us into judgment (Eccl. xi. 9), and we are concerned to manage our- selves as those that must give account. (6.) When he has thus shown them the absurdity of their riotous meeting, and the bad consequences that might follow from it, he advises them to separate with all speed {v. 41): he dismissed the assembly, ordered the crier perhaps to give notice that all manner of persons should peaceably depart and go about their own business, and they did so. See here, [1.] How the overruling providence of God preserves the public peace, by an unaccountable power over the spirits of men. Thus the world is kept in some order, and men are restrained from being as the fishes of the sea, where the greater de- vour the less. Considering what an im- petuous furious thing, what an ungovernable untameable wild beast the mob is, when it is up, we shall see reason to acknowledge God’s goodness that we are not always under the tyranny of it. He stills the noise of the sea, the noise of her waves, and (which is no less an instance of his almighty power) the tumult of the people, Ps. lxv. 7. [2.] See how many ways God has of protecting his! ceased, looking upon the distur livereth them out of them all. CHAP. XX. In this chapter we have, I. Paul’s travels up aud down Ma donia, Greece, and Asia, and his coming at length to Troa 1—6. II. A particular account of his spending one Lord’s-da Troas, and his raising Eutychus to life there, ver. 7—12. His progress, or circuit, for the visiting of the churches he planted, in his way towards Jerusalem, where he designed t by the next feast of pentecost, ver. I3—16. IV. The farewell s mon he preached to the presbyters at Ephesus, now th leaving that country, 17—35. V. The very sorrowful pai tween him and them, yer. 36—38. And in all these we fi very busy to serve Christ, and to do good to the souls of aes only in the conversion of heathens, but in the edificat hristians. . i D after the uproar was cease Paul called unto him the di ciples, and embraced them, and de parted for to go into Macedonia. — And when he had gone over thos parts, and had given them much é hortation, he came into Greece, — And there abode three months. An when the Jews laid wait for him, ; he was about to sail into Syria, ] purposed to return through Mace donia. 4 And there accompa him into Asia Sopater of Berea ; of the Thessalonians, Aristarchus ai Secundus; and Gaius of Derbe, a Timotheus; and of Asia, Tychiet and Trophymus. 5 These going b fore tarried for us at Troas. 6 Ar we sailed away from Philippi af the days of unleavened bread, a came unto them to Troas in days ; where we abode seven days These travels of Paul which are tk briefly related, if all in them had been corded that was memorable and worth be written in letters of gold, the world wo not contain the books that would have | written; and therefore we have only & general hints of occurrences, which t fore ought to be the more precious. I. Paul’s departure from Ephesus had tarried there longer than he had doi any one place since he had been ordained t apostleship of the Gentiles ; and now it time to think of removing, for he must in other cities also; but after this, end of the scripture-history of his life is all we can depend upon), we nevé him breaking up fresh ground ag preaching the gospel where Christ hao named, as hitherto he had done (Rom for in the close of the next chapter him made a prisoner, and so contin so left, at the end of this book. left Ephesus soon after the upr me CHA e to be an indication of Providence n not to stay there any longer, v. 1. is removal might somewhat appease the ge of his adversaries, and gain better quar- r for the Christians there. Currenti cede rori—It is good to lie by ina storm. Yet me think that before he now left Ephesus . wrote the first epistle to the Corinthians, d that his fighting with beasts at Ephesus, hich he mentions in that epistle, was a surative description of this uproar; but I ther take that literally. 2. He did not ave them abruptly and in a fright, but took ave of them solemnly: He called unto him e disciples, the principal persons of the ngregation, and embraced them, took leave * them (saith the Syriac) with the kiss of pe, according to the usage of the primitive urch. Loving friends know not how well ey love one another till they come to part, id then it appears how near they lay to one iother’s hearts. Il. His visitation of the Greek churches, hich he had planted, and more than once atered, and which appear to have laid very sar his heart. 1. He went first to Mace- nia (v. 1), according to his purpose before e uproar (ch. xix. 21); there he visited the arches of Philippi and Thessalonica, and we them much exhortation, v. 2. Paul’s sits to his friends were preaching visits, | his preaching was large and copious: @ gave them much exhortation; he had a eat deal to say to them, and did not stint mself in time; he exhorted them to many jes, in many cases, and (as some read it) many reasonings. . He enforced his ex- ortation with a great variety of motives idarguments. 2. He staid three months in reece (v. 2, 3), that is, in Achaia, as some ink, for thither also he purposed to go, to winth, and thereabouts (ch. xix. 21), and, doubt, there also he gave the disciples ch exhortation, to direct and confirm sm, and engage them to cleave to the Lord. III. The altering of his measures ; for we t always stand to our purposes. Ac- ts unforeseen put us upon new counsels, oblige us to purpose with a proviso. 1. ul was about to sail into Syria, to Antioch, ence he was first sent out into the service he Gentiles, and which therefore in his eys he generally contrived to take in way; but he changed his mind, and re- d to return to Macedonia, the same way came. 2. The reason was because the expecting he would steer that course al, had way-laid him, designing to be the of him; since they could not get him f the way by stirring up both mobs and strates against him, which they had nn attempted, they contrived to assas- ehim. Some think they laid wait for to rob him of the money that he was arrying to Jerusalem for the relief of the ‘saints there; but, considering how iteful the Jews were against him, I pam . P on ed ————— SS é 3 / XX. to Troas. suppose they thirsted for his blood more than for his money. IV. His companions in his travels when he went into Asia; they are here named, v. 4. Some of them were ministers, whether they were all so or no is not certain. Sopater of Berea, it is likely, is the same with So- sipater, who is mentioned Rom. xvi. 21. Timothy is reckoned among them, for though Paul, when he departed from Ephesus (v. 1), left Timothy there, and afterwards wrote his first epistle to him thither, to direct him as an evangelist how to settle the church there, and in what hands to leave it (see ! Tim. i. 3; iii. 14, 15), which epistle was intended for direction to Timothy what to do, not only at Ephesus where he now was, but also at other places where he should-be in like manner left, or whither he should be sent to reside as an evangelist (and not to him only, but to the other evangelists that attended Paul, and were in like manner em- ployed) ; yet he soon followed him, and ac- companied him, with others here named. Now, one would think, this was no good husbandry, to have all these worthy men ac- companying Paul, for there was more need ef them where Paul was not than where he was; but so it was ordered, 1. That they might assist him in instructing such as by his preaching were awakened and startled; wherever Paul came, the waters were stirred, and then there was need of many hands to help the cripples in. It was time to strike when the iron was hot. 2. That they might be trained up by him, and fitted for future service, might fully know his doctrine and manner of life, 2'Tim. iii. 10. Paul’s bodily presence was weak and despicable, and therefore these friends of his accompanied him, to put a reputation upon him, to keep him in countenance, and to intimate to strangers, who would be apt to judge by the sight of the eye, that he had a great deal in him truly valuable, which was not dis- covered upon the outward appearance. V. His coming to Troas, where he had appointed a general rendezvous of his friends. 1. They went before, and staid for him at Troas (v. 5), designing to go along with him to Jerusalem, as Trophimus particularly did, ch. xxi. 29. _We should not think it hard to stay awhile for good company in a journey 2. Paul made the best of his way thither ; and, it should seem, Luke was now in com- pany with him; for he says, We sailed from Philippi (v. 6), and the first time we find him in his company was here at Troas, ch. xvi. 11. The days of unleavened bread are men- tioned only to describe the time, not to inti-” mate that Paul kept the passover after the manner of the Jews ; for just about this time he had written in his first epistle to the church at Corinth, and taught, that Christ is our Passover, and a Christian life our feast of unleavened bread (1 Cor. v. 7, 8), and when the substance was come the shadow was done Mii ee ie be Ut ie) eee. er ney fas , * ET ee Ra) a ee Paul preaches away. He came to them to Troas, by sea, in five days, and when he was there staid but seven days. There is no remedy, but a great deal of time will unavoidably be lost in tra- velling to and fro, by those who go about doing good, yet it shall not be put upon the seore of lost time. Paul thought it worth while to bestow five days in going to Troas, though it was but for an opportunity of seven days’ stay there; but he knew, and so should we, how to redeem even journeying time, and make it turn to some good ac- count. 7 And upon the first day of the week, when the disciples came to- gether to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. 8 And there were many lights in the upper chamber, where they were gathered together. 9 And there sat im a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. 10 And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him. 11 When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. 12 And they brought the young man alive, and were not a little comforted. We have here an account of what passed at Troas the last of the seven days that Paul staid there. I. There was a solemn religious assembly of the Christians that were there, according to their constant custom, and the custom of all the churches. 1. The disciples came to- gether, v.7. Though they read, and medi- tated, and prayed, and sung psalms, apart, and thereby kept up their communion with God, yet that was not enough; theymust come together to worship God in concert, and so keep up their communion with one another, by mutual countenance and assistance, and testify their spiritual communion with all good Christians. There ought to be stated times for the disciples of Christ to come to- gether ; though they cannot all come together in one place, yet as many ascan. 2. They came together upon the first day of the week, which they called the Lord’s day (Rev. i. 10), the Christian sabbath, celebrated to the ho- nour of Christ and the Holy Spirit, in| therefore they must make the best use of h remembrance of the resurrection of Christ, ! that they could while they had him. and the pouring out of the Spirit, both on| well sermons are usually in a pf the first day of the week. This is here said! manner affecting both to the preach oui ete THE ACTS. which are, as it were, the courts held name of our Lord Jesus, and to his ha by his ministers, the stewards of his cour’ to which all that hold from and under hi owe suit and service, and at which they to make their appearance, as tenants at Lord’s courts, and the first day of the is appointed to be the court-day. 3. Th were gathered together in an upper chambi (v. 8); they had no temple nor synagogue meet in, no capacious stately chapel, but m in a private house, inagarret. As they we few, and did not need, so they were poor, ai could not build, a large meeting-place; y they came together, in that despicable incon venient place. It will be no, excuse for o absenting ourselves from religious assembli that the place of them is not so decent nor commodious as we would have it to be. | They came together to break bread, that i to celebrate the ordinance of the Lor supper, that one instituted sign of bre the bread being put for all the rest. 7 bread which we break is the communion of # body of Christ, 1 Cor. x. 16. In the break ing of the bread, not only the breaking « Christ’s body for us, to be a sacrifice for ov sins, is commemorated, but the breaking « Christ’s body to us, to be food and a fez for our souls, is signified. In the primifi times it was the custom of many churches receive the Lord’s supper every Lord’s dé celebrating the memorial of Christ’s dea in the former, with that of his ecti in the latter ; and both in concert, m solemn assembly, to testify their joint coi currence in the same faith and worship. — II. In this assembly Paul gave them sermon, a long sermon, a farewell sermt v.7. 1. He gave them a sermon: hez to them. Though they were disciples alreat yet it was very necessary they should h the word of God preached to them, in ord to their increase in knowledge and grat Observe, The preaching of the gospel ous to accompany the sacraments. oases 7 the book of the covenant in the audience people, and then sprinkled the blood of 1 covenant, which the Lord had made with thi concerning all these words, Exod. xxiv. What does the seal signify without a ing? 2. It was a farewell sermon, he ready to depart on the morrow. When was gone, they might have the same gosp preached, but not as he hed it; ar Al, oe ‘n a in this cant tani vere PTO ‘the example of the disciples who came toge- her on the first Christian sabbath in the evening. It is probable he had preached to hem in the morning, and yet thus lengthen- ed out hisevening sermon even till midnight ; we wish we had the heads of this long ser- mon, but we may suppose it was for substance the same with his epistles. The meeting eing continued till midnight, there were candles set up, many lights (v. 8), that the hearers might turn to the scriptures Paul quoted, and see whether these things were so ; nd that this might prevent the reproach of their enemies, who said they met in the night for works of darkness. Il. A young man in the congregation, that slept at sermon, was killed by a fall out of the window, but raised to life again ; his name ignifies one that had good fortune—Eutychus, ene Fortunatus ; and he answered his name. Ibserve, ' 1. The infirmity with which he was over- taken. It is probable his parents brought him, though but a boy, to the assembly, out if a desire to have him well instructed im the hings of God by such a preacher as Paul. arents should bring their children to hear | Sermons as soon as they can hear with under- tanding (Neh. viii. 2), even the Jitile ones, Jeut. xxix. 11. Now this youth was to be (1.) That he presumptuously sat in window, unglazed perhaps, and so exposed himself; whereas, if he could have been con- t to sit on the floor, he had been safe. ys that love to climb, or otherwise endan- themselves, to the grief of their parents, der not how much it is also an offence (2.) That he slept, nay, he fell into p sleep when Paul was preaching, which a sign he did not duly attend to the s that Paul spoke of, though they were ty tnings. ‘The particular notice taken sleeping makes us willing to hope none e rest slept, though it was sleeping time after supper; but this youth fell fast he was carried away with it (so the is), which intimates that he strove it, but was overpowered by it, and at nk dewn with sleep. hg Soa nee # ue ee - Fy eter eS Ce ee Tee Ome yee Ne X of Eutychus. 2. The calamity with which he was seized herein: He fell down from the third loft, and was taken up dead. Some think that the hand of Satan was in it, by the divine per- mission, and that he designed it for a disturb- ance to this assembly and a reproach to Paul and it. Others think that God designed it for a warning to all people to take heed of sleeping when they are hearing the word preached ; and certaimly we are to make this use of it. We must look upon it as an evil thing, as a bad sign of our low esteem of the word of God, anda great hindrance to our profiting by it. We must be afraid of it, do what we can to prevent our being sleepy, not compose ourselves to sleep, but get our hearts affected with the word we hear to such a degree as may drive sleep far enough. Let us watch and pray, that we enter not into this temptation, and by it into worse. Let the punishment of Eutychus strike an awe upon us, and show us how jealous God is in the matters of his worship: Be not deceived, God is not mocked. See how severely God visited an iniquity that seemed little, and but in a youth, and say, Who is able to stand before this holy Lord God? Apply to this story that lamentation (Jer. ix. 20, 21), Hear the word of the Lord, for death is come up into our windows, to cut off the children from without and the young men from the streets. 3. The miraculous mercy shown him in bis recovery to life again, v.10. It gave a present distraction to the assembly, and an interruption to Paul’s preaching ; but it proved an occasion of that which was a great confirmation to his preaching, and helped to set it home and make it effectual. (1.) Paul fell on the dead body, and embraced it, there- by expressing a great compassion to, and an affectionate concern for, this yowmg man, so far was he from saying, “ He was well enough served for minding so little what I said!” Such tender spirits as Paul had are much af- fected with sad accidents of this kind, and are far from judging and censuring those that fall under them, as if those on whom the tower of Siloam fell were sinners above ali that dwelt at Jerusalem ; Itell you, nay. But this was not all; his fallmg on him and embracing him were in imitation of Elijah (1 Kings xvii. 21), and Elisha (2 Kings iv. 34), in order to the raising of him to life again; not that this could as a means con- tribute any thing to it, but as a sign it re- presented the descent of that divine power upon the dead body, for the putting of life into it again, which at the same time he in- wardly, earnestly, and in faith prayed for. (2.) He assured them that he had returned to life, and it would appear presently. Va- rious speculations, we may suppose, this ill accident had occasioned in the congregation, but Paul puts an end to them all: “ Trouble not yourselves, be not in any disorder about it, let it not put you into any hurry, for his life is in him ; he is not dead, but sleepeth . et el ee ee eee sae y A J bir fie dao \ a i ih pe ay The recovery Christ raised Lazarus, he said, Father. I thank thee that thou hast heard me. (3.) He returned to his work immediately after this interruption (v. 11): He came up again to the meeting, they broke bread together in a love-feast, which usually attended the eucha- rist, in token of their communion with each other, and for the confirmation of friendship among them; and they talxed a long while, even tili break of day. Paul did not now go on in acontinued discourse, as before, but he and his friends fell into a free conversa- tion, the subject of which, no doubt, was good, and to the use of edifying. Christian conference 1s an excellent means of promot- ing holiness, comfort, and Christian love. They knew not when they should have Paul’s company again, and therefore made the best use they could of it when they had it, and|joy himself alone. Or, 3. That he migh reckoned a night’s sleep well lost for that purpose. (4.) Before they parted they brought | the young man alive into the congregation, every one congratulating him upon his return to life from the dead, and they were not a little comforted, v.12. It was matter of great re- joicing among them, not only to the relations of the young man, but to the whole society, as it not only prevented the reproach that would otherwise have been cast upon them, but con- tributed very much to the credit of the gospel. 13 And we went before to ship, and sailed unto Assos, there intend- ing to take in Paul: for so had he appointed, minding himself to go afoot. 14 And when he met with * us at Assos, we took him in, and came to Mitylene. 15 And we sailed thence, and came the next day over against Chios; and the next day we arrived at Samos, and tarried at Tro- gyllium; and the next day we came to Miletus. 16 For Paul had deter- mined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost. Paul is hastening towards Jerusalem, but strives to do all the good he can by the way, | for him, to be at Jerusalem on the day of pei &c év wapddu, “as it were by the by.” He had | called at Troas, and done good there; and now he makes a sort of coasting voyage, the merchants would call it a trading voyage, going froin place to place, and no doubt en- deavouring to make every place he came to the better for him, as every good man should do. I. He sent his companions by sea to Assos, but he himself was minded to go afoot, v. 13. He had decreed or determined within him- self that whatever importunity should be THE ACTS. Jay him awhile upon a bed, and he will come | used with him to the contr to himself, for he is now alive.” ‘Thus, when | his ease or his credit, or the vi 2 ty a iat: PAs ty Sh Wee . ais “39 bate a ship that offered itself, or the his friends, he would foot it to Assos: ar if the land-way which Paul took was tl shorter way, yet it is taken notice of by th ancients as a rough way (Homer, Iliad and Eustathius upon him, say, it was eno to kill one to go on foot to Assos.—Lorin. i locum) ; yet that way Paul would take, 3 That he might call on his friends by the way and do good among them, either conve sinners or edifying saints; and in both he was serving his great Master, and yin, on his great work. Or, 2. That he might be alone, and might have the greater freedom of converse with God and his own heart in s¢ litude. He loved his companions, and de lighted in their company, yet he would show hereby that he did not need it, but could en- ure himself to hardship, and not seem indulge his ease. Thus he would by volu tary instances of mortification and self-denia keep under the body, and bring it into subjec tion, that he might make his sufferings fo: Christ, when he was called out to them, th more easy, 2 Tim. ii. 3. We should us ourselves to deny ourselves. iz II. At Assos he went on board with ‘hi friends. There they took him in; for b this time he had enough of his walk, ant was willing to betake himself to the othe way of travelling ; or perhaps he could ne go any further by land, but was obliged t go by water. When Christ sent his discipl away by ship, and tarried behind himsel yet he came to them, and they took him ij Mark vi. 45, 51. III. He made the best of his way to Jeru salem. His ship passed by Chios (v. 1é touched at Samos (these are places of no: among the Greek writers, both poets and hi torians) ; they tarried awhile at Trogylliu the sea-port next to Samos ; and the next di they came to Miletus, the sea-port that next to Ephesus; for (v. 16) he had det mined not to go to Ephesus at this tin because he could not go thither without be urged by his friends; whose importunity could not resist, to make some stay with th there ; and, because he was resolved not stay, he would not put himself into a temp tion to stay ; for he hasted, if it were poss cost. He had been at Jerusalem abou or five years ago (ch. xviii. 21, 22), and x he was going thither again to pay his nued respects to that church, with w: was careful to keep a good correspond that he might not be thought alienated it by his commission to preach Gentiles. He aimed to be there by of pentecost because it was a time of com course, which would give him an opportunity of propagating the gospel among the J and proselytes, who came from ai! parte 7 { | bi t Rha font : and the feast of pente- t had heen particularly made famous ig the Christians by the pouring out of Spirit. Note, Men of business must fit mselyes, and it will contribute to the ex- editing of it, to set time (with submission 9 Providence) and strive to keep it, con- triving to do that first which we judge to be most needful, and not suffering ourselves to be diverted from it. Itis a pleasure to us to be with our friends; it diverts us, nothing more; but we must not by it be diverted from our work. When Paul has a call to Jerusalem, he will not loiter away the time in Asia, though he had more and kinder friends there. Thisis not the world we are to be together in; we hope to be so in the other world. ; 17 And from Miletus he sent to phesus, and called the elders of the church. 18 And when they were ome to him, he said unto them, Ye mow, from the first day that I came to Asia, after what manner I have een with you at all seasons, 19 erving the Lord with all humility of aind, and with many tears, and emptations, which befel me by the ying in wait of the Jews: 20 And iow I kept back nothing that was rofitable wnxto you, but have showed you, and have taught you publicly, md from house to house, 21 Testi- ag. both to the Jews, and also to Greeks, repentance toward God, faith toward our Lord Jesus rist. 22 And now, behold, I go jound in the spirit unto Jerusalem, t knowing the things that shall be- me there: 23 Save that the ly Ghost witnesseth in every city, ing that bonds and afflictions abide . 24 But none of these things ve me, neither count I my life ar unto myself, so that I might ‘fimish my course with joy, and the stry, which I have , received of Lord Jesus, to testify the gospel , 1 know that ye all, among om I have gone preaching the omore. 26 Wherefore I take you record this day, that I am pure the blood of all men. 27 For I ave not shunned to declare unto you Il the counsel of God. 28 Take ‘ * me oy at e m4 CHAP: ph Oat ~. i aat = dom of God, shall see my face}. a a voycge. to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. 29 For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30\Also of your own selves shall men arisé, speaking perverse things, to draw away disciples after them. 3i Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. 32 And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an in- heritance among all them which are sanctified. 33 I have coveted no man’s silver, or gold, or apparel. 34 Yea, ye yourselves know, that these hands have ministered unto my ne- cessities, and to them that were with me. 35 I have showed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. It should seem the ship Paul and his com- panions were embarked in for Jerusalem attended him on purpose, and staid or moved as he pleased; for when he came to Miletus, he went ashore, and tarried there so long as to send for the elders of Ephesus to come to him thither; for if he had gone up to Ephesus, he could never have got away from them. These elders, or presbyters, some think, were those twelve who received the Holy Ghost by Paul’s hands, ch. xix. 6. But, besides these, it is probable that Timothy had ordained other elders there for the ser- vice of that. church, and the country about; these Paul sent for, that he might instruct and encourage them to go on in the work to which they had laid their hands. And what instructions he gave to them they would give to the people under their charge. It is a very pathetic and practical discourse with which Paul here takes leave of these elders, and has in it much of the excellent spirit of this good man. I, He appeals to them concerning both his life and doctrine, all the time he had been in and about Ephesus (v. 18): “ You know after what manner I have been with you, and how I have done the work of an apostle among you.” He mentions this asa confirmation of his commission and con- therefore unto yourselves. and| sequently of the doctrme he had preached aoe Re eg eee ee ee ae Cr Tg hs te eo t € Es MT ee Oe eT ne ae ea ee Paul's address to the THE among them. ‘They all knew him to be a man of a serious, gracious, heavenly spirit, that he was no designing self-seeking man, as seducers are; he could not have been carried on with so much evenness and con- stancy in his services and sufferings, but by the power of divine grace. The temper of his mind, and the tenour both of his preach- ing and conversation, were such as plainly proved that God was with him of a truth, and that he was actuated and animated by a better spirit than hisown.—He likewisemakes this reference to his own conduct as an in- struction to them, in whose hands the work was now left, to follow his example: “ You know after what manner I have been with you, how Lhave conducted myself as a minister ; in like manner be you with those that are com- mitted to your charge when I am gone (Phil. iy.9), what you haveseenin me that is good do.” 1. His spirit and conversation were excel- _ Jent and exemplary; they knew after what manner he had been among them, and how he had had his conversation towards them, in simplicity and godly sincerity (2 Cor. i, 12), bow holily, justly, and unblamably he be- haved himself, and how gentle he was towards them, 1 Thess. ii. 7,10. (1.) He had con- ducted himself well all along, from the very first day that he came into Asia—at all seasons ; the manner of his entering in among them was such as nobody could find fault with. He appeared from the first day they knew him to be a man that aimed not only to do well, but to do good, wherever he came. Hewas a man that was consistent with himself, and all of a piece; take him where you would he was the same at all seasons, he did not turn with the wind nor change with the weather, but was uniform like a die, which, throw it which way you will, lights on a square side. (2.) He had made it his business to serve the Lord, to promote the honour of God and the interest of Christ and his kingdom among them. He never served himself, nor made himself a servant of men, of their lusts and humours, nor was he atime-server ; but he made it his business to serve the Lord. In his ministry, in his whole conversation, he proved himself what he wrote himself, Paul a servant of Jesus Christ, Rom. i. 1. (3.) He had done his work with all humility of mind—pera maone rarewodpociync, that is, in all works of con- descension, modesty, and _self-abasement. Though he was one that God had puta great deal of honour upon, and donea great deal of good by, yet he never took state upon him, mor kept people at a distance, but conversed as freely and familiarly with the meanest, for their good, as if he had stood upon a level with them. He was willing to stoop to any service, and to make himself and his labours as cheap as they could desire. Note, Those that would in any office serve the Lord. acceptably to him, and profitably to others, must do it with all humility of mind, Matt. xx. | and good, wiser and better, to inform theis ; ered 26,27. (4.) He had alwa affectionate, and comp: he had served the Lord with: Paseo like his Master, in his praying, he weptand e supplice Hos. xii. 5. in his preaching, what he h; told them before he told them again, et weeping, Phil. iii. 18. In his concern fo them, though his acquaintance with the was but of a late standing, yet so near di they lie to his heart that he wept with thos that wept, and mingled his tears with theirs upon every occasion, which was very e1 dearing. (5.) He had struggled with man difficulties among them. He went on in work in the face of much opposition, 7 temptations, trials of his patience and cou rage, such discouragements as perhaps were sometimes temptations to him, as to Jeremial in a like case to say, I will not speak an more in the name of the Lord, Jer. xx. 8, 9 These befel him by the lying im wait of th Jews, who still were plotting some mischi or other against him. Note, Those are th faithful servants of the Lord that continw to serve hin? in the midst of troubles a perils, that care not what enemies they make so that they can but approve themselves t their Master, and make him their friend Paul’stearswereowing tohis te’ ions ; k afflictions helped to excitehis good affections 2. His preaching was likewise such as. should be, v. 20, 21. He came to Ephesu to preach the gospel of Christ among the and he had acme faithful both to them and t him that appeinted him. (1.) He was plain preacher, and one that delivered hi message so as to be understood. This intimated in two words, J have shown you and have taught you. He did notamuse her with nice speculations, nor lead them inte and then lose them in, the clouds of loft notions and expressions; but he showed) them the plain truths of the gospel, which w of the greatest consequence “raportan and taught them sa-souidl are taught. “ have shown you the right way to happine: and taught you to go in it.” (2.) He was a powerful preacher, which is intimated in h testifying to them; he das one up oath, that was himself fully assured of 1 truth of what he preached aad was desirot to convince them of it and to influence a govern them by it. He preached the gi not as a hawker proclaims news in thes (it is all one to him whether it be false), but as a conscientious witness git in his evidence at the bar, with the utm seriousness and concern. Paul preached gospel as a testimony to them ‘if they ceived it, but as a testimony against ‘ they rejected it. (3.) He was a p preacher, one that in all his preaching aimed at doing good to those he preached to ; he studied that which was profitable unto them,} which had a tendency to make them ached ra cvud*povra, such things as t with them divine light, and heat, and to their souls. It is not enough not reach that which is hurtful, which leads ‘error or hardens in sin, haligee aise h that which is profitable. We do ail gs, dearly beloved, for your edifying. Paul med to preach not that which was pleasing, at that which was profitable, and to please yin order to profit. God is said to teach s people to profit, Isa. xlviii. 17. Those h for God that teach people to profit. He was a painstaking preacher, very in- strious and indefatigable in his work; he reached publicly, and from house to house. did not confine himself to a corner when had opportunity of preaching in the great gregation; nor did he confine himself to he congregation when there was occasion f private and. personal instruction. He was sither afraid nor ashamed to preach the pel publicly, nor did he grudge to bestow pains privately, among a few, when there as occasion for it. He preached publicly the flock that came together into the green tures, and went from house to house to ek those that were weak and had wandered, did not think that the one would excuse from the other. Ministers should in sir private visits, and as they go from house house, disetukes of those things which have taught publicly, repeat them, in- ate them, and explain them, if it be need- asking, Have you understood all these ? And, especially, they should help s to apply the truth to themselves and own case. (5.) He was a faithful preacher. not only preached that which was _pro- , but he preached every thing that he ht might be profitable, and kept back , though the preaching of it. might oY a him more pains or be disobliging and expose him to their ill-will. He ed not preaching whatever he thought ht be profitable, though it was not fa- mable, nor to some acceptable. He did Beep back reproofs, when they were ne- and would be profitable, for fear of ding; nor did he keep back the preach- t of the cross, though he knew it was to Jews a stumbling-block and to the eks foolishness, as the Roman mission- in China lately did. (6.) He was a ca- preacher. He testified both to the Jews so to the Greeks. ‘Though he was born bred a Jew, and had an entire affection that nation, and was trained up in their adices the Gentiles, yet he did therefore confine himself to the Jews and the Gentiles ; but preached as readily 2m as to the Jews, and conversed as with them. And, on the other hand, hh he was called to be the apostle of the s, and the Jews had an implacable ragaimst him upon that score, had done “many an ill turn, and here at Ephesus 2 alee Pee ir meane ray es CT NG PNT ress tothe CRAP Xx. elders’ qh fysteee and jemi their hearts and lives. | were continually pletting against him, vet he did not therefore abandon them as repru- bates, but continued to deal with them fer their good. Ministers must preach the gos- pel with impartiality; for they are ministers of Christ for the universal church. (7.) He was a truly Christian evangelical preacher, He did not preach philosophical notions, or matters of doubtful disputation, nor did he preach politics, or intermeddle at all with af- fairs of state or the civil government; but he preached faith and repentance, the two great gospel graces, the nature and necessity of them; these he urged upon all occasions. [1.] Repentance towards God ; that those who by sin had gone away from God, and were going further and further from him into a state of endless separation from him, should by true repentance look towards God, turn towards him, move towards him, and hasten to him. He preached repentance as God’s great command (ch. xvii. 30), which we must obey—that men should repent, and turn to God, and do works meet for repentance (so he explains it, ch. xxvi. 20); and he preached it as Christ’s gift, in order to the remission of sins (ch. v. 31), and directed people to look up to him for it. [2.] Faith towards our Lord Jesus Christ. We must by repentance look towards God as our end; and by faith to- wards Christ as our way to God. Sin must by repentance be abandoned and forsaken, and then Christ must by faith be relied on for the pardon of sin. Our repentance to wards God is not sufficient, we must have a true faith in Christ as our Redeemer and Saviour, consenting to him as our Lord and our God. For there is no coming to God, as penitent prodigals to a Father, but in the strength and righteousness of Jesus Christ as Mediator. Such a preacher as this they all knew Paul had been; and, if they will carry on the same work, they must walk in the same spirit, in the same steps. II. He declares his expectation of suffer- ings and afflictions in his present journey to Jerusalem, v. 22—24. Let them not think that he quitted Asia now for fear of perse- cution; no, he was so far from running away like a coward from the post of danger that he was now like a hero hastening to the high places of the field, where the battle was likely to be hottest: Now, behold, I go bound in the spirii to Jerusalem, which may be understood either, (1.) Of the certain foresight he had of trouble before him. Though he was not yet bound in body, he was bound in spirit; he was in full expectation of trouble, and made it his daily busimess to prepare for it. He was bound in spirit, as all good Christians are poor in spirit, endeavouring to accommo- date themselves to the will of God if they should be reduced to poverty. Or, (2.) Of the strong impulse he was under from the Spirit of God working upon his spirit to go this journey: “I go bound in the spirit, that ‘couragements he met with in it. Paul's address to the is, firmly resolved to proceed, and well as- sured that it is by a divine direction and influence that I am so, and not from any humour or design of my own. I go led by the Spirit, and bound to follow him wherever he leads me.” 1. He does not know particularly the things that shall befal him at Jerusalem. Whence the trouble shall spring, what shall be the occasion of it, what the circumstances and to what degree it shall arise, God had not thought fit to reveal to him. It is good ‘for us to be kept in the dark concerning future events, that we may be always waiting on God and waiting for him. When we go abroad, it should be with this thought, we know not the things that shall befal us, nor what a day, or a night, or an hour, may bring forth ; and therefore must refer ourselves to God, let him do with us as seemeth good in his eyes, and study to stand complete in his whole will. 2. Yet he does know in general that there is a storm }efore him; for the prophets in every city he passed through told him, by the Holy Ghost, that bonds and afflic- tions awaited him. Besides the common notice given to all Christians and ministers to expect and prepare for sufferings, Paul had particulai intimations of an extraordi- nary trouble, greater and longer than any he had yet met with, that was now before him. 3. He fixes a brave and heroic resolution "te go on with his work, notwithstanding. {t was a melancholy peal that was rung in his ears in every city, that bonds and afflic- tions did abide him ; it was a hard case for a poor man to labour continually to do good, and to be so ill treated for his pains. Now it is worth while to enquire how he bore it. He was flesh and blood as well as other men; he was so, and. yet by the grace of God he was enabled to go on with his work, and to look with a gracious and generous contempt upon all the difficulties and dis- Let us take it from his own mouth here (v. 24), where he speaks not with obstinacy nor -ostentation, but with a holy humble, reso- lution: “‘ None of these things move me; all my care is to proceed and to persevere in the way of my duty, and to finish well.” Paul is here an example, (1.) Of holy courage and resolution in our work, notwithstanding the difficulties and oppositions we meet with in it; he saw them before him, but he made nothing of them: None of these things move me; ovdevdc AOyor mowvua—I make no account of them. He did not lay these things to heart, Christ and heaven lay there. None of these things moved him. [1.] They did not drive him eff from his work; he did not tack about, and go back again, when he saw the storm rise, but went on resolutely, preaching there, where he knew how dearly it would cost him. [2.] They did not deprive him of his nit . a re. Be THE ACTS. ne a , comfort, nor make him ¢ his work. In the midst c as one unconcerned. In his pa sessed his soul, and, when he was as ful, yet he was always rejoicing, and things more than a conqueror. Those have their conversation in heaven can down, not only upon the common tro’ of this earth but upon the threatening rag and malice of hell itself, and say that none | of these things moved them, as knowing tha none of these things can hurt them. | (2.) Of a holy contempt of life, and the continuance and comforts of it: Neither count I my life dear to myself. Life 1s sweet, is naturally dear tous. All that a man has will he gwe for his life; but all that a man has, and life too, will he give who under stands himself aright and his own inte rather than lose the favour of God and ha eternal life. Paul was of this mind. Thoug to an eye of nature life is superlatively valu ble, yet to an eye of faith it is comparativel despicable ; it is not so dear but it can cheerfully parted with for Christ. This ex- plains Luke xiv. 26, where we are required t hate our own lives, not in a hasty passion, Job and Jeremiah, but in a holy submissio to the will of God, and a resolution to die fo Christ rather than to deny him. (3.) Of a holy concern to go through wii the work of life, which should be much mor our care than to secure either the outw comforts of it or the countenance of it. Bles sed Paul counts not his life dear in compai son with this, and resolves in the strength Christ, non propter vitam vivendi perc causas—that he never will, to save his life, los the ends of living. He is willing to spend hi life in labour, to hazard his life in dangero services, to waste it in toilsome services ; na’ to lay down his life in martyrdom, so that | may but answer the great intentions of ht birth, of his baptism, and of his ordinatio} to the apostleship. Two things this g and good man is in care about, and if gain them it is no matter to him what bi comes of life:—[1.] That he may be four faithful to the trust reposed in him, that | may finish the ministry which he has rec of the Lord Jesus, may do the work which was sent into the world about, or, which he was sent into the church about,- that he may complete the service of his g neration, may make full proof of his ministt —that he may go through the business of 1 and others may reap the advantage of ii the utmost of what was designed,—tl may, as is said of the two witnesses, testimony (Rev. xi. 7),,and may not do work by halves. Observe, First, The tleship was a ministry both to Christ a the souls of men; and those that were: to it considered more the ministry of it the dignity or dominion of it; and, if apostles did so, much more ought the pi and teachers to do so, and to be in the chur him they must give up their account. It was Christ that put them into the ministry G Tim. i. 12); it is he that carries them on in their ministry, and from him they have strength to do their service and bear up under the hardships of it. Thirdly, The _ work of this ministry was to testify the gospel | of the grace of God, to publish it to the ' world, to prove it, and to recommend it; and, being the gospel of the grace of God, it has enough in it to recommend itself. It is a proof of God’s good-will to us, and a means of his good work in us; it shows him gracious towards us, and tends to make us _ gracious, and so is the gospel of the grace of _ God. Paul made it the business of his life _ to testify this, and desired not to live a day longer than he might be instrumental to spread the knowledge and savour and power of this gospel. [2.] That he may finish well. He cares not when the period cf his life comes, nor how, be it ever so soon, ever so Sudden, ever so sad, as to outward circum- ‘stances, so that he may but finish his course with joy. First, He looks upon his life as a course, a race, so the word is. Our life is arace set before us, Heb. xii. 1. This inti- “mates that we have our labours appointed ‘us, for we were not sent into the world to be idle; and our limits appointed us, for we vere not sent into the world to be here al- Ways, but to pass through the world, nay, to | run through it, and it is soon run through; | I may add, to rum the gauntlet through it. _ Secondly, He counts upon the finishing of his course, and speaks of it as sure and near, and that which he had his thoughts con- | tinually upon. Dying is the end of our race, when we come off either with honour or ame. Thirdly, He is full of care to finish well, which implies a holy desire of obtain- | ing and a holy fear of coming short. “Oh! that I may but finish my course with joy ; and then all will be well, perfectly and eter- mally well.” Fourthly, He thinks nothing too much to do, nor too hard to suffer, so chat he may but finish well, finish with joy. _ We must look upon it as the business of our e to provide for a joyful death, that we may i only die safely, but die comfortably. I. Counting upon it that this was the time they should see him, he appeals to eir consciences concerning his integrity, id demands of them a testimony to it. 1. He tells them that he was now taking last leave of them (w. 25) : I know that you ail, among whom I have been conversant wreaching the kingdom of God, though you ay have lettersfrom me, shall never see my again When any of us part with our ds, we may say, and should say, “ We 1¢W not that ever we shall see one another VoL. yin. iW <> oreo elders of Ephesus. again: our friends may be removed, or we ourselves may.” But Paul here speaks it with assurance, by the Spirit of prophecy, that these Ephesians should see his face no more; and we cannot think that he who spoke so doubtfully of that which he was not sure of (not knowing the things that shall befal me there, v. 22) would speak this with so much confidence, especially when he foresaw what a trouble itwould be to his friends here, unless he had hada special warrant from the Spirit to say it, to whom I think those do wrong who suppose that, notwithstanding this, Paul did afterwards come to Ephesus, and see them again. He would never have said thus solemnly, Now, behold, I knowit, if he had not known it for certain. Not but that he foresaw that he had a great deal of time and work yet before him, but he fore- saw that his work would be cut out for him in other places, and in these parts he had no more to do. Here he had for a great while gone about preaching the kingdom of God, preaching down the kingdom of sin and Sa- tan, and preaching up the authority and do- minion of God in Christ, preaching the king- dom of glory as the end and the kingdom of grace as the way. Many a time they had been glad to see his face in the pulpit, and saw it as it had been the face of an angel. If the feet of these messengers of peace were beautiful._upon the mountains, what were their faces? But now they shall see his face no more. Note, We ought often to think of it, that those who now are preaching to us the kingdom of God will shortly be removed and we shall see their faces no more: the prophets, do they live for ever? Yet a little while is their light with us; it concerns us therefore to improve it while we have it, that when we shall see their faces no more on earth, yet we may hope to look them in the face with comfort in the great day. 2. He appeals to them concerning the faithful discharge of his ministry among them (v. 26): “ Wherefore, seeing my mi- nistry is at an end with you, it concerns both you and me to reflect, and look back ;” and, (1.) He challenges them to prove him un- faithful, or to have said or done any thing by which he had made himself accessory to the ruin of any precious soul: Iam purefrom the blood of all men, the blood of souls. This plainly refers to that of the prophet (Ezek, xxxill. 6), where the blood ofhim that perishes by the sword of the enemy is said to be re- quired at the hand of the unfaithful watch- man that did not give warning: ‘‘ You can- not say but I have given warning, and there- fore no man’s blood can be laid at my door.” If a minister has approved himself faithful, he may have this rejoicing in himself, I am pure from the blood of all men, and ought to have this testimony from others. (2.) He therefore leaves the blood of those that perish upon their own heads, because they had fair warning ‘given them, but they would not take 20 Paul and the it. (3.) He charges these ministers to look to it that they took care and pains, as he had done: “I am pure from the blood of all men, see that you keep yourselves so too. I take you to record this day” —éy rij onpepov 1)pépa, “T call this day to witness to you :” so Strese, As sometimes the heaven and eartin are ap- pealed to, so here this day shall be a witness, this parting day. 3. He proves his own fidelity with this (. 27): For I have not shunned to declare unto you ail the counsel of God. (1.) He had preached to them nothing but the counsel of God, and had not added any inventions of his own; “it was pure gospel, and nothing else, the will of God concerning your salva- tion.” ‘I'he gospel is the counsel of God; it is admirably contrived by his wisdom, it is unalterably determined by his will, and it is kindly designed by his grace for our glory, 1 Cor. 11.7. This counsel of God it is the bu- siness of ministers to declare as it is revealed, and not otherwise nor any further. (2.) He had preached to them the whole counsel of God. As he had preached to them the gospel pure, so he had preached it to them entire; he had gone over a body of divinity among them, that, having the truths of the gospel opened to them methodically from first to last in order, they might the better understand them, by seeing them in their several con- nections with, and dependences upon, one an- other. (3.) He had not shunned to do it; had not wilfully nor designedly avoided the declaring of any part of the counsel of God. He had not, to save his own pains, declined preaching upon the most difficult parts of the gospel, nor, to save his own credit, declined preaching upon the most plain and easy parts ofit; he had not shunned preaching those doctrines which he knew would be provoking to the watchful enemies of Christianity, or displeasing to the careless professors of it, but faithfully took his work before him, whe- ther they would hear or forbear. And thus it was that he kept himself pure from the blood of all men. IV. He charges them as ministers to be diligent and faithful in their work. 1. Hecommits the care of the church at Ephesus, that is, the saints, the Christians that were there and thereabouts (Eph. i. 1), to them, who, though doubtless they were so numerous that they could not all meet in one place, but worshipped God in several con- gregations, under the conduct of several mi- nisters, are yet called here one flock, because they not only agreed in one faith, as | they did with all Christian churches, but in many instances they kept up communion one with another. To these elders or presbyters the apostle here, upon the actual foresight of his own final leaving them, commits the govern- ment of this church, and tells them that not he, but the Holy Ghost, had-made them over- seers, tmioxorovc— bishops of the flock. ““ You that are presbyters are bishops of the Holy| sloth and slumber, but must stir up THE ACIS. ' to part with him; but now this eagle stirs Ghost’s that me sight of aber t of the c Pet vo1; 23 sent at Ephesus, he irs) of that church, which madecfieaia oth up the nest, flutters over her young ; now that — they begin to be fledged they must i fly themselves, and. to act without him, fe the Holy Ghost had made them ov | They took not this honour to themselves, nor | was it conferred upon them by any prince or ~ potentate, but the Holy Ghost in them quali. fied them for, and enriched them to, this 4 great undertaking, the Holy Ghost fell upen — them, ch. xix. 6. The Holy Ghost also di- — rected those that chose, and called, and or- { dained, them to this work in answer to prayer. — 2. He commanded them to mind the we to which they were called. Dignity calls for duty; if the Holy Ghost has made the; 2 overseers of the flock, that is, shepherds, th must be true to their trust. (1.) ~~ take heed to themselves inthe first place, must have a very jealous eye upon all the motio: of their own souls, and upon all they sa and did, must walk circumspectly, and kn how to behave themselves aright in the h of God, in which they were now advanced the office of stewards: “You have me eyes upon you, some to take example by others to pick quarrels with you, and fore you ought to take heed to yourselves.” Those are not likely to be skilful or faithfu keepers of the vineyards of others that not keep their own. (2.) “ Take heed to flock, to all the flock, some to one part of others to another, according as your call z opportunity are, but see that no part of it be neglected among you.” Ministers must only take heed to their own angrier hen mu have a constant regard to th who are under their charge, as shephe have to their sheep, that they may rec no e: “ Take heed to all the flock, t] none of them either of themselves wan from the fold or be seized by the teal prey; that a of them be missing, orn c through your neglect.” (3.) scm el her ici church of God, must do al the parts of the shepherd’s office, pian: c the sheep of Christ into the green pastui must lay meat before them, must is t they can to heal those that are distemperet and have no appetite to their meat, feed them with wholesome doctrine, with | tender evangelical discipline, aa ames that nothing is wanting that is. : order to their bemg nourished up to r life. ‘There is need of pastors, not only gather the church of God by the bringi of those that are without, to feed i building up those that are within. (4.) They roust watch (v. 31), as shepherds keep watels over their flocks by night, must bea and watchful, must not give way to spin ood ah ta el ast every thing that will be hurtful to e flock, and watch to every thing that will ‘be advantageous to it; improve every op- ortunity of doing it a kindness. 3. He gives them several good reasons why ‘they should mind the business of theirministry. 2.) Let them consider the interest of their _ Master, and his concern for the flock that ‘was committed to their charge, v. 28. It is | the church which he has purchased with his ) own blood. [1.] “It is his own; you are but his servants to take care of it for him. It is your honour that you are employed for _ God, who will own you in his service ; but _ then your carelessness and treachery are so ‘much the worse if you neglect your work, ‘for you wrong God and are false to him. _ From him you received the trust, and to him _ you must give up your account, and there- ‘fore take heed to yourselves. And, if it be the church of God, he expects you should ow your love to him by feeding his sheep and lambs.” ([2.] He has purchased it. The world is God’s by right of creation, but _ the church is his by right of redemption, and therefore it ought to be dear to us, for “it was dear to him, because it cost him dear, gnd we cannot better show it than by feeding “his sheep and his lambs. [3.] This church of God is what he has perchased ; not as Israel of old, when he gave men for them, and people for their life (Isa. xliti. 3, 4), but with his own blood. This proves that Christ is ‘God, for he is called so here, where yet he is said to purchase the church with his own god ; the blood was his as man, yet'so close the union between the divine and human e that it is here called the blood of God, rit was the blood of him who is God, and s being so put such dignity and worth into as made it both a valuable ransom of us om evil, and avaluable purchase for us ofall od, nay, a purchase of us to Christ, to be to ma peculiar people: Thine they were, and ou gavest them to me. In consideration of is, therefore, feed the church of God, because is purchased at so dear a rate. Did Christ down his life to purchase it, and shall his usters be wanting in any care and pains o feed it? Their neglect of its true interest Ss a contempt of his blood that purchased it. (2.) Let them consider the danger that the ick was in of being made a prey to its ad- “If the flock be thus ous upon the account of its relation to , and its redemption by Christ, then you ave concerned to take heed both to yourselves d to it.” Here are reasons for both. .| Take heed to the flock, for wolves are ad, that seek to devour (v. 29): I know , that after my departure grievous wolves all enter in among you. First, Some un- erstand it of persecutors, that will inform aimst the Christians, and incense the ma- Saries, v. 29, 30. ii et 9 Ra cane 4 : sla if ge 3 4 eir business and closely attend it.| passion on the flock. LN of Bphesus 4 ‘elders ] They thought, be- ‘ou in all things (2"Tim. iv. 5), watch | cause, while Paul was with them, the rage of the Jews was most against him, that, when he had gone out of the country, they would be quiet: “No,” says he, “ after my de- parture you will find the persecuting spirit | still working, therefore take heed to the flock, confirm them m the faith, comfort and en- courage them, that they may not either leave Christ for fear of sufferimg or lose their peace and comfort in their sufferings.” Mi- nisters must take a more than ordinary care of the flock in times of persecution. Se- condly, It is rather to be understood of se- ducers and false teachers. Probably Paul has an eye to those of the circumcision, who preached up the ceremonial law ; these he calls grievous wolves, for though they came in sheep’s clothing, nay, in shepherds’ cloth- ing, they made mischief in the congregations of Christians, sowed discord among them, drew away many from the pure gospel of Christ, and did all they could to blemish and defame those that adhered to it; not sparing the most valuable members of the flock, stir- ring up those whom they could influence to bite and devour them (Gal. v. 15); therefore they are called dogs (Phil. ii. 2), as here wolves. While Paul was at Ephesus, they kept away, for they durst not face him ; but, when he was gone, then they entered in among them, and sowed their tares where he had sown the good seed. ‘Therefore take heed to the fleck, and do all you can to establish them in the truth, and to arm them against the insinuations of the false teachers.” {2.] Take heed to yourselves, for some shep- herds will apostatise (v. 30): “Also of your ownselves, among the members, nay, perhaps, among the ministers of your own church, among you that I am now speaking to (though I am wilhng to hope it does not go so far as that), shali men arise speaking perverse things, things contrary to the right rule of the gospel, and destructive of the great intentions of it. Nay, they was per- vert some sayings of the gospel, and wrest them to make them patronize their errors, 2 Pet. mi. 16. Even those that were well thought of among you, and that you had confidence in, will grow proud, and conceited, and opinionative, and will refine upon the gospel, and will pretend with more nice and curious speculations to advance you to a higher form; but it is to draw away disciples. after them, to make a party for themselves, that shall admire them, and be led by them, and pin their faith upon their sleeve.”” Some read it, to draw away disciples after them —those that are already disciples of Christ, draw them from him to followthem. “There- fore, take heed to yourselves; when you are told that some of you shall betray the gospel, you are each of you concerned to ask, Is it I? and to look well to yourselves. This | was there fulfilled in Phygellus and Hermo- ates against them, and will have no com-' genes, who turned away from Paul and the PTE es ee ee ee ee _ Paul's address to the ‘work. ” ee, F, es or g. oe doctrine he had preached (2 Tim. i. 15), and in Hymeneus and Philetus, who concerning the truth erred, and overthrew the faith of some (2 Tim ii. 18), which explains the expression here. But, though there were some such seducers in the church of Ephesus, yet it should seem by Paul’s Epistle to that church (wherein we do not find such complaints and reprehensions as we meet with in some other of his epistles) that that church was not so much infested with false teachers, at least not so much infected with their false doctrine, as some other churches were; but its peace and purity were preserved by the blessing of God on the pains and vigilance of these presbyters, to whom the apostle, in the actual foresight and consideration of the rise of heresies and schisms, as well as of his own death, com- mitted the government of this church. (3.) Let them consider the great pains that Paul had takenin planting this church (v. 31): * Remember that for the space of three years, (for so long he had been preaching in Ephe- sus, and the parts adjacent): “ I ceased not to warn every one night and day with tears ; and be not you negligent im building upon that foundation which I was so diligent to lay.” [1.] Paul, like a faithful watchman, had warned them, and, by the warnings he gave men of the danger of their continuing in their Judaism and heathenism, he prevailed with them to embrace Christianity. [2.] He warned every one; besides the public warn- ings he gave in his preaching, he applied himself to particular persons according as he saw their case called for it, which he had something to say peculiar to. [3.] He was constant in giving warning; he warned night and day ; his time was filled up with his In the night, when he should have been reposing himself, he was dealing with those he could not get to speak with in the day about their souls.. [4.] He was indefati- gable in it; he ceased not to warn. ‘Though they were ever so obstinate against his warn- ings, yet he did not cease to warn, not know- ing but that at length they might, by the grace of God, be overcome; though they were ever so pliable to his warnings, yet he did not think this would be a sufficient ex- cuse for him to desist, but still he warned those that were righteous not to turn from their righteousness, as he had warned them wher they were wicked to turn from their wickedness, Ezek. iii. 18—21. [5.] Hespoke to them about their souls with a great deal of affection and concern: he warned them with tears. As he had served the Lord, so he had served them, with many tears, v.19. He warned them with tears of compassion, there- by showing how much he was himself affected with their misery and danger in a sinful state and way, that he might affect them with it. Thus Paul had begun the good work at Ephe- sus, thus free had he been of his pains; and why then should they be sparing of their pains in carrying it on? THE ACTS. =” 5.’ V. He recommends tion and influence (v. 32) thren, having given you this sole and caution, I commend you to Goa that I have said what I have to say, The. be with you; I must leave you, but I leave you in good hands.” They were in care what would become of them, how they should go on in their work, break through their difficul- ties, and what provision would be made for them and their families. In answer to ali these perplexities, Paul directs them to loc up to God with an eye of faith, and beseech God to look down on them with an eye of favour. ’ Z vt 1. See here to whom he commends them. He calls them brethren, not only as Chris tians, but as ministers, and thereby encou- rages them to hope in God, as he had don 5 for they and he were brethren. (1.) He commends them to God, begs of God to provide for them, to take care of them, and to supply all their needs, and encourages them to cast all their care upon him, with an assurance that he cared for them: ‘“ What- ever you want, go to God, let your eye be ever towards him, and your dependence upon him, in all your straits and difficulties; and let this be your comfort, that you have ae God to go to, a God all sufficient.” I commend you to God, that is, to his providence, and to the protection and care of that. It is enough that, from whomsoever we are separated, still we have God nigh unto us, 1 Pet. iv. 19. (2.) He commends them to the word of his grace, by which some understané Christ : he is the word (John i. 1), the word of life, be- cause life is treasured up for us in him (1 John i. 1), and in the same sense he is her called the word of God’s grace, because his fulness we receive grace for grace. commends them to Christ, puts them his hand, as being his servants, whom he would in a particular manner take care of. Paul commends them not only to God and t his providence, but to Christ and his grace, as Christ himself did his disciples when he was leaving them: You believe in God, be- lieve also in me. It comes to much the sami thing, if by the word of his grace we un stand the gospel of Christ, for it is Christ in the word that is nigh unto us for our suppor and encouragement, and his word is s and life: “‘ You will find much relief by ing faith on the providence of God, but muc more by acting faith on the promises of tl gospel.” He commends them to they of Christ’s grace, which he spoke to his dis ciples when he sent them forth, the com sion he gave them, with assurance that he would be with them always to the end of the’ world: ‘Take hold of that word, and God ~ give you the benefit and comfort of it, and you need no more.” He commends then the word of God’s grace, not only as foundation of their hope and the fountait their joy, but as the rule of their walki “TI commend you to God, as your Master, 1om you are to serve, and I have found him od Master, and to the word of his grace, as cutting you out your work, and by which you are to govern yourselves; observe the precepts of this word, and then live upon the promises of it.” 2. See here what he commends them to | the word of God’s grace for, not so much for a protection from their enemies, or a provi- sion for their families, as for the spiritual blessings which they most needed and ought most to value. ‘hey had received the gospel of the grace of God, and were entrusted to preach it. Now he recommends them to that, (1.) For their edification: “‘ It is able - (the Spirit of grace working with it and by it) to build you wp, and you may depend upon this, while you keep close to it, and are de- riving daily from it. Though you are al- ready furnished with good gifts, yet this is able to build you up ; there is that in it with ‘which you need to be better acquainted and more affected.” Note, Ministers, in preach- ing the word of grace, must aim at their own edification as well as at the edification of ' others. The most advanced Christians, while _ they are in this world, are capable of growing, and they will find the word of grace to have still more and more in it to contribute to " their growth. It is still able to build them ‘up. (2.) For their glorification: It is able _ to give you an inheritance among all those who are sanctified. The word of God’s grace " gives it, not only as it gives the knowledge _ of it (for life and immortality are brought to light by the gospel), but as it gives the promise | of it, the promise of a God that cannot lie, ~ and which is yea and amen in Christ ; and by | the word, as the ordinary vehicle, the Spirit aa grace is given (ch. x. 44), to be the seal of _ the promise, and the earnest of the eternal life promised ; and thus it is the word of _ God’s grace that gives us the inheritance. Note, [1.] Heaven is an inheritance which ives an indefeasible right to all the heirs; is an inheritance like that of the Israelites | in Canaan, which was by promise and yet by | lot, but was sure to all the seed. [2.| This | inheritance is entailed upon and secured to all those, and those only, that are sanctified ; | for as those cannot be welcome guests to the } ‘holy God, or the holy society above, that are “unsancetified, so really heaven would be no | heaven to them; but ¢o all that are sanctified, ‘that are born again, and on whom the image of God is renewed, it is as sure as almighty " power and eternal truth can make it. Those _ therefore that would make out a title to that lheritance must make it sure that they are ; ong the sanctified, are joined to them and incorporated with them, and partake of the same image and nature ; for we cannot expect _ to be among the glorified hereafter unless we be among the sanctified here. f | | _ example of indifference to this world, and | VI. He recommends himself to them A AAS sis & i eee SE to every thing in it, which, if they would -walk in the same spirit and in the same steps, they would find to contribute greatly to their easy and comfortable passage through it. He had recommended them to God, arid to the word of his grace, for spiritual blessings, which, without doubt, are the best blessings ; but what shall they do for food for their fa- milies, an agreeable subsistence for them- selves, and portions for their children? “ As to these,” Paul says, “do as I did;’ and how was that? He here tells them, 1. That he never aimed at worldly wealth (v. 33): “ I have coveted no man’s silver, or gold, or apparel; nor do you, and then you will be easy.”” There were many in Ephesus, and many of those that had embraced the Christian faith, who were rich, had a great deal of money, and plate, and rich furniture, and wore very good clothes, and made a very good appearance. Now, (1.) Paul was not ambitious to live like them. We may take it in this sense : I never coveted to have so much silver und gold at command as 1 see others have, nor to wear such rich clothes as I see others wear. I neither condemn them nor envy them. I can live comfortably and use- fully without living great.” The false apos- tles desired to make a fair show in the flesh (Gal. vi. 12), to make a figure in the world; but Paul did not do so. He knew how to want and how to be abased. (2.) He was not greedy to receive from them, silver, or gold, or apparel; so far from being always craving that he was not so much as coveting, nor desired them to allow him so and so for his pains among them, but was content with such things as he had ; he never made a gain of them, 2 Cor. xii. 17. He could not only say with Moses (Num. xvi. 15), and with Sa- muel (1 Sam. xii. 3, 5), Whose ox have I taken? Or whom have I defrauded? But, “* Whose kindness have I coveted, or asked ? Or to whom have I been burdensome ?” He protests against desiring a gift, Phil. iv. 17. _2. That he had worked for his living, and taken a great deal of pains to get bread (v. 34) “ Yea, you yourselves know, and have veen eye-witnesses of it, that these hands of mine have ministered to my necessities, and to those that were with me; you have seen meé-busy early and late, cutting out tents and making them up ;” and, they being commonly made of leather, it was very hard work. Observe, (1.) Paul was sometimes reduced to necessi- ties, and the want of the common supports of life, though he was so great a favourite ot Heaven and so great a blessing to this earth, What an unthinking, unkind, and ungrateful world is this, that could let such a man as Paul be poor in it! (2.) He desired no more than to have his necessities supplied ; he did not work at his calling to enrich himself, but to maintain himself with food and raiment (3.) When he was to earn his bread, he did it by a manual occupation. Paul had a head BE ER BOR RAG 7 Chat elders of Ephesus. k: 4 ay a, Eee. | Paul takes leave of , Maria rie Gel Atal) ot gut wee. THE ACTS. and 4 tongue that he might have got money by, but they were these hands, saith he, that ministered to my necessities. What a pity was it that those hands by the laying on of which the Holy Ghost had been so often conferred, those hands by which God had wrought special miracles, and both these at Ephesus too (ch. xix. 6, 11), should there be obliged to lay themselves to the needle and shears, the awl and tacking-end, in tent- making, purely to get bread! Paul puts these presbyters (and others in them) in mind of this, that they may not think it strange if they be thus neglected, and yet to go on m their work, and make the best shift they can to live; the less encouragement they have from men, the more they shall have from God. (4.) He worked not only for himself, but for the support of those also that were with him. This was hard indeed. It had better become them to have worked for him (to maintain him as their tutor) than he for them. But so it is; those that are willing to take the labouring oar will find those about them willing they should have it. If Paul will work for the maintenance of his com- panions, he is welcome to do it. 3. That even then, when he worked for the supply of his own necessities, yet he spared something out of what he got for the relief of others; for this he here obliges them to do (v. 35): “I have shown you ail things, that is, in all the parts of your duty I have set you your copy and given you a good example, and particularly in this, that so labouring you ought to support the weak.” Some understand it of their supporting the faith of weak believers, by removing the pre- judices which some conceived against Chris- tianity, as if the preachers of it made a gain- ful trade of their preaching, and the gospel was only a trick to get money by, and pick people’s pockets. ‘‘ Now, that you may cut off occasion from those that seek occasion to reproach us, and so may support the weak among us, you will do well, for the present, to get your livelihood by the labour of your hands, and not to depend upon your minis- try.” But I rather understand it of their helping to support the sick, and the poor, and those that could not labour, because it agrees with Paul’s exhortation (Eph. iv. 28): Let him labour, working with his hands, that he may have to give to him that needeth. We must labour in an honest employment, not only that we may be able to live, but that we may be able to give. This might seem a hard saying, and therefore Paul backs it with a saying of our Master’s, which he would have them always to remember. These words our Lord Jesus said; it should seem, they were words he often used to his dis- ciples. When he himself did so much good gratis, and bade them do so tuo (Matt. x. 8, 9), he added this saying, which, though nowhere recorded by the evangelists, yet Paul had bv word of mouth from Peter, or some other of prayed with them all; that the disciples; an more blessed to give than to rece (saith Dr. Tillotson) “a ment of this admirable saying of ot to us, that, being omitted by the evangelists and in danger of being lost and forgotten, i was thus happily retrieved by St. Paul, ane recorded by St. Luke.” It is more blesse to give to others than to receive from others not only more blessed to be rich, and so on the giving hand, than to be poor, and so an the receiving hand (every one will own this) but more blessed to do good with what we have, be it much or little, than to increase it and make it more. The sentiment of ¢ children of this world is contrary to thi they are afraid of giving. “This givi g,’ they say, “‘ undoes us all;” but they are hope of getting. Every one for his gain fro his quarter, Isa. lvi. 11. Clear gain is wit them the most blessed thing that can be. but Christ tells us, Zt és more blessed (more excellent in itself, an evidence of a more ex. cellent disposition of mind, and the way to: better blessedness at last) to give than to re- cewwe. It makes us more like to God, wh« gives to all, and receives from none; and t¢ the Lord Jesus, who went about doing gooé It is more blessed to give our pains than t¢ receive pay for it, and what we should de light to do if the necessities of ourselves and families would admit it. Itis more pleasant to do good to the grateful, but it is more honourable to do good to the u for then we have God to be our paymaster, wh« will reward in the resurrection of the jus' what has not otherwise been recompensed. — 36 And when he had thus spoke he kneeled down, and pra them all. 37 And they all sore, and fell on Paul’s neck, ane kissed him. 38 Sorrowing most oi all for the words which he spake that they should see his face no mor And they accompanied him unto th ship. a Aiter the parting sermon that Paul preach to the elders of Ephesus, which was vei affecting, we have here the parting pray and tears, which: were yet more affectix we can scarcely read the account here of them, and meditate upon them wil eyes. I. They parted with prayer (v. 36): when he had thus spoken, he kneeled and prayed with them all. And, no do was a prayer every way suited to the mournful occasion. He committed God in this prayer, prayed that he we leave them, but continue his presence them. 1. It was a joint prayer. He only prayed for them, but prayed with ther dat might pr up the same petitions for themselves ~ 4 me yan leave of — ad and that they might Jearn what to ask sod for themselves when he was gone. blic prayers are so far from being intended © supersede our own secret prayers, and make them needless, that they are designed to quicken and encourage them, and to di- ect us in them, When we are alone we hould pray over the prayers that our minis- ters have put up with us. 2. It was a “humble reverent prayer. This was expressed by the posture they used: He kneeled down, and prayed with them, which is the most proper gesture in prayer, and significant both of adoration and of petition, especially peti- tion for the forgiveness of sin. Paul used it much: I bow my knees, Eph. iii. 14. 3. It “was a prayer after sermon; and, we may ‘suppose, he prayed over what he had preached. He had commntted the care of the church at _ Ephesus to those elders, and now he prays that God would enable them faithfully to discharge this great trust reposed in them, and would give them those measures of wis- dom and grace which it required; he prayed for the flock, and all that belonged to it, that the great Shepherd of the sheep would take eare of them all, and keep them from being “a prey to the grievous wolves. Thus he taught these-ministers to pray for those they preached to, that they might not labour in vain. 4. It was a parting prayer, which might be likely to leave lasting impressions, as the farewell sermon did. It is good for friends, when they part, to part with prayer, _ that by praying together just at parting they | may be enabled to pray the more feelingly ‘one for another when they are separated, | which is one part of our Christian duty, and | an improvement of the communion of saints. Lord watch between us, and watch over us both, when we are absent one from the other, isa good parting prayer (Gen. xxxi. 49), as also that our next meeting may be either nearer heaven or in heaven, Paul here fol- | lowed the example of Christ, who, when he | took leave of his disciples, after he had | preached to them, prayed with them all, _ John xvii. 1. | Il. They parted with tears, abundance of ‘tears, and most affectionate embraces, ». 37, 38. 1. They all wept sorely. We have reason to think that Paul himself began ; _ though he was determined to go, and saw his clear to other work, yet he was sorry in is heart to leave them, and many a tear it cost him. He that was so often in tears while he was with them (v. 19, 31), no doubt shed many at parting, so watermg what he had sown among them. But the notice is taken of their tears: They all wept sorely ; there was nota dry eye among them; and | it is probable the affectionate expressions Paul used in prayer set them a-weeping. E These were tears of love and mutual endear- hit like those of Jonathan and Dayid, en they were forced to part, and wept one aul takes tea CHAP. another that he put up to God for them} Bc ee 44 / XX. the elders of Ephesus. with another, until (as if they wept for strife) Dawid exceeded, 1 Sam. xx. 41. 2. They fell upon Paul’s neck, and kissed him, all, one after another, each bewailing his own loss: “How can I part with this invaluable man, this blessed Paul,” says one, “in whom my life is in a manner bound up ?”—* Farewell, my dear friend,” says another, ‘a thousand thahks to thee, and ten thousand to God for thee, and for all the pains thou hast taken with me for my good.” “And must we part ?” says another: “must I lose my spiritual father, nurse, and guide?” — What will become of usnow 2” says another, ‘‘ when we shall no more have him to apply to, and receive direction from? What shall I do, if the Lord take away my master from my head? My father, my father, the chariots of Israel, and the horsemen thereof.” Note, Those that are most loving are commonly best beloved. Paul, who was a most affec- tionate friend himself, had friends that were very affectionate to him. These tears at parting with Paul were a grateful return for all the tears he had shed in preaching to them and praying with them. He that watereth shall be watered also himself. 3. That which cut them to the heart thus, and made this place such a Bochim, such a place of weepers, was, that word which Paul spoke, that he was certain they should see his face no more. If he had given them directions-to follow him, as he did to those that were his usual com- panions, or any intimation that he would come hereafter and make them a visit, they could have borne this parting pretty well; but when they are told that they shall see his face no more in this world, that it is a fimal farewell they are now giving and taking, this makes it a great mourning; it makesthe farewell just like a funeral, and puts them into this passion of weeping. There were other things for which they sorrowed— that they should lose the benefit of his public performances, and see him no longer presidimg im their assemblies should have none of his personal counsels and comforts ; and, we hope, they sorrowed for their own sin, in not profiting more by his iabours while they had him among them, and which had provoked God to order hisremove. But that which gave the most sensible accent to their grief was that they should see his face no more. When our friends are separated from us by death, this is the consideration with which we y2ise up our mourning, that we shall see them faces no more; but we com- plain not of this as those that have no hope, for if our friends died in Christ, and we live to him, they are gone to see God’s face, to behold his glory, with the reflection of which their faces shine, and we hope to be with them shortly. Though we shall see their faces no more in this world, we hope to see them again in a better world, and to bs Bo together for ever and with the 0 er ee: — % , =] A? Sen cae Pau’s voyage ILI. They accompanied him unto the ship, partly to show their respect for him (they would bring him on his way as far as they could), and partly that they might have a little more of his company and conversation ; if it must be the last interview, they will have as much of him as they can, and see the last of him. And we have reason to think that when they came to the water-side, and he was about to go on board, their tears and embraces were repeated; for loth to part dids oft farewell. But this was a comfort to both sides, and soon turned this tide of pas- sion, that the presence of Christ both went with him and staid with them. CHAP. XXI. We have, with a great deal of pleasure, attended the apostle in his travels throughout the Gentile nations to preach the gospel, and have seen a great harvest of souls gathered in to Christ; there we have seen likewise what persecutions he endured; yet still out of them all the Lord presently delivered him, 2 Tim. iii. 11. But now we are to attend him to Jerusalem, and there into lasting bonds ; the days of his service now seem to be over, and nothing to remain but days of suffering, days of darkness, for they are many. Itisa thousand pities that such a workman should be laid aside ; yet soit is, and we must not only acquiesce, as his friends then did, saying, *f The will of the Lord be done;” but we must believe, and shall find reason to do so, that Paul in the prison, and at the bar, is as truly glorifying God, and serving Christ’s interest, as Paul in the pulpit was. In this chapter we have, Ll. A journal of Paul’s voyage from Ephesus to Cesarea, the next sea-port to Jerusalem, some places he tonched at, and his landing there, ver. 1—7. II. The struggles he had with his friends at Czsarea, who mightily opposed bis going up to Jerusalem, but could not prevail, ver. S—l4. III. Paul's journey from Ciesarea to Jerusalem, and the kind entertainment which the Christians there gave him, ver. 15—17. IV. His compliance with the persuasions of the brethren there, who ad- vised him so far to compliment the Jews as to go and purify himself with an offering in the temple, as if he had had a vow, that it might appear he was no such enemy to the Mosaic rites and ceremonies as he was reported to be, ver. 18—26. V. The turning of this very thing against him by the Jews, and the ap- prehending of him in the temple as a criminal thereupon, ver. 27—30. VI.-The narrow escape he had of being pulled to pieces by the rabble, and the taking of him into fair and legal custody by the chief captain, who permitted him to speak for himself to the people, ver. 3I—40. And so we have him- made a prisoner, and shall never have him otherwise to the end of the history of this book. ND it came to pass, that after we were gotten from them, and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara: 2 And finding a ship sailing over unto Phenicia, we went aboard, and set forth. 3 Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the ship was to unlade her burden. 4 And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem. 5 And when we had accomplished those days, we departed and went our way ; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed. 6 And when we had taken our leave! the gospel-commussion, Christ was preac i eee wale! Seleg ese ce Re THE ACTS, [00 one of another, we — they returned home en when we had finished our co from Tyre, we came to Ptolemz and saluted the brethren, and abo i with them one day. We may observe here, . I. How much ado Paul had to get clear from Ephesus, intimated in the first words of the chapter, after we had gotten from them, that is, were drawn from them as by violence. It was a force put upon both sides; Paul was loth to leave them, and they were loth to part with him, and yet there was no remedy, but so it must be. When good people < taken away by death, they are, as it were, got- ten from their friends here below, who strug gled hard to have detained them if possible. Il. What a prosperous voyage they had thence. Without any difficulty, they cam with a straight-course, by direct sailing, to Coos, a famous Grecian island,—the next day to Rhodes, talked of for the Colossus there,— thence to Patara, a famous port, the metro- polis of Lycia (v. 1); here they very happily found a ship sailing over into Phenicia, the very course they were steering,v. 2. Provi. dence must be acknowledged when things happen thus opportunely, and we are favoured by some little circumstances that contribute to the expediting of our affairs; and we must say, It is God that maketh our way perfect. This ship that was bound for Phenicia (that is, Tyre) they took the convenience of, went on board, and set sail for Tyre. In this voyage they discovered Cyprus, the J ys this, | by making them eminently useful in their think, that prophecy concerning Tyre —- ren if a | “ministers - (3.) It is good to train up child- to good people and good . This was particularly remarkable at Tyre, which we have not met with any where else, that they brought their wives and children to attend Paul, to do him the more honour and to receive benefit by his instruc- fions and prayers; and as angry notice was taken of the children of the idolaters ot Bethel, that mocked a prophet, so, no doubt, gracious notice was taken of the children of the disciples at Tyre, that honoured an apostle, as Christ accepted the hosannas of the little children. (4.) Weshould be good hus- bands of our opportunities, and make the utmost we can of them for the good of our souls. They brought Paul on his way, that they might have so much the more of his company and his prayers. Some refer us to Ps. xlv. 12, as a prediction of this, The daughter of Tyre shall be there with a gift ; for it is probable that they made some pre- sents to Paul at parting, as usual to our friends that are going to sea, ch. xxviii. 10. 5. They parted with prayer, as Paul and the Ephesian elders had done, ch. xx. 36. Thus Paul has taught us by example, as well as rule, to pray always, to pray without ceas- ing. Weknezled down on the shore and prayed. Paul prayed for himself, prayed for them, prayed for all the churches ; as he was much in prayer so he was mighty in prayer. They prayed upon the shore, that their last fare- well might be sanctified and sweetened with prayer. Those that are going to sea should, when they quit the shore, commit themselves to God by prayer, and put themselves under his protection, as those that hope, even when they leave the terra firma, to find firm footing for their faith in the providence and promise of God. They kneeled down on the shore, though we may suppose it either stony or dirty, and there prayed. Paul would that men should pray every where, and so he did him- self; and, where he lifted up his prayer, he bowed his knees. Mr. George Herbert says, Kneeling never spoiled silk stockings. 6. They parted at last (v. 6): When we had taken our leave one of another, with the most affectionate embraces and expressions of love and grief, we took ship to be gone, and they returned home again, each complaining that this isa parting world. Observe how they disposed of themselves: ‘“‘ We, that had a journey before us, took ship, thankful that we had a ship to carry us; and those, who had no occasions to call them abroad returned home again, thankful that they had a home to go to.” Rejoice Zebulun in thy going out, Paul left his bléss- ing behind him with those that returned home, and those that staid sent their prayers after those that went to sea. IV. Their arrival at Ptolemais, which was not far from Tyre (v. 7): We came to Ptole- mais, which some think is the same place with Are =~ + - a: % re vr ~ hee hy The prophecy Accho, which we find in the tribe of Asher, Judg.1.31. Paul begged leave to go ashore there, to saiute the brethren, to enquire of their state, and to testify his good will to them; though he could not stay long with them, yet he would not pass by them without paying his respects to them, and he abode with them one day, perhaps it was a Lord’s day; better a short stay than no visit. 8 And the next day we that were of Paul’s company departed, and came into Caesarea: and we entered into the house of Philip the evan- gelist, which was one of the seven ; and abode with him. 9 And the same man had four daughters, virgins, which did prophesy. 10 And as we tarried there many days, there came down from Judea a certain prophet, named Agabus. 11 And when he was come unto us, he took Paul’s girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jeru- salem bind the man that owneth this girdle, and shall deliver Aim into the hands of the Gentiles. 12 And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem. 13 Then Paul answered, What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. 14 And when he would not be persuaded, we ceased, saying, The will of the Lord be done. We have here Paul and his company arrived at length at Ceesarea, where he designed to make some stay, it being the place where the gospel ‘was first preached to the Gentiles, and the Holy Ghost fell upon them, ch. x. 1, 44. Now here we are told, I. Who it was that entertained Paul and his company at Cesarea. He seldom had occa- sion to go toa public house, but, wherever he came, some friend or other took him in, and bade him welcome. Observe, those that had sailed together parted when the voyage was accomplished, according as their business was. “Those that were concerned in the cargo staid where the ship was to unlade her burden (v. 3); others, when they came to Ptolemais, went as their occasions led them ; but we that were of Paul’s company went where he went, and came to Czesarea.” ‘Those that travel toge- ther through this world will separate at death, and then it will appear who are of Paul’s com- pany and who are not. Nowat Cesarea. “2 ee Se eee THE ACTS. ‘ OO oe * ; A 1 They were enterta evangelist, whom we left years ago, after he had baptized t (ch. viii. 40), and there we now find h again. (1.) He was originally a deacon, on of the seven that were chosen to serve table ch. vi. 5. (2.) He was now and had lon; been an evangelist, one that went about te plant and water churches, as the apostles did. and gave himself, as they did, to the word prayer ; thus, having used the office of a dea- con well, he purchased to himself a good de- gree; and, having been faithful in a feu things, was made ruler over many things. (3.) He had a house at Caesarea, fit to ente Paul and all his company, and he bade him and them very welcome to it: We entered into the house of Philip the evangelist, and we abode with him. Thus does it become Christians and ministers, according as theirability is, to use hospitality one to another, without grudg- ing, 1 Pet. iv. 9. . 2. This Philip had four maiden daughters, who did prophesy, v. 9. Itimtimates that they prophesied of Paul’s troubles at Jerusalem, as others had done, and dissuaded him from going; or perhaps they prophesied for his comfort and encouragement, in reference t) the difficulties that were before him. Here was a further accomplishment of that 7 phecy, Joelii. 28, of such a plentiful pouring out of the Spirit upon all flesh that their sons and their daughters should prophesy, that is, foretel things to come. e II. A plain and full prediction of the suf. ferings of Paul, by a noted prophet, v. 10, 11. 1, Paul and his company tarried many days at Ceesarea, perhaps Cornelius was yet living there, and (though Philip lodged them) yet might be many ways kind to them, and in- duce them to stay there. What cause Paul saw to tarry so long there, and to make s little haste at the latter end of his journey t¢ Jerusalem, when he seemed so much in haste at the beginning of it, we cannot tell; but we are sure he did not stay either there or an} where else to be idle; he measured his ti by days, and numbered them. 2. Agabus the prophet came to Cesarea from Judea was he of whom we read before, who from Jerusalem to Antioch, to foretel a general famine, ch. xi. 27, 28. See how God dj penseth his gifts variously. To Paul was given the word of wisdom-and knowl a an apostle, by the Spirit, and the gifts of heal ing; to Agabus, and to Philip’s daug’ was given prophecy, by the same Spirit—the foretelling of things to come, which came to pass according to the prediction. See 1 Cor. xii. 8,10. So that that which was the m eminent gift of the Spirit under the Old Tes- tament, the foretelling of things to come, wat under the New Testament quite outshone bj other gifts, and was bestowed upon those were of less note in the church. It sh seern as if Agabus came on purpose to sarea, to meet Paul with this prophetic inte! . 3. He foretold Paul’s. bonds at 2 m, (1.) By asign, as the prophets of did, Isaiah-(ch. xx. 3), Jeremiah (ch. xiii. 1; xxviii 2), Ezekiel (chi iv. 1; xii. 3), and nany others. Agabus: took Paul’s girdle, vhen he laid it by, or perhaps took it from ut him, and with it downd first his own ands, and then his own feet, or perhaps bound his hands and feet together; this was de- igned both to confirm the prophecy (it was as sure to be done as if it were done already) and to affect those about him with it, because that which we:see usually makes a greater im- ‘pression upon us than that which we only hear of. (2.) By an explication of the sign: Thus saith the Holy Ghost, the Spirit of pro- phecy, So shall the Jews at Jerusalem bind the an that owneth this girdle, and, as they dealt with his Master (Matt. xx. 18, 19), shail de- wer himinto the hands of the Gentiles, as the Jews in other places had all along endea- voured to do, by accusing him to the Roman governors. Paul had this express warning given him of his: troubles, that he might pre- pare for them, and that when they came they “might be no surprise nor terror to him; the general notice given us that through much tri- bulation we must enter into the kingdom of God should be of the same use tous. - Ul. The great importunity which his friends used with him to dissuade him from going forward to Jerusalem, v.12. ‘‘ Not only those of that place, but we that were of Paul’s company, and among the rest Luke imself, who had heard this often before, and en Paul’s resolution notwithstanding, be- sought him with tears that he would not go | upto Jerusalem, but steer his course some other way.” Now, 1. Here appeared a com- tmendable affection to Paul, and a value for im, upon account of his great usefulness in church. Good men that are very active metimes need to be dissuaded from over- orking themselves, and good men that are ry bold need to be dissuaded from expos- themselves too far. The Lord is for the , and so must we be. 2. Yet there was mixture of infirmity, especially in those of aui’s company, who knew he undertook this journey by divine direction, and had seen hh what resolution he had before broken through the like opposition. But we see in em. the infirmity incident to us all; when “We see trouble at a distance, and have only a general notice of it, we can make light of it; | but when it comes near we begin to shrink, d draw back. Now that it toucheth thee w art troubled, Job iv. 5. IV. The holy bravery and intrepidity with ch Paul persisted in his resolution, v. 13. 1. He reproves them for dissuading him. Here is a quarrel of love on both sides, and « mae . sing it: Wh re CHAP Ys a Se his resolution, said, Master, spare: thyself. Their weeping about him broke his heart. (1.) It was a temptation to him, it shocked him, it began to weakemand slacken his resolution, and caused him to entertain thoughts of tacking about: “I know lam appointed to suffering, and you ought to animate and encourage me, and to say that which will strengthen my heart ; but you, with your tears, break my heart, and dis- courage me. What do you mean by doing thus ? Has not our Master told us to take up our cross? And would you have me to avoid mine?” (2.) It was a trouble to him that they should so earnestly press him to that in which he could not gratify them without wronging his conscience. Paul was of a very tender spirit. As he was much in tears himself, so he had a compassionate regard to the tears of his friends; they made a great impression uponhim, and would bring him almost to yield to any thing. But nowit breaks: his heart, when he is under a necessity of deny- ing the request of his weeping friends. It was an unkind kindness, a cruel pity, thus to torment him with their dissuasions, and to add affliction to his grief. When our friends are called out to sufferings, we shall show our love rather by comforting them than by sor- rowing forthem. But observe, These Chris- tians at Caesarea, if they could have foreseen the particulars of that event, the general no- tice of which they received with so much hea. viness, would have been better reconciled te it for their own sakes; for, when Paul was made a prisoner at Jerusalem, he was pre- sently sent to Cesarea, the very place where he now was (ch. xxiii. 33), and there he conti- nued at least two years (ch. xxiv. 27), and he was a prisoner at large, as’ appears (ch. xxiv 23), orders being given that he should have liberty to go among his friends, and his friends to come to him; so that the church at Caesarea had much more of Paul’s company and help when he was imprisoned than they could have had if he had been at liberty. That which we oppose, as thinking it to operate muchagainst us, may be overruled by the providence of God to work for us, which is a reason why we should follow providence, and not fear it. 2. He repeats his resolution to go forward, notwithstanding: “ What mean you to weep thus? I am reudy to suffer whatever is appointed forme. I am fully determined to go, whatever comes of it, and therefore it is to no purpose for you to oppose it. Iam willing to suffer, and therefore why are you unwilling that I should suffer? Am not I nearest myself, and fittest to judge for my- self? If the trouble found me unready, it would be a trouble indeed, and you might well weep at the thoughts of it. But, blessed be God, it does not. It is very welcome to me, and therefore should not be such a terror to you. For my part, Iam ready,” troipwe Eyw —I have myself in a readiness, as soldiers for , 4 ‘ ee te ee Paul resolves to an engagement. “ I expect trouble, I count upon it, it will be no surprise tome. I was told at first what great things I must suffer,” ch. ix. 16. “ lamprepared for it, by a clear conscience, a firm confidence in God, a holy contempt of the world and the body, a lively faith in Christ, and a joyful hope of eternal life. I can bid it welcome, as we do a friend that we look for, and have made preparation for. I can, through grace, not only bear it, but rejoice in it.” Now, (1.) See how far his resolution extends: You are told that I must be bound at Jerusalem, and you would have me keep away for fear of this. I tell you, I am ready not only to be bound, but, if the will of God be so, to die at Jerusalem ; not only to lose my liberty, but to lose my life.” It is our wisdom to think of the worst that may befal us, and to prepare ac- cordingly, that we may stand complete in all the will of God. (2.) See what it is that carries him out thus, that makes him willing to suffer and die: it is for the name of the Lord Jesus. All that a man has will he give for his life; but life itself will Paul give for the service and honour of the name of Christ. V. The patient acquiescence of his friends'in his resolution, v.14. 1. They sub- mitted to the wisdom of a good man. They had carried the matter as far as they could with decency; but, “ when he would not be persuaded, we ceased our importunity. Paul knows best his own mind, and what he has to do, and it becomes us to leave it to him- self, and not to censure him for what he does, nor to say he is rash, and wilful, and humoursome, and has a spirit of contradic- tion, as some people are apt to judge of those that will not do just as they would have them do. No doubt, Paul has a good reason for his resolution, though he sees cause to keep it to himself, and God has gracious ends to serve in confirming him init.” It 1s good manners not to over-press those in their own affairs that will not be persuaded. 2. They submitted to the will of a good God: We ceased, saying, The will of the Lord be done. They did not resolve his resolu- tion into his stubbornness, but into his will- Ingness to suffer, and God’s will that he should. Father in heaven, thy will be done, as it isa rule to our prayers and to our practice, so it is to our patience. This may refer, (1.) To Paul’s present firmness; he is inflexible, and unpersuadable, and in this they see the will of the Lord done. “It is he that has wrought this fixed resolution in him, and therefore we acquiesce in it.” Note, In the turning of the hearts of our friends or ministers, this way or that way (and it may be quite another way than we could wish), we should eye the hand of God, and sub- mit to that. (2.) To his approaching suf- ferings: “If there be no remedy, but Paul will run himself into bonds, the will of the Lord Jesus be done. We have done all that we could do on our parts to p,event it, and THE ACTS" now we leave it to ’ Christ, to whom the Fa has all judgment, and therefore we | we will, but as he will.” Note, When we trouble coming, and particularly that of our ministers’ being silenced or removed from us, it becomes us to say, The will of the Lord — be done. God is wise, and knows how to make all work for good, and therefore “ welcome his holy will.” Not only, “The will of the Lord must be done, and there is no remedy ;” but, “ Let the will of the Lord © be done, for his will is his wisdom, and he doeth all according to the counsel of it; let him therefore do with us and ours as seemeth good in hiseyes.” When a trouble is come, this must allay our griefs, that the will of the Lord is done; when we see it coming, this must silence our fears, that the will of — the Lord shall be done, to which we m say, Amen, let it be done. a 15 And after those days we took up our carriages, and went up to Je rusalem. 16 There went with us also certain of the disciples of Ca-— sarea, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge. 17 And when we were come to Jerusa- © lem, the brethren received us gladly. 18 And the day following Paul went in with us unto James; and all the elders were present. 19 And whe he had saluted them; he declared par- ticularly what things God had wrought among the Gentiles by his ministry. | 20 And when they heard it, they glo- rified the Lord, and said unto him, Thou seest, brother, how many thou- | sands of Jews there are which be- lieve: and they are all zealous of the law: 21 And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to for- sake Moses, saying that they ought not to circumcise thew children, neither to walk after the customs. 22 What is it therefore? the multi- tude must needs come together: for they will hear that thou art come. | 23 Do therefore this that we say td thee: We have four men which have avowon them; 24 Them take, and ~ purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee. are no-_ | ] ; but that thou thyself also Ikest orderly, and keepest the law. As touching the Gentiles which te we have written and con- eluded that they observe no such thing, save only that they keep them- selves from things offered to idols, and from blood, and from strangled, and from fornication. 26 Then Paul took the men, and the next day pu- rifying himself with them entered into the temple, to signify the ac- -complishment of the days of purifi- cation, until that an offering should be offered for every one of them. In these verses we have, I. Paul’s journey to Jerusalem from Ce- ‘sarea, and the company that went along with him. 1. They took up their carriages, their bag and baggage, and as it should seem, like poor travellers or soldiers, were their own porters; so little had they of change of raiment. Omnia mea mecum porto —My property is all about me. Some think hey had with them the money that was col- ted in the churches of Macedonia and Achaia for the poor saints at Jerusalem. If hey could have persuaded Paul to go some ‘ther way, they would gladly have gone Jong with him ; but if, notwithstanding their dissuasive, he will go to Jerusalem, they do not say, “ Let him go by himself then ;” but s Thomas, in a like case, when Christ would 0 into danger at Jerusalem, Let us go and with him, John xi. 16. Their resolution cleave to Paul was like that of Ittai to ve to David (2 Sam. xv. 21): In what ce my Lord the king shall be, whether in | death or life, there also will thy servart be. | Thus Paul’s boldness emboldened them. 2. | Certain of the disciples of Czsarea went long with them. Whether they designed to go however, and took this opportunity of Zoing with so much good company, or whe- r they went on purpose to see if they could Paul any service and if possible prevent trouble, or at least minister to him in it, oes not appear. The less while that Paul is ely to enjoy his liberty the more indus- ous they are to improve every opportunity ‘onversation with him. Elisha kept close to jah when he knew the time was at hand that heshouldbetakenup. 3. Theybroughtwith them an honest old gentleman that had a ise of his own at Jerusalem, in which he Id gladly entertain Paul and his company, “Mnason of Cyprus (v. 16), with whom we Id lodge. Such a great concourse of peo- i there was to the feast that it was a hard be taken up by those of the better sort, twas looked upon as a scandalous thing to erenedix. rooms out at those times, but they must freely accommodate strangers with them. Every one then would choose his friends to be his guests, and Mnason took Paul and his com- pany to be his lodgers; though he had heard what trouble Paul was likely to come into, which might bring those that entertained him into trouble too, yet he shall be welcome to him, whatever comes of it. This Mnason is called an old disciple—a disciple from the beginning ; some think, one of the seventy disciples of Christ, or one of the first converts after the pouring out of the Spirit, or one of the first that was converted by the preaching of the gospel in Cyprus, ch. xiii. 4. However it was, it seems he had been long a Christian, and was now in years. Note, Itis an honour- able thing to be an old disciple of Jesus Christ, to have been enabled by the grace of God to continue long ina course of duty, stedfast in the faith, and growing more and more pru- dent and experienced to a goodold age. And with these old disciples one would choose to lodge; for the multitude of their years will teach wisdom. II. Paul’s welcome at Jerusalem. 1. Many of the brethren there received him gladly, v. 17. As soon as they had notice that he was come to town, they went to his lodgings at Mnason’s house, and congratu- lated him on his safe arrival, and told him they were glad to see him, and invited him to their houses, accounting it an honour to be known to one that was such an eminent ser- vant of Christ. Streso observes that the word here used concerning the welcome they gave to the apostles, dcpévwe amodéxey, is used concerning the welcome of the apostles’ doctrine, ch. ii. 41. They gladly recewed his word. We think if we had Paul among us we should gladly receive him; but it is a question whether we should or no if, having his doctrine, we do not gladly receive that. 2. They paid a visit to James and the elders of the church, at a church-meeting (e. 18): “« The day following, Paul went in unto James, and took us with him, that were his compa- nions, to introduce us into acquaintance with the church at Jerusaiem.” It should seem that James was now the only apostle that was resident at Jerusalem; the rest had dis- persed themselves, to preach the gospel in other places. But still they forecasted to have an apostle at Jerusalem, perhaps some- times one and sometimes another, because there was a great resort thither from all parts. | James was now upon the spot, and all the elders or presbyters that were the ordinary pastors of the church, both to preach and govern, were present. Paui saluted them all, paid his respects to them, enquired con- cerning their welfare, and gave them the right hand of fellowship. He saluted them, tter to get lodgings; the public houses | that is, he wished them all health and happi- ness, and prayed to Godto blessthem. The proper signification of salutation is, wishing hose that had private houses to ‘et their | salvation toyou: salve, or salus tidi sit ; like 5 a eee OR eee i PD) ae Teer a yi omit P. XXI. ~~ Oe Pre oer ee a Fol” |! ee re ~~ ee = Vara e > re See oes ; Paul's visit tions, or good wishes, very well become Christians, im token of their love to each other and joint regard to God. III. The aceount they had from him of his ministry among the Gentiles, and their satisiaction in it. 1 He gave them a nar- rative of the success of the gospel in those countries where he had been employed, knowing it would be very acceptable to them to hear of the enlarging of Christ’s kingdom: He declared particularly what things God had wrought among the Gentiles by his ministry, v. 19. Observe how modestly he speaks, not what things he had wrought (he was but the instrument), but what God had wrought by his ministry. It was not I, but the grace of God which was with me. He planted and watered, but God gave the increase. He declared it particularly, that the grace of God might appear the more illustrious in the cir- cumstances of his success. Thus David will tell others what God has done for his soul (Ps. Ixvi. 16), as Paul here what God has done by his hand, and both that their friends may help them to be thankful. 2. Hence they took occasion to give praise to God {v. 20): When they heard it, they glorified the Lord. Paul ascribed it all to God, and to God they gave the praise of it. They iid not break out into high encomiums of Paul, but left it to his Master to say to him, Well done, good and faithful serrant ; but they gave glory to the grace of God, which was extended to the Gentiles. Note, The conversion of sinners ought to be the matter of our joy and praise as it is of the angels’. God had honoured Paul more than any of them, in making his usefulness more exten- sive, yet they did not envy him, nor were they jealous of his growing reputation, but, on the contrary, glorified the Lord. And they could not do more to encourage Paul to go on cheerfully in his work than to glorify God for his success in it; for, 1f God be praised, Paul'is pleased. IV. The request of James and the eiders of the church at Jerusalem to Paul, or their |be our deliverance from the law), asa re advice rather, that he would gratify the be- lieving Jews by showing some compliance with, the ceremonial law, and appearing publicly in the temple to offer sacrifice, which was not a thing in itself sinful; for the cere- monial law, though it was by no means to be imposed upon the Gentile converts (as the false teachers would have it, and thereby endeavoured to subvert the gospel), yet it was not become unlawful as yet to those that had been bred up in the observance of it, but were far from expecting justification by it. It was dead, but not buried; dead, but not yet deadly. And, being not sinful, they thought it was a piece of prudence in Paul to conform thus far. Observe the counsel they give to Paul herein, not as having au-| capable of a good excuse, cons | they were brought up in, and among who They lesired him to take notice of the | they lived. : thority over him, but an affection for him. THE Acts! am ~ peace be untoysu. And such mutual saluta-| great numbers there verts: Thou seest, brothe sands of the Jews there | They called him brother, f upon him as a Joe Rough ited * : in gospel-work. 10 they were circumcision and he the apostle of the tiles, though they were conformists and nonconformist, yet they were brethren, owned the relation. Thou hast been in of our assemblies, and seest how numero they are: how many myriads of Jews be The word signifies, not thousands, but fen thousands. Evenamong the Jews, who w most prejudiced against the gospel, yet ther were great multitudes that received it; for the grace of God can break down the strong- est holds of Satan. The number of the na at first was but one hundred and twenty, yet now many thousands. Let none therefore despise the day of small things; for, thougli the beginning be small, God can make the latter end greatly to increase. Hereby it ay peared that God had not quite cast awa’ his people the Jews, for among them there was a remnant, an election, that obtained (see Rom. xi. 1, 5, 7): many thousands that ! lieved. And this account which they co give to Paul of the success of the gosp among the Jews was, no doubt, as grateful to Paul as the account which he gave them of the conversion of the Gentiles was to them; for his heart’s desire and prayer to God the Jews was that they might be saved. of which they could not yet becured: They are all zealous of the law. "They believe in Chri as the true Messiah, they rest upon his ri eousness and submit to his government; they know the law of Moses was of God, t have found spiritual benefit in their att ance on the institutions of it, and therefore they can by no means think of parting wil it, no, nor of growing cold to it. And per haps they urged Christ’s being made under i Jaw, and observing it (which was designed to for their continuance under it. ‘This was : great weakness and mistake, to be so fond ¢ the shadows when the substance was come, to keep their necks under a yoke of bondag when Christ had come to make them But see, (1.) The power of education and! usage, and especiaily of aceremonial law The charitable allowance that must be mz in consideration of these. These Jews believed were not therefore disowned an jected as no Christians because they w: the law, nay, were zealous for it, while only in their own practice, and they impose it upon others. Their being z of the law was capable of agood construe’ which charity would put upon it : and i 0 were so zealous of the law, were ill- : (to him, v.21. Paul himself, though thful a servant asany Christ ever had, yet Id not get the good word of all that be- ed to Christ’s family: “ They are in- _ formed of thee (and form their opinion of thee accordingly) that thou not only dost not _ teach the Gentiles to observe the law, as some _ would have had thee (we have prevailed with ‘them to drop that), but dost teach all the Jews _ who are dispersed among the Gentiles to for- _ sake Moses, not to circumcise their children _ nor to walk afier the customs of our nation, _ which were of divine appointment, so far as they might be observed even among the _ Gentiles, at a distance from the temple,—not to observe the fasts and feasts of the church, not to wear their phylacteries, nor abstain from unclean meats.” Now, (1.) It was _ true that Paul preached the abrogation of the law of Moses, taught them that it was impos- sible to be justified by it, and therefore we _ are not bound up anylonger to the observance of it. But, (2.) It was false that he taught _ them to forsake Moses ; for the religion he preached tended not to destroy the law, but _ tofulfilit. He preached Christ (the end of the law for righteousness), and repentance and "faith, in the exercise of which we are to make great use of the law. The Jews among _ the Gentiles whom Paul taught were so far _ from forsaking Moses that they never under- stood him better, nor ever embraced him so _ heartily as now when they were taught to make use of him as a schoolmaster to bring them to Christ. But even the believing Jews, | having got this notion of Paul, that he was an enemy to Moses, and perhaps giving too much regard to the unbelieving Jews too, Were much exasperated against him. Their | ministers, the elders here present, loved and | honoured him, and approved of what he did, vand called him brother, but the people could | hardly be induced to entertain a favourable ‘thought of him; for it is certain the least | judicious are the most censorious, the weak- | headed are the hot-headed. They could not stinguish upon Paul’s doctrine as they ought ba o have done, and therefore condemned it in | the gross, through ignorance. _ 4. They therefore desired Paul that he would by some public act, now that he had | come to Jerusalem, make it to appear that the | charge against him was false, and that he did not teach people to forsake Moses and to break the customs of the Jewish church, for he himself retained the use of them. - (1:) They conclude that something of this kind must be done: ‘“ What is it therefore ? _ What must be done? The multitude will hear ‘that thou art come to town.” This is an in- ‘convenience that attends men of fame, that ‘their coming and going are taken notice of more than other people’s, and will be talked | of, by some for good-will and by others for ~ilewil. “When they hear thou art come, - a8 het CHAP. XXI . HAP. AAI. gave him to understand that these| they must bo RU a es 2 ens ae ae By to Jerusalem. needs come together, they will ex- pect that we call them together, to advise with them whether we should admit thee to preach among us asa brother or no; or, they will come together of themselves ex- pecting to hear thee.” Now something must be done to satisfy them that Paul does not teach the people to forsake Moses, and they thinkit necessary, [1.] For Paul’ssake, that his reputation should be cleared, and that so good a man may not lie under any blemish, nor so useful a man labour under any disad- vantage which may obstruct his usefulness. [2.] For the people’s sake, that they may not continue prejudiced against so good a man, nor lose the benefit of his ministry by those prejudices. [3.] For their own sake, that since they knew it was their duty to own Paul their doing it might not be turned to their reproach among those that were under their charge. (2.) They produce a fair opportunity which Paul might take to clear himself: “ Do this that we say unto thee, take our advice in this case. We have four men, Jews who believe, of our own churches, and they have a vow on them, avow of Nazariteship for a certain time; their time has now expired (v. 23), and they are to offer their offering according to the law, when they shave the head of their sepa- ration, a he-lamb for a burnt-offering, a ewe- lamb for a sin-offering, and a ram for a peace- offering, with other offerings appertinent to them, Num. vi. 13—20. Many used to da this together, when their vow expired about the same time, either for the greater expedi- tion or for the greater solemnity. Now Paul having so far of late complied with the law as to take upon him the vow of a Nazarite, and to signify the expiration of it by shaving his head at Cenchrea (ch. xvili. 18), according to the custom of those who lived at a distance from the temple, they desire him but to goa little further, and to join with these four in offering the sacrifices of a Nazarite: “ Purify thyself with them according to the law; and be willing not only to take that trouble, but to be at charges with them, in buying sacri- fices for this solemn occasion, and to join with them in the sacrifice.” This, they think, will effectually stop the mouth of calumny, and every one will be convinced that the report was false, that Paul was not the man he was represented to be, did not teach the Jews to forsake Moses, but that he himself, being ori- ginally a Jew, walked orderly, and kept the law; and then all would be well. 5. They enter a protestation that this shall be no infringement at all of the decree lately made in favour of the Gentile converts, nor do they intend by this in the least to dero- gate from the liberty allowed them (v. 25): “As touching the Gentiles who believe, we have written and concluded, and resolve to abide by it, that they observe no such things ; we would not have them to be bound up by the ceremonial law by any means, but only did te . ing i" ce ee lhe te ae oe OE - . Paul’s conformity to THE that they keep themselves from things offered to idols, and from blood, and from things stran- led, and from fornication ; but let not them fe tied to the Jewish sacrifices or purifica- tions, nor any of their rites and ceremonies.” They knew how jealous Paul was for the pre- servation of the liberty of the converted Gen- tiles, and therefore expressly covenant to abide by that. Thus far is their proposal. VY. Here is Paul’s compliance with it. He was willing to gratify them in this matter. Though he would not be persuaded not to go to Jerusalem, yet, when he was there, he was persuaded to do as they there did, v. 26. Then Paul took the men, as they advised, and the very neat day, purifying himself with them, and not with multitude nor cumult, as he him- self pleads (ch. xxiv. 18), he entered into the temple, as other devout Jews that came upon such errands did, to signify the accomplish- ment of the days of purification to the priests ; desiring the priest would appoint atime when the offering should be offered for every one of them, one for each. Ainsworth, on Num. vi. 18, quotes out of Maimonides a passage which gives some light to this: Ifa man say, Upan me be half the oblations of a Nazarite, or, Upon me be half the shaving of a Nazarite, then he brings half the offerings by what Naza- rite he will, and that Nazarite pays his offer- ing out of that which is his. So Paul did here; he contributed what he vowed to the offerings of these Nazarites, and some think bound himself to the law of Nazariteship, and to an attendance at the temple with fastings and prayers for seven days, not designing that the offering should be offered till then, which was what he signified to the priest. Now it has been questioned whether James and the elders did well to give Paul this ad- vice, and whether he did well to take it. 1. Some have blamed this occasional con- formity of Paul's, as indulging the Jews too much in their adherence to the ceremonial law, and a discouragement of those who stood fast in the liberty wherewith Christ had made them free. Was it not enough for James and the elders of Jerusalem to connive at this mistake in the Jewish converts themselves, but must they wheedle Paul to countenance them in it? Had it not been better, when they had told Paul how zealous the believing Jews were for the law, if they had desired him, whom God had endued with such ex- cellent gifts, to take pains with their people to convince them of their error, and to show them that they were made free from the law by their marriage to Christ? Rom. vii. 4, To urge him to encourage them in it by his ex- ample seems to have more in it of fleshly wis- dom than of the grace of God. Surely Paul knew what he had to do better than they could teach him. But, 2. Others think the advice was prudent and good, and Paul’s fol- sowing it was justifiable enough, as the case staod. It was Paul’s avowed principle, To the Jews became I as a Jew, that I might gain ACTS. a 7 the Jews, 1 Cor. 1x. 20. Hek Timothy, to please the Jew. would not constantly observe th law, yet, to gain an opportunity ohaill and to vr how far he could c he would occasionally go to the temple join in the sacrifices there. Those that are weak in the faith are to be borne with, when those that undermine the faith must be op- posed. It is true, this compliance of Paul’s sped ill to him, for this very thing by which he hoped to pacify the Jews did but provoke them, and bring him into trouble ; yet this is not a sufficient ground to go upon in con- demning it: Paul might do well, and yet suffer for it. But perhaps the wise God over- ruled both their advice and Paul’s compliance with it to serve a better purpose than was in- tended ; for we have reason to think that when the believing Jews, who had endea- voured by their zeal for the law to recom- mend themselves to the good opinion of those who believed not, sa how barbarously they used Paul (who endeavoured to oblige them), they were by this more alienated from the ceremonial law than they could have been by the most argumentative or affecting dis- courses. They saw it was in vain to think of pleasing men that would be pleased with no- thing else but the rooting out of eee ! Integrity and uprightness will be more likely to preserve us than sneaking compliances. And when we consider what a great trouble it must needs be to James and the presbyter, in the reflection upon it, that they had by their advice brought Paul into trouble, it should be a warning to us not to press men to oblige us by doing any thing contrary to their own mind. q 27 And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, anc laid hands on him, 28 Crying out, | Men of Israel, help: This is the man, that teacheth all men every | where against the people, and the law, and this place: and furthel brought Greeks also into the temple, and hath polluted this holy pi 29 (For they had seen before wit him in the city Trophimus an Ephe sian, whom they supposed that Pau had brought into the temple.) 3 And all the city was moved, and th people ran together: and they toc Paul, and drew him out of the temple: and forthwith the doors were shut 31 And as they went about to kil him, tidings came unto the chiet captain of the band, that all Jeru- salem was in an uproar. 32 Wh . and ran down unto them: . 33 Then the chief captain e near, and took him, and com- ded him to be bound with two chains; and demanded who he was, and what he had. done. 34 And me cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be earried into the castle. 35 And when he came upon the stairs, so it is, that he was borne of the soldiers for the violence of the people. 36 For the multitude of the people fol- lowed after, crying, Away with him. 37 And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? $8 Art not thou that Egyptian, = which before these days madest an uproar, and leddest out into the wil- murderers? 39 But Paul said, i am {man which am a Jew of Tarsus, a ity in Cilicia, a citizen of no mean eity: and, I beseech thee, suffer me jo speak unto the people. 40 And when he had given him licence, Paul od on the stairs, and beckoned mith the hand unto the people. And when there was made a great silence, spake unto them in the Hebrew | tongue, saying, We have here Paul brought into a capti- y which we are not likely to see the end of; after this he is either hurried from one to another, or lies neglected, first in one son and then in another, and can neither ied nor bailed. When we see the begin- of a trouble, we know not either how ing it will last or how it will issue. I. We have here Paul seized, and laid d on. . He was seized in the temple, when he s there attending the days of his purifying, the solemn services of those days, v. 27. erly he had been well known in the temple, but now he had been so long in his vels abroad that he had become a stranger re; so that it was not till the seven days e almost ended that he was taken notice of by those that had an evil eye towards him. the temple, where he should have been vin. /when they saw the chief captain d the soldiers, they left beating of ale ik Raila i. Gap ia SE tas in = P Agent CHAP. XXI. - _ the temple. y took soldiers and cen-/ protected, as ma sanctuary, he was most violently set upon by those who did what they could to have his blood mingled with his sacrifices—in the temple, where he should have been welcomed as one of the greatest ornaments of it that ever had been there since the Lord of the temple left it. ‘The temple, which they themselves pretended such a mighty zeal for, yet did they themselves thus profane. Thus is the church polluted by none more than by popish persecutors, under the colour of the church’s name and interest. 2. The informers against: him were the Jews of Asia, not those of Jerusalem—the Jews of the dispersion, who knew him best, and who were most exasperated against him. Those who seldom came up to worship at the temple in Jerusalem themselves, but content- edly lived at a distance from it, in pursuit of their private advantages, yet appeared most zealous for the temple, as if thereby they would atone for their habitual neglect of it. 3. The method they took was to raise the mob, and to incense them against him. They did not go to the high priest, or the magistrates of the city, with their charge (probably because they expected not to re- Who said, Canst thou speak Greek ? | ceive countenance from them), but they stirred up all the people, who were at this time more than ever disposed to any thing that was tumultuous and seditious, riotous and outrageous. Those are fittest to be em- ess four thousand men that were | ployed against Christ and Christianity that are governed least by reason and most by passion ; therefore Paul described the Jewish persecutors to be not only wicked, but ab- surd unreasonable men. 4. The arguments wherewith they exas- perated the people against him were popular, but very false and unjust. They cried out, “Men of Israel, help. If you are indeed men of Israel, true-born Jews, that have a concern for your church and your country, now is your time to show it, by helping to seize an enemy to both.” Thus they cried after him as after a thief (Job xxx. 5), or after a mad dog. Note, The enemies of Christianity, since they could never prove it to be an ill thing, have been always very in- dustrious, right or wrong, to put it into an ill name, and so run it down by outrage and outcry. It had become men of Israel to help Paul, who preached up him who was so mucn the glory of his people Israel ; yet here the popular fury will not allow them to be men of Israel, unless they will help agaist him. This was like, Stop thief, or Athaliah’s ery, Treason, treason; what is wanting in right is made up in noise. 5. They charge upon him both bad doctrine and bad practice, and both against the Mo- saic ritual. (1.) They charge upon him bad doctrine ; not only that he holds corrupt opinions him- self, but that he vents and publishes them, though not here at Jerusalem, yet in other places, nay in all places he teaches all mer 2x 10—VI. ¥ PO eS ae, Ae v \ A ny Peo See OD The tumult THE ACTS. every where ; so artfully is the crime aggra-| which was utterly fe 8 vated, as if, because he was an itinerant, he was a ubiquitary: “ He spreads to the ut- most of his power certain damnable and heretical positions,’ [1.] Against the peo- ple of the Jews. He had taught that Jews and Gentiles stand on the same level before God, and neither circumcision avails any thing nor wncircumcision ; nay, he had taught against the unbelieving Jews that they were rejected (and therefore had separated from them and their synagogues), and this is in- terpreted to be speaking against the whole nation, as if no doubt but they were the peo- ple, and wisdom must die with them (Job xii. 2), whereas God, though he had cast them off, yet had not cast away his people, Rom. xi. 1. They were Lo-ammi, not a people (Hos. i. 9), and yet pretended to be the only people. Those commonly seem most jealous for the church’s name that belong to it in name only. [2.] Against the law. His teachmg men to believe the gospel as the end of the law, and the perfection of it, was in- terpreted his preaching against the law; whereas it was so far from making void the law that it established it, Rom. iii. 31. [3.] Against this place, the temple. Because he taught men to pray every where, he was re- proached as an enemy to the temple, and perhaps because he sometimes mentioned the destruction of Jerusalem and the temple, and of the Jewish nation, which his Master had foretold. Paul had himself been active in persecuting Stephen, and putting him to death for words spoken against this holy place, and now the same thing is laid to his charge. He that was then made use of as the tool is now set up as the butt of Jewish rage and malice. (2.) They charge upon him bad practices. To confirm their charge against him, as teaching people against this holy place, they charge it upon him that he had himself pol- luted it, and by an overt-act showed his con- tempt of it, and a design to make it common. He has brought Gentiles also into the temple, into the inner court of the temple, which none that were uncircumcised were admitted, under any pretence, to comeinto; there was written upon the wall that enclosed this in- ner court, in Greek and Latin, It is a capital crime for strangers to enter.—dJoseph. Antiq. lib. xv. cap. 14. Paul was himself a Jew, and had right to enter into the court of the Jews. And they, seeing sore with him there that joined with him in his devotions, concluded that Trophimus an Ephesian, who was a Gentile, was one of them. Why? Did they see him there? Truly no; but they had seen him with Paul in the streets of the city, which was no crime at all, and therefore they affirm that he was with Paul in the inner eourt of the temple, which was a heinous crime. They nad seen him with him in the city, and therefore they supposed.that Paul had brought nim with him into the temple, nocency is no fence false accusation. It is those that mean honestly. to have things laid to their charge know not, nor ever thought of. [2 men dig up mischief, and go far to seek of their false accusations, as they di who, because they saw a Gentile Pa in the city, will thence infer that he wa with him in the temple. was a strain innuendo indeed, yet by such unjust an groundless suggestions have wick ni thought to justify themselves in the mos barbarous outrages committed upon the cellent ones of the earth. [3.] It is commot for malicious people to improve that againi those that are wise and good with whiel they thought to have obliged them and in gratiated themselves with het, Paul though to recommend himself to their good opi by going into the temple, atid thence the take an occasion to accuse him. If he ha kept further off them, he had not been maligned by them. This is the genius ill-nature ; for my love, they are my adver saries, Ps. cix. 45 lxix. 10. f II. We have Paul in danger of bei pulled in pieces by the rabble. They will be at the pains to have him before the hig priest, or the sanhedrim; that is a rounc about way: the execution shall be of a piee with the prosecution, all unjust and irregular They cannot prove the crime upon him, ar therefore dare not bring him upon a fair trig nay, so greedily do they thirst after his ble that they have not patience to proceed again him by a due course of law, though th were ever so sure to gain their point therefore, as those who neither feared nor regarded man, they resolved to kne him on the head immediately. ‘a 1. All the city was in an uproar, v. 3 The people, who though they had little he liness themselves, yet had a mighty venel tion for the holy place, when they heard hue-and-cry from the temple, were upin ari presently, being resolved to stand by t with their lives and fortunes. All the ¢ was moved, when they were called to fi the temple, Men of Israel, help, with as mu violence as if the old complaint were — vived (Ps. Ixxix. 1), O God, the heat come into thine inheritance, thy holy have they defiled. Just such a zeal the: here show for God’s temple as the Ep did for Diana’s temple, when Paul wa formed against as an enemy to that (ch. : 29): The whole city was full of conf But God does not reckon himself at all noured by those whose zeal for him ports them to such irregularities, ar while they pretend to act for him, act insu a brutish barbarous manner. 2. They drew Paul out of the temp shut the doors between the outer I court of the temple, or perhaps the door ie m wo ie at Jerusalem, a tunousty knew they were doing what they couid not temple, (1.) They showed a real justify, and were in danger of beimg called in on of him as one not fit to be suf-, question for this day’s uproar, as the towr- the temple, nor to worship there, nor clerk told the Ephesians. They were deterred 20ked upon asamember of the Jewish | from that by the power of the Romans from nation; as if his sacrifice had been an abomi- | which they ought to have been restrained by ion. (2.) They pretended a veneration for , the justice of God and the dread of his wrath. the temple ; like that of good Jehoiada, who| Note, God often makes the earth to help the ‘quld.not have Athaliah to be slain in the | woman (Rev. xii. 16), and those to be a pro- house of the Lord, 2 Kings xi. 15. See how } tection tohis people who yet have no affection absurd these wicked men were; they con-/}for his people; they have only a compassion emned Paul for drawing people from the/| for sufferers, and are zealous for the public ple, and yet, when he himself was very| peace. The shepherd makes use even of his leyoutly worshipping in the temple, they}dogs for the defence of his sheep. It is ‘drew him out of it. The officers of the} Streso’s comparison here. See here how temple shut the doors, either, [1.] Lest Paul} these wicked people were frightened away at “should find means to get back and take}the very sight of the chief captain; for the hold of the horns of the altar, and so protect | king that sitteth on the throne of judgment scat- umself by that sanctuary from their rage. | tereth away all evil with his eyes. 4. The go- Or rather, [2.] Lest the crowd should by the|vernor takes him into custody. He reseued Tunping im of more to them be thrust back him, not out of a concern for him, because he into the temple, and some outrage should be | thought him innocent, but out of a concern committed, to the profanation of that holy \for justice, because he ought not to be put to Those that made no conscience of |death without trial; and because he knew ¢ so ill a thing as the murdering of a good not how dangerous-the consequence might man for well-doing, yet would be thought to | be to the Roman government if such tumul- ple doing it in a holy place, or at a holy | tuous proceedings were not timely suppressed, ame : Not in thetemple,as Not on the feast-day.| nor what such an outrageous people might 3. They went about to kill him (. 31), for| doif once they knew their own strength: he they fell a beating him (v. 32), resolving to} therefore takes Paul out of the hands of the seat him to death by blows without number,| mob into the hands of the law (v. 33): He & punishment which the Jewish doctors al-| took him, and commanded him to be bound with owed in some cases (not at all to the ere-| two chains, that the people might be satisfied Git of their nation), and called the beating of |he did not intend to discharge - but to the rebels. Now was Paul, likealamb,thrown| examine him, for he demanded of those who mto aden of lions, and made an.easy prey to}were so eager against him who he was, and em, and, no doubt, he was still of the same},what he had done. ‘This violent taking of him mind as when he said, J am ready not only to| out of the hands of the multitude, though ‘be bound, but to die at Jerusalem, to die so| there was all the reason in the world for it, | great a death. yet they laid to the charge of the chief captain Ill. We have here Paul rescued out of the| as his crime (ch. xxiv. 7) :, The chief capita hands of his Jewish enemies by a Roman| Lysias came with great violence, and took him memy. 1. Tidings were brought of the tu-| out of our hands, which refers to this rescue [amult, and that the mob was up, fo the chief | asappears by comparing ch. xxiii. 27,28,where uptain of the band, the governor of the castle, | thechief captain givesan accountofitto Felix. whoever he was, the now eommander-in-} IV. The provision which the chief captain chief of the Roman forces that were quartered| made, with much ado, to bring Paul to speak | ap Jerusalem. Somebody that wasconcerned| for himself. One had almost as good enter | mot for Paul, but for the public peace and| intoa struggle with the winds and the waves, safety, gave this information to the colonel,| as with such a mob as was here got together, | who had always a jealous and watchful eye| and yet Paul made a shift to get liberty oi japon these tumultuous Jews, and he is the) speech among them. | man that must be instrumental to save Paul’s} 1. There was no knowing the sense of the life, when never a friend he had was capable| people; for when the chief captain enquired | of doine him any service. 2. The tribune, concerning Paul, having perhaps never heard | or chief captain, got his forces together with | of his name before (such strangers were the possible expedition, and went to suppress | great ones to the excellent ones of the earth, e mob : He took soldiers and centurions, and | and affected to be so), some cried one thing, and down to them. Now at the feast, as.at other | some another, among the multitude ; so that it such solemn times, the guards were up, and | was impossible for the chief captain to know ‘the militia more within cal’ than at other | their mind, when really they knew not either mes, and so he had them near at hand, and | one another’s mind or their own, when every Beran down unto the multitude; for at such | one pretended to give the sense of the whole mes delays are dangerous. Sedition must| body. Those that will hearken to the shed. at frst, lest it_ grow headstrong. | clamours of the multitude will know nothing 2 very sight of the Roman general for a certainty, any more than the builders 0} ened them from beating Paul; for they Babel, when their tongues were confounded. > SS ey See Siegen es on he ee "7 ~ co. ae The tumult . 2. There was no quelling the rage and fury of the people; for when the chief captain commanded that Paul should be carried into the castle, the tower of Antonia, where the Roman soldiers kept garrison, near the tem- ple, the soldiers themselves had much ado to get him safely thither out of the noise, the people were so violent (v. 35): When he came upon the stairs, leading up to the castle, the soldiers were forced to take him up in their arms, and carry him (which they might easily do, for he was a little man, and his bodily presence weak), to keep him from the people, who would have pulled him limb from limb if they could. When they could not reach him with their cruel hands, they followed him with their sharp arrows, even bitter words : They followed, crying, Away with him, v. 36. See how the most excellent persons and things are often run down by a popular cla- mour. Christ himself was so, with, Crucify him, crucify him, though they could not say what evil he had done. Take him out of the land of the living (so the ancients expound it}, chase him out of the world. 3. Paul at length begged leave of the chief captain to speak to him (v. 37): As he was to be led into the castle, with a great deal of calm- ness and composedness in himself, and a great deal of mildness and deference to those about him, hesaidunto the chief captain, “May I speak unto thee ? Will it be no offence, nor construed as a breach of rule, if I give thee some account of myself, since my persecutors can give no account of me?” What a hum- ble modest question was this! Paul knew how to speak to the greatest of men, and had many a time spoken to his betters, yet he humbly begs leave to speak to this com- mander, and will not speak till he has ob- tained leave: May I speak unto thee ? 4. The chief captain tells him what notion he hadof him: Canst thou speak Greek? I am surprised to hear thee speak a learned language; for, Art not thou that Egyptian who made an uproar? ‘The Jews made the uproar, and then would have it thought that Paul had given them occasion for it, by be- ginning first; for probably some of them -vhispered this in the ear of the chief captain. See what false mistaken notions of good peo- ple and good ministers many run away with, and will not be at the pains to have the mis- take rectified. It seems, there had lately been an insurrection somewhere in that coun- try, headed by an Egyptian, who took on him to bea prophet. Josephus mentions is story, that “‘an Egyptian raised a sedi- tious party, promised to show them the fall of the walls of Jerusalem from the mount of Olives, and that they should enter the city upon the ruins.”’ The captain here says that he led out into the wilderness four thousand men that were murderers—desperadoes, ban- ditti, raparees, cut-throats. What a dege- neracy was there in the Jewish nation, when there were found there so many that had ee ee THE ACTS. a such a character, and could such an attempt upon the pub! Josephus says that “ Felix the Rom sident went out against them, killed ft hundred, and took two hundred Pp isoner and the rest were dispersed.”—Antig. xx. De Bello Jud. ii. 12. And Eusebius speak of it, Hist. ii. 20. It happened in the thir. teenth year of Claudius, a little before tho: days, about three years ago. The ringleader of this rebellion, it seems, had made his es- cape, and the chief captain concluded thai one who lay under so great an odium as Pai seemed to lie under, and against whom the was so great an outery, could not be a eri. minal of less figure than this Egyptian. Se how good men are exposed to ill-will by mistake. 5. Paul rectifies his mistake concernin him, by informing him particularly what h was ; not such a vagabond, a scoundrel, ¢ rake, as that Egyptian, who could give no good account of himself. No: I am a man who is a Jew originally, and no Egyptian— a Jew both by nation and religion; I am of Tarsus, a city of Cilicia, of honest pare and a liberal education (Tarsus was a uni versity), and, besides that, a@ citizen of no mean city. Whether he means Tarsus ot Rome is not certain; they were neither of them mean cities, and he was a freeman o both. Though the chief captain had put hig under such an invidious suspicion, that h was that Egyptian, he kept his temper, dit not break out into any passionate exclama tions against the times he lived in or the mei he had to do with, did not render railing fo railing, but mildly denied the charge, ani owned what he was. 6. He humbly desired a permission fror the chief captain, whose prisoner he noy was, to speak to the people. He does ne demand it as a debt, though he might ha done so, but sues for it as a favour, which h will be thankful for: I beseech thee, suffer m to speak to the people. The chief captain res cued him with no other design than to git him a fair hearing. Now, to show that h cause needs no art to give it a plausible ec lour, he desires he may have leave immedia' to defend himself; for it needed no more # to be set in a true light; nor did he deper only on the goodness of his cause, but upe the goodness and fidelity of his patron, ar that promise of his to all his advocates, th it should be given them in that same hour whi they should speak. t 7. He obtained leave to plead his owt cause, for he needed not to have counsel as i signed him, when the Spirit of the Father was ready to dictate to him, Matt. x. 20. The chief captain gave him license (v. 40), so that now he could speak with a good grace, ant with the more courage; he had, I will ne say that favour, but that justice, done him by the chief captain, which he coula not obtay from his countrymen the Jews; for they as “ it were but to ered his curiosity. cence being obtained, (1.) The peopie attentive to hear: Paul stood on the irs, which gave a little man like Zaccheus ome advantage, and consequently some boldness, in delivering himself. A sorry pulpit it was, and yet better than none; it ed the purpose, though it was not, like Ezra’s pulpit of wood, made for the purpose. There he beckoned with the hand unto the peo- ple, made signs to them to be quiet and to have a little patience, for he had something fo say to them; and so far he gained his point that every one cried hush to his neigh- our, and there was made a profound silence. Probably the chief captain also intimated his ‘charge to all manner of people to keep si- lence; if the people were not required to give audience, it was to no purpose at all that aul was allowed to speak. When the cause Christ and his gospel is to be pleaded, ere ought to bea great silence, that we may ive the more earnest heed, and all little mough. (2.) Paul addressed himself to ak, well assured that he was serving the erest of Christ’s kingdom as truly and ef- sctually as if he had been preaching in the ynagogue: he spoke unto them in the Hebrew gue. that is, in their own vulgar tongue, ich was the language of their country, to which he hereby owned not only an abiding lation, but an abiding respect. CHAP. XXII. the close of the foregoing chapter we had Paul bound, according Agabus’s prophecy of the hard usage he should receive from e Jews at Jerusalem, yet he had his tongue set at liberty, by the jission the chief captain gave him to speak for himself; and atent heis upon using that liberty. of speech which is allowed m, to the honourof Christ and the service of his interest,that he the-bonds he is in, makes no mention of them, but speaks the great things Christ had done for him with as much ease d cheerfulness as if nothing had been done to ruffle him or put m into disorder. We have here, I. His address to the people, their attention to it, ver. 1, 2. 11. The account he gives of elf. 1. What a bigoted Jew he had been in the beginning of ime, ver. 3—5. 2. How he was miraculously converted and ought over to the faith of Christ, ver. 6—11. 3. How he was firmed and baptized by the ministry of Ananias, ver. 12—16. How he was afterwards called, by an immediate warrant from en, to be the apostle of the Gentiles, ver. 17—2). III. The uption given him upon this by the rabble, who could not ear to hear any thing said in favour of the Gentiles, and the vio- nt passion they flew into upon it, ver. 22, 23. IV. Paul’s second cue out of the hands of the ‘rabble, and the further course lich the chief captain took to find out the true reason of this ty clamour against Paul, ver. 24, 25. V. Paul’s pleading his privilege as a Roman citizen, by which he was exempted from is barbarous method of inquisition, ver. 26—29. VI. The chief ain’s removing the cause into the high priest’s court, and _ Paul’s appearing ‘here, ver. 30. /{ EN, brethren, and fathers, hear ye my defence which I make wunto you. 2 (And when they ard that he spake in the Hebrew ngue to them, they kept the more mee: and he saith,) ul had, in the last verse of the foregoing ter, gained a great point, by command- fg so profound a silence after so loud a mour. Now here observe, | With what an admirable composure i presence of mind he addresses himself eak. Neyer was poor man set upon in hear him, but the captain would,|a more tumultuous manner, nor with more - Oa ht ba: eM he a defence. rage and fury; and yet, in what he said, 1. There appears no fright, but his mind is se- date and composed. Thus he makes his own words good, None of these things-move me; and David’s (Ps. ili. 6), I will not be afraid of ten thousands of people that have set them- selves against me round about. 2. There ap- pears no passion. Though the suggestions against him were all frivolous and unjust, though it would have vexed any man alive to be charged with profaning the temple just then when he was contriving and designing to show his respect to it, yet he breaks out into no angry expressions, but is led as a lamb to the slaughter. II. What respectful titles he gives even to those who thus abused him, and how humbly he craves their attention: “‘ Men, brethren, and fathers, v.1. To you, O men, I call; men, that should hear reason, and be ruled by it; men, from whom one may expect humanity. You, brethren of the common people; you, fathers of the priests.” Thus he lets them know that he was one of them, and had not renounced his relation to the Jewish nation, but. still had a kindness and concern for it. Note, Though we must not give flattering titles to any, yet we ought to give titles of due respect to all; and those we would do good to we should endeavour not to provoke. . Though he was rescued out of their hands, and was taken under the protection of the chief captain, yet he does not fall foul upon them, with, Hear now, you rebels ; but com- pliments them with, Men, brethren, and fa- thers. And observe, he does not exhibit a charge against them, does not recriminate, Hear now what I have to say against you, but, Hear now what I have to say for myself: Hear you my defence ; a just and reasonable request, for every man that is accused has a right to answer for himself, and has not jus- tice done him if his answer be not patiently and impartially heard. III. The language he spoke in, which re- commended what he said to the auditory; He spoke in the Hebrew tongue, that is, the vulgar language of the Jews, which, at this time, was not the pure Old-Testament He- brew, but the Syriac, a dialect of the Hebrew, or rather a corruption of it, as the Italian of the Latin. However, 1. It showed his con- tinued respect to his countrymen, the Jews. Though he had conversed so much with the Gentiles, yet he still retained the Jews’ lan- guage, and could talk it with ease; by this it appears he is a Jew, for his speech betrayeth him. 2. What he said was the more generally understood, for that was the language every body spoke, and therefore to speak in that language was indeed to appeal to tke people, by which he might have somewhat to insi- nuate into their affections; and therefore, when they heard that he spoke in the Hebrew tongue, they kept the more siience. How can it be thought people should give any atten- a) OE et ee ae oe Paul's first language they do not understand? The chief captam was surprised to hear him speak Greek (ch. xxi. 37), the Jews were sur- prised to hear him speak Hebrew, and both therefore think the better of him. But how one 2 they have been surprised if they had we. ee as they ought to have done, and found in what variety of tongues the Spirit gave him utterance! 1 Cor. xiv. 18, J speak with tongues more than you all. But the truth is, many wise and good men are therefore slighted only because they are not ‘known. 3 I am verily a man which am a Jew, born in Tarsus,.a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught accord- ing to the perfect manner of the law of the fathers, and was zealous to- ward God, as ye all are this day. 4 And I persecuted this way unto the death, binding and delivering into prisons both men and women. 5 As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished. 6 And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great heht round about me. 7 And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why perseecutest thou me? 8 And J] answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest. 9 And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me. 10 And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall. be told thee of all things which are appointed for thee to do. 11 And when I could not see for the glory of that light, being led’ by the hand of them that were with me, I came ito Damascus, 12 And one Ananias, a devout man according to the Jaw, having a good report of all the Jews which dwelt there, 13! born, and perhaps could produce | THE 4 tion to that which is spoken to them m a} unto me, e) sight. ind eve up upor him. 14 God of our fathers ieee that thou shouldest know his and see that Just One, and sho hear the voice of his mouth. 15_ thou shalt be his witness unto men of what thou hast seen a heard. 16 And now tarri thou?. arise, and be baptized, a wash away thy sins, callin Ay tl name of the Lord. 17. t ca to pass, that, when sali ies aga to Jerusalem, even while I prayed the temple, I was in a trance; And saw him saying unto me, M haste, and get thee quickly out Jerusalem; for they will not ree thy testimony concerning me. And I said, Lord, they know ha imprisoned ‘and beat in every »sy gogue them that believed on 20 And when the blood of 1 martyr. Stephen was shed, I also standing by, and consenting u his death, and kept the raiment them that slew him. 21 And - said unto me, Depart: for I wills thee far hence unto the Gentile Paul here gives such.an account of him as might serve not only to. setae captain that he was not that Egyptian took him to be, but the Jews 2 was not that enemy to their church nation, to their.law and e, th rad to be, anda ae he did in preac! rist, ani 1 riy in the (eaten he did es a _ He here gives them to Mae J. What his extraction and e 1. That he was one of their own * the stock of Israel, of the seed of A Hebrew of the Hebrews, not of re family, or a renegado of some ‘he “No, I am verily a mun who is a Je ‘ "lovdaioc—a Jewish man; I am a man, therefore ought not to be treated anh aman who is a Jew, not a bai aD a sincere friend to your nation, for I of it, and should defile my own 1 should unjustly derogate from the h your law and your temple.” 2. T hat born in a creditable reputable’ a city of Cilicia, and was by h man of that city. He was not b tude, as some of the Jews of the it is likely, were; but he was a | ‘matter to make any boast of, and yet needful to be mentioned at this time to those who insolently trampled upon him, as if he were to be ranked with the children of fools, yea, the children of base men, Job x.8. 3. That he had a learned and liberal tion. He was not only a Jew, and a eman, but a scholar. He was brought im Jerusalem, the principal seat of the yish learning, and at the feet of Gamaliel, om they all knew to be an eminent doctor the Jewish law, of which Paul was de- ioned to be himself a teacher; and therefore he could not be ignorant of their law, nor be hought to slight it because he did not know it. His parents had brought him very young to this city, designing him for a Pharisee; ind some think his being brought up at the eet of Gamaliel intimates, not only that he was one of his pupils, but that he was, above my other, diligent and constant im attending is lectures, observant of him, and obsequious him, in all he said, as Mary, that sat at é feet, and heard his word. 4. That he $ in his early days a very forward and eminent professor of the Jews’ religion; his tudies and learning were all directed that way. So far was he from being principled in his youth with any disaffection to the re- igious usages of the Jews that there was not h young man among them who had a greater d more entire veneration for them than he d, was more strict in observing them him- , or more hot in enforcing them upon thers. (1.) He was an intelligent professor f their religion, and had a clear head. He minded ‘his business at Gamaliel’s feet, and there taught according to the perfect nanner of the law of the fathers. What de- artures he had made from the Jaw were not wing to any confused or mistaken notions it, for he understood it to a nicety, card ixpiGecav—according to the most accurate and tact method. He was not trained up in th iples of the latitudinarians, had nothing im of a Sadducee, but was of that sect was most studious in the law, kept most ‘to it, and, to make it more strict than a : he law of the fathers, the law which was siven to them, and which they gave to their ren, and so it was handed down to us. had as great a value for antiquity, and on, and the authority of the church, as of them had; and there was never a Jew f them all that understood his religion better han Paul did, or could better give an ac- ount of it or a reason forit. (2.) He was an active professor of their religion, and had warm heart: I was zealous towards God, as mw all are this day. Many that are very killed in the theory of religion are to leave the practice of it to others, aul was as much a zealot as a rabbi. s zealous against every thing that the p - te for God, but not according to knowledge. it was, added to it the traditions of the elders,. het etn? 4 ~~ ¥, a 5 , * yee - eee ts Seales Xx Th 7 . s freedom in that ancient and | law prohibited, and for every thing that the city. This was, indeed, but a/ law enjoined; ard this was zeal towards God, because he thought it was for the honour of God and the service of his interests; and here he compliments his hearers with a candid and charitable, opinion of them, that they all were this day zealous towards God ; he bears them record (Rom. x. 2) that they have a zeal In hating him, and casting him out, they said, Let the Lord be glorified (Isa. lxvi. 5), and, though this did by no means justify their rage, yet 1 onabled those that prayed, Father, Forgive them, to plead, as Christ did, For they know not what they do. And when Paul owns that he had been zealous for God in the law of Moses, as they were this day, he intimates his hope that they might be zealous for God, in Christ, as he was this day. I]. What a fiery furious persecutor he had been of the Christian religion in the Fegin- ning of his time, v. 4,5. He mentions this to make it the more plainly and evidently to ap- pear that the change which was wrought upon him, when he was converted to the Christian faith, was purely the effect of a divine power; for he was so far from having any previous: inclinations to it, or favourable opinions of it, that immediately before that sudden change was wrought in him he had the utmost antipathy imaginable to Christianity, and was filled with rage against it to the last degree. And perhaps he mentions it to justify God in his present trouble; how un- righteous soever those were that persecuted him, God was righteous, who permitted them to do it, for time was when he was a perse- cutor ; and he may have a further view in it- to invite and encourage those people to repent, for he himself had been a blasphemer, and a persecutor, and yet obtained mercy. Let us view Paul’s picture of himself when he was a persecutor. 1. He hated Christianity with a mortal enmity: J persecuted this way unto the death, that is, “ Those that walked in this way I aimed, if possible, to be the death of.”” He breathed out slanghter against them, ch. ix. 1. When they were put to death, he gave his voice against them, ch. xxvi. 10. Nay, he persecuted not only those that walked in this way, but the way itself, Christianity, which was branded as a by- - way, a sect; he aimed to persecute this to the death, to be the ruin ef this religion. He persecuted it to the death, that is, he could have been willing himself to die in his oppo- sition to Christianity, so some understand it. He would contentedly have lost his life, and would have thought it well laid out, in de- fence of the laws and traditions of the fathers 2. He did all he could to frighten people from this way, and out of it, by binding and delivering into prison both men and women ; he filled the jails with Christians. Now that he himself beg bound, he lays a particular stress upon this part of his charge against himself, that he had bound the Giese! oD ee ee ee Ne Eee oes ‘ THE AGie. a treme Pau?’s first and carried them to prison; he likewise reflects upon it with a special regret that he had imprisoned not only the men, but the women; the weaker sex, who ought to be) treated with particular tenderness and com- passion. 3. He was employed by the great sanhedrim, the high priest, and all the estate of the elders, as an agent for them, in sup- pressing this new sect; so much had he already signalized himself for his zeal against it, v5. The high priest can witness for him that he was ready to be employed in any service against the Christians. When they heard that many of the Jews at Damascus had embraced the Christian faith, to deter others from doing the like they resolved to proceed against them with the utmost seve- rity, and could not think of a fitter person to be employed in that business, nor one more likely to go through with it, than Paul. They therefore sent him, and letters by him, to the Jews at Damascus, here called the brethren, because they all descended from one common stock, and were of one family in religion too, ordering them to be assisting to Paul in seizing those among them that had turned Christians, and bringing them up risoners to Jerusalem, in order to their eing punished as deserters from the faith and worship of the God of Israel; and so might either be compelled to retract, or be put to death for a terror toothers. Thus did Saul make havoc of the church, and was in a fair way, if he had gone on awhile, to ruin it, and root it out. ‘*‘ Such a one,” says Paul, « Twas at first, just such as younow are. I know the heart of a persecutor, and therefore pity you, and pray that you may know the heart of a convert, as God soon made me to do. And who was I that I could withstand God ?” III. In what manner he was converted, and made what he now was. It was not from any natural or external causes; he did not change his religion from an affectation of novelty, for he was then as well affected to antiquity as he used to be; nor did it arise from discontent because he was disappointed in his preferment, for he was now, more than ever, in the way of preferment in the Jewish church ; much less could it arise from _ covetousness, or ambition, or any hope of mending his fortune in the world by turning Christian, for it was to expose himself to all manner of disgrace and trouble; nor had he any conversation with the apostles or any other Christians, by whose subtlety and so- phistry he might be thought to have been wheedled into this change. No, it was the Lord’s doing, and the circumstances of the doing of it were enough to justify him in the change, to all those who believe there is a supernatural power; and none can condemn him for it, without reflecting upon that divine energy by which he was herein overruled. | sently cry out, “ Well, I will bea © He relates the story of his conversion here | but, ‘‘ What shall Ido, Lord? Let very particularly, as we had it before (ch. ix),! voice from heaven that has stopped journeyed with him, Saul, Saul, why pers > + Ps aiming to show that God. 1. He was as euting the Christians j arrested him as ever. and was come nigh to Dan s had no other thought than to cruel design he was sent upon; he a conscious of the least compassionate rele ings towards the poor Christians, but s represented them to himself as_hereti schismatics, and dangerous enemies both church and state. 2. It was a light heaven that first startled him, a great lig which shone suddenly round about him, a the Jews knew that God is light, and angels angels of light, and that such a lig as this shining at noon, and therefore e: ceeding that of the sun, must be from Ge Had it shone in upon him into some priva room, there might have been a cheat in but it shone upon him in the open road, high noon, and so-strongly that it struck la to the ground (v. 7), and all that were w him, ch. xxvi. 14. They could not deny b that surely the Lord was in this light. — It was a voice from heaven that first be him awful thoughts of Jesus Christ, of before he had had nothing but hateful spit ful thoughts. The voice called to him name, to distinguish him from those cutest thou me? And when he asked, art thou, Lord? it was answered, J am Jesi of Nazareth, whom thou persecutest, v.8. B which it appeared that this Jesus of Nazaret whom they also were now persecuting, w one that spoke from heaven, and they kn it was dangerous resisting one that did s Heb. xii. 25. 4. Lest it should be objects “ How came this light and voice to wo such a change upon him, and not upon the that journeyed with him?” (though, it isy probable, it had a good effect upon the and that they thereupon became Christian he observes that his fellow travellers s indeed the light, and were afraid they sho be consumed with fire from heaven, th own consciences, perhaps, now telling the that the way they were in was not good, like Balaam’s when he was going te cu Israel, and therefore they might expect meet an angel with a flaming glittering swor but, though the light made them afraid, th heard not the voice of him that spoke to P; that is, they did not distinctly hear the wo Now faith comes by hearing, and € that change was now presently wrough him that heard the words, and heard directed to himself, which was not ¥ upon those who only saw. the light ; ; it might afterwards be ywrought upon the too. 5. He assures them that.when he w thus startled he referred himself entirel divine guidance ;_he did’ not here ba way guide me 0 fe ais what I shall do, and I )it.” And immediately he had direc- 0 go to Damascus, and there he should x further from him that now spoke to : “ No more needs to be said from en, there it shall be told thee, by a man ce thyself, in the name of him that now aks to thee, all things which are appointed thee to do.” ‘The extraordinary ways of livine revelation, by visions, and voices, and he appearance of angels, were designed, both the Old Testament and in the New, only 9 introduce and establish the ordinary me- thod by the scriptures and a standing minis- *y, and therefore were generally superseded vhen these were settled. The angel did not reach to Cornelius himself, but bade him dfor Peter; so the voice here tells not ul what he shall do, but bids him go to Damascus, and there it shall be told him. As a demonstration of the greatness of hat light which fastened upon him, he tells hem of the immediate effect it had upon his -sight (v. 11): Icould not see for the glory f that light. It struck him blind for the esent. Nimium sensibile (edit sensum—Iis adiance dazzled him. Condemned sinners struck blind, as the Sodomites and Egyp- ians were, by the power of darkness, and it s a lasting blindness, like that of the unbe- ing Jews; but convinced sinners are ruck blind, as Paul here was, not by dark- s, but by light: they are for the present yught to be at a loss within themselves, but s in order to their being enlightened, as the putting of clay upon the eyes of the blind nan was the designed method of his cure. Those that were with Paul had not the light so directly darted into thei: faces as Paul d into his, and therefore they were not blinded, as he was ; yet, considering the issue, yho would not rather have chosen his lot m theirs? ‘They, having their sight, led aul by the hand into the city. Paul, being Pharisee, was proud of his spiritual eye- The Pharisees said, Are we blind ? John ix. 40. Nay, they were confident hat they themselves were guides to the blind, nd lights to those that were in darkness, | Rom. ii. 19. Now Paul was thus struck vith bodily blindness to make him sensible f his spiritual blindness, and his mistake ncerning himself, when he was alive with- he law, Rom. vii. 9. . How he was confirmed in the change had made, and further directed what he ld do, by Ananias who lived at Damascus. Observe, 1. The character here given of Ananias. He was not a man that was any way judiced against the Jewish nation or reli- n, but was himself a devout man according the law ; if not a Jew by birth, yet one that been proselyted tothe Jewish religion, and refore called a devout man, and thence ad- need further to the faith of Christ ; and he uducted himself so well that he had a good the right way, report of all the Jews that dwelt at Damascus This was the first Christian that Paul had any friendly communication with, and it was not likely that he should instil into him any such notions as they suspected him to espouse, injurious to the law or to this holy place. 2. The cure immediately wrought by him upon Paul’s eyes, which miracle was to con- firm Ananias’s mission to Paul, and to ratify all that he should afterwards say to him. He came to him (wv. 13); and, to assure him that he came to him from Christ (the very same who had torn and would heal him, had smit- ten, but would bind him up, had taken away his sight, but would restore it again, with ad- vantage), he stood by him, and said, Brother Saul, receive thy sight. Power went along with this word, and the same hour, immediately, he recovered his sight, and looked up upon him, ready to receive from him the instructions sent by him. 3. The declaration which Ananias makes to him of the favour, the peculiar favour, which the Lord Jesus designed him above any other. (1.) In the present mamfestation of him- self tohim (v.14): The God of our fathers has chosen thee. ‘This powerful call is the result of a particular choice; his calling God the God of our fathers intimates that Ananias was himself a Jew by birth, that observed the law of the fathers, and lived upon the promise made unto the fathers ; and he gives a reason why he said Brother Saul, when he speaks of God as the God of our fathers: This God of our fathers has chosen thee that thou shouldst, [1.] Know his will, the will of his precept that is to be done by thee, the will of his providence that is to be done con- cerning thee. He hath chosen thee that thou shouldst know it ina more peculiar manner ; not of mannor by man, but immediately by the revelation of Christ, Gal.i. 1, 12. Those whom God hath chosen he hath chosen to know his will, and to doit. [2.] That thow shouldst see that Just One, and shouldst hear the voice of his mouth, and so shouldst know his will immediately from himself. This was what Paul was, ina particular man- ner, chosen. to above others; it was a dis- tinguishing favour, that he should see Christ here upon earth after his ascension into heaven. Stephen saw him standing at the right hand of God, but Paul saw him standing at his right hand. This honour none had but Paul.. Stephen saw him, but we do not find that he heard the voice of his mouth, as Paul did, who says, he was last of all seen of me, as of one born out of due time, 1 Cor. xv. 8. Christ is here called that Just One ; for he is Jesus Christ the righteous, and suffered wrongfully. Observe, Those whom God has chosen to know his will must have an eye to Christ, and must see him, and hear the voice of his mouth; for it is by him that God has made known his will, his good-will to us, and he has said, Hear you hii. MRS. FR urls Aik ee ba Bt Paul's first ‘ THE (2.) In the after-manifestation of himself by him to others (. 15): “ Thou shalt be his witness, not only a monument of his grace, as a pillar may be, but a witness viva voce— by word of mouth ; thou shalt publish his gos- pel, as that which thou hast experienced the power of, and been delivered into the mould of; thou shalt be his witness unto all men, Gentiles as well as Jews, of what thou hast seen and heard, now at the very first.” And finding Paul so particularly relating the man- ner of his conversion in his apologies for him- self, here and ch. xxvi., we have reason to think that he frequently related the same narrative in his preaching for the conversion of others ; he told them what God had done for his soul, to encourage them to hope that he would do something for their souls. 4. The counsel and encouragement he gave him to join himself to the Lord Jesus by bap- tism (v. 16): Arise, and be baptized. Hehad in his circumcision been given up to God, but he must now by baptism be given up to God in Christ—must embrace the Christian religion andthe privileges of it, in submission to the precepts of it. ‘This must now be done immediately upon his conversion, and so was added to his circumcision: but to the seed of the faithful it comes in the room of it; for it is, as that was to Abraham and his believing seed, a seal of the righteousness which is by faith. (1.) The great gospel privilege which by baptism we have sealed to us is the re- mission of sins: Be baptized and wash away thy sins; that is, “ Receive the comfort of the pardon of thy sins in and through Jesus Christ and lay hold of his righteousness for that purpose, and receive power against sin for the mortifying of thy corruption ;” for our being washed includes our being both justified and sanctified, 1 Cor. vi. 11. Be baptized, and rest not in the sign, but make sure of the thing signified, the putting away of the filth of sm. (2.) The great gospel duty which by our baptism we are bound to is to call on the name of the Lord, the Lord Jesus ; to acknowledge him to be our Lord andourGod, andto apply to him accordingly ; to give honour to him, to put all our petitions in his hand. To call on the name of Jesus Christ our Lord (Son of David, have mercy on us) is the periphrasis of a Christian, 1 Cor. i. 2. We must wash away our sins, calling on the name of the Lord ; that is, we must seek for the pardon of our sins in Christ’s name, and in dependence on him and his righteousness. In prayer, we must not any longer call God the God of Abraham, but the Father of our Lord Jesus Christ, and in him our Father; in every prayer, our eye must be to Christ. (3.) We must do this quickly. Why tarriest thou? Our co- venanting with God in Christ is needful work, that must not be deferred. The case is so plain that it is needless to deliberate ; and the hazard so great that it is folly to de- lay. Why should not that be done at the ® SET ad ea A ee ee ee A 5. eile 3s ae present time that must or we are undone ? V. How he was com preach the gospel to the the great thing for which they were s at him, and therefore it was req should for this, ina ial manner, a divine warrant; and here he does it. T commission he did not receive presently his conversion, for this was at Je whither he did not go till three years or more (Gal. i. 18); and whether i then, or afterwards, that he had this here spoken “of, we are not certain. to reconcile them, if possible, to his preac ing the gospel among the Gentiles, he te om isn he received his orders to. it when he was at prayer, begging of God appoint him his work and to ier him course he should steer; and (which was circumstance that would have some weig with those he was now speaking to) he w at prayer in the temple, which was to be cal a house of prayer for all people ; not only which all people should pray, but in whi all people should be prayed for. Now Paul’s praying in the temple was an evidene contrary to their malicious suggestion, th he had a veneration for the temple, tho he did not make an idol of it as they did; God’s giving him this commission there the temple was an evidence that the sendii him to the Gentiles would be no prejudice the temple, unless the Jews by their infideli made it so. Now it would be a great sat facticn to Paul afterwards, in the executi of this commission, to reflect upon it that: received it when he was at prayer. 2. I received it in a vision. He fell info a tran (v. 17), his external senses, for the prese locked up ; he was in an eestasy, as when’ was caught up into the third heaven, and w not at that time sensible whether he wa the body or out of the body. In this tran he saw Jesus Christ, not with the eyes of} body, as at his conversion, but represent to the eye of his mind (w. 18): J saw saying unto me. Our eye must be w Christ when we are receiving the law f his mouth ; and we must not only hear I speak, but see him speaking to us. 3. fore Christ gave him a commission to gi the Gentiles, he told him it was to no p pose fer him to think of doing any goot Jerusalem ; so that they must not blame h but themselves, if he be sent to the G tiles. Paul came to Jerusalem full of ho | that, by the grace of God, he might be int mental to bring those to the faith of ’ who had stood it out against the mi the other apostles; and per thi what he was now praying for, that he, had his education at Jerusalem and bei well known there, might be employec gathering the children of Jerusalem to Chi that were not yet gathered, which he tho he had particular advantages for the dot . He " er rst Ranga CHAP. t Christ crosses the measures he had] Make haste,” says he, “and get thee kly out of Jerusalem ;” for, though thou kest thyself more likely. to work upon than others, thou wilt find they are more ejudiced against thee than against any other, and therefore will not receiwe thy testi- concerning me.” As God knows before will receive the gospel, sohe knows who ‘reject it. 4. Paul, notwithstanding this, ewed his petition that he might be em- red at Jerusalem, because they knew, er than any did, what he had been before is conversion, and therefore must ascribe great a change in him to the power of al- hty grace, and consequently give the er regard to his testimony; thus he asoned, both with himself and with the rd, and thought he reasoned justly (v. 19, “Lord,” says he, “they know that I once of their mind, that I was as bitter | enemy as any of them to such as believed hee, that I irritated the civil power against ,and imprisoned them, and turnedtheedge espiritual power againstthem too, and beat im every synagogue. And therefore they not impute my preaching Christ to edu- on nor to any prepossession in his favour they do that of other ministers), but will @ more readily regard what I say because ey know P have myself been one of them: ieularly.in Stephen’s case; they know when he was stoned I was standing by, s aiding and abetting and consenting to § death, and intoken of this kcpt the clothes ‘those that stoned him. Now; “ Lord,” he, “if I appear among them, preaching ctrine that Stephen preached and suf- for, they will no doubt receive my tes- my.” ‘‘No,”’ says Christ to him, “they not; but will be more exasperated against is a deserter from, than against others they look upon onlyas strangers to, their ution.” 5. Paul’s petition for a war- to preach the gospel at Jerusalem is ruled, and he has peremptory orders to go ig the Gentiles (v: 21): Depart, for I ll send thee far hence, unto the Gentiles. ote, God often gives gracious answers to prayers of his people, not in the thing f that they pray for, but in something } a Abraham prays, O that Ishmael may e efore thee; and God hears him for ac. So Paul here prays that he may be trument of converting souls at Jerusa- “No,” says Christ, ‘but thou shalt ployed among the Gentiles, and more e the children of the desolate than those married wife.” It is God that appoints ourers both their day and their place, is fit they should acquiesce in his ap- ent, though it may cross their own in- ons. Paul hankers after Jerusalem: to eacher there was the summit of his am- ; but Christ designs him greater pre- at. He shall not enter into other men’s s (as the other apostles did, John uy. BS Le) aoe Pea! on aa ales ont: defence 38),. but shall break up new ground, and preach the gospel where Christ was not named, Rom. xv. 20. So often does Providence con- trive better for us than we for ourselves; to the guidance of that we must therefore refer ourselves. He shall choose our inheritance forus. Observe, Paul shall not go to preach among the Gentiles without a commission - Iwill send thee. And, if Christ send him, his Spirit will go along with him, he will stand by him, will carry him on, and bear him out, and give him to see the fruit of his labours. Let not Paul set his heart upon Judea and Jeru- salem, for he must be sent far hence; his call must be quite another way, and his work. of another kind. And it might be a mitiga- tion of the offence of this to the Jews that he did not set up a Gentile church in the neigh- bouring nations; others did this in their immediate vicinity; he was sent to places at a distance, a vast way off, where what he did could not be thought an annoyance to them. Now, if they would lay all this together, surely they would see that they had no reasow to be angry with Paul for preachmmg among the Gentiles, or construe it as an act of ill-will to his own nation, for he was compelled to it, contrary to his own mind, by an overruling command from heaven. 22 And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live. 23 And as they cried out, and cast off their clothes, and threw dust into the air, 24 The chief captain com- manded him to be brought into the castle, and bade that he should be examined by scourging ; that he might know wherefore they cried so against him. 25 And as they bound him with thongs, Paul said unto the cen- turion that stood by, Is it lawful for you to scourge a man that is 4 Roman, and uncondemned? 24 When the centurion heard that, he went and told the chief captain, say- ing, Take heed what thou doest: for this man isa Roman. 27 Then the chief captain came, and said unto him, Tell me, art thou a Roman? He said, Yea. 28 And the’ chiet. captain answered, With a great sum obtained I this freedom. And Paul said, But I was free born. 29 Then straightway they departed from him which should have examined him: and the chief captain also was afraid, _- | = we Paul’s first after he knew that he was a Reman, and necause he had bound him. 30 On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from is bands, and com- manded the chief pricsts and ail their council to appear, and brought Paul down, and set him before them. Paul was going on with this account ot himself, had shown th>m his commission to preach among the Gent:les without any veevish reflections upon the Jews, and we may suppose designed next tc show how he was afterwards, by a special direction of the Holy Ghost at Antioch, separated to this ser- vice, how tender he was of the Jews, how re- spectful to them, and how careful to give them the precedency in all places whither he came, and to unite Jews and Gentiles in one body ; and then to show how wonderfully God had owned him, and what good service had been done to the interest of God’s kingdom among men in general, without damage to any of the true interests of the Jewish church in parti- cular. But, whatever he designs to say, they resolve he shall say no more tothem: They gave him audience to this word. Hitherto they had heard him with patience and some attention. But when he speaks of being sent to the Gentiles, though it was what Christ himself said to him, they cannot bear it, not so much as to hear the Gentiles named, such an enmity had they to them, and such a jealousy of them. Upon the mention of this, they have no manner of patience, but forget all rules of decency and equity; thus were they provoked to jealousy by those that were no people, Rom. x. 19. Now here we are told how furious and outrageous the people were against Paul, for mentioning the Gentiles as taken into the cognizance of divine grace, and so justifying his preaching among them. I. They interrupted him, by lifting up their voice, to put him into confusion, and that nobody might hear a word he said. Galled consciences kick at the least touch; and those who are resolved not to be ruled by reason commonly resolve not to hear it if they can help it. And the spirit of enmity against the gospel of Christ commonly shows itself in silencing the ministers of Christ and his gospel, and stopping their mouths, as the Jews did Paul’s here. Their fathers had said 40 the best of seers, See not, Isa. xxx. 10. And so they to the best of speakers, Speak not. Forbear, wherefore shouldst thou be smitten? 2 Chron. xxv. 16. II. They clamoured against him as one that was unworthy of life, much more of liberty. Without weighing the arguments he had urged in his own defence, or offering to make any answer to them, they cried out | might know wherefore they cried so against hum with a confused noise, “ Away with such a! Herein he did not proceed fairly; he she — Ba. as z 5 - THE ACTS: °>* \aaam fellow as this from the a SS carth, wv to have a commission to preach tiles; why, it is not fit that he Thus the men that have been blessings of their age have been not only as the burdens of the eai plague of their generation. He that worthy of the greatest honours of life is co demned as not worthy of life itself. Se what different sentiments God and men have of good men, and yet they both agree in this that they are not likely to live long in thi world. Paul says of the godly Jews they were men of whom the world was ne worthy, Heb. x1. 38. And therefore the} must be removed, that the world may bi justly punished with the loss of them. Ti ungodly Jews here say of Paul that it was not fit he should live; and therefore he mus be removed, that the world may be eased 6 the burden of him, as of the two witnesses Rey. xi. 10. 3 III. They went stark mad against Paul. and against the chief captain for not killir him immediately at their request, or throwing him as a prey into their teeth, that they might devour him (ev. 23); as men who: reason was quite lost in passion, they eri out like roaring lions or raging , an howled like the evening wolves ; they cast 9; their clothes with fury and violence, as muck as to say that thus they would tear him if ther could but come at him. Or, rather, the thus showed how ready they were to stoni him; those that stoned Stephen threw their clothes, v. 20. Or, they rent the clothes, as if he had spoken blasphemy ; 2 threw dust into the air, in detestation of it or signifying how ready they were to throw stones at Paul, if the chief captam would hay permitted them. But why should we- about to give a reason for these expressic of fury, which they themselves could not ae count for? All they intended was to mak the chief captain sensible how much the were enraged and exasperated at Paul, s that he could not do any thing to gratif them more than to let them have their wi against him. e IV. The chief captain took care for h safety, by ordering him to be brought in the castle, v. 24. A prison sometimes hi been a protection to good men from popul: rage. Paul’s hour was not yet come, he ha not finished his testimony, and therefor God raised up one that took care of hin when none of his friends durst appear on hi behalf. Grant not, O Lord, the desire oj wicked. oll V. He ordered him the torture, to fo: from him a confession of some flagrant crimes” which had provoked the people to such a uncommon violence against him. He orde that he should be examined by scourging (as now in some countries by the rack), th a n, Dut = ‘ | | mC iD led out some of the clamorous tu- Ituous complainants, and taken them into castle as breakers of the peace, ar.d should examined them, and by scourging too, hat they had to lay to the charge of a man at, could give so good an account of him- If, and did not appear to have done any worthy of death or of bonds. It was roper to ask them, but not at all proper to ask Paul, wherefore they cried so against him. E e could tell that he had given them no just cause to do it; if there were any cause, let them produce it. No man is bound to ac- cuse himself, though he be guilty, much less ought he to be compelled to accuse himself when he is innocent. Surely the chief cap- tain did not know the Jewish nation when he concluded that he must needs have done something very bad whom they cried out pest. Had they not just thus cried out against our Lord Jesus, Crucify him, crucify him, when they had not one word to say in answer to the judge’s question, Why, what evil has he done? Is this a fair or just occa- jon to scourge Paul, that a rude tumultuous mob cry out against him, but cannot tell why or wherefore, and therefore he must be forced to tell? VI. Paul pleaded his privilege as a Roman itizen, by which he was exempted from all trials and punishments of this nature (v. 25): As they bound him with thongs, or leathern bands, to the whipping post, as they used to bind the vilest of malefactors in bridewell om whom they would extort a confession, made no outcry against the injustice of heir proceedings against an innocent man, but very mildly let them understand the ille- gality of their proceedings against him as a izen of Rome, which he had done once be- fore at Philippi after he had been scourged te ch. xvi. 37), but here he makes use of it for prevention. He said to the centurion that stood by, “You know the law; pray is if lawful for you who are yourselves Romans to scourge a man that is a Roman, and uncon- emned?” ‘The manner of his speaking ainly intimates what a holy security and renity of mind this good man enjoyed, not urbed either with anger or fear in the dst of all those indignities that were done m, and the danger “he was in. The Ro- mans had a law (it was called lea Sempronia), at if any magistrate did chastise or con- mn a freeman of Rome, indicta causa— hout hearing him speak for himself, and de- erating upon the whole of his case, he should be liable to the sentence of the people, who were very jealous of their liberties. It is mdeed the privilege of every man not to have mg done him, except it be proved he has done wrong ; as it is of every Englishman by na Charta not to be dis-seized of his life reehold, but by a verdict of twelve men his peers. VII. The chief captam was surprised at h 5 and put into a fright. He had taken te ade athe fle . —— = defence, Paul to be a vagabond Egyptian, and won. dered he could speak Greek (ch. xxi. 37), but is much more surprised now he finds that he is as good a gentleman as himseif How many men of great worth and merit are de- spised because they are not known, are iooked upon and treated as the offscouring of all things, when those that count them so, if they knew their true character, would own them ‘to be of the excellent ones of the earth! The chief captain had centurions, under- officers, attending him, ch. xxi. 32. One of these reports this matter to the chief captain (v. 26): Take heed what thou doest, for this man is a Roman, and what indignity is done to him will be construed an offence against the majesty of the Roman people, as they loved to speak. They all knew what a value was put upon this privilege of the Roman citizens. ‘Tully extols it in one of his ora- tions against Verres, O nomen dulce liber- tatis, O jus eximium nostre civitatis! O lex Porcia ! Oleyes Sempronie ; facinus est vin- cere Romanum civem, scelus verberare—O Li- berty ! I love thy charming name; and these our Porcian and Sempronian laws, how ad- mirable! It is a crime to bind a Roman citi- zen, but an unpardonable one to beat him. “Therefore” (says the centurion) ‘“‘let us look to ourselves; if this man be a Roman, and we do him any indignity, we shall be in danger to lose our commissions at least.” Now, 1. The chief captain would be satisfied of the truth of this from his own mouth (v. 27): ‘< Tell me, art thou a Roman? Art thou entitled to the privileges of a Roman 2” “ Yes,” says Paul, “I am;” and ee oS ey eee citizen ? perhaps produced some ticket or instrument which proved it; for otherwise they would scarcely have taken his word. 2. The chief captain very freely compares notes with him upon this matter, and it appears that the privilege Paul had as a Roman citizen was of the two more honourable than the co- lonel’s; for the colonel owns that his was purchased: “lam a freeman of Rome; but with a great sum obtained I this freedom, it cost me dear, how came you by it?” “ Why truly,” says Paul, “Iwas free-born.”” Some think he became entitled to this freedom by the place of his birth, as a native of Tarsus, a city privileged by the emperor with the same privileges that Rome itself enjoyed; others rather think it was by his father or grandfather having served in the war between Cesar and Antony, or some other of the civil wars of Rome, and being for some signal piece of service rewarded with a freedom of the city, and so Paul came to be free-born ; and here he pleads it for his own preserva- tion, for which end not only we may but we ought to use all lawful means. 3. This put an immediate stop to Paul’s trouble. Those that were appointed to examine him by scourging quitted the spot; they departed from him (v.29), lest they should run them- selyes into a snare. Nay, and the colonel ee Tn Bee ae ee eee Pauls first heard he was a Roman, because, though he had not beaten him, yet he had bound him in order to his being beaten. are restrained from evil practices by the fear of man who would not be restrained from them by the fear of God. See here the be- nefit of human laws and magistracy, and what reason we have to be thankful to God for them; for even when they have given no countenance nor special protection to God’s people and ministers, yet, by the generai support of equity and fair dealing between man and man; they have served to check the rage of wicked and unreasonable illegal men, who otherwise would know no bounds, and to say, Hitherto it shall come, but no further ; here shall its proud waves be stayed. And therefore this service we owe to all in authority, to pray for them, because this benefit we have reason to expect from them, whether we have it or no, as long as we are quiet and peaceable—to live quiet and peuceable lives in all godliness and honesty, 1 'Tim. ii. 1, 2. 4. The governor, the next day, brought Paul before the sanhedtim, v. 30. He first loosed him from his hancs, that those might not pre judge his cause, and that he might not be charged with having pinioned a Roman citi-|manded them that stood by him zen, and then summoned the chief priests and|smite him on the mouth. 3 es all their council to come together to take cognizance of Paul’s case, for he found it to be a matter of religion, and therefore looked it. Gallio in this’ case discharged Paul ; find- ing it to be a matter of their law, he drove the prosecutors from the judgment-seat (ch. xviii. 16), and would not concern himself at all in it: but this Roman, who was a military man, kept Paul in custody, and appealed from the rabble to the general assembly. Now, (1.) We may hope that hereby he intended Paul’s safety, as thinking, if he were an inno- cent and inoffensive man, though the multi- tude might be incensed against him, yet the chief priests and elders would do him justice, and clear him; for they were, or should be, men of learning and consideration, and their court governed by rules of equity. When the prophet could find no good among the poorer sort of people, he concluded that it was because they knew not the way of the Lord, nor the judgments of their God, and promised himself that he should speed better among the great men, as the chief captain here did, but soon found himself disappomted there: these have altogether broken the yoke, and burst the bonds, Jer.v. 4,5. But, (2.) That which he is here said to aim at is the gratifying of his own curiosity: He would have known the certainty wherefore he was accused of ihe Jews. Had he sent for Paul to his own chamber, and talked freely with him, he might soon have learned from him that which would haye done more than sa- tisfy his enquiry, and which might have per- THE ACTS. 3 himself, though we may suppose him to have | suaded him to be a Chris a considerable interest, was afraid when he! common for great mente |brethren, I have lived in all good | thee, thou whited wall: for sittes upon them to be the most proper judges of |thou to judge me after the law, and d _— ma NP PS sad & . é a distance from them w! their consciences, and to’ Thus many | more of the knowledge of God's’ may serve them to talkof. CHAP. XXIII. The close of the foregoing chapter left Paul in the hil court, into which the chief captain (whether to his no I know not) had removed his cause from the mob; ehemies act there against him with leds noise, yet it is wit subtlety, Now here we havé, I, Paul’s ion of integrity, and of a civil respect to tlie ho had upon a sudden spoken warmly to him, IJ. Paul’s prudent contrivance to setting the Pharisees and Sadduceés at yatiaucé one with ver. 6—9. JI]. The governor's ble interposal to r him out of their hands likewise, ver. 10. r nore com fortable appearing to him, to animate him against those di ties that lay before’ him, and to tell him what he must e ver. 11. V. A bloody conspiracy of some d ite Jews to aul, and their drawing in the chief priests and the'elders aiders and abettors with them in it, ver. 12—15. VI. The covery of this conspiracy to Paul, and by him to the chief c tain, who perceived so much of theif inveterate milice against Paul that he had reason enough to believé the trath of it, ver, 16—22. VIL The chief capthies caré of Paul’s safety, by which he prevented the execution of the design ; he’sent him away inv mediately under a strong guard from Jerusalem to Cesarea, which was now thé residence of Felix, the Roniau fh there he safely arrived, ver. 23—33. FG Paul, earnestly beholding t the council, said, Men an Christianity, yet these y isg Paul for giving him his due. VY. The excuse that Paul mat fi he had said, because he found i stumbling-block to his weak breth: might prejudice them against him in oth things. These Jewish Christians, thou weak, yet were brethren, so he calls here, and, in consideration of that, is ready to recal his words; for who ts offe saith he, and I burn not ? 2 Cor. xi. 29. fixed resolution was rather to abridg self in the use of his Christian liberty 1 give offence to a weak brother; rather thé do this, he will eat no flesh while the work stands, 1 Cor. viii. 13. And so here thoug he had taken the liberty to tell the high priest his own, yet, when he found it gave offence, he cried Peecavi—I have done wrong He wished he had not done it; and thougl he did not beg the high priest’s pardon, ne excuse it to him, yet he begs their pardo who took offence at it, because this was ne a time to inform them better, nor to say wha he could say to justify himself. 1. H excuses it with this, that he did not conside when he said it to whom he spoke (v. 5) : wist not, brethren, that he was the high priest— ovx dev. “I did not just then think of th dignity of his place, or else I would hay spoken more respectfully to him.” I seeno how we can with any probability think tha Paul did not know him to be the high pries for Paul had been seven days in the templ at the time of the feast, where he could 1 miss of seeing the high priest; and hi telling him that he sat to judge him aftert law shows that he knew who he was; but says he, I did not consider it. Dr. Whitk puts this sense upon it, that the propheti impulse that was upon him, and inwaré moved him to say what he did, did not per ait him to notice that it was the high pries lest this law might have restrained him fro complying with that impulse; but the Jey acknowledged that prophets might use liberty in speaking of rulers which o might not, as Isa. i. 10, 23. Or ¢ quotes the sense of Grotius and Lightfo Paul does not go about to excuse what had said in the least, but rather to justify i “T own that God’s high priest is not to” reviled, but I do not own this Ananias to” high priest. He is a usurper; he came to fl office by bribery and corruption, and Yet, 2. He takes care that what he had sa should not be drawn into a precedent, to th weakening of the obligation of that le the least: For it is written, and it ren a law in full force, Thou shalt not of the ruler of thy people. tis for the public” good that the honour of magistracy should be supported, and not suffer for the mi carriages of those who are entrusted with | Pa g aS es CHAP. eaking both of and to princes and judges. n in Job’s time it was not thought fit to ‘10 a king, Thou art wicked, or to princes, ere ungodiy, Job xxxiv.18. Even when lo well, and suffer for it, we must take it atiently, 1 Pet. i.20. Not as if great men may not hear of their faults, and public ievances be complained of by proper per- s and in a decent manner, but there must a particular tenderness for the honour and reputation of those in authority more ‘than of other people, because the law of God requires a particular reverence to be paid to ‘them, as God’s vicegerents; and it is of d angerous consequence to have those any Way countenanced who despise dominions, and speak evil of dignities, Jude vii. Curse not the king, no not in thy thought, Ecel. x. 20. _ 6 But when Paul perceived that the one part were Sadducees, and the Other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of e hope and resurrection of the dead I am called in question. 7 And when he had so said, there arose a dissension between the Pharisees and the Sadducees: and the multitude yas divided. 8 For the Sadducees Say that there is no resurrection, weither angel, nor spirit: ‘but the Pharisees confess both. 9 And there arose a great cry: and the scribes that were of the Pharisees’ part arose, and strove, saying, We find no evil in this man: but if a spirit or an gel hath spoken to him, let us not ht against God. 10 And when there arose a great dissension, the chief captain, fearing lest Paul should ve been pulled in pieces of them, mmanded the soldiers to go down, ind to take him by force from among em, and to bring him into the tle. 11 And the night following e Lord stood by him, and said, Be good cheer, Paul: for as thou hast ified of me in Jerusalem, so must bear witness also at Rome. Many are the troubles of the righteous, but some way or other the Lord delivereth them out of them all. Paul owned he had expe- need the truth of this in the persecutions had undergone among the Gentiles (see 2 A. ii. 11): Out of them all the Lord de- ered me. And now he finds that he who delivered does and will deliver. He that ered him in the foregoing chapter from tumult of the people here delivers him from that of the elders. | Vol. VIEL ~ un ae , Pi, Mei 3 defence, I. His own prudence and ingenuity stand him in some stead, and contribute much to his escape. Paul’s greatest honour, and that upon which he most valued himself, was that he was a Christian, and an apostle of Christ ; and all his other honours he despised and made nothing of, in comparison with this, counting them but dung, that he might win Christ ; and yet he had sometimes occasion to make use of his other honours, and they did him service. His being a citizen of Rome saved him in the foregoing chapter from his being scourged by the chief captain as a vagabond, and here his being a Pharisee saved him from being condemned by the sanhedrim, as an apostate from the faith and worship of the God of Israel. It will consist very well with our willingness to suf- fer for Christ to use all lawful methods, nay, and arts too, both to prevent suffering and to extricate ourselves out of it. The honest policy Paul used here for his own preserva- tion was to divide his judges, and to set them at variance one with another about him; and, by incensing one part of them more against him, to engage the contrary part for him. 1. The great council was made up of Sad- ducees and Pharisees, and Paul perceived it. He knew the characters of many of them ever since he lived among them, and saw those among them whom he knew to be Sad- ducees, and others whom he knew to he Pharisees (v. 6): One part were Sadducees and the other Pharisees, and perhaps nearly an equal part. Now these differed very much from one another, and yet they ordinarily agreed well enough to do the business of the council together. (1.) The Pharisees were bigots, zealous for the ceremonies, not only those which God had appointed, but those which were enjoined by the tradition of the elders. They were great sticklers for the authority of the church, and for enforcing obedience to its injunctions, which occa- sioned many quarrels between them and our Lord Jesus; but at the same time they were very orthodox in the faith of the Jewish church concerning the world of spirits, the resurrection of the dead, and the life of the world to come. (2.) The Sadducees were deists—no friends to the scripture, or divine revelation. The books of Moses they ad- mitted as containing a good history and a good law, but had little regard to the other books of the Old Testament; see Matt. xxii. 23. The account here given of these Sad- ducees is, [1.] That they deny the resurrec- fion ; not only the return of the body to life, but a future state of rewards and punish- ments. They had neither hope of eternal happiness nor dread of eternal misery, nor expectation of any thing on the other side death ; and it was upon these principles that they said, It is in vain to serve God, and called the proud happy, Mal. iii. 14,15. [2.) Phat they denied the existence of angels ana ay i fee y ig try a a. a~ oe Wi ~~ > aa ee Se "hp er of eS. Paul’s second spirits, and allowed of no bemg but matter. ey thought that God himself was cor- oreal, and had parts and members as we ave. When ther read of angels in the Old Testament, they supposed them to be mes- sengers that God made and sent on his errands as there was occasion, or that they were impressions on the fancies of those they were sent to, and no real existences—that they were this, or that, or any thing rather than what they were. ‘And, as for the souls of men, they looked upon them to be nothing else but the temperament of the humours of the body, or the animal spirits, but denied their existence in a state of separation from the body, and any difference between the soul of a man and of a beast. These, no doubt, pretended to be free-thinkers, but really thought as meanly, absurdly, and slavishly, as possible. It is strange how men of such corrupt and wicked principles could come into office, and have a place in the great sanhedrim; but many of them were of quality and estate, and they complied with the public establishment, and so got in and kept in. But they were generally stigma- tized as heretics, were ranked with the “Epi- cureans, and were prayed against and ex- cluded from eternal life. The prayer which the modern Jews use against Christians, Witsius thinks, was designed by Gamaliel, who made it, against the Sadducees ; and that they meant them in their usual impre- cation, Let the name of the wicked rot. But how degenerate was the character and how miserable the state of the Jewish church, when such profane men as these were among their rulers! 2. In this matter of difference between the Pharisees and Sadducees Paul openly de- clared himself to be on the Pharisees’ side against the Sadducees (v. 6): He cried out, so as to be heard by all, “I am a Pharisee, was bred a Pharisee, nay, I was born one, in effect, for I was the son of a Pharisee, my father was one before me, and thus far I am still a Pharisee that I hope for the resurrection of the dead, and I may truly say that, if the matter were rightly understood, it would be found that this is it for which I am now called in question. ‘When Christ was upon earth the Pharisees set themselves most against him, because he witnessed against their traditions and corrupt glosses upon the law; but, after his ascension, the Sadducees set themselves most against his apostles, be- ause they preached through Jesus the resur- section of the dead, ch. iv.1,2. And it is said (ch. v. 17) that they were the sect of the Sadducees that were filled with indignation at them, because they preached that life and immortality which is brought to light by the er Now here, (1.) Paul owns himself a harisee, so far as the Pharisees were in the right. Though as Pharisaism was opposed to Christianity he set himself against it, and against all its traditions that were set up in at Ae ee 5 THE ACTS, | ao ht a competition with the I Bs tradiction to the gospel was opposed to Sadducis We must never think the w of God, nor be more bytes 0) being held by men otherwise cc Pharisees will hope for the resy i the dead, Paul will go along with them cn hope, and be a of ee h will or no. (2.) He t being persecuted, as lg, wh thie w the thing he was called in question for. P haps he knew that the Sedducees, the uy they had not such an interest in the comme people as the ea igo. had, yet had hand incensed the mob against him, pretence of his having preached to the Ge tiles, but really because he had preached th hope of the resurrection. However, bein called in question for his being a rene he might truly say he was called in for the hope of the resurrection of the d as he afterwards pleaded, ch. xxiv, 15 ch. xxvi. 6,7. Though Paul preached 2 the traditions of the elders (as his M had done), and therein opposed the P har sees, yet he valued himself more upon b preaching the resurrection of the dead, a future state, in which he concurred the Pharisees. ee, -3. This occasioned a division in the coune It is probable that the high priest sided y the Sadducees (as he had done ch. v. 1 and made it to appear by his rage at Pat v. 2), which alarmed the Ph harisees so mu the more; but so it was, there arose a 4 sension between the Pharisees and thon ducees (v. 7), for this word of Paul’s the Sadducees more warm and the Pha more cool in the prosecution of a that the multitude was divided; toxic® was a schism, a quarrel edge of their zeal began to turn from P against one another; nor could they to act against him when they could not @ among themselves, or prosecute him breaking the unity of the church when # was so little among them of the unity o spirit. All the ery had nana again but now there arose a another, v. 9. So muc aid A sae spirit prevail among all orders of the Jey this time that every thing was dons | clamour and noise; and in such a tumultui manner were the great principles Ps ligion stickled for, by which they 1 little service, for the wrath | Svous not the righteousness of God. Gainsay: be convinced by fair reasoning, but x a great cry. aa 4. The Pharisees hereupon (would think it?) took Paul’s at (@.9): r0 duepaxovro—They fought, sayi evil in this man. He i> ladon wh decently and reverently in the t had attended the service of the chur though it was but occasionally, vet isle Ao . v was not such af enemy to it as he said to be. He had spoken very hand- mely in his own defence, and given a good count of himself, and had now declared qimself orthodox in the great principles of ligion, as well as regular and conscientious his conversation; and therefore they can- n0t see that he has done any thing worthy of death or of bonds. Nay, they go further, Tf a spirit or an angel hath spoken to him concerning Jesus, and put him upon preach- ¢ as he does, though we miay not be so far satisfied as to give credit to him, yet we ought fo be cautioned not to oppose him, lest we be found fighting against God ;” as Gamaliel, ho was himself a Pharisee, had argued, . y. 39. Now here, (1.) We may observe, the honour of the gospel, that it was wit- sed to even by its adversaries, and con- sions, not only of its innocency, but of its xcellency, were extorted sometimes by the wer of truth even from those that perse- dit. Pilate found no fault in Christ ough he put him to death, nor Festus in though he detained him in bonds; and e Pharisees here supposed it possible that might have acommission sent him from en by an angel to do what he did; and it should seem, as elders, they after this ined with the high priest in prosecuting m, ch. xxiv. 1. They sinned against the owledge which they not only had, but etimes owned, as Christ had said of them, have both seen and hated both me and my er, John xv. 24. Yet, (2.) Wewill hope some of them at least did henceforward mceive a better opinion of Paul than they id had, and were favourable to him, having id such a satisfactory account both of his ersation in all good conscience and of s faith touching another world; and then ust be observed to their honour that their for the traditions of the elders, which ul had departed from, was so far swallowed )in a zeal for the great and fundamental tines of religion, to which Paul still ad- d, that if he will heartily join with them he alks according to the light God has given m by some arigel or spirit, and are so far rom persecuting him that they are ready to spirit: for let a man be ever so sincere zealous for all the articles of the Christian yet, if he lay not his neck under the ike of their church’s authority, they find il enough in him to persecute him unto the oa . The chief captain’s care and conduct him in more stead; for when he has this bone of contention between the fisees and Sadducees (which set them her by the ears, and gained a fair P. XXIIL defence. testimony from’'the Phariseés), yet he is never the nearer, but is in danger of being pulled in pieces by them—the Pharisees pulling to have him set at liberty, and the Sadducees pulling to have him put to death, or thrown to the people, like Daniel into the den of lions; so that the chief captain is forced to come with his soldiers and rescue him, as he had done, ch. xxi. 32, and ch. xxii. 24. 1. See here Paul’s danger. Between his friends and his enemies he had like to have been pulled to pieces, the one hugging him to death, the other crushing him to death, such violences are those liable to that are eminent, and that are become remarkable, as Paul was, who was by some so much beloved and. by others so much maligned. 2. His deliver- ance: The chief captain ordered his soldiers to ‘go down from the upper wards, and to take them by force from among them, out of that apartment in the temple where he had ordered the council to meet, and to bring him into the castle, or tower of Antonio; for he saw he could make nothing of them towards the understanding of the merits of his cause. III. Divine consolations stood him in most stead of all. The chief captain had rescued him out of the hands of cruel men, but still he had him in custody, and what might be the issue he could not tell. The castle was indeed a protection to him, but withal it was a confinement ; and, as it was now his pre- servation from so great a death, it might be his reservation for a greater. We do not find that any of the apostles or elders at Jerusalern came to him; either they had not courage or they had not admission. Perhaps, in the night following, Paul was full of thoughts and cares what should become of him, and how his present troubles might be turned to answer some good purpose. Then did the Lord Jesus make him a kind visit, and, though at midnight, yet a very seasonable one (v.11): The Lord stood by him, came to his bed-side, though perhaps it was but a bed of straw, to show him that he was all the day long with him really as sure as he was in the night with him visibly. Note, Whoever is against us, we need not fear if the Lord stand by us; if he undertake our protection, we may set those that seek our ruin at defiance. The Lord is with those that uphold my soul, and then nothing can come amiss. 1. Christ bids him have a good heart upon it: “‘ Be of good cheer, Paul ; be not discouraged; let not what has happened sadden thee, nor let what may yet be before thee frighten thee.” Note, It is the will of Christ that his servants who are faithful should be always cheerful. Per- haps Paul, in the reflection, began to be jealous of himself whether he had done well in what he said to the council the day before ; but Christ, by his word, satisfies him that God approved of his conduct. Or, perhaps it troubled him that his friends did not come to him; but Christ’s visit did itself speak, though he had not said, Be of good cheer : ma ee f Se ae Be Gece hae ia a Xa ‘ee k 1 ei ae ts- be £ ‘ke i] v A conspiracy Pcul. 2. It is a strange argument which he makes use of to encourage him: As thow hast testified of me in Jerusalem, so must thou bear witness also at Rome. One would think this was but cold comfort: “‘ As thou hast under- gone a great deal of trouble for me so thou must undergo a great deal more ;” and yet this was designed to encourage him; for hereby he is given to understand, (1.) That he had been serving Christ as a witness for him in what he had hitherto endured. It was for no fault that he was buffeted, and it was not his former persecuting of the church that was now remembered against him, how- ever he mightrememberit against himself, but he was still going on with his work. (2.) That he had not yet finished his testimony, nor was, by his imprisonment, laid aside as use- less, but was only reserved for further service. Nothing disheartened Paul so much as the thought of being taken off from doing ser- vice to Christ and good to souls: Fear not, says Christ, I have not done with thee (3.) Paul seems to have had a particular fancy, and an innocent one, to go to Rome, to preach the gospel there, though it was already preach- ed, and a church planted there; yet, being a citizen of Rome, he longed for a journey thither, and had designed it (ch. xix. 21): After I have been at Jerusalem, I must also see Rome. And he had written to the Romans some time ago that he longed io see them, Rom. i. 11. Now he was ready to conclude that this had broken his measures, and he should never see Rome; but even in that Christ tells him he should be gratified, since he desired it for the honour of Christ and to do good 12 And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul. 13 And they were more than forty which had made this conspiracy. 14 And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul. 15 Now therefore ye with the council signify to the chief}he was a Roman. 28 And when captain that he bring him down unto you to morrow, as though ye would enquire something more ’ perfectly concerning him: and we, or ever he come near, are ready to kill him. 16 And when Paul’s sister's son heard of their lying in wait, he went and entered into the castle, and told Paul. 17 Then Paul called one of the centurions unto him, and said, THE ACTS. ba Bring this young man captain: for he hatha to tell him. 18 So he too brought him to the chief captain, a1 said, Paul the prisoner called unto him, and prayed me to brin this young man unto thee, who hat something to say unto thee. I Then the chief captain took him the hand, and went with him asid privately, and asked him, What is tha thou hast to tell me? 20 And he said, The Jews have agreed to desire thee that thou wouldest bring dow: Paul to morrow into the council, a: though they would enquire somewhat of him more perfectly. 21 But dc not thou yield unto them: for ther lie in wait for him of them more that forty men, which have bound them: selves with an oath, that they wil neither eat nor drink till they havi killed him: and now are they ready looking for a promise from thee. So the chief captain then let tht young man depart, and charged him See thou tell no man that thou hai showed these things to me. 23 An he called unto him two centurions saying, Make ready two hundre soldiers to go to Cesarea, and hors men threescore and ten, and spez men two hundred, at the third hot of the night; 24 And provide the beasts, that they may set Paul o1 and bring him safe unto Felix # governor. 25 And he wrote.a lette after this manner: 26 Claudiu Lysias unto the most excellent g¢ vernor Felix sendeth greeting. | This man was taken of the Jews, ar should have been killed of then then came I with an army, al rescued him, having understood th would have known the cause wher fore they accused him, I brought hi forth into their council: 29 Whom perceived to be accused of questior of their law, but to have nothing lai to his charge worthy of death or | bonds. 30 And when it was to me how that the Jews laid wait f the man, I sent straightway to thee, and gave commandment to his a % ir o~e rs also to. say before had against him. Farewell. 31 -manded them, took Paul, and brought him by night to Antipatris. 32 On the morrow they left the horsemen to go with him, and returned to the castle: 33 Who, when they came to Caesarea, and delivered the epistle _to the governor, presented Paul also before him. 34 And when the» go- _vernor had read the letter, he asked _ of what province he was. And when he understood that he was of Cilicia; 35 I will hear thee, said he, when thine accusers are also come. And he commanded him to be kept in _Herod’s judgment hall. __ We have here the story of a plot against the life of Paul ; how it was laid, how it was _ discovered, and how it was defeated. _ I. How this plot was laid. They found they could gain nothing by popular tumult, or legal process, and therefore have recourse to the barbarous method of assassination ; they will come upon him suddenly, and stab him, if they can but get him within their Teach. So restless is their malice against this ‘good man that, when one design fails, they will turn another stone. Now observe here, 1. Who they were that formed this conspi- yacy. They were certain Jews that had the utmost degree of indignation against him be- cause he was the apostle of the Gentiles, v. 12. } A nd they were more than forty that were in the | design, v.13. Lord, how are they increased | that trouble me ! | 2. When the conspiracy was formed: When | twasday. Satan had filled their hearts in the night to purpose it, and,.as soon as it was day, they got together to prosecute it; answering the account which the prophet gives of me who work evil upon their beds, and when e morning is light they practise it, and are laid under a woe for it, Mic. ii. 1. In the ght Christ appeared to Paul to protect him, d, when it was day, here were forty men appearing against him to destroy him; they ere not up so soon but Christ was up before em God shall help her, and that right early, s. xlvi. 5. 3. What the conspiracy was. These men mded together in a league, perhaps they called it a holy league ; they engaged to stand ' by one another, and every one, to his power, to be aiding and assisting to murder Paul. It s strange that so many could so soon be ; together, and that in Jerusalem too, who ere so perfectly lost to all sense of humanity honour as to engage in so bloody a sign Weli might the prophet’s complaint renewed concerning Jerusalem (Isa. i. 21): F ighteousness has lodged in it, but now mur- a ‘ CHAP. Reto ois thee what! derers. What a monstrous ilea must tnese ee Ae ee gen ee ee Pe ~ against Paul. men have formed of Paul, before they could be capable of forming such a monstrous de- sign against him; they must be made to be- lieve that he was the worst of men, an enemy to God and religion, and the curse and plague of his generation; when really his character was the reverse of all this! What laws of truth and justice so sacred, so strong which malice and bigotry will not break through! 4. How firm they made it, as they thought, that none of them might fly off, upon con- science of the horror of the fact, at second thoughts: They bound themselves under an anathema, imprecating the heaviest curses upon themselves, their souls, bodies, and families, if they did not kill Paul, and so quickly that they would not eat nor drink till they had done it. _What a complication of wickedness is here! To design to kill an in- nocent man, a good man, a useful man, a mar that had done them no harm, but was williag to do them all the good he could, was going in the way of Cain, and proved them to be of their father the devil, who was a murderer from the beginning ; yet, as if this had beena smal) matter, (1.) They bound themselves to it. To incline to do evil, and intend to do it, is bad; but to engage to do it is much worse. This is entering into covenant with the devil; it is swearing allegiance to the prince of darkness; it is leaving no room for repentance ; nay, it is bidding defiance to it. (2.) They bound one another to it, and did all they could, not only to secure the damnation of their own souls, but of theirs whom they drew into the association. (3.) They showed a great contempt of the providence of God, and a presumption upon it, in that they bound themselves to do such a thing within so short a time as they could continue fasting, without any proviso or reserve for the dis- posal of an overruling Providence. When we say, To-morrow we will do this or that, be it ever so lawful and good, forasmuch as we know not what shall be on the morrow, we must add, If the Lord wii. But with what face could they insert a proviso for the permission of God’s providence when they knew that what they were about was directly against the prohibitions of God’s word? (4.) They showed a great contempt of their own souls and bodies ; of their own souls in imprecating a curse upon them if they did not proceed in this desperate enterprise (what a woeful di- lemma did they throw themselves upon! God certainly meets them with his curse if they do go on in it, and they desire he would if they do not !)—and of their own bodies too (for wilful sinners are the destroyers of both) in tying themselves out fram the necessary supports of life till they had accomplished a thing which they could never lawfully do, and perhaps not possibly do. Such language of hell those speak that wish God to damn them, and the devil to take them, if they do not do so and so. As they love cursing, so (i A conspiracy shall it come uno them. Some think the meaning of this curse was, they would either kill Paul, as an Achan, an accursed thing, a troubler of the camp ; or, if they did not do it, they would make themselves accursed before God in his stead. (5.) They showed a most eager desire to compass this matter, and an impatience till it was done: not only like Dayid’s enemies, that were mad against him, and sworn against him (Ps. cii. 8), but like the servants of Job against his enemy: O that we had of his flesh! we cannot be satis- fied, Job xxxi. 31. Persecutors are said to eat up God’s people as they eat bread ; it is as much a gratification to them as meat to one that is hungry, Ps. xiv. 4. 5. What method they took to bring it about. There 1s no getting near Paul in the castle. He is there under the particular pro- tection of the government, and is imprisoned, not, as others are, lest he should do harm, but lest he should have harm done him; and therefore the contrivance is that the chief priests and elders must desire the governor of the castle to let Paul come to them to the council-chamber, to be further examined (they have some questions to ask him, or something to say to him), and then, in his passage from the castle to the council, they would put an end to all disputes about Paul by killing him; thus the plot was laid, v.14,15. Having been all day employed in engaging one an- other tothis wickedness, towards evening they come to the principal members of the great sanhedrim, and, though they might have con- cealed their mean design and yet might have moved them upon some other pretence to send for Paul, they are so confident of their approbation of this villany, that they are not ashamed nor afraid to own to them that they have bound themselves under a great curse, without consulting the priests first whether they might lawfully do it, that they will eat nothing the next day till they have killed Paut. They design to breakfast the next morning upon his blood. They doubt not but the chief priests will not only countenance them in the design, but will lend them a helping hand, and be their tools to get them an op- portunity of killmg Paul; nay, and tell a lie for them too, pretending to the chief captain that they would enquire something more per- fectly concerning him, when they meant no such thing. What a mean, what an ill opinion had they of their priests, when they could apply to them on such an errand as this! And yet, vile as the proposal was which was made to them (for aught that appears), the priests and elders consented to it, and at the first word, without boggling at it in the east, promised to gratify them. Instead of reproving them, as they ought, for their wicked conspiracy, they bolstered them up in it, because it was against Paul whom they hated; and thus they made themselves par- takers of the cmme as much as if they had been the first in the conspiracy. quer os SG) lal ar eee Pee aa THE ACTS: a ej ait és 0) Ds; pe ae II. How the piot' was vere not find that ihe onal houg! an oath of fidelity, took am a either because they thought it did: (they would every one keep his own or because they thought they could aec plish it, though it should take wind and be known; but Providence so ordered it that was brought to light, and so as effectually to be brought to nought. See here, ie 1. How it was discovered to Paul, v. 16. There was a youth that was related to Paul, his sister’s son, whose mother probably lived in Jerusalem ; and some how or other, we are not told how, he heard of their lying in” wait, either overheard them talking of it among themselves, or got intelligence from some that were in the plot: and he went into the castle, probably, as he used to do, attend on his uncle, and bring him what he wanted, which gave him a free access to him, and he told Paul what he heard. Note, God’ has many ways of bringing to light the hidden works of darkness ; though the contrivers of them dig deep to lide them from the Lord, can make a bird of the air to carry the ve (Eccl. x. 20), or the conspirators’ own tongue to betray them. es 2. How it was discovered to the chief cap. tain by the young man that told it to Paul: This part of the story is’ related very parti cularly, perhaps because the penman was an eye-witness of the prudent and succes management of this affair, and remembere it with a great deal of pleasure. (1.) Paul had got a good interest in the officers tha attended, by his prudent peaceable dep ment. He could call one of the’ centu 5 to him, though a centurion was one in authe rity, that had soldiers under him, and used ti call, not to be called to, and he was ready te come at his call (v. 17); and he desired that he would introduce this young man to the chief captain, to give in an information ol something that concerned the honour of th government. (2.) The centurion very readilj gratified him, v. 18. He did not sen common soldier with him, but went himsel to keep the young man in countenance, t recommend his errand to the chief captain and to show his respect to Paul: “ Paul th prisoner (this was his title now) called met him, and prayed me to bring this young ma to thee; what his business is I know but he has something to say to thee.” J It is true charity to poor prisoners to act for them as well as. to give tothem. “J sick and in prison, and you went on an¢ for me,” will pass as well in the account as “ T was sick and in prison, and came me, to visit me, or sent me a tokem.” ‘Those that have acquaintance and interest should be ready to use them for the assistance | those that are in distress. This centuri helped to save Paul’s life by this piece civility, which shouid engage us to be read to do the like when there is occasion. Open < mites PY ‘ 3 \ h for the dumb, Prov xxxi. soners may yet speak a good word for them. 3.) The chief captain received the informa- tion with a great deal of condescension and tenderness, v. 19. He took the young mun by the hand, as a friend or father, to encourage him, that he might not be put out of counte- nance, but might be assured of a favourable - audience. The notice that is taken of this tireumstance should encourage great men to make themselves easy of access to the meanest, upon any errand which may give them an opportunity of dog good—to con- descend to those of low estate. This familiarity to which this Roman tribune or colonel ad- mitted Paul’s nephew is here upon record to his honour. Let no man think he disparages himself by his humility or charity. He went with him aside privately, that none might hear his business, and asked him, “ What is it that thou hast to tellme? ‘ell me wherein -Ican be serviceableto Paul.” It is probable that the chief captain was the more aplaing m this case because he was sensible he hai ‘run himself into a premunire in binding Paul, against his privilege as a Roman citi- zen, which he was willing now to atone for. (4.) The young man delivered his errand to the chief captain very readily and hand- " somely (wv. 20, 21): “ The Jews” (he does " not say who, lest he should invidiously re- flect upon the chief priests and the elders, and his business was to save his uncle’s life, not " to accuse his enemies) “‘ have agreed to desire thee that thou wouldest bring down Paul to-morrow into the couneil, presuming that, | being so short a distance, thou wilt send him ithout a guard; but do not thou yield unto m, we have reason to believe thou wilt not then thou knowest the truth ; for there lie wait for him of them more than forty men, ho have sworn to be the death of him, aad now are they ready looking for a promise from thee, but I have happily got the start of them. The captain dismissed the young man h a charge of secrecy: See that thou teil 9 man that thou hast shown these things unto , v. 22. The favours of great men are always to be boasted of ; and those that mot keep counsel are not fit to be em- edin business. If it should be known the chief captain had this information sht to him, perhaps they would compass imagine the death of Paul some other | way; “ therefore keep it private.” BS III. How the plot was defeated: The chief taptain, finding how implacable and invete- : fate the malice of the Jews was against Paul, iow restless they were in their designs to do a mischief, and how near he was to be- e himself accessory to it as a minister, olves to send him away with all speed out their reach. He received the intelligence horror and indignation at the baseness bloody-mindedness of these Jews ; and ed efraid lest, if he should detain Paul "CHAP. XXILL ee Dar ay 4 -\* a es ee ae SR eae Oe ee ee agamst Paul. ou ; 8. Those|in his castle here, wider ever so strong a cannot give a good gift to God’s pri-| guard, they would fird some way or other to compass their end notwithstanding, either beating the guards or burning the castle; and, whatever came of it, he would, if possible, protect Paul, because he looked upon it that he did not deserve such treatment. Whata melancholy observation is it, that the Jewish chief priests, when they knew of this assassi- nation-plot, should countenance it, and assist in it, while a Roman chief eaptain, purely from a natural sense of justice and humanity, when he knows it, sets himself to baffle it, and puts himself to a greatt deal of trouble to do it effectually ! 1. He orders a considerable detachment of the Roman forces under his command to get ready to go to Cesarea with all expedition, and to bring Paul thither to Felix the gover- nor, where he might sooner expect to have justice done him than by the great sanhedrim at Jerusalem. I see not but the chief cap- tain might, without any unfaithfulness to the duty of his place, have set Paul at liberty, and given him leave to shift for his own safety, for he was never legally committed to his custody as a criminal, he himself owns that nothing was laid to his charge worthy of bonds (v. 29), and he ought to have had the samne tenderness for his liberty that he had for his life; but he feared that this would have incensed the Jews too much against him. Or perhaps, finding Paul to be a very extra- ordinary man, he was proud to have him his prisoner, and under his protection; and the mighty parade with which he sent him off intimates as much. Two centurions, or cap- tains of the hundreds, are employed in this business, v. 23, 24. They must get ready two. hundred soldiers, probably those under their own command, to go to Cesarea ; and with these seventy horse, and two hundred spearmen besides, which some think were the chief captain’s guards; whether they were horse or foot is not certain, most probably foot, as pikemen for the protection of the horse. See how justly God brought the Jewish nation under the Roman yoke, when such a party of the Roman army was neces- sary to restrain them from the most execrable villanies! There needed not all this force, there needed. not any of it, to keep Paul from being rescued by his friends; ten times this force would not have kept him from being rescued by an angel, if it had pleased God to work his deliverance that way, as he had sometimes done; but, (1.) The chief captain designed hereby to expose the Jews, as a headstrong tumultuous people, that would not be kept within the bounds of duty and decency by the ordinary ministers of justice, but needed to be awed by such a train as this; and, hearing how many were 1n the conspiracy against Paul, he thought less would not serve to defeat their attempt. (2.) God designed hereby to encourage Paul; for, , being thus attended, he was not only kept Paul sent safely 1n the hands of his friends, but out of the hands of his enemies. Yet Paul did not desire such a guard, any more than Ezra did (Ezra viii. 22), and for the same reason, be- cause he trusted in God’s all-sufficiency ; it was owing, however, to the governor’s own care. But he was also made considerable ; thus his bonds in Christ were made manifest all the country over (Phil. i. 13); and, so great an honour having been put upon them before by the prediction of them, it was agreeable enough that they should be thus honourably attended, that the brethren in the Lord might wax the more confident by his bonds, when they saw him rather guarded as the patriot of his country than guarded against as the pest of his conntry, and so great a preacher made so great a prisoner. When his enemies hate him, and I doubt his friends neglect him, then does a Roman tri- bune patronise him, and carefully provide, {1.] For his ease: Let them provide beasts, that they may set Paui on. Had his Jewish persecutors ordered his removal by ha- beas corpus to Cesarea, they would have made him run on foot, or dragged him thi- ther in a cart, or on a sledge, or have horsed him behind one of the troopers; but the chief captain treats him like a gentleman, though he was his prisoner, and orders him a good horse to ride upon, not at all afraid that he should ride away. Nay, the order being that they should provide, not a beast, but beasts, to set Paul on, we must either suppose that he was allowed so great a piece of state as to have a led horse, or more, that if he did not like one he might take to an- other; or (as some expositors conjecture) that he had beasts assigned him for his friends and companions, as many as pleased to go along with him, to divert him in his pee and to minister to him. [2.] For is security. They have a strict charge given them by their commander in chief to bring him safely to Felix the governor, to whom he is consigned, and who was supreme in all civil affairs among the Jews, as this chief captain was in military affairs. The Roman historians speak much of this Felix, as a man of mean extraction, but that raised himself by his shifts to be governor of Judea, in the execution of which office, Tacitus, Hist. 5, says this of him: Per omnem sevitiam ac libidinem jus regium servili ingenio exercuit— He used royal power with a servile genius, and in connection with all the varieties of cruelty and lust. To the judgment of such a manas this is poor Paul turned over; and yet better so thanin the hands of Ananias the high priest! Now, a prisoner, thus upon his de- liverance by course of law, ought to be pro- tected as well asa prince. 2. The chief captain orders, for the greater security of Paul, that he be taken away at the third hour of the night, which some un- derstand of three hours aiter sun-set, that, it being now soon after the feast of pentecost THE ACTS r =" ue ore as (that is, in the midst of s have the cool of the nig Others understand it of three midnight, in the third watch, about th morning, that they might have the day them, and might get out of Jerusalem Paul’s enemies were stirring, and so prevent any popular tumult, and leave to roar when they rose, like a lion disar pointed of his prey. - : 3. He writes a letter to Feliz the governoy of this province, by which he discharges him- self from any further care about Paul, and leaves the whole matter with Fehx. This letter is here inserted totidem verbis—ver- batim, v.25. It is probable that Luke the historian had a copy of it by him, having attended Paul in this remove. Now in this epistle we may observe, : of (1.) The compliments he passes w : governor, v. 26. He is the most sete Jo- vernor Feliz, this title being given him of course, his excellency, &e. He sends him greeting, wishes him all health and pre perity; may he rejoice, may he ever rejoice. (2.) The just and fair account which he gives him of Paul’s case: [1.] That he was one that the Jews had a pique against: They had taken him, and would have killed him; and perhaps Felix knew the temper of the Jews so well that he did not think much | worse of him for that, v.27. [2.] Thath had protected him because he was a Roman: ““ When they were about to kill him, I came with an army, a considerable body of men and rescued him ;”’ which action for a citizer of Rome would recommend him to the Ro. man governor. [3.] That he could not w derstand the merits of his cause, nor what it was that made him so odious to the Jews, an¢ obnoxious to their ill-will. He took the proper method to know: he brought him forth into their council (v. 28), to be ex amined there, hoping that, either from tf! complaints or his own confessions, he shoul learn something of the ground of all thi clamour, but he found that he was accused | questions of their law (v.29), about the ho of the resurrection of the dead, v.6. Th chief captain was a man of sense and honc and had good principles in him of just and humanity; and yet see how sigh y speaks of another world, and the great thin of that world, as if that were a que which.is of undoubted certainty, and y both sides agreed in, except the Sadducees and as if that were a question only of the law, which is of the utmost concern to % mankind! Or perhaps he refers the question about their rituals than ab their doctrinals, and the quarrel he perceiyi they had with him was for. lessening th credit and obligation of their ce law, which he looked upon as a thin worth speaking of. The Romans allow the nations they conquered the exerci their own religion, and never offered re ee ves i i : CH: heirs upon them ;- yet, as conservators the public peace, they would not suffer em, under colour of their religion, to abuse their neighbours. [4.] That thus far _he understood that there was nothing laid to _ his charge worthy of death or of bonds, much _ less proved or made out against him. The _ Jews had, by their wickedness, made them- selves odious to the world, had polluted their _ own honour and profaned their own crown, had brought disgrace upon their church, _ their law, and their holy place, and then they ery out against Paul, as having diminished _ the reputation of them ; and was this a crime worthy of death or of bonds ? (3.) His referring Paul’s case to Felix (v. 30): “ Whenit was told me that the Jews laid wait for the man, to \ill him, without _ any legal process against him, I sent straight- way to thee, who art the most proper person _ to hear the cause, and give judgment upon it, and let his accusers go after him, if they please, and suy before thee what they have _ against him, for, being bred a soldier, I will _ never pretend to bea judge, and so farewell.” _ 4. Paul was accordingly conducted to _ Cesarea; the soldiers got him safely out of Jerusalem by night, and left the conspirators ‘to consider whether they should eat and ink or no before they had killed Paul; and, if they would not repent of the wickedness of their oath as it was against Paul, they ‘were now at leisure to repent of the rashness of it as it was against themselves ; if any of _ them did starve themselves to death, in con- sequence of their oath and vexation at their ‘disappointment, they fell unpitied. Paul was conducted to Antiputris, which was, seven- en miles from Jerusalem, and about e mid-way to Cesarea, v. 31. Thence the two hundred foot-soldiers, and the two hundred spearmen, returned back to Jeru- ded not so strong a guard, but the horse- might serve to bring him to Ceesarea, and ould do it with more expedition; this they d, not only to save their own labour, but ir master’s charge; and it is an example servants, not only to act obediently ac- eording to their masters’ orders, but to act tudently, so as may be most for their masters’ interest. . He was delivered into the hands of ix, as his prisoner, v. 33. The officers resented the letter, and Paul with it, to Felix, d so discharged themselves of their trust. had never affected acquaintance or ciety with great men, but with the dis- es, wherever he came; yet Providence rrules his sufferings so as by them to ive him -an opportunity of witnessing to brist before great men; and so Christ had told concerning his disciples, that they | should be brought before rulers and kings for | his saxe, for a testimony against them, Mark | xii. 9. The governor enquired of what pro- \P, XXIV. judged according to our law. st SU Soe 2 + an f PR ee! eer aety of Tertullus, wince of the empire the prisoner originally was, and was told that he was a native of Cilicia, v. 34; and, (1.) He promises him a speedy trial (&. 35): “I will hear thee when thine accusers have come, and will have an ear open to both sides, as becomes a judge.” (2.) He ordered him into custody, that he should de kept a prisoner in Herod’s judgment- hall, in some apartment belonging to that palace which was denominated from Eerod the Great, who built it. There he had op- portunity of acquainting himself with the great men that attended the governor’s court, and, no doubt, he improved what acquaint- ance he got there to the best purposes. CHAP. XXIV. We left Panl a prisoner at Cesarea, in Herod’s judgment-hall, ex- pecting his trial to come on quickly ; for in the beginning of his imprisonment his affairs moved very quickly, but afterwards very slowly. In this chapter we have his arraignment and trial before Felix the governor at Cxsarea; here is, 1. The appearing of the prosecutors against him, and the setting of the prisoner to the bar, ver. 1,2. Il. The opening of the indictment against him by Tertullus, who was of counsel for the prosecutors, and the ag- grayvating of the charge, with abundance of compliments to the judge, and malice to the prisoner, ver. 2—8. III. The cor- roborating of the charge by the testimony of the witnesses, or rather the prosecutors themselves, ver.9. 1V. The prisoner’s defence, in which, with all due deference to the governor (ver. 10), he denies the charge, and challenges them to prove it (ver. 11—13), owns the truth, and makes an unexceptionable profession of his faith, which he declares was it that they hated him for (ver. 1/—16), and gives a more particular account of what had passed from their first seizing him, challenging them to specify any ill they had found in him, ver. 17—21. V. The adjourning of the cause, and the continuing of the prisoner in custody, ver. 22, 23. VI. The private conversation that was be- tween the prisoner and the judge, by which the prisoner hoped to do goud to the judge and the judge thought to get money by the prisoner, but both in vain, ver. 24—26. VII. Thelengthening out of Paul’s imprisonment for two years, till another governor came (yer. 27), where he seems as much neglected as there had been ado about him. ND after five days Ananias the high priest descended with the elders, and wth a certain orator named Tertullus, who informed the governor against Paul. 2 And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence, 3 We accept ié always, and in all places, most noble Felix, with all thankfulness. 4 Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words. 5 For we have found this man a pestilent fellow, and a mover of se- dition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes: 6 Who also hath gone about to profane the tem- ple: whom we took, and would have 7 But the chief captain Lysias came upon us, and with great violence took him away out of our hands. 8 Com- RI a PS ey sto Fe a ae oo The speech manding his accusers to come unto thee: by examining of whom thyself mayest take knowledge of al! these things, whereof we accuse him. 9 And the Jews also assented, saying that these things were so. We must suppose that Lysias, the chief captain, when he had sent away Paul to Cesarea, gave notice to the chief priests, and others that had appeared against Paul, that if they had any thing to accuse him of they must follow him to Cesarea, and there tuey would find him, and a judge ready to hear them—thinking, perhaps, they would not have given themselves so much trouble; but what will not malice do? I. We have here the cause followed against Paul, and it is vigorously carried on. 1. Here is no time lost, for they are ready for a heanng after five days ; all other business is laid aside immediately, to prosecute Paul; so intent are evil men todo evil! Some reckon these five days from Paul’s being first seized, and with most probability, for he says here w. 11) that it was but twelve days since he came up to Jerusalem, and he had spent seven in his purifying in the temple, so that these five must be reckoned from the last of those. 2. Those who had been his judges do themselves appear here as his prosecutors. Ananias himself the high priest, who had sat to judge him, now stands to inform against him. One would wonder, (1.) That he should thus disparage himself, and forget the dignity of his place. Shall the high priest turn informer, and leave all his business in the temple at Jerusalem, to go to be called as a prosecutor in’ Herod’s judgment-hall ? Justly did God make the priests contemptible ind base, when they made themselves so, Mal. ii. 9. (2.) That he should thus discover himself and his enmity against Paul! If men of the first rank have a malice against any, they think it policy to employ others against them, and to play least in sight themselves, because of the odium that com- monly attends it; but Ananias is not ashamed to own himself a sworn enemy to Paul. The elders attended him, to signify their concur- rence with him, and to invigorate the pro- secution; for they could not find any attorneys or solicitors that would follow it with so much violence as they desired. The pains that evil men take in an evil matter, their contrivances, their condescensions, and their unwearied industry, should shame us out of our coldness and backwardness, and our indifference in that which is good. é II. We have here the cause pleaded against Paul. The prosecutors brought with them a certain orator numed Tertullus, a Roman, skilled in the Roman law and language, and therefore fittest to be employed in a cause before the Roman governor, and most likely to gain favour. The high priest, and elders, THE ACTS. ss é SS though they had therr enough, did not think sharp enough, and theref tullus, who probably was n cal wit, to be of counsel doubt, they gave him a out of the treasury of the temple, todas had the command of, it being a cause whe the church was concerned and whi fore must not be starved. Paul is set to the bar before Felix the governor: He was cal forth, v. 2. Tertullas’s business is, on behalf of the prosecutors, to open the i formation against him, and he is aman th will say any thing for his fee; mere y tongues will do so. No cause so mist but can find advocates to plead it; and yet w hope many advocates are so just as not know- ingly to patronise an unrighteous cause, but Tertullus was none of these: his speech (@ at least an abstract of it, for it appears, Dy Tully’s orations, that the ‘Roman lawyers, on such occasions, used to make long harangues is here reported, and it is made up of a ry and falsehood ; it calls evil pate drei evil. 1. One of the worst of men 1s — plauded as one of the best of ben only because he was the judge. Félix is re. presented by the historians of his own natio as well as by Josephus the Jew, as a very bad man, who, depending upon his interest in the court, allowed himself in all mann of wickadness: was a great oppressor, cruel, and very covetous, patronising and protecting assassins.—Joseph. Anti =n xX, cap. 6. And yet Tertullus here, in of the high priest and elders, and prebel by particular directions from them and ae. cording to the instructions of his brevi compliments him, and extols him to the sk as if he were so good a magistrate as never was the like: and this comes the worse fi the high pnesf and the elders, because had given a late instance of his enmity t 0 their order; for Jonathan the high priest, o1 one of the chief priests, having Gfended by too free an invective against the tyrann! of his government, he had him murd: ed b some villains whom he hired for that pose, and who afterwards did the Tike f others, as they were hired: Cujus facino’ quia nemo ultor extitit, invitati hae licenti sicarti multos confodiebant, alios ee all vatas inimicitias, alios condueti pecunia, ett in ipso templo—No one being found to punis such enormous wickedness, the assassins, e couraged by this impunity, stabbed seve persons, some from personal malice, so’ hire, and that even in the temple itself. yet, to engage him to gratify their against Paul, and to return them that ness for their kindness in pec they magnify him as the greatest b their church and nation that ever among them. (1.) They are very ready to own it (2) 2 2 a “By thee we, of the church, enjoy great quiet- and we look upon thee as our patron protector, and very worthy deeds are done, rom time to time, to the whole nation of the lews, by thy providenee—thy wisdom, .and eare, and vigilance.” To give him his due, _ he had been instrumental to suppress the in- ‘surrection of that Egyptian of whom the chief ‘captain spoke (ch. xxi. 38); but will the praise of that screen him frem the just ‘re- proach of his tyranny and oppression after- wards? See here, [1.] The unhappiness of great men, and a great unhappiness it 1s, to have their services magnified beyond mea- sure, and never to be faithfully told of their faults; and hereby they are hardened .and - encouraged in evil. [2.] ‘The policy of bad men, by flattering princes in what they do amiss to draw them in to do worse. ‘The _ bishops of Rome got themselves confirmed im their exorbitant church power, and have been assisted in persecuting the servants of . Christ, by flattering and caressing usurpers _ and tyrants, and so making them the tools of them malice, as the high priest, by his com- _ pliments, designed to make Felix here. - (2.) They promise to retain a gratefulisense of it (. 3): “We accept it always, and in all _ places, every where and at all times we em- brace it, we admire it, most noble Felix, with all thankfulness. We will be ready, upon any occasion, to witness for thee, that thou art a wise ‘and good governor, and very ser- - viceable to the country.” And, if it had been ‘true that he’ was such a governor, it had been just that they should thus accept his good ‘offices with all thankfulness. The benefits which we enjoy by government, especially by the administration of wise and good gover- | mors, are what we ought to be thankful for, | both to God and man. This is part of the | honour due to magistrates, to acknowledge quietness we enjoy under their protec- | tion, and the worthy deeds done by their "prudence. (3.) They therefore expect his favour in this cause, v. 4. ‘They pretend a great care “not to intrench upon his time: We will not Further tedious to thee ; and yet to be very mfident of his patience: I pray thee that thou wouldest hear us of thy clemency a few | words. All this address is only ad captan- “dam benevolentiam—to induce him to give | countenance to their cause ; and they were so | conscious to themselves that it would soon ppear to have more malice than matter in it at they found it necessary thus to imsinuate ‘themselves into his favour. Every body knew that the high priest and the elders ere enemies to the Roman government, ‘were uneasy under all the marks of that e, and therefore, in their hearts, hated x; and -yet, to gain their ends against l, they, by their counsel, show him all } respect, as they did to Pilate and Cesar hen they were persecuting our Saviour. ‘ ~ OHAP. XXIV. of Tertullus. of their people by their applauses; flattery 1s one thing, and true loyalty is another. 2. One of the best of men is here accused as one of the worst of malefactors, only be- cause he was the prisoner. After a flourish of flattery, m which you cannot see matter for words, he comes to his business, and it is to inform his excellency concermmng the pri- soner at the bar; and this part of his dis- course 1s as nauseous for its raillery as the former part is for its flattery. I pity the man, and believe he has no malice against Paul, nor does he think as he speaks in calumniating him, any more than he did in courting Felix; but, as I cannot but be sorry that a man of wit and sense should have such a saleable tongue (as one calls it), so I cannot but be angry at those dignified men that had such malicious hearts as to put such words into his mouth. ‘Two things Tertullus here complains of to Felix, in the name of the high priest and the elders :— (1.) ‘That, the peace of the nation was dis- turbed by Paul. They could not have baited Christ’s disciples if they had not first dressed them up in the skins of wild beasts, nor have given them as they did the vilest of treat- ment if they had not first represented them as the vilest of men, though the characters they gave of them were absolutely false ana there was not the least colour nor foundation for them. Innocence, nay excellence and usefulness, are no fence against calumny, no, nor against the impressions of calumny upon the minds both of magistrates and multitudes to excite their fury and jealousy; for, be the representation ever so unjust, when it is en. forced, as here it was, with grayity and pre. tence of sanctity, and with assurance and noise, something will stick. ‘The old charge against God’s prophets was that they were the troublers of the land, and against God’s Jerusalem that it was a rebellious city, hurt- ful to kings and provinces (Ezra iv. 15, 19), andiagainst our Lord Jesus that he perverted the nation, and forbade to give tribute to Cesar. It is the very same against Paul here; and, though utterly false, is averred with all the confidence imaginable. They do not say, “‘ We suspect him to bea. dangerous man, and have taken him up upon that sus- picion ;” but, .as if the thing were past dis- pute, “We have found him to be so; we have often and long found him go ;”’ as if he were a traitor and rebel already convicted. And yet, after all, there is not a word of truth in this representation; but, if Paul’s just character be enquired into, it will be found directly the reverse of this. [1.] Paul was a useful man, anda great blessing to his country, aman of exemplary candour and goodness, obliging to all, and provoking to none; and yet he is here called a pestilent fellow (v. 5): “‘ We :have found him, Nowiv—pestem—the plague of the nation, a walking pestilence, which supposes hirn to nces cannot always judge of the affections! be a man of a turbulent spirit, malicious and aa eer ~ ee ai email i ae i nal . $ ‘£ t e $e AEE ee oe oe The speech THE ill-natured, and ‘one that threw all things in disorder wherever he came. They would have it thought that he had done more mis- chief in his time than a plague could do,— that the mischief he did was spreading and infectious, and that he made others as mis- chievous as himself,—that it was of as fatal consequence as the plague is, killing and destroying, and laying all waste,—that it was as much to be dreaded and guarded against as a plague is. Many a good sermon he had preached, and many a good work he had done, and for these he is called a pestilent fellow. [2.] Paul was a peace-maker, was a preacher of that gospel which has a direct tendency to slay all enmities, and to establish true and lasting peace; he lived peaceably and quietly himself, and taught others to do so too, and yet is here represented as a mover of sedition among all the Jews throughout all the world. 'The Jews were disaffected to the Roman government ; those of them that were most bigoted were most so. This Felix knew, and had therefore a watchful eye upon them. Now they would fain make him believe that this Paul was the man that made them so, whereas they themselves were the men that sowed the seeds of faction and sedition among them: and they knewit; and the reason why they hated Christ and his re- ligion was because he did not go about to head them in an opposition to the Romans. The Jews were every where much set against Paul, and stirred up the people to clamour against him; they moved sedition in all vlaces where he came, and then cast the blame anjustly upon him, as if he had been the mover of the sedition ; as Nero not iong after set Rome on fire, and then said the Chris- tians did it. [3.] Paul was a man of catholic charity, who did not affect to be singular, but made himself the servant of all for their good; and yet he is here charged as being a ringleader of the sect of the Nazarenes, a standard-bearer of that sect, so the word signifies. When Cyprian was condemned to die for being a Christian, this was inserted in his sentence, that he was auctor iniqui nominis et signifer—The author and standard-bearer of a wicked cause. Now it was true that Paul was an active leading man in propagating Christianity. But, First, It was utterly false that this was a sect; he did not draw people to a party or private opinion, nor did he make his own opinions their rule. True Christianity establishes that which is of common concern to all mankind, publishes good-will to men,and showsus God im Christ reconciling the world to himself, and therefore cannot be thought to take its rise from such narrow opinions and private interests as sects owe their origin to. True Christianity has a direct tendency to the uniting of the children of men, and thegather- ing of them together in one; and, as far as it obtains its just power and influence upon | ACTS ‘ yi, ae the minds of men, will mak quiet, and peaceable and loving, : way easy, acceptable, and profitable another, and therefore is far from b sect, which is supposed to lead to division and to sow discord. True Christianity aims at no worldly benefit or advantage, therefore must by no means be called a Those that espousea sect are governed in by their secular interest, they aim at wealth and honour; but the professors of Chi tianity are so far from this that they exp themselves thereby to the loss and ruin of that is dear to them in this world. Secondly, It is invidiously called the sect of the Naza- renes, by which Christ was represented as of Nazareth, whence no good thing was expected to arise; whereas he was of Bethlehem where the Messiah was to be born. Yet he was pleased to call himself, Jesus of Naza- reth, ch. xxii. 8. And the scripture has puta honour on the name, Matt. ii. 23. And the fore, though intended for a reproach, thi Christians had no reason to be ashamed o} sharing with their Master in it. Thirdly, It was false that Paul was the author ot standard-bearer of this sect; for he did ne draw people to himself, but to Christ—di¢ not preach himself, but Christ Jesus. ; [4.] Paul had a veneration for the temple as it was the place which God had chosen t put his name there, and had lately himsel with reverence attended tie temple-service and yet it is here charged upon him that h went about to profane the temple, and that hi designedly put contempt upon it, and violate the laws of it, v.6. Their proof of this faile for what they alleged as matter of fact w utterly false, and they knewit, ch. xxi. 29. (2.) That the course of justice against P was obstructed by the chief captain. [1 They pleaded that they took him, and wot have judged him according to their law. ‘This was false ; they did not go about to judge hi according to their law, but, contrary to all law and equity, went about to deat him to death or to pull him to pieces, without hear- ing what he had to say for himself—wer about, under pretence of having him into| their court, to throw him into the hands ruffans that lay in wait to destroy hi Was this judging him according to their lay It is easy for men, when they know what they should have done, to say, this th / would have done, when they meant noth less. [2.] They reflected upon the ch captain as having done them an injury i rescuing Paul out of their hands; whe therein not only did him justice, but t the greatest kindness that could be, i venting the guilt they were bringing ¥ themselves: The chief captain Lysias upon us und with great violence (but rez y ne more than was necessary) took him out 0 uy hands, v. 7. . See how persecutors are enraged at their disappointments, which they ou y to be thankful for. When David in | aed ies pee el fii ae c assion was going upon a blcedy enterprise, thanked Abigail for stopping him, and for sending her to do it, so soon did he ect and recover himself. But these cruel en justify themselves, and reckon him their nemy who kept them (as David there speaks) om shedding blood with their own hands. .] They referred the matter to Felix and is judgment, yet seeming uneasy that they ere under a necessity of doing so, the chief aptain having obliged them to it (v. 8): “It as he that forced us to give your excellency this trouble, and ourselves too; for,” First, “He commanded his accusers to come to thee, that thou mightest hear the charge, when it might as well have been ended in the inferior court.” Secondly, “ He has left it to thee to ‘examine him, and try what thou canst get out of him, and whether thou canst by his con- fession come to the knowledge of those things which we lay to his charge.” III. The assent of the Jews to this charge vhich Tertullus exhibited (v. 9): They con- firmed it, saying that those things were so. 1. Some think this expresses the proof of their sharge by witnesses upon oath, that were ex- amined as to the particulars of it, and attested them. And no wonder if, when they had found an orator that would say it, they found Witnesses that would swear it, for money. 2. It rather seems to intimate the approbation hich the high priest and the elders gave to what Tertullus said. Felix asked them, Is this your sense, and is it all that you have fosay?” And they answered, “ Yes itis ;” nd so they made themselves guilty of all falsehood that was in his speech. Those have not the wit and parts to do mis- f with that some others have, that cannot ke speeches and hold disputes against re- on, yet make themselves guilty of the mis- fs others do, by assenting to that which ers do, and saying, These things are so, repeating and standing by what is said, to pervert the right ways of the Lord. Many that e not learning enough to plead for Baal et have wickedness enough to vote for Baal. - 10 Then Paul, after that the go- or had beckoned unto him to ak, answered, Forasmuch as I know that thou hast been of many Sa judge unto this nation, I do -more cheerfully answer for my- : 11 Because that thou mayest derstand, that there are yet but elve days since I went up to Je- alem for to worship. 12 And neither found me in the temple uting with any man, neither ng up the people, neither in the agogues, nor in the city: 13 Neither can they prove the things lereof they now accuse me. 14 ee eee ‘ « But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets: 15 And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. 16 And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men. 17 Now after many years I came to bring alms to my nation, and offer- ings. 18 Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult. 19 Who ought to have been here before thee, and object, if they had ought against me. 20 Or else let these same here say, if they have found any evil doing in me, while I stood before the council, 21 Except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day. We have here Paul’s defence of himself, in answer to Tertullus’s charge, and there ap- pears in ita great deal of the spirit of wisdom ° and holiness, and an accomplishment of Christ’s promise to his followers that when they were before governors and kings, for his sake, it should be given them in that same hour what they should speak. Though Ter- tullus had said a great many provoking things, yet Paul did not interrupt him, but let him go onto the end of his speech, according to the rules of decency and the method in courts of justice, that the plaintiff be allowed to finish his evidence before the defendant begins his plea. And when he had done, he did not presently fly out into passionate ex- clamations against the iniquity of the times and the men (O tempora! O mores'—Ok the degeneracy of the times!) but he waited for a permission from the judge to speak in his turn, and had it. The governor beckoned to him to speak, v.10. And now he also may have leave to speak out, under the protection of the governor, which was more than he could hitherto obtain. And, when he did speak, he made no reflections at all upon Tertullus, who he knew spoke for his fee; and therefore despised what he said, and levelled his defence against those that em- ployed him. And here, I. He addressed himself very respectfully to the governor, and with a confidence that he would do him justice. Here are no such flattering compliments as ‘fertullus . When they stood round about him, |therefore asked him whether he ave : defence. would be willing to go up to Jerusalem, and clear him- self there, where he had been accused, ana where he might have his witnesses ready to vouch for him and confirm what he said. He would not offer to turn him over to the high priest and the sanhedrim, as the Jews would have had him; but, Wilt thou go thither, and be judged of these things before me? The pre- sident, if he had pleased, might have orderea him thither, but he would not do it without his own consent, which, if he could have wheedled him to give it, would have taken off the odium of it. In suffering times, the pru- dence of the Lord’s people is tried as well as their patience; being sent forth therefore as sheep in the midst of wolves, they have need to be wise as serpents. 2. Pauls refusal to consent to it, and his reasons for it. He knew, if he were remove2 to Jerusaicm, notwithstanding the utmost vigilance of the president, the Jews would find some means or other to be the death of him ; and therefore desires to be excused, and pleads, (1.) That, as a citizen of Rome, it was most proper for him to be tried, not only by the president, but in that which was properly his court, which sat at Czsarea: I stand at Cesar’s judgment-seat, where I ought to be judged, in the city which isthe metropolis of the province. The court being held in Ce- sar’s name, and by his authority and commis- sion, before one that was delegated by him, it might well be saidto be his judgment seat, as, with us, all writs run in the name of the sovereign, in whose name all courts are held Paul’s owning that he ought to be judged at Czsar’s judgment-seat plainly proves that Christ’s ministers are not exempted from the jurisdiction of the civil powers, but ought to be subject to them, as far as they can with a good conscience ; and, if they be guilty of areal crime, to submit to their censure; if inpocent, yet to submit to their enquiry, and to clear themselves before them. (2.) That, as a member of the Jewish nation, he had /done nothing to make himself obnoxious to them: To the Jews have Idone no wrong, as thou very well knowest. It very well becomes those that. are innocent to plead their innocency, and to insist upon it; it isadebt we owe to our own good name, not only not to bear false witness against ourselves, but to main- tain our own integrity against those who bear false witness against us. (3.) That he was willing to abide by the rules of the law, and to let that take its course,v. 11. If he be guilty of any capital crime that deserves death, he will not offer either to make resist- ance or to make his escape, will neither flee from justice nor fight with it: “‘Irefuse not to die, but will accept of the punishment of my iniquity.” Not that all who have com- mitted any thing worthy of death are obliged to accuse themselyes, and offer themselves to eres but, when they are accused and rought to justice, they ougnt to submit, and Paul appeals to say both God and the government are righteous ; as itis necessary that some should be made examples. But, if he be innocent, as he protests he is, “If there be none of | tf he had not appealed to Cesar—that, by these things whereof these accuse me,—if the prosecution be malicious and they are re- solved to have my blood right or wrong,—no man may deliver me unto them, no, not the governor himself, without palpable injustice ; for it is his business as much to protect the innocent as to punish the guilty;” and he claims his protection. 3. His appealing to court. Since he is con- tinually in danger of the Jews, and one attempt made after another toget him into their hands, whose tender mercies were cruel, he flies to the dernier resort—the last refuge of oppressed innocency, and takes sanctuary there, since he cannot have justice done him in any other way: “I appeal unto Cesar. Rather than be delivered to the Jews” (which Festus seems inclined to consent to) ‘‘let me be delivered to Nero.” When David had divers times narrowly escaped the rage of Saul, and con- cluded he was such a restless enemy that he should one day perish by his hands, he came to this resolution, being in a manner com- pelled to it, There is nothing better for me than to take shelter in the land of the Philistines, 1 Sam. xxvii. 1. So Paul here. But it is a hard case that a son of Abraham must be forced to appeal to a Philistine, to a Nero, from those who call themselves the seed of Abraham, and shall be safer in Gath or Rome thanin Jerusalem. How is the faithful city become a harlot ! V. The judgment given upon the whole matter. Paul is neither released nor con- demned. His enemies hoped the cause would be ended in his death; his friends hoped it would be ended in his deliverance; but it proved neither so nor so, they are both dis- appointed, the thing is left as it was. It is an instance of the slow steps which Provi- dence sometimes takes, not bringing things to an issue so soon as we expect, by which we are often made ashamed both of our hopes and of our fears, and are kept still waiting on God. The cause had before been adjourned to another time, now to another place, to an- other court, that Paul’s tribulation might work patience. 1. The president takes advice upon the matter: He conferred with the council— pera Tov cvpBovriov, not with the council of the Jews (that is called cuvédpiov), but with his own counsellors, who were always ready to assist the governor with their advice. In multitude of counsellors there is safety ; and judges should consult both with themselves and others before they pass sentence. 2. He determines to send him to Rome. Some think Paul meant not an appeal to Cesar’s person, but only to his court, the sentence of which he would abide by, rather than be remitted to the Jew’s council, and that Festus might have chosen whether he would have sent him to Rome, or, at least, whether he would have THE ACTS a a. Joinel issue with him upot it should seem, by what raged xxvi. 32), that he might have been set at lib , course of the Roman law, a Roman citi might appeal at any time to a superior cou even to the supreme, as causes with us ar removed by certiorari, and criminals by h beas corpus, and as appeals are often mi to the house of peers. Festus, therefor either of choice or of course, comes to fl resolution: Hast thou appealed unto Cesar Unto Cesar thou shalt go. He found the was something very extraordinary in th case, which he was therefore afraid of givin judgment upon, either one way or other, an the knowledge of which he thought would an entertainment to the emperor, and there fore he transmitted it to his cognizance. | our judgment before God those that by j tifying themselves appeal to the law, to fl law they shall go, and it will condemn then but those that by repentance and faith appe to the gospel, to the gospel they shali go, an it will save them. ; 13 And after certain days kir Agrippa and Bernice came unto Ca sarea to salute Festus. 14 And whe they had been there many days, Fe! tus declared Paul’s cause unto ft king, saying, There is a certain mé left in bonds by Felix: 15. Abe whom, when I was at Jerusalem, #] chief priests and the elders of fh Jews informed me, desiring io ha judgment against him. 16 To who I answered, It is not the manner Of] the Romans to deliver any man die, before that he which is accus have the accusers face to face, | have licence to answer for hims concerning the crime laid against hi 17 Therefore, when they were co hither, without any delay on the m row I sat on the judgment seat, a commanded the man to be brought forth. 18 Against whom when | accusers stood up, they brought no accusation of such things as I 51 posed: 19 But had certain questi against him of their own superstiti and of one Jesus which was d whom Paul affirmed to be alive. — And because I doubted of such man ner of questions, I asked him whet he would go to Jerusalem, and’ be judged of these matters. 21 Bu when Paul had appealed to be resery ed unto the hearing of Augustus, 4 : re re ee 4 aT fey anded him tob. kept till I might send him to Cesar. 22 Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him. 23 And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men the city, at Festus’ commandment Paul was brought forth. 2 And een, KF x | lye see this man, about whom all th rying that he ought not to live an send him. 26 Of whom I have no ‘certain thing to write unto my lord. Vherefore I have brought him forth ore you, and specially before thee, ‘0 king Agrippa, that after examina- on had, I might have somewhat to Tite. 27 For it seemeth to me un- easonable to send a prisoner, and not hal to signify thecrimes /aid against e have here the preparation that was lade for another hearing of Paul before Agrippa, not in order to his giving ment upon him, but in order to his Iving advice concerning him, or rather only gratify his curiosity. Christ had said, erning his followers, that they should be ht before governors and kings. %n the rmer part of this chapter Paul was brought e Festus the governor, here before grippa the king, for a testimony to both. € is, ‘The kind and friendly visit which king a made to Festus, now upon his ming into the government in that province 13): After certain days, king Agrippa to Cesarea. Here is a royal visit. 8s usually think it enough to send their sadors to congratulate their friends, it here was a king that came himself, that ade the majesty of a prince yield to the action of a friend; for personal con- is the most pleasant among friends. e, Who the visitants were. (1.) King ppa, the son of that Herod (surnamed PPe) who killed James the apostle, and umself eaten of worms, and great grand- of Herod the Great, under whom Christ 7 La ass > ' =f ash ie fo 5, x , z rt > ye cae i ee s lt Stat; . “ ? CHAP. XXV. estus said, King Agrippa, au all |men which are here present with us, | multitude of the Jews have dealt with e, both of Jerusalem, and also here, , fe oiok ee Ne LST to Festue was born. Josephus calls this Agrippa the younger ; Claudius the emperor made hire king of Chalcis, and tetrarch of Trachonitis and Abylene, mentioned Luke iii. 1. The - Jewish writers speak of him, and (as Dr Lightfoot tells us) among other things relate this story of him, “‘That reading the law publicly, in the latter end of the year of re- lease, as was enjoined, the king, when he came to those words (Deut. xvii. 15), Thou shalt not set a stranger king over thee, who is not of thy brethren, the tears ran down his cheeks, for he was not of the seed of Israel, which the congregation observing, cried out. Be of good comfort, king Agrippa, thon art our brother; for he was of their religion, though not of their blood.” (2.) Bernice came with him. She was his own sister, now a widow, the widow of his uncle Herod, king of Chalcis, after whose death she lived Y | with this brother of hers, who was suspected longer. 25 But when I found that i! had committed nothing worthy of th, and that he himself hath ap- ed to Augustus, I have determined to be too familiar with her, and, after she was a second time married to Polemon king of Cilicia, she got to be divorced from him, and returned to her brother king Agrippa. Juvenal (Sat. 6) speaks of a diamond ring which Agrippa gave to Bernice, his incestu- ous sister :— i Berenices In digito factus pretiosior ; hunc dedit olim Barbarus inceste, dedit hunc Agrippa soror . That far-famed gem which on the finger glow’d Of Bernice (dearer thence), bestowed By an incestuous brother.—Grirrorp. And both Tacitus and Suetonius speak of a criminal intimacy afterwards between her and Titus Vespasian. Drusilla, the wife of Felix, was another sister. Such lewd people were the great people generally in those times! Say not that the former days were better. 2. What the design of this visit was: they came to salute Festus, to give him joy of his new promotion, and to wish him joy in it; they came to compliment him upon his accession to the government, and to keep up a good correspondence with him, that Agrippa, who had the government of Galilee, might act in concert with Festus, who had the government of Judea; but it is probable they came as much to divert themselves as te show respect to him, and to share in the en- tertainments of his court, and to show their fine clothes, which would do vain people no good if they did not go abroad. II. The account which Festus gave to king Agrippa of Paul and his case, which he gave. 1. To entertain him, and give him some diversion. It was a very remarkable story, and worth any man’s hearing. not only as it was surprising and entertaining, but, if it were truly and fully told, very instructive and edifying; and it would be particularly acceptable to Agrippa, not only because he was a judge, and there were some points of law and practice in it well worth his notice, but much more as he was a Jew, and there were some points of religion in it much mere deserving his cognizance. “eo Rite We” de a a eA ts SY Sy Pa Nas Agrippa s visit THE ACTS (¢ * 2. To have his aavice. Festus was but) being dilatury, for as soon | aewly come te be a judge, at least to be a|come (and we are sure they judge inthese parts,and therefore wasdiffident | without any delay, on the moi of himself and of his own ability, and willing | brought on the cause. He had Jj ise to have the counsel of those that were older | him in the most solemm manner: He sat and more experienced, especially in a matter | the judgment-seat, as they used tc do that had so much difficulty in it as Paul’s| weightier causes, while those that were of case seemed to have, and therefore he de-| small moment they judged de plano—upo clared it to the king. Let us now see the|even ground. He called a great court on pur particular account he gives to king Agrippa| pose for the trial of Paul, that the sentenc concerning Paul, v. 14—21. _, | might be definitive, and the cause ended. _ (1.) He found him a prisoner when he] (5.) That he was extremely disappointe came into the government of this provimce;|in the charge they brought against hi and therefore could not of his own know-| (v.18, 19): When the accusers stood up agai ledge give an account of his cause from the| him, and opened their indictment, they bre beginning: There is a certain man left in| no accusations of such things as I supposed. bonds by Felix ; and therefore, if there were| [1.] He supposed by the eagerness any thing amiss in the first taking of him| their prosecution, and their urging it th into custody, Festus is not to answer for that, | upon the Roman governors one after anoth 1 for he found him in bonds. When Felir,| First, That they had something to accus io do the Jews a pleasure, left Paul bound him of that was dangerous either to privat though he knew him to be innocent, he knew} property or the public peace,—that the not what he did, knew not but he might fall; would undertake io, prove him a robber, or mto worse hands than he did fall into. though } murderer, or a rebel against the Romar they were none of the best. i power,—that he had been in arms to heat (2.) That the Jewish sanhedrim were ¢x-|sedition,—that if he were not that Egy; tremely set against him: “The chief priests | who lately made an uproar, and commande and the elders informed me against him as a, party, of cut-throats, as the chief captai dangerous man, and not fit to live, and de-] supposed him to be, yet he was one of th sired he might therefore be condemned to|icame kidney. Such were the outcries againt die.” These being great pretenders to reli-|the primitive Christians, so loud, so fier gion, and therefore to be supposed men of | that the standers-by, who judged of them honour and honesty, Festus thinks he ought | these outeries, could not but conclude thei to give credit to them; but Agrippa knows | the worst of men; and to represent them | them better than he does, and therefore|was the design of that clamour, as it w Festus desires his advice in this matter. against our Saviour. Secondly, That th (3.) That he had insisted upon the Roman |had something to accuse him of that wa law m favour of the prisoner, and would not| cognizable in the Roman courts, and whi condemn him unheard (v. 16): “‘Jt is not the | the governor was properly the judge of manner of the Romans, who herein govern | Gallio expected (ch. xviii. 14); otherwise themselves by the law of nature and the,|was absurd and ridiculous to trouble hi fundamental rules of justice, to deliwer any | with it, and really an affront to him. man to die, to grant him to destruction” (so| [2.] But to his great surprise he find the word is), “to gratify his enemies with | matter is neitherso nor so;_ they had ce his destruction, before the accused has the| questions against him, instead of proofs a aceusers face to face, to confront their testi-] evidences against him. The worst they h mony, and have both licence and time given| to say against him was disputable wh him to answer for himself.” He seems to! itwas acrime or no—moot-points, that upbraid them as if they reflected upon the| bear an endless debate, but had no tender Romans and their government in asking such | to fasten any guilt upon him, questions fi a thing, or expecting that they would con-| for the schools than for the judgment-se demn a man without tryig him: ‘“No,”| And they were questions of their own sup says he, “I would have you to know, what-| stition, so he calls their religion ; or, rat ever you may allow of among yourselves, the | so he calls that part of their religion whi Romans allow not of such a piece of injustice | Paul was charged with doing dam 2 among them.” Audi et alteram partem—|'The Romans protected their ae Hear the other side, had become a proverb | ing to their law, but not their sw among them. This rule we ought to be|mor the tradition of their elders. governed by in our private censures in com-| great question, it seems, was concer mon conversation; we must not give men| Jesus that was dead, whom Paul q bad characters, nor condemn their words and| be alive. Some think the supersti actions, till we have heard what is to be said| speaks of was the Christian religion, wi in their vindication. See John vii. 51. Paul preached, and that he had the same (4.) That he had brought him upon his| tion of it that the Athenians had, that it tal, according to the duty of his place, v. 17.| the mtroducing of a new demon, ever ‘That he had been expeditious in it, and the} See how slightly this Roman speaks oi prosecu‘ors had no reason to complain of his} and of his death and resurrection, and a * * = B a it ah a 4 aah i. pale 2 he CHAP, iadisioes the Jews and the ar Tatenashes the: Messiah pro- ae oe of of his being e Messiah, his resurrection se a the dead, as apie eros no more than this, There was ‘one Jesus that was dead, and Paul affirmed he was alive. In many causes issueis joined upon this whether such a person hat has been long absent be living or dead, and fs are brought on both sides ; and ‘Festus will have it thought that this is a mat- ‘ter of no more moment. Whereas this Je- sus, whom he prides himself in being thus ignorant of, as if he: were below his notice, is iesthest-was. dead, and is alive, and lives for evermore, and has the keys of hell and of death, Rev. i. 18. What Paul affirmed concerning s, that he is alive, is a matter of such vas importance that if it be not true we are Be) ey Ties therefore he had proposed to aul that the cause might be adjourned to the Jewish courts, as best able to take cog ance of an affair of this nature (v. 20): “ Beeause I doubted of such manner of ques- tions, and thought myself unfit to judge of I did not understand, J asked him hether hewould go. to Jerusalem, appear be- fore the great sanhedrim, and there be judged of these matters.’ He would not force him to it, but would be glad if Paul would con- to it, that he might not have his con- ce burdened with a cause of this nature. G ) That Paul had chosen rather to remove $ cause to Rome than to Jerusalem, as ex- pectine fairer play from the emperor than a the priests : “ He appeaied to be reserved Cihe hearing of Augustus (v. 21), having other way to stop proceedings here in inferior court; and therefore I com- a 1 him to be kept a close prisoner till I night mort him to Cesar, for I did not see use to refuse his appeal,, but rather was ased ef ‘ WL. The bringing of him before Agrippa, hat he might have the hearing of his cause. The king desired it @. 22): “I thank for your account of him, but I would also ear the man myself.” Agrippa knows more lis matter, of the cause and of the per- _ than Festus does; he has heard of Paul, L knows of what vast concern this question which Festus makes such a jest of, wuether be alive or no. And nothing would him more than to hear Paul. Many — think it below them to take cogni- of the matters of religion, except they them like themselves in the judg- at. Agrippa would not for all the ¢ have gone to a meeting to’ hear Paul +h, any more than Herod to hear Jesus ; Sed they are both glad to have them before them, only to satisfy their cu- . Perhaps desired to hear imself, that he night be in a capacity him a kindness, and yet did him none, t some’ credit upon him. , eT] | Christ! hou os 5 a Ne ee eee BRE eS Ao ¥ ae a4 ’ XXV. before Agrippa. 2. Festus granted it: To-morrow thou shalt hear him. ‘There was a good promis in ths, for the encouragement of Paul, who seemed buried alive in nis imprisonment, and deprived of all opportunities of doing good. We know not of any of his epistles that bore date from his prison at Czsarea. What op- portunity he had of doing good to his friends that visited him, and perhaps to a little con- gregation of them that visited him every Lord’s-day, was but a low and narrow sphere of usefulness, so that he seemed to be thrown by as a despised broken vessel, in which there was no pleasure ; but this gives him an op- portunity of preaching Christ to a great con- gregation, and (which is more) to. a congrega- tion. of greatones. Felix heard him in private concerning the faith of Christ. But Agrippa and Festus agree he shall be heard in public. And we have reason to think that his sermon in the next chapter, though it might not be so instrumental as some other of his sermons for the conversion of souls, redounded as much.to the honour Christ and Christianity as any sermon he ever preached in his life. 3.. Great preparation was made for it (v. 23). The next day there was a great appearance ia the place of hearing, Paul and his cause being much talked of, and the more for their being mauch talked against. (1.) Agrippa and Bernice took this oppor tunity to show themselves in state, and te make a figure, and perhaps for that end de- sired the occasion, that they might see and be seen ; for they came with great pomp, richly dressed, with gold and pearls, and costly array; with a great retinue of footmen in rich liveries, which made a splendid show, and dazzled the eyes of the gazing crowd. They came pera woe gavzaciac—with great fancy, so the word is. Note, Great pomp is but great fancy. It neither adds any real excellency, nor gains any real re- spect, but feeds a vain humour, which wise men would rather mortify than gratify. It is but a show, a dream, a fantastical t thing (so the word signifies), superficial, ard it pas- sethaway. And the pomp of this appearance would put one for ever out of conceit with pomp, when the pomp which Agrippa and Bernice appeared in was, [1.] Stained by their lewd characters, and all the beauty ot it sullied, and all virtuous people that knew them could not but contemn them in the midst of all this pomp as vile persons, Ps. xv. 4. [2.] Outshone by the real glory of the poor prisoner at the bar. What was the ho- nour of their fine clothes, compared with that of his wisdom, and grace, and holiness, his courage and constancy in suffering for His bonds in so good a cause were more glorious than their chains of gold, and his guards than their equipage. Who wouid. be fond of worldly pomp that here sees so bad a woman loaded with it and so gooda man loaded with the reverse of it? (2.), The chief captains and principal men : The speech of the city took this opportunity to pay their respects to Festus and to his guests. It an- swered the end of a ball at court, it brought the fine folks together in their fine clothes, and served for an entertainment. It is pro- bable that Festus sent Paul notice of it over- night, to be ready for a hearing the next morning before Agrippa. And such confi- dence had Paul in the promise of Christ, that it should be given him in that same hour what he should speak, that he complained not of the short warning, nor was put into confu- sion by it. Iam apt to think that those who were to appear in pomp perplexed themselves more with care about their clothes than Paul, who was to appear as a prisoner, did with care about his cause; for he knew whom he had believed, and who stood by him. IV. The speech with which Festus intro- duced the cause, when the court, or rather the audience, was set, which is much to the same purport with the account he had just now given to Agrippa. 1. He addressed himself respectfully to the company: ‘‘ King Agrippa, and all men who are here present with us. He speaks fo all the men—zrayrec avdpsec, is if he intended a tacit reflection upon Bernice, a woman, for appearing in a meeting of this nature; he does not refer any thing to her judgment nor desire her counsel] ; but, “All you that are present that are men (so the words are placed), I desire you to take cognizance of this matter.” The word used s that which signifies men in distinction from women; what had Bernice to do here? 2. He represents the prisoner as one that the Jews had a very great spite against ; not only the rulers, but the multitude of them, both at Jerusalem and here at Cesarea, cry out that he ought not to live any longer, for they think he has lived too long already, and if he live any longer it willbeto do more mischief. They could not charge him with any capital crime, but they wanted to have him out of the way. 3. He confesses the prisoner’s innocency ; and it was much for the honour of Paul and his bonds that he had such a public acknow- ledgment as this from the mouth or his judge (v. 25): I found that he had committed nothing worthy of death. Upona full hearing of the case, it appeared there was no evidence at all to support the indictment: and there- fore, though he was inclinable enough to favour the prosecutors, yet his own con- science brought in Paul not auilty. Andwhy did he not discharge him then, for he stood upon his deliverance? Why, truly, because he was so much clamoured against, and he feared the clamour would turn upon himself if he should release him. It is a pity but every man that has a conscience should have courage to act according to it. Or perhaps Decause there was so much smoke that he concluded there could not but be some fire, which would appear at last, and he would detain him a prisoner in expectation of it. 4, He acquaints them with the present state THE ACTS. of the case, that the pris the emperor himself (w j honour upon his own cause, 4s | not unworthy the cognizance of the men), and that he had admitted his appea I have determined to send him. And thus tk cause now stood. 5. He desires their assist ance in examining the matter calmly an impartially, now that there was no danger 6 their being interrupted, as he had been witl the noisiness and outrage of the prose r —that he might have at least such an ir into the cause as was necessary to his stai it to the emperor, v. 26, 27. (1.) He tho it wnreasonable to send a pri » especiall so far as Rome, and not withal to signify the crimes laid against him, that the matter migh be prepared as much as possible, and put ii a readiness for the emperor’s determination for he is supposed to be a man of great busi- ness, and therefore every affair must be lait before him in as little compass as possible (2.) He could not as yet write any thing ce r tain concerning Paul; so confused were th informations that were given in against him and so inconsistent, that Festus could mak nothing at allof them. He therefore desir Paul might thus be publicly examined, he might be advised by them what to e See what a great deal of trouble and vexatiox those were put to, and to what delay, nai and to what hazard, in the administration ¢ public justice, who live at such a distane from Rome, and yet were subject to the e peror of Rome. The same was this n of ours put to (which is about as far distan from Rome the other way) when it was ecclesiastical affairs subject to the pope Rome, and appeals were upon all occasiol made to his court; and the same misc and a thousand worse, would those upon us who would again entangle us in yoke of bondage. CHAP. XXVI. We left Paul at the bar, and Festus, and Agrippa, and Bers and all the great men of the city of Cvsarea, upon the bene about it, waiting to hear what he had to say for himself. in this chapter we have, 1. The account he gives of himself answer to the calumnies of the Jews. And in this, 1. His hur address to king Agrippa, and the compliment he pa: q him, ver. 1—3. 2. His account of his origin, and eduey profession as a Tharisee, and his adherence still to was then the main article of his creed, in distinction Sadducees, the “ resurrection of the dead,” however he had since departed from it, ver. 3—8. 3. Of his the Christian religion, and the professors of it, in the of his time, ver. 9—11, 4. Of his miraculous conversion t faith of Christ, ver. 12—}6. 5. Of the commission he re from heaven to preach the gospel to the Gentiles, ver. 17,1} Of his proceedings pursuant to that commission, w! given this mighty offence to the Jews, ver. 19—2l. — doctrine which he had made it his business to p Gentiles, which was so far from destroying the law phets that it showed the fulfilling of both, ver. 22, 23. remarks that were made upon his apology. 1. ies never heard a man talk so madly, and slighted ver. 24. In auswer to him, he denies the charge, and king Agrippa, ver. 25—27. 2. King Agrippa, being and particularly deait with, thinks he never heard a man more rationally and convincingly, and owns himself alm convert (ver. 28), and Paul heartily wishes him so, ver. 29 They all agreed that he was an innocent man, that he ou set at liberty, and that it was a pity he was provol bar in his own door by appealing to Cesar, ver, 30 HEN Agrippa said unto P Thou art permitted to s | r thyself. Then Paul stretched rth the hand, and answered for iself : king Agrippa, because I shall answer for myself this day before thee touch ing all the things whereot I am accused of the Jews: 3 Especiaily all customs and questions which are ‘among the Jews: wherefore I be- -seech thee to hear me patiently. 4 My manner of life from my youth, which was at the first among mine ‘own nation at Jerusalem, know all the Jews; 5 Which knew me from the beginning, if they would testify, hat after the most straitest sect of our religion I lived a Pharisee. ‘And now I stand and am judged for the hope of the promise made of God unto our fathers: 7 Unto which promise our twelve tribes, instantly serving God day and night, hope to me. For which hope’s sake, king Acrippa, I am accused of the Jews. 8 Why should it be thought a thing credible with you, that God should taise the dead? 9 I verily thought with myself, that I ought to do many things contrary to the name of Jésus f Nazareth. 10 Which thing I also did in Jerusalem: and many of the ints did I shut up in prison, having Teceived authority from the chief iests ; and when they were put to ath, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to Dlaspheme; and being exceedingly “Mnad against them, I persecuted them n unto strange cities. Agrippa was the most honourable person the assembly, having the title of king be- ed upon him, though otherwise having only the power of other governors under the eror, and, though not here superior, yet nior, to Festus; and therefore, Festus hay- opened the cause, Agrippa, as the mouth the court, intimates to Paul a licence given a to speak for himself, v: 1. rthose are not the most forward to speak £ are best prepared to speak and speak ‘This was a favour which the Jews would 1 allow him, or not without difficulty; but Agrippa freely gives it to him. And Paul’s Do CHAP 'K) because I know thee to be expert in| Pr Re ee NL ee len defence. | he needed no advocate, no Tertullus, to speak ‘for him. Notice is taken of his gesture: | He stretchea Jorth his hand, as one that was 2 1 think myself happy, | under no consternation at all, but had per- fect freedom and command of himself ; it aiso intimates that he was in earnest, and expected their attention while he answered for himself. Observe, He did not insist upon his having appeaied to Czesar as an excuse for being silent, did not say, “I will be examined no more till I come to the emperor himself ;” but cheerfully embraced the opportunity of doing honour to the cause he suffered for. If we must be ready to give a reason of the hope that is in us to every man that asketh us, much more to every man in authority, 1 Pet. i. 15. . Now in this former part of the speech, I. Paul addressed himself with a very particular respect to Agrippa, v. 2,3. He answered cheerfully before Felix, because he 6 | knew he had been many years ajudge to that nation, ch. xxiv. 10. But his opinion of Agrippa goes further. Observe, 1. Being accused of the Jews, and having many base things laid to his charge, he is glad he has an opportunity of clearing himself; so far is he from imagining that his being an apostle exempted him from the jurisdiction of the civil powers. Magistracy is an ordinance of God, which we have all benefit by, and there- fore must all be subject to. 2. Since he is forced to answer for himself, he is glad it is be- fore king Agrippa, who, being himself a pro- selyte to the Jewish religion, understood all matters relating to it better than the other Roman governors did: I know thee to be ex- pert in all customs and questions which are among the Jews. It seems, Agrippa was a scholar, and had been particularly conversant in the Jewish learning, was expert in the customs of the Jewish religion, and knew the nature of them, and that they were not de- signed to be either universal or perpetual. He was expert also in the questions that arose upon those customs, in determining which the Jews themselves were not all of a mind. Agrippa was well versed in the scrip- tures of the Old-Testament, and therefore could make a better judgment upon the con- troversy between him and the Jews concern- ing Jesus being the Messiah than another could. Itis an encouragement to a preacher to have those to speak to that are intelligent, and can discern things that differ. When Paul says, Judge you what I say, yet he speaks as to wise men, 1 Cor. x. 15. 3. He therefore begs that he would hear him D Paul was| patiently, paxpoOipwc—with long suffering. silent till he had this liberty allowed him ;} Paul designs a long discourse, and begs that Agrippa will hear him out, and not be weary ; he designs a plain discourse, and begs that he will hear him with mildness, and not be angry. Paul had some reason to fear that as Agrippa, being a Jew, was well versed in the se was so good that he desired no more | Jewish customs, and therefore the more com- to have liberty to speak for himself; | petent judge of his cause, so he was soured Paul's fifth in some measure with she Jewish leaven, and therefore prejudiced against Paul as the apostle of the Gentiles; he therefore says this to sweeten him: I beseech thee, hear :ne patiently. Surely the least we can expect, when we preach the faith of Christ, is to be heard patiently. II. He professes that though he was hated and branded as an apostate, yet he still ad- hered to all that good which he was first edu- cated and trained up in;_ his religion was always built upon the promise of God made unto the fathers ; and this he still built upon. 1. See here what his religion was in his youth: His manner of life was well known, v. 4,5. He was not indeed born among his own nation, but he was bred among them at’ Jerusalem Though he had of late years been conversant with the Gentiles (which had given great offence to the Jews), yet at his -setting out in the world he was intimately acquainted with the Jewish nation, and en- tirely in their interests. His education was neither foreign nor obscure; it was among his own nation at Jerusalem, where religion and learning flourished. All the Jews knew it, all that could remember so long, for Paul made himself remarkable betimes. Those that knew him from the beginning could testify for him that he was a Pharisee, that he was not only of the Jewish religion, and an ob- server of all the ordinances of it, but that he was of the most strict sect of that religion, most nice and exact in observing the institu- tions of it himself, and most rigid and criti- cal in imposing them upon others. He was not only called a Pharisee, but he lived a Pharisee. All that knew him knew very well that never any Pharisee conformed more punctually to the rules of his order than he did. Nay, and he was of the better sort of Pharisees ; for he was brought up at the feet of Gamaliel, who was an eminent rabbi of the school or house of Hillel, which was in much greater reputation for religion than the school or house of Samai. Now if Paul was a Pharisee, and lived a Pharisee, (1.) Then he was a scholar, a man of learning, and not! an ignorant, illiterate, mechanic; the Phari- sees knew the law, and were well "versed in it, and in the traditional expositions of it. It was a reproach to the other apostles that they | had not had an academical education, but were bred fishermen, ch. iv. 13. Therefore, that the unbelieving Jews might be left without excuse, here is an apostle raised up that had sat at the feet of their most eminent doctors. (2.) Taen he was a moralist, a man of vir- tue, and nota rake or loose debauched young man. If he lived like a Pharisee, he was no drunkard nor fornicator ; and, being a young Pharisee, we may hope he was no extortioner, | nor had yet learned the arts which the crafty covetous old Pharisees had of devouring the houses of poor widows; but he was, as touching the righteousness which isin the law, iameless. He was not chargeable with any Pap 5 eS Bd aes Sa ee FE SS, THE ACTS. Bi Superseded by the auoht sacrifice which ‘tl instance of open vice at therefore, as ie could deserted his religion becz it (for he was a learned man), Sa be thought to have ned me), 8 not love it, or was disaffeeted to the ol tions of it, for he was a virtuous r not inclined to any immorality. @.) 1 he was orthodox, sound in the faith, ar a deist or sceptic, or a man of corrupt p ples that led to infidelity. He wasa see, in opposition to a Sadducee; hexrec those books of the Old Testament whi Sadducees rejected, believeda world of s the immortality of the soul, the resu of the body, and the rewards and pui isk ments of the future state, all which the Sa ducees denied. They could not say, — quitted his religion for want of a princi or for want of a due regard to divine rey lation; no, he always a veneration f the ancient promise made of God unto the thers, and built his hope upon it. Now though Paul knew very well that 2 this would not justify him before God, n make a righteousness for him, yet he kr it was for his reputation among the Jews, a ; an argument ad hominem—such as Agri would feel, that he was not such a as they represented him to be. Tho gh counted it but loss that he might win Chi et he mentioned it when it might serve (lacie Christ. He knew very well that; this while he was a stranger to the’ spi nature of the divine law, and to hear and that except his righteousness exceet this he should never go to heaven; yet. reflects upon it with some satisfaction th he had not been before his’ conve’ sio ve atheistical, profane, vicious man, but, ac ing to the light he had, had biged in all g conscience before God. 2. See here what his religion is. not indeed such a zeal for the ceremoni as he had in his youth. The ices offerings appointed by that, he thinks, 2 typified ; ceremonial pollutions and purifi tions from them he makes no conscience and thinks the Leyitieal precthneaa is h nourably swallowed up.in the p t Christ; but for the main anal of | religion he is as zealous for them as ever, al more so, and resolves to live and die by th (1.) His religion is built upon the made of God unto the fathers. mre is bu divine revelation, which he pane and lieves, and ventures his soul upon ; it upon divine grace, and that me and conveyed by promise. God is the guide and ground of his r te promise made to the fathers, w ich was | more ancient than the ceremonial law, , th covenant which was confirmed before of G Christ, and which the law, that was not tulf hundred and thirty years after, hen t annul, Gal. ii, 17 Christ and heavenvare eal doctrines of the gospel—that God|is what I look for. Why should I be looked en to us ciernal life, and this life is in his| upon as advancing something dangerous and 2. Now these two are the matter of the} heterodox, or as an apostate from the faith ise made unto the fathers. It may look|and worship of the Jewish church, when I kk as far as the promise made to father! agree with them in this fundamental article ? dam, concerning the seed of the woman,|I hope to come to the same heaven at last | those discoveries of a future state which | that they hope to come to; and, if we expect e first patriarchsacted faith upon, and were| to meet so happily in our end, why should we wed by that faith ; but it respects chiefly | fall outsounhappily by the way?” Nay, the promise made tofather Abraham, that in| Jewish church notonly hoped to come to this s seed all the families of the earth should be} promise, but, in the hope of it, they instantly ree and that God would be a God to him,| served Goddayandnight. Thetemple-service, to his seed after him: the former mean-) which consisted in a continual course of reli- ing Christ, the latter heaven ; for, if God had | gious duties, morning and evening, day and for them @ city, he would have| night, from the beginning of the year to the ‘ashamed to have called himself ¢hezr| end of it, and was kept up by the priests and rod. Heb. xi. 16. Levites, and the stationary men,as they called _(2.) His religion consists in the hopes of|them, who continually attended there to lay ispromise. Heplaces it not, as they did,| their hands upon the public sacrifices, as the meats and drinks, and the observance of| representatives of all the twelve tribes, this al ordinances (God had often shown|service was kept up in the profession of faith t little account he made of them), butin/in the promise of eternal life, and, in expec- ieving dependence upon God’s grace in| tation of it, Paul instantly serves God day and covenant, and upon the promise, which zght in the gospel of his Son; the twelve the great charter by which the church | tribes by their representatives do so in the first incorporated. [1.] He had hope in |law of Moses, but he and they do it in hope st as his promised seed ; he hoped to be| of the same promise: “Therefore they ought sed in him, to receive the blessing of|not tolook upon me asa deserter from their and to be truly blessed. [2.] He had|church, so long as I hold by the same pro- sof heaven ; this is expressly meant, as| mise that they hold by.” Much more should ars by comparing ch. xxiv. 15, That| Christians, who hope in the same Jesus, for shall be aresurrection of the dead. Paul|the same heaven, though differing in the d no confidence in the flesh, but in Christ ;| modes and ceremonies of worship, hope the expectation at all of great things in this| best one of another, and live together in holy rid, but of greater things in the other|love. Or it may be meant of particular per- world than any this world can pretend to ;| sons who continued in the communion of the had his eye upon a future state. Jewish church, and were very deyout in their .) Herein he concurred with all the pyous| way, serving God with great intenseness, and s ; his faith was not onlyaccording to the|a close application of mind, and constant in e, but according to the testimony of | it, night and day, as Anna, who departed not @ church, which was a support to it.| from the temple, but served God (itis the same h they set him up as a mark, he was| word here used) in fastings and prayers night Singular : “ Our twelve tribes, the body|and day, Luke ii. 37. “In this way they be Jewish church, instanily serving God| hope te come to the promise, and I hope they and night, hope to come to this promise,| will.” Note, Those only can upon good ‘1s, to the good promised.” The people| grounds hope for eternal life that are diligent el are called the twelve tribes, because |and constant in the service of God ; and the they were at first ; and, though we read | prospect of that eternal life should engage us tof the return of the ten tribes in a body,|to diligence and constancy in all religious ) we have reason to think many particular| exercises. We should go on with our work sons, more or less of every tribe, returned | with heaven inoureye. Andofthosethat ¢n- ir own land ; perhaps, by degrees, the|stanily serve God day and might, though not part of those that were carried away,|in our way, we ought to judge charitably. st speaks of the ¢welve tribes, Matt. xix.{ (4.) This was what he was now suffering Anna was of the tribe of Asher, Luke | for—for preaching that doctrine which they James directs his epistle to the twelve | themselves, if they didbut understand them- wes scattered abroad, Jam. i. 1. “Our|selves aright, must own: J amjudged for the bwelve tribes, which make up the body of our| hope of the promise made unto the fathers on, to which I and others belong. Now)He stuck to the promise, against the cere- israelites profess to believein this pro-|monial law, while his persecutors stuck to both of Christ and heaven, and hope to| the ceremonial law, against the promise : “It e to the benefits of them, They all hope|is for this hope’s sake, king Agrippa, that Iam Messiah to come, and we that are Chris- | accused of the Jews—because I do that which hope in a Messiah already come ; so|I think myself obliged to do by the hope of e all agree to build upon the same pro-| this promise.” It is common for men to hate _ They look for the resurrection of the |and persecute the power of that religion in ad thelafeof the world to come,and this | others which yet they pride themselvesiuthe ms OA > An sae 7 tr x die eS es Bite ee a ae he dias iat dae Se ee Ge!) Paul's fifth THE ACTS. form of. Pauls hope way what they them-|and a preacher was not the j selves also allowed (ch. xxiv. 15), and yet they | sult of any previous disposition or incli were thus enraged against him for practising | that way, or any gradual advance of tl according to that hope. But it was his ho-|in favour of the Christian doctrine nour that when he suffered as a Christian he| not reason himself into Christiani suffered for the hope of Israel, ch. xxviii. 20. chain of arguments, but was regen ~~ enU (5.) This was what he would persuade | the highest degree of an assurance of it, im- all that heard him cordially to embrace (v. 8).| mediately from the highest degree of p eju. Why should it be thought a thing incredible} dice against it, by which it appeared that h with you that God should raise the dead ? This| was made a Christian and a preacher by a seems to come in somewhat abruptly ; but it) supernatural power; so that his conversion is probable Paul said much more than is here recorded, and that he explained the promise made to the fathers to be the promise of the q resurrection and eternal life, and proved that} 2. Perhaps he designs it for such an ex- he was in the right way of pursuing his hope; cuse of his prosecutors as Christ made fo) of that happiness because he believed in| his, when he said, They know not what they Christ who had risen from the dead, which| do. Paul himself once thought he did what was a pledge and earnest of that resurrection | he ought to do when he persecuted the dis” which the fathers hoped for. Paul is there-| ciples of Christ, and he charitably think: in such a miraculous way was not only t himself, but to others also, a convincir proof of the truth of Christianity. fore earnest to know the power of Christ’s re-| they laboured under the like mistake. Ob surrection, that by it he might attain to the} serve, Re. resurrection of the dead; see Phil. iii. 10,11.| (1.) What a fool he was in his opinion Now many of his hearers were Gentiles, most|(v. 9): He thought with himself that he ought of them perhaps, Festus particularly, and we| to do many things, every thing that lay in may suppose, when they heard him speak so} power, contrary to the name of Jesus of much of Christ’s resurrection, and of the re-| zareth, contrary to his doctrine, his honour, turrection from the dead, which the twelve] his interest. ‘That name did no harm, tribes hoped for, that they mocked, as the} because it agreed not with the notion he hai Athenians did, began to smile at it, and whis-| of the kingdom of the Messiah, he was fo! pered to one another what an absurd thing it| doing all he could against it. He thought h was, which occasioned Paul thus to reason} did God good service in persecuting thos with them. What! is it thought incredible| who called on the name of Jesus Christ with you that God should raise the dead? So} Note, It is possible for those to be confiden it may be read. If it be marvellous in your | they are in the right who yet are evidently it eyes, should it be marvellous in mine eyes, saith| the wrong ; and for those to think they am the Lord of hosts? Zech. viii. 6 If it be above the power of nature, yet it is not above the power of the God of nature. Note, There} brethren, and cast them out, said, Let th is no reason why we should think it at all| Lord be glorified, Isa. Ixvi: 5. Under colou incredible that God should raise the dead. |and pretext of religion, the most barbarow We are not required to believe any thing that |and inhuman villanies have been not onl) is incredible, any thing that implies a contra- | Justified, but sanctified and magnified, . diction. There are motives of credibility suf-; xvi. 2. ficient to carry us through all the doctrines} (2.) What a fury he was in his practic of the Christian religion, and this particu-;v. 10,11. There is not a more violent prix tarly of the resurrection of the dead. Has} ciple in the world than conscience misil not God an infinite almighty power, to which| formed. When Paul thought it his duty % nothing is impossible? Did not he make the| do all he could against the name of Chris world at first out of nothing, with a word’s| he spared no pains nor cost in it. He give speaking ? Did he not form our bodies, form| an account of what he did of that kind, an them out of the clay, and breathe into us the| aggravates it as one that was truly penite! breath of life at first? and cannot the same| for it- I was a blasphemer, a persecutt power form them again out of their own clay,| 1 Tim. i. 13. [1.] He filled the jails wi and put life into them again? Do we not see| Christians, as if they had been the worst a kind of resurrection in nature, at the return | criminals, designing hereby not only to t& of every spring? Has the sun such a force! rify them, but to make them odious tot to raise dead plants, and should it seem in-j people. He was the devil that cast some of credible to us that God should raise dead | them into prison (Rev. ii. 10), took them into bodies ? custody, in order to their being prosecuted III. He acknowledges that while he con-| Many of the saints did I shut up in prison (chy tinued a Pharisee he was a bitter enemy to| xxvi. 10), both men and women, ch. vill. 3. [2] Christians and Christianity, and thought he | He made himself the tool of the chief priest vught to be so, and continued so to the mo-| Herein from them he received authori ment that Christ wrought that wonderful | an inferior officer, to put their laws im exect- change in him. This he mentions, tion, and proud enough he was to be a_man 1. ‘To show that his becoming a Christian! in authority for such a purpose. [3.] doing their duty who are wilfully persisting in the greatest sin. Those that hated thei s very officious to vote, unasked for, the! light from heaven, above the bright- ag of Christians to death, particularly | ness of the sun, shining round about ephen, to whose death Saul was consenting aut? th ee = d with . viii. 1), and so made himself particeps pet “ech Ee ee oo minis—partaker of the crime. Perhapshe|me. 14 And when we were al] was, for his ot zeal, though young, peas failen to the earth, I heard a voice member of the sanhedrim, and there voted | speaking unto me, and saying in the the condemning of Christians to die ; or, : z. fter they were conderened, he justified what Hebrew tongue, Saul, Saul, why per- was done, and commended it, and so made | Secutest thou me? it is hard for thee himself guilty ex post facto—after the deed | to kick against the pricks. 15 And was committed, as if he had been a judge or |] said, Who art thou, Lord? And ury-man. [4.] He brought them under : a oie 1 eee aphorns in the sy- 13 said, I am Jesus whom thou Loe nagogues, where they were scourged as trans- secutest. 16 But rise, and stand stressors of the rules of the synagogue. He| Upon thy feet: for I have appeared had a hand in the punishing of many; nay,| unto thee for this purpose, to make it should seem the same persons were by his | thee a minister and a witness both of neans often punished, as he himself was : . eetice, a Cor. xi. 24. [5.] He not only these things which thou hast seen, punished them for their religion, but, taking | 22d of those things in the which I] a pride in triumphing over men’s consciences, | will appear unto thee; 17 Deliver- forced them to abjure their religion, by|ing thee from the people, and from ating them to the torture: “ I compelled) the Gentiles, unto whom now I send to blaspheme Christ, and to say he was z 3 deceiver and they were deceived m him— thee, 18 To open their eyes, and ~ ompelled them to deny their Master, and| to turn éhem from darkness to light, enounce their obligations to him.” No-jand from the power of Satan unto hing will lie heavier upon persecutors than| (39d, that they may receive forgive- preing men’s consciences, how much soever| |. G¢ sins. and inherit rn ley may now triumph in the proselytes they h i 2 eee es have made by their violences. [6.] His|them which are sanctified by. faith fage swelled so against Christians and Chris-/that is in me.. 19 Whereupon, O nity that Jerusalem itself was too narrow a| kine Agrippa, I was not disobedient ge for it to act upon, but, being exceed-| 445 the heavenly vision: 20 But ngly mad against them, he persecuted them h df y Sth 3 : wen to strange cities. He was mad at them, | S2OWe first unto them of Damascus, 9 see how much they had to say for them-| and at Jerusalem, and throughout all s, notwithstanding all he did against} the coasts of Judea, and then to the m, mad to see them multiply the more for! Gentiles, that they should repent and being afflicted. He was exceedingly t to God yee f + the stream of his fury would admit no| UTD to God, and do works meet tor ks, no bounds, but he was as mucha repentance. 21 For these causes or to himself as he was to them, so great|the Jews caught me in the temple, s his vexation within es that he could | and went about to kill me. 22 Hav- revail, as well as his ndignation against | - F Persecutors are mad men, and some ms therefore obtained help of God, I them exceedingly mad. Paul was mad to| Continue unto this day, witnessing | see that those in other cities were not so out-| both to small and great, saying none us against the Christians, and there-| other things than those which the made himself busy where he had no prophets and Moses did say should come: 23 That Christ should suffer, and that he should be the first that should rise from the dead, and should ess, and persecuted the Christians even ange cities. ‘There is not a more rest- show light unto the people, and unto the Gentiles. principle than malice, especially that All who believe a God, and have a rever- ‘ich pretends conscience. ‘This was Paul’s character, and this his manner of life in the beginning of his time ; d therefore he could not be presumed to a Christian by education or custom, or ; a drawn in by hope of preferment, for all | euce for his sovereignty, must acknowledge that those who speak and act by his direction; and by warrant from him, are not to be op- posed ; for that is fighting against God. Now Paul = by a plain and faithful narrative of 5 matters of fact, makes it out to this august from the chief priests, 13 At assembly that he had an immediate call fae inable external objections lay against being a Christian. day, O king, I saw in the way a| heaven tc preach the gospel of Christ to the : * JL. vol 3A ‘ 2 Whereupon as I went to Da- scus with authority and commis- ————————L— —e— ” s Pe, a as hey Po eae i j 4 Paul's fifth Gentile world which was the thing that ex- asperated the Jews againsthim. He hereshows, [. That he was made a Christian by a di- vine power, notwithstanding all his prejudices against that way. He was brought into it on a sudden by the hand of heaven; not com- velled to confess Christ by outward force, as he had compelled others to blaspheme him, but bya divine and spiritual energy, by a re- velation of Christ from above, both to him and in hrm and this when he was in the full rareer of his sin, going to Damascus, to sup- press Christianity by persecuting the Chris- tians there, as hot as ever in the cause, his persecuting fury not in the least spent nor tired, nor was he tempted to give it up by the failing of his friends, for he had at this time as ample an authority and commission from the chief priests to persecute Christianity as ever he had, when he was obliged by a supe- rior power to give up that, and accept another commission to preach up Christianity. Two things bring about this surprising change, a vision from heaven and a voice from heaven, which conveyed the knowledge of Christ to him by the two learning senses of seeing and hearing. 1. He saw 2 heavenly vision, the circum- stances of which were such that it could not be a delusion—deceptio visus, but it was without doubt a divine appearance. ‘(1.) He saw a great light, a light from hea- pen, such as could not be produced by any art. for it was not in the night, but at md day ; it was not in a house where tricks might have been played with him, but it was in the way, in the open air; it was such a light as was above the brightness of the sun, outshone and eclipsed that (Isa. xxiv. 23), and this could not be the product of Paul’s own fancy, for it shone round about those that journeyed with him : they were all sensible of their being sur- rounded with this mundation of light, which made the sun itself to be in their eyes a less light. The force.and power of this light ap- peared in the effects of it ; they all fell to the earth upon the sight of it, such a mighty con- sternation did it put them into ; this light was lightning for its force, yet did not pass away as lightning, but continued to shine round about them. In Old-Testament times God commonly manifested himself in the thick darkness, and made that his pavilion, 2 Chron. vi. 1. He spoke to Abraham in a great dark- ness (Gen. xv. 12), for that was a dispensation of darkness; but now that.life and immortality were brought to light by the gospel Christ ap- peared in a great light. In the creation of grace, as of the world, the first thing created is light, 2 Cor. iv. 6. (2.) Christ himself ap- peared to him (wv. 16): I have appeared to thee for this purpose. Christ was im this light, though those that travelled with Paul saw the light only, and not Christ in the light. It 1s not every knowledge that will serve to make us Christians, but it must be the know- | not run without sending, nor was he sent by ledve of Christ. THE ACTS. guage of his religion, to imtimate to him though he must be sent among the Gen yet he must not forget that he was a Heb: nor make himself a stranger to the Hebrew language. In what Christ said to him we may observe, (1.) That he called him by his. name, and repeated it (Saul, Saul), whie would surprise and startle him ; and the mo: because he was now in a strange place, where he thought nobody knewhim. (2.) That convinced him of sin, of that great sin which he was now in the commission of, the sin of persecuting the Christians, and ‘showed him the absurdity of it. (3.) That he interested himself in the sufferings of his followe Thou persecutest me (v. 14), and again, It is Jesus whom thou persecutest, v.15. Little did Paul think, when he was trampling those that he looked upon as the burdens blemishes of this earth, that he was insulting one that was so much the glory of heaven. (4.) That he checked him for his wilful resist- ance of those convictions: Itis hard for t to kick against the pricks, or goads, as a bul- lock unaccustomed to the yoke. Paul’s spirit at first perhaps began to rise, but he is told it is at his peril, and then he yields. ae was spoken by way of caution: “ Take heed lest thou resist these convictions, for they are designed to affect thee, not to affront thee.” (5.) That, upon his enquiry, Christ made him- self known to him. Paulasked (wv. 15), ““ Who art thou, Lord ? Let me know who it is speaks to me from heaven, that,J may ans him accordingly?” Amd he said, “ J Jesus; he whom thou hast despised, < hated, and vilified; I bear that name whi thou hast made so odious, and the naming it criminal.” Paul thought Jesus was buried in the earth, and, though stolen out of his own sepulchre, yet laid m some other. All the Jews were taught to say so, and therefore he is amazed to hear him.speak from heaven, to see him surrounded with all this glory whom he had loaded with all possible igno miny. This convinced him that the doctrin of Jesus was divine and heayenly, and nol only not to he opposed, but to be cordially embraced: That Jesus is the Messiah, for he has not only risen from the dead, but he has received from God the Father honour and glory ; and this is enough to make him @ Christian immediately, to quit the society ¢ the persecutors, whom the Lord from heaven thus appears against, and to join himself — with the society of the persecuted, whom the Lord from heaven thus appears for. II. That he was made a mmister by a diy authority : That the same Jesus that to him in that glorious light ordered him to go and preach the gospel to the Gentiles ; he did men like himself, but by him whom the Fa-_ + wf fy if tl 21. bag said of his apostle is here joined immediately te Seeks hi wen said to him by the way. but it apr by ch. ix. 15, and xxn. 15.17; &c., re tart ik to him afterwards ; but he | ats yi two together for brevity-sake : Rise, ; nd stand upon thy feet. Those whom Christ, y the light of his gospel, casts down in hu- iliation for sin, shall find that it is in erder ‘to their rising and standing upon their feet, in spiri grace, strength, and comfort. If Christ has torn, it is that he may keal ; if he has cast down, it is that he may raise up. se then, and shake thyself from the dust (Isa. io help thyself, and Christ shall help thee. We must stand up, for Christ has work for him.to do—has an errand, and a very great d, to send him upon: I have appeared to "make thee a minister. Christ has the eir qualifications and their commissions m him. Paulthanks Christ Jesus who put im into the ministry, 1 Tim.i. 12. Christ appeared to him to make him a minister. One way or other, Christ will manifest him- self to all those whom he makes his ministers ; for how can those preach him who do not know him? And how can those know him to whom he does not by his spirit make himself snown? Observe, 1. The office to which Paul is appointed : he is made a minister, to attend on Christ, d act for him, as a witness—to give evi- dence in his cause, and attest the truth of doctrine. He must testify the gospel of 2 grace of God; Christ appeared to him tt he might appear for Christ before men. 2. The matter of Paul’s testimony: he & give an account to the world, (1.) Of things which he had seen, now at this time, tell people of Christ’s manifesting him- lf to him by the way, and what he said to He saw these things that he might publish them, and he did take all occasions publish. them, as here, and before, ch, 22. ) Of those things in which he would appear him. Christ now settled a correspondence Paul, which he designed afterwards to ep up, ‘and only told him now that he ld hear further from him. Paul at first but confused notions of the gospel, till st appeared to him and gave him fulier ructions. The gospel he preached he re- ined from Christ immediately (Gal. i- 12) ; he received it gradually, some at one ‘and some at another, as there was occa- Christ often appeared to Paul, oftener, likely, than is recorded, and still taught that he might still teach the people know- 3. The spiritual protection he was taken ander, while he was thus employed as Christ’s itness: all the powers of darkness could prevail against him till he had finished testimony (v. 17), delivering thee from the of the Jews and from the Gentiles. e, Christ’s witnesses are under his special lee ga From the people. ‘, = Pa pe A care, and, thoughthey may fall into the hands of the enemies, yet he will take care to de- liver them out of their hands, and he knows how todo it. Christ had shown Paul at ths time what great things he must suffer (eh. ix. 16), and yet tells him here he will deliver him Note, Great sufferings are reconcileable to the promise of the deliver- ance of God’s people, for it is not promised that they shall be kept from troubie, but kept through it ; and sometimes God delivers them into the hands of their persecutors that he may have the honour of delivering them out of their hands. 4. The special commission given him to go among the Gentiles, and the errand upon which he is sent to them; it was some years after Paul’s conversion before he was sent to the Gentiles, or (for aught that appears) knew g of his own ministers; they have both | any thing of his being designed for that pur- pose (see ch. xxii. 21); but at length he is ordered to steer his course that way. (1.) There is great work to be done among the Gentiles, and Paul must be instrumental in doing it. Two things must be done, ‘ which their case calls for the doing of :—[1.] A world that sits in darkness must be enlight- ened; those must be brought to know the things that belong to their everlasting peace who are yet ignorant of them, to know God as their end, and Christ as their way, who as yet know nothing of either. He is sent to open their eyes, and to turn them from dark- ness to light. Wis preaching shall not only make known to them those things which they had not before heard of, but shall be the vehicle of that divine grace and power by which their understandings shall be enlight- ened to receive those things, and bid them welcome. Thus he shall open their eyes, which before were shut against the light, and they shall be willing to understand them- selves, their own case and interest. Christ opens the heart by opening the eyes, does not lead men blindfold, but gives them to see their own way. He is sent not only to open their eyes for the present, but to keep them open, to turn them from darkness to light, that is, from following false and blind guides, their oracles, divinations, and superstitious usages, received by tradition from their fathers, and the corrupt notions and ideas they had of their gods, to follow a divine revelation of un- questionable certainty and truth. This was turning them from darkness to light, from the ways of darkness to those on which the light shines. The great design of the gospel is to instruct the ignorant, and to rectify the mistakes of those who are in error, that things may be set and seen in a true light. [2.] A world that lies in wickedness, in “the wicked one, must be sanctified and reformed ; it is not enough for them to have their eyes opened, they must have their hearts renewed ; not enough to be turned from darkness to light, but. they must be turned from the power of Satan unto God, which will foll w an } ‘7a 0 ee a x Poul’s fifth of course; for Satan rules by the power of | darkness, and God by the convincing eyi- dence of light. Sinners are under the power of Satan ; idolaters were so ina special man- ner, they paid their homage to devils. All sinners are under the influence of his tempta- tions, yield themselves captives to him, are at his beck; converting grace turns them from under the dominion of Satan, and brings them into subjection to God, to con- form to the rules of his word and comply with the dictates and directions of his Spirit, translates them out of the kingdom of dark- ness into the kingdom of his dear Son When gracious dispositions are strong in the soul| faith, for faith purifies the heart, and a; lie (as corrupt and sinful dispositions had been), it is then turned from the power of Satan unto God. (2.) There 1s a great happiness designed for the Gentiles by this work—that they may receive forgiveness of sins, and inheritance among those who are sanctified; they are turned from the darkness of sin to the light of holiness, from the slavery of Satan to the service of God; not that God may be a gainer by them, but that they may be gainers by him. [1.] That they may be restored to his favour, which by sin they have forfeited and thrown themselves out of : That they may re- ceive forgiveness of sins. They are delivered from the dominion of sin, that they may be saved from that death which is the wages of sin. Not that they may merit forgiveness as a debt or reward, but that they may receive it as a free gift, that they may be qualified to receive the comfort of it. They are persuaded to lay down their arms, and return to their allegiance, that they may have the benefit of the act of indemnity, and may plead it in ar- rest of the judgment to be given against them. (2.] That they may be happy in the fruition of him; not only that they may have their sins pardoned, but that they may have an inheritance among those who are sanctified by faith that is inme. Note, First, Heaven is an inheritance, it descends to all the children of God; for, if children, then heirs. That they may have, cdijpov—a lot (soit might be read), alluding to the inheritances of Canaan, which were appointed by lot, and that also is the act of God, the disposal thereof is of the Lord. That they may have a right, so some read it ; not by merit, but purely by grace. Secondly, All that are effectually turned from sin to God are not only pardoned, but preferred— have not only their attainder reversed, but a patent of honour given to them, and a grant of a rich inheritance. And the forgiveness of sins makes way for this inheritance, by taking that out of the way which alone hindered. Thirdly, All that shall be saved hereafter are sanctified now ; those that have the heavenly inheritance must have it in this way, they must be prepared and made meet for it. None can be happy that are not holy; nor suall any be saints in heaven that are not first saints on earth. Fourthly, We need no more i THE ACTS rC 4 ri ae to make us happy than those that are sanctified, to f this is having our lot among they are chosen to salvation fication. ‘Those who are sane! glorified. J.et us therefore now cast in lot among them, by ing into the ce munion of saints, and be willing to take o lot with them, and share with them in t afflictions, which (how grievous soever lot with them in the inheritance will abr dantly make amends for. Fifthly, We ¢ sanctified and saved by faith in Christ. So refer it to the word next before, sanctif to the soul those precious promises, and su jects the soul to the influence of that grac by which we partake of a divine natu Others refer it to the receiving of both pard and the inheritance; it is by faith acceptin the grant: it comes all to one; for it is? faith that we are justified, sanctified, andg rified. By faith, ry sie tué—that faith whic is in me ; it is emphatically expressed. TI faith which not only receives divine revelatic in general, but which in a particular mann fastens upon Jesus Christ and his mediati by which we rely upon Christ as the Li our righteousness, and — ourselves to h as the Lord our ruler. is is that by whic we receive the remission of sins, the gift of Holy Ghost, and eternal life. III. That he had discharged his ministt pursuant to his commission, by divine ai and under divine direction and protect God, who called him to be an apostle, owr him in his apostolical work, and carried h on in it with enlargement and success. 1. God gave him a heart to comply the call (v. 19): I was not disobedient to heavenly vision, for any one would say ought to be obedient to it. Heavenly have a commanding power over ez counsels, and it is at our peril if we b obedient to them; yet if Paul had co with flesh and blood, and been swayed t secular interest, he would have done as Jor did, gone any where rather than upon” errand ; but God opened his ear, and he % not rebellious. He accepted the commis: and, having with it received his instruetie he applied himself to act es : 2. God enabled him to go through a gt deal of work, though in it he grappled a great deal of difficulty, v.20. He himself to the preaching of the gosp all vigour. (1.) He began at where he was converted, for he resolved lose no time, ch. ix. 20. (2.) When hee to Jerusalem, where he had his education, there witnessed for Christ, where he f most furiously set himself against ch. ix. 29. (3.) He preached through the coasts of Judea, in the country toy villages, as Christ had done; he m first offer of the gospel to the Jews, as had appointed, and did not leave them ifth ; . Res d wilfully ain the gospel from them ; and then, (4.) He turned to the Gen- tiles, ‘and laid out himself for the good of their souls, labouring more abundantly than any of the apostles, nay perhaps than all put 4 jogether. _ 3. His preaching was all practical. He F did not go about to fill people’s heads with airy notions, did not amuse them with nice speculations, nor set them together by the ears. with matters of doubtful disputation, ut he showed them, declared it, demon- ‘strated it, that they ought, (1.) To repent of their sins, to be sorry for them and to con- fess them, and enter into covenant against them; they ought to bethink themselves, so he word peravosty properly signifies; they ought to change their mind and change their way, and undo what they had done amiss. (2.) To turn to God. They must not only “conceive an antipathy to sin, but they must come into a conformity to God—must not only turn from that which is evil, but turn to that which is good; they must turn to _ God, in love and affection, and return to j od in duty and obedience, and turn and re- turn from the world and the flesh; this is ‘that which is required from the whole re- ‘yolted degenerate race of mankind, both Jews and Gentiles; éaispigew iwi rov Ochv— to turn back to God, even to him: to turn to him as our chief good and highest end, as our ruler and portion, turn our eye to him, turn our heart to him, and turn our feet unto is testimonies. (3.) To do works meet for repentance. This was what John preached, who was the first gospel preacher, Matt. ii. 8. Those that profess repentance must practise Wa must live a life of repentance, must in - every thing carry it as becomes penitents. | Tt is not enough to speak penitent words, | but we must do works agreeable to those vords. As true faith, so true repentance, il work. Now what fault could be found vith such preaching as this? Had it not a ect tendency to reform the world, and to dress its grievances, and to revive natural religion? _ 4. The Jews had no quarrel with him but S this account, that he did all he could persuade people to be religious, and to @ them to God by bringing them to Christ (v. 21): It was for these causes, and © other, that the Jews caught me in the uple, and went about to kill me; and let one judge whether these were crimes orthy of death or of bonds. He suffered , hot only for doing well himself, but for oing good to others. They attempted to ll him; it was his precious life that they ted for, and hated, because it was a use- life; they caught him in the temple wor- pping God, and there they set upon him, ‘if the better place the better deed. He had no help but from heaven; sup- ted and carried on by that, he went on in | great work (v 22): “ Having therefore “CHAE KX yi. so te Aa ll : 2 defence. obtained help of God, I continue unto this day ; tsnxa—I have stood, my life has been pre- served, and my work continued; I have stood my ground, and have not been beaten off; I have stood to what I said, and haye not been afraid nor ashamed to persist in it.” ‘It was now above twenty years since Paul was converted, and all that time he had been very busy preaching the gospel in the midst of hazards; and what was it that bore him up? Not any strength of his own resolu- tions, but having obtained help of God; for therefore, because the work was so great and he had so much opposition, he could not otherwise have gone on in it, but by help obtained of God. Note, Those who are employed in work for God shall obtain help from God; for he will not be wanting in necessary assistances to his servants. And our continuance to this day must be attri- buted to help obtained of God; we had sunk, if he had not borne us up—had fallen off, if he had not carried us on; and it must be acknowledged with thankfulness to his praise. Paul meiitions it as an evidence that he had his commission from God that from him he had ability to execute it. The preachers of the gospel could never have done, and suf- fered, and prospered, as they did, if they had not had immediate help from heaven, which they would not have had if it had not been the cause of God that they were now pleading. 6. He preached no doctrine but what agreed with the scriptures of the Old Testa- ment: He witnessed both to small and great, to young and old, rich and poor, learned and unlearned, obscure and illustrious, all being concerned in it. It was an evidence of the condescending grace of the gospel that it was witnessed to the meanest, and the poor were welcome to the knowledge of it; and of the incontestable truth and power of it that it was neither afraid nor ashamed to show itself to the greatest. The enemies of Paul objected against him that he preached ~ something more than that :nen should repent, and turn to God, and do works meet for re- pentance. ‘These indeed were but what the prophets of the Old Testament had preached ; but, besides these, he had preached Christ, and his death, and his resurrection, and this was what they quarrelled with him for, as appears by ch. xxv. 19, that he affirmed Jesus to be alive: ‘And so I did,” says Paul, “and so I do, but therein also I say no other than that which Moses and the prophets suid shou'd come; and what greater honour can ~ be done to them than to show that what they foretold is accomplished, and in the ap- pointed season too—that what they said should come is come, and at the time they prefixed?” Three things they prophesied, and Paul preached :—(1.) That Christ should suffer, that the Messiah should bea sufferer— zaQnréc* not only a man, and capable of suffering, but that, as Messiah, he should be SNe, aM Se a Le Te OC Paul's fifth THE appointed to sufferings ; that his ignominiou death should be not oniy consistent with, but pursuant of, his undertaking. The cross of Christ was a stumbling-block to the Jews, and Paul’s preaching it was the great thing that exasperated them; but Paul stands to it that, in preaching that, he preached the ful- filling of the Old-Testament predictions, and therefore they ought not only not to be offended at what he preached, but to embrace it, and subscribe to it. (2.) That he should be the first that should rise from the dead ; not the first in time, but the first in in- fluence—that he should be the chief of the re- surrection, the head, or principal one, xpi&roc 2€ dvaocracewc, in the same sense that he is ealled the first-begotten from the dead (Rev. i. 5), and the first-born from the dead, Col. i. 18. He opened the womb of the grave, as the first-born are said to do, and made way for our resurrection; and he is said to be the first-fruits of those that slept (1 Cor. xv. 20), for he sanctified the harvest. He was the first that rose from the dead to die. no more; and, to show that the resurrection of all be- lievers is in virtue of his, just when he arose many dead bodies of saints arose, and went into the holy city, Matt. xxvii. 52,53. (3.) That he should show light unto the people, and to the Gentiles, to the people of the Jews in the first place, for he was to be the glory of his people Israel. To them he showed light by himself, and then to the Gentiles by the ministry of his apostles, for he was to be a light to enlighten those who sat in darkness. In this Paul refers to his commission (v. 18), To turn them from darkness to light. Ue rose from the dead on purpose that he might show light to the people, that he might give a convincing proof of the truth of his doc- trine, and might send it with so much the greater power, both among Jews and Gen- tiles. This also was foretold by the Old- Testament prophets, that the Gentiles should be brought to the knowledge of God by the Messiah ; and what was there in all this that the Jews could justly be displeased at? 24 And as he thus spake for him- self, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad. 25 But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness. 26 For the king knoweth of these things, before whom also I speak freely : for I am persuaded that none of these things are hidden from him:; for this thing was not done in acorner. 27 King Agrippa, believest thou the prophets? 1 know that thou be- lievest. 28 Then Agrippa said unto Paul, Almost thou persuadest me to Pa a, ACTS. ee be a Christian. 29 An I would to God, that 1 al: but also all that hear me thi were both almost, and altogether suc as I am, except these bonds. ~ And when he had thus spoken, th king rose up, and the governor, an Bernice, and they that sat with ther 31 And when they were gone aside they talked between themselves, say ing, This man doeth nothing worth of death or of bonds. 32 Then sai Agrippa unto Festus, This man migl have been set at liberty, if he had n¢ appealed unto Cesar. | We have reason to think that Paul had great deal more to say in defence of the go pel he preached, and for the honour of 3 and to recommend it to the good opinion | this noble audience; he had just fallen upe that which was the life of the cause—fl death and resurrection of Jesus Christ, ax here he is in his element; now he warn more than before, his mouth is opened wards them, his heart is enl Lead hi but to this subject, and let him have leave ‘ go on, and he will never know when to coi clude; for the power of Christ’s death, an the fellowship of his sufferings, are with h inexhaustible subjects. It was a thousas pities then that he should be mterrupted, | he is here, and that, bemg permitted to spe for himself (v. 1), he should not be permitte to say all he designed. But it was a har ship often put upon him, and is a disappoit ment to us too, who read his discours so much pleasure. But there is no the court thinks it is time to proceed to in their judgment upon his case. I. Festus, the Roman governor, is | opinion that the poor man is crazed, and f Bedlam is the fittest place for him. He convinced that he is no criminal, no bad mi that should be punished, but he takes fi to be a lunatic, a distracted man, that shot be pitied, but at the same time sho be heeded, nor a word he says re and thus he thinks he has found out pedient to excuse himself both from demning Paul as a prisoner and from ing him as a preacher; for, if he be not pos mentis—in his senses, he is not to- either condemned or eredited. Now observe, ms 1. What it was that Festus said of 24): He said with a loud voice, did 1 whisper it to those that sat next him; if ® it had been the more exeusable, but (withe consulting Agrippa, to whose judgment had seemed to pay profound deference xxv. 26), said aloud, that he might oblige Paul to break off his discourse, and mig divert the auditors from attending t ia a = rw SS Be 63 Paul, thou art beside thyself, thou talkest like a madman, like one with a heated brain, hat knowest not what thou sayest ;” yet he urbed his reason, nor that his sufferings, did construction that could be upon his Jelirium: Much learning hathmade thee mad, thou hast cracked thy brains with studying. This he speaks, not so much in anger, as n rn and contempt. He did not understand at Paul said; it was above his capacity, it as all a riddle to him, and therefore he im- tes it all toa heated imagination. Sz non g to be understood, thou oughtest to be lected. (1.) He owns Paul to be ascholar, ad a man of learning, because he could so dily refer to what Moses and the prophets wrote, books that he was a stranger to; and even this is turned to his reproach. The stles, who were fishermen, were despised ause they had nolearnmg ; Paul, who was ‘a university-man, and bred a Pharisee, is pised as having too much learning, more m did him good. Thus the enemies of Christ’s ministers will always have some- thing or other to upbraid them with. (2.) He reproaches him asa madman. The pro- hets of the Old Testament were thus stig- matized, to prejudice people against them by atting them ito an ill-name: Wherefore me this mad fellow unto thee? said the captains of the prophet, 2 Kings ix. 11; Hos. ix. 7. John Baptist and Christ were sented as having a devil, as being crazed. probable that Paul now spoke witk more “and earnestness than he did im the be- gs of his discourse, and used more ares that were expressive of his zeal, and efore Festus put this invidious character n him, which perhaps never a one in the company but himself thought of. It is not harmless a suggestion as some make it to concerning those that are zealous in re- ion above others that they are crazed. How Paul cleared himself from this in- ious imputation, which whether he had lam under before is not certain; it should , it had been said of him by the false es, for he says (2 Cor. v. 13), If we be 2 ourselves, as they say we are, it is to ; but he was never charged with this ‘e the Roman governor, and therefore he say something to this. (1.) He denies charge, with due respect indeed to the aor, but with justice to himself, pro- g that there was neither ground nor for it (v. 25): “I am not mad, most Festus, nor ever was, nor anything like e use of my reason, thanks be to God, een all my days continued to me, and at 8 time I do not ramble, but speak the words uth and soberness, and know what I say.” ve, Though Festus gave Paul this base contemptuous usage, not becoming a ‘ as iad Beare om pr PS eee ; . : oh a y he 3 . oe CEAP. XXVI. not suppose that a guilty conscience had _ nd the rage of his enemies against him, had | wen any shock to it; but he puts the most intelligit, debes negligi—lIf thou art not | gentlemen, much less a judge, yet Paul is so far from resenting it, and being provoked by it, that he gives him all possible respect, compliments him with his title of honour | most noble Festus, to teach us not to render railing for railing, nor one invidious character for another, but to speak civilly to those whe speak slightly of us. It becomes us, upon all occasions, tospeak the words of truth and. soberness, and then we may despise the un- | just censures of men. (2.) He appeals to | Agrippa concerning what he spoke (v. 26) : | For the king knows of these things, concerning Christ, and his death and resurrection, and | the prophecies of the Old Testament, which had their accomplishment therein. He there- fore spoke freely before him, who knew these were uo fancies, but matters of fact, knew something of them, and therefore would be willing to know more: For I am persuaded that none of these things are hidden from him : no, not that which he had related concerning his own conversion, and the commission he had received to preach the gospel. Agrippa could not but have heard of it, having been so long conversant among the Jews. This thing was not done in a corner ; all the country rang of it; and any of the Jews present might have witnessed for him that they had heard it many a time from others, and therefore it was unreason- able to censure him as a distracted man for relating it, much more for speakmg of the death and resurrection of Christ, which was so universally spoken of. Peter tells Cornelius and his friends (ch. x. 37), That word you know which was published through- out all Judea concerning Christ; and there- fore Agrippa could not be ignorant of it, and it was a shame for Festus that he was so. II. Agrippa is so far from thinking him a madman that he thinks he never heard a man argue more strongly, nor talk more to the purpose. 1. Paul applies himself closely to Agrip- pa’s conscience. Some think Festus was displeased at Paul because he kept his eye upon Agrippa, and directed his discourse to him all along, and that therefore he gave him that interruption, v.24. But, if that was the thing that affronted him, Paul regards it not - he will speak to those who understand him, and whom he is likely to fasten something upon, and therefore still addresses Agrippa : and, because he had mentioned Meses and the prophets as confirming the gospel he preached, he refers Agrippa to them (v. 27) : “< King Agrippa, believest thou the prophets ? Dost thou recerve the scriptures of the Old Testament as a divine revelation, and admit them as foretelling good things to come ?” He does not stay for an answer, but, in com- pliment to Agrippa, takes it for granted: ] © know that thou believest ; for every one knew that Agrippa professed the Jews’ religion, as his fathers had done, and therefore both knew the writings of the prophets and gave 3 e eae Py ae 7 aul’s fifth credit to them. Note, It 1s good dealing with those who have acquaintance with the scriptures and believe them; for such one has some hold of. 2. Agrippa owns there was a great deal of reason in what Paul said (v. 28): Almost thou persuadest me to be a Christian. Some understand this as spoken ironically, and read it thus, Wouldest thou in so little a time persuade me to bea Christian? But, taking it so, it is an acknowledgment that Paul spoke very much to the purpose, and that, whatever others thought of it, to his mind there came a convincing power along with what he said: “‘ Paul, thou art too hasty, thou canst not think to make a convert of me all of a sudden.” Others take it as spoken seriously, and as a confession that he was in a manner, or within a little, convinced that Christ was the Messiah ; for he could not but own, and had many a time thought so within himself, that the prophecies of the Old Test- ament had had their accomplishment in him ; and now that it is urged thus solemnly upon him he is ready to yield to the conviction, he begins to sound a parley, and to think of rendering. Hc is as near being persuaded to believe in Christ as Felix, when he trembled, was to leave his sins: he sees a great deal of reason for Christianity; the proofs of it, he owns, are strong, and suchas he cannot an- swer; the objections against it trifling, and such as he cannot for shame insist upon; so that if it were not for his obligations to the ceremonial law, and his respect to the religion of his fathers and of his country, or his re- gard to his dignity as a king and to his secu- lar interests, he would turn Christian imme- diately. Note, Many are almost persuaded to be religious who are not quite persuaded ; they are under strong convictions of their duty, andof the excellency of the ways of God, but yet are overruled by some external induce- ments, and do not pursue their convictions. 3. Paul, not being allowed time to pursue his argument, concludes with a compliment, or rather a pious wish that all his hearers were Christians, and this wish turned into a prayer: ev¥ayny av rq Oep—l pray to God for it (v. 29); it was his heart’s desire and prayer to God for them all that they might be saved, Rom. x. 1. That not only thou but all that hear me this day (for he has the same kind design upon them all) were both almost, and altogether, such as I am, except these bonds. Hereby, (1.) He professes his resolution to cleave to his religion, as that which he was entirely satisfied in, and determined to live and die by. In wishing that they were all as he was, he does in effect declare against ever being as they were, whether Jews or Gentiles, how much soever it might be to his worldly ad- vantage. He adheres to the instruction (40d gave to the prophet (Jer. xv. 19), Let them relurn unto thee, but return not thou unto them. (2.) He intimates his satisfaction not only in ~~ . Cee OE bs THE ACTS. ie re Se the truth, but in the benefit a of Christianity ; he had so m it for the present, and was so sure | end in his eternal happiness, that he not wish better to the best friend he had i the world than to wish him such a one as he was, a faithful zealous disciple of J Christ. Let my enemy be as the wicked, Job, ch. xxvii. 7. Let my friend be as Christian, says Paul. (3.) He intimates | trouble and concern that Agrippa went no further than being almost such a one as he was, almost a Christian, and not altoge‘her one; for he wishes that he and the rest of them might be not only almost (what good would that do?) but altogether such as he was, sincere thorough-paced Christians. {4.) He intimates that it was the concern, and would be the unspeakable happiness, of every one of them to become true Christians —that there is grace enough in Christ for all, be they ever so many—enough for each, be they ever so craving. (5.) He intimates th hearty good-will he bore to them all; he wishes them, [1.] As well as he wished his own soul, that they might be as happy in Christ as he was. [2.] Better than he now was as to his outward condition, for he ex- cepts these bonds ; he wishes they might all be comforted Christians as he was, but not persecuted Christians as he was—that they might taste as much as he did of the advan- tages that attended religion, but not so mueh of its crosses. They had made light of his imprisonment, and were in no concern him. Felix detained him in bonds to g the Jews. Now this would have tem many a one to wish them all in his bo: that they might know what it was to be fined as he was, and then they would k the better how to pity him; but he was so far from this that, when he wished them ir bonds to Christ, he desired they might neve be in bonds for Christ. Nothing could b said more tenderly nor with a better grace. III. They all agree that Paul is an imno- cent man, and is wronged in his pros tion. 1. The court broke up with precipitation (v. 30): When he had sp that obliging word (v. 29), which moved thei all, the king was afraid, if he were permitted to go on, he would say something yet moi moving, which might work upon some them to appear more in his favour than w convenient, and perhaps might prevail w them to turn Christians. The king himse! found his own heart begin to yield, and dures not trust himself to hear more, but, Felix, dismissed Paul for this time. ought in justice to have asked the p whether he had any more to say for him but they thought he had said enough, therefore the king rose up, and the gov and Bernice, and those that sat with concluding the case was plain, and with th they contented themselves, when Paul bh: more to say which would have made | ys . 2 inh ste a aE ee es : . SHAP = Mise gd! lec ea 2. 'Vhey all concurred in an opinion al’s innocency, v. 31. The court with- y to consult of the matter, to know one is 4g among themselves, all to the same purport, that this man does nothing worthy of death—he 28 not a criminal that deserves to die; nay, _ he does nothing worthy of bonds—he is not a dangerous man, whom it is prudent to con- fine. After this, Nero made a law for the _ putting of those to death who professed the Christan religion, but as yet there was no Taw of that kind among the Romans, and therefore no transgression; and this judg- “ment of theirs is a testimony against that wicked law which Nero made not long after this, that Paul; the most active zealous Christian that ever was, was adjudged, even by those that were no friends to his way, to have done nothing worthy of death. or of bonds. Thus was he made manifest in the| consciences of those who yet would not re-| ‘ceive his doctrine; and the clamours of the hot-headed Jews, who cried out, Away with | _ him, it is not fit he should live, were shamed ! “by the moderate counsels of this court. 3. Agrippa gave his judgment that he might have been set at liberty, if he had not himself appealed to Cesar (v. 32), but by that appeal he had put a bar in his own door. Some ink that by the Roman law this was true, that, when a prisoner had appealed to the su- ‘preme court, the inferior courts could no | more discharge him than they could con- | demn him ; and we suppose the law was so, if the prosecutors joined issue upon the appeal, | and consented to it. But it does not appear | that in Paul’s case the prosecutors did so; he was forced to do it, to screen himself rom their fury, when he saw the governor ‘did not take the care he ought to have done ‘for his protection. And therefore others k that Agrippa and Festus, being unwil- ng to disoblige the Jews by setting him at hberty, made this serve for an excuse of their ‘continuing him in custody, when they them- es knew they might have justified the arging of him. Agrippa, who was but ost persuaded to be a Christian, proves no better than if he had not been at all per- ded. And now I cannot tell, (1.) Whe- Paul repented of his having appealed to sar, and wished he had not done it, blam- himself for it as a rash thing, now he that was the only thing that hindered discharge. He had reason perhaps to ct upon it with regret, and to charge imself with imprudence and impatience in and some distrust of the divine protec- He had better have appealed to God to Cesar. It confirms what Solomon (Eccl. vi. 12), Who knows what is good ‘man in this life? What we think is for welfare often proves to be a trap; such sighted creatures are we, and so ill- vised in leaning, as we do, to our own erstanding. Or, (2.) Whether, notwith- nother’s minds upon it, and they talked | be Pe ae eS Le as when he did it it appeared to him, as the ease then stood, to be for the best, though afterwards it appeared otherwise, he did not vex himself with any self-reproach in the matter, but believed there was a providence in it, and it would issue well at last. And besides, he was told in a vision that he must bear witness to Christ at Rome, ch. xxiii. 11. And it is all one to him whether he goes thither a prisoner or at his liberty ; he knows the counsel of the Lord shall stand, and says, Let it stand. The will of the Lord be done CHAP. XXVII. This whole chapter is taken up with an account of Paul's voyag towards Rome, when he was sent thithera prisoner by Festus the governor, upon his appeal to Cesar. I. The beginning of the voyage was well enough, it was calm and prosperous, ver. 1—S. 11. Paul gave them notice of a storm coming, buat could not pre- vail with them to lie by, ver. 9—I1. III. As they pursued their yoyage, they met with a great deal of tempestuous weather, which reduced them to such extremity that they counted upo. nothing but being cast away, ver.12—20. IV. Paul assuredth that though they would not be advised by him to prevent their coming into this danger, yet, by the good providence ef God, the should be. brought safely through it, and none of them should be lost, ver. 21—26. V. At lengththey were at miduight thrown upon an island, which proved to be Malta, and then they were in the utmost danger imaginable, but were assisted‘by Paul’s coun sel to keep the meriners in the ship, and encouraged by h° comforts to eat their meat, and have a good heart on it, ver. 27 V1. Their narrow escape with their lives, when they came to snore, when the ship was wrecked, but all the persons won derfully preserved, ver. 37—H. ND when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, a centurion of Augustus’ band. 2 And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; one Aristarchus, a Macedonian of Thessalonica, being with us. 3 And the next day we touched at Sidon. And Julius cour- teously entreated Paul, and gave him liberty to go unto his friends to re- fresh himself. 4 And when we had launched from thence, we sailed under Cyprus, because the winds were con- trary. 5 And when we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia. 6 And there the centurion found a ship of Alexandria sailing into Italy ; and he put us therem. 7 And when we had sailed slowly many days, and scarce were come over against Cnidus, the wind not suffering us, we sailed under Crete, over against Salmone : 8 And, hardly passing it, came unto a place which is called The fair havens; nigh whereunto was the city Oe Pere ak ead ee.) ee Paul’s voyage THE of Lasea. 9 Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them, i0 And said unto them, Sirs, I per- ceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our tives. 11 Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul. It does not appear how long it was after Paul’s conference with Agrippa that he was sent away for Rome, pursuant to his appeal to Cesar; but it is likely they took the first convenience they could hear of to do it; in the mean time Paul is in the midst of his friends at Czsarea—they comforts to him, a he a blessing to them. But here we are told, I. How Paul was shipped off for Italy: a long voyage, but there is no remedy. He has appealed to Czsar, and to Czesar he must go: It was determined that we should sail mto Italy, for to Rome they must go by sea; it would have been a vast way about to go by land. Hence, when the Roman conquest of the Jewish nation is foretold, it is said (Num. xxiv. 24), Ships shall come from Chittim, that is, Italy, and shall afflict Eber, that is, the Hebrews. It was determined by the counsel of God, before it was determined by the coun- sel of Festus, that Paul should go to Rome; for, whatever man intended, God had work for him to do there. Now here we are told, 1. Whose custody he was committed to—to one named Julius, a centurion of Augustus’s band, as Cornelius was of the Italian band, or legion, ch. x. 1. He had soldiers under him, who were a guard upon Paul, that he might not make his escape, and likewise to protect him, that he might have no mischief done him. 2. What bottom he embarked in: they went on board a ship of Adramyttium (v. 2), a sea-port of Africa, whence this ship brought African goods, and, as it should seem, made a coasting voyage for Syria, where those goods came to a good market. 3. What company he had in this voyage, there were some prisoners who were com- mitted to the custody of the same centurion, and who probably had appealed to Cesar too, or were upon some other account removed to Rome, to be tried there, or to be examined as witnesses against some prisoners there; perhaps some notorious offenders, like Ba- rabbas, who were therefore ordered to be brought before the emperor himself. Paul was linked with these, as Christ with the thieves that were crucified with him, and was obliged to take his lot with them in this voy- age; and we find in this chapter (v. 42) that for their sakes he had like to have been but, being out upon his parole of the centurion is so civil us r ne is so just and honest as to keep his wore ACTS rie a i, killed, but for Ins sake they Note, It is no new thing fo be numbered among the trans; he had also cone mae | Luke particularly, the penman for ha pate himself in all along, We into Italy, and, We launched, v. 2. / chus a Thessalonian is particularly x as being now in his . Dr. Lig | thinks that Trophimus the jan went off with him, but that he left him sick at Mi- letum (2 Tim. iv. 20), when he passed by those coasts of Asia mentioned here (v. 2) and that there likewise he left Timothy. It was a comfort to Paul to have the society of some of his friends im this tedious voy: with whom he might converse freely, though he had so much loose profane company abou him. Those that go long voyages at sea are commonly necessitated to sojourn, as it were, in Mesech and Kedar, and have need of wis. dom, that they may do good to the bad com pany they are in, may make them better, or at least be made never the worse by them. II. What course they steered, and wha places they touched at, which are particu larly recorded for the confirming of the tru of the history to those who lived at that time and could by their own knowledge tell of their being at such and such a place. 1 They touched at Sidon, not far off from where they went on board; thither they came next day. And that which is observable. is, that Julius the centurion was extraordi narily civil to Paul. It is probable that hi knew his case, and was one of the chief caj tains, or principal men, that heard him pleac his own cause before Agrippa (ch. xxv. 23) and was convinced of his innocency, and the injury done him; and therefore, though Pat was committed to him as a prisoner, hi treated him as a friend, as a scholar, as” gentleman, and as a man that had an intere: in heaven: He gave him liberty, while th business of the ship detained it at Sidon, i go among his friends there, to refresh himself and it would be a great refreshment to him Julius herein gives an example to those power to be respectful to those whom th find worthy of their respect, and im usiz their power to make a difference. A Josep a Paul, are not to be used as common: pi soners. God herein encourages those th suffer for him to trust in him; for he : put it into the hearts of those to befrien them from whom they least expect ca cause them to be pitied, nay, can cause ther to be prized and valued, even in the eyes ¢ those that carry them captive, Ps. evi. And it is likewise an instance of P fidelity. He did not go about to make h escape, which he might have easily done honour, | faithfully returns to his imprisonment. af as to take his wort 2. They thence sailed under Cyprus, v. 4. | ee ae ee ee ee eee cab —_—. We) af been fair, they had gone for- direct sailing, and had left Cyprus the right hand ; but, the wind not favour- them,.they were driven to oblique sailing h a side wind, and'so compassed the is!and, @ manner, and left it on the left hand, ors must do as they can, when they cannot as they would, and make the best of their ind, whatever point jt is in; so must we all our passage over the ocean of this world. Then the winds are contrary yet we must e getting forward as wellas we can. 3. At rt called Myra they changed their ship ; which they were in, it is probable, having iness no further, they went on board a el of Alexandria bound for Italy, v. 5, 6.° exandria was now the chief city of Egypt, | great trading there was between that ty and Italy; from Alexandria they carried n to Rome, and the East-India goods Persian which they imported at the Red they exported again to all parts of the diterranean, and especially to Italy. And was a particular favour shown to the xandrian ships in the ports of Italy that were not obliged to strike sail, as other s were, when they came into port. 4. Vith much ado they made The Fair Havens, port of the island of Crete, v. 7, 8. They ed slowly many days, being becalmed, or aving the wind against them. It was a t while before they made the point of dus, a port of Caria, and were forced to under Crete, as before under Cyprus ; b difficulty they met with in passing by Salmone, a promontory on the eastern shore f the island of Crete. Though the voyage erto was not tempestuous, yet it was ry tedious. Thus many that are not driven jackward in their affairs by cross provi- ences, yet sail slowly, and do not get for- ard by favourable providences. And many od Christians make this complaint in the erns of their souls, that they do not rid ound in their way to heaven, but have h ado to keep their ground; they move many stops and pauses, and lie a great le wind-bound. Observe, The place they e to was called The Fair Havens. Tra- ers say that it is known to this day by Same name, and that it answers the name the pleasantness of its situation and ect. And yet, (1.) It was not the har- they were bound for; it was a fair , but it was not their haven. Whatever ble circumstances we may be in in this d, we must remember we are not. at ae, and therefore we must arise and de- for, though it be a fair haven, it is not he desired haven, Ps. cvii. 30 (2.) It was a commodious haven to winter in, so it is id, v.12. It had a fine prospect, but it lay xposed to the weather. Note, Every fair ‘is not a safe haven; nay, there may , danger where there is most pleasure. is 3 i. 0 1. J What advice Paul gave them with re- | e to that part of their voyage they had CH: AF 3 Na . ) Vv ee Pe” ee Pee .* -* \ towards Rome. before them—it was to be content to winter where they were, and not to think of stirring till a better season of the year. 1. It was now a bad time for sailing; they had lost a deal of time while they were struggling with contrary winds. Sailing was now dangerous, because the fust was already past, that is, the famous yearly fast of the Jews, the day of atonement, which was on the tenth day of the seventh month, a day to afflict the soul with fasting; it was about the 20th of our Sep- tember. That yearly fast was very religiously observed; but (which is strange) we never have any mention made im all the scripture history of the observance of it, unless it be meant here, where it serves only to describe the season of the year. Michaelmasis reckoned by mariners as bad a time of the year to be at sea in as any other; they complain of their Michaelmas-blasts; it was that time now with these distressed voyagers. The harvest was past, the summer was ended ; they had not only lost time, but lost the opportunity. 2. Paul put them in mind of it, and gave them notice of their danger (v. 10): “ I perceive” (either by notice from God, or by observing their wilful resolution to prosecute the voy- age notwithstanding the peril of the season) “that this voyage will be with hurt and damage ; you that have effects on board are likely to lose them, and it will be a miracle of mercy if our lives be given us for a prey.”” There were some good men im the ship, and many more bad men: but in things of this nature all things come alike to all, and there is one event to the righteous and to the wicked. If both be in the same ship, they both are in the same danger? 3. They would not be ad- vised by Paul in this matter, v.11. They thought him impertinent in interposing in an affair of this nature, who did not under- stand navigation ; and the centurion to whom it was referred to determine it, though himself a passenger, yet, being a man in authority, takes upon him to overrule, though he had not been oftener at sea per- haps than Paul, nor was better acquainted with these seas, for Paul had planted the gospel in Crete (Tit. i. 5), and knew the se- veral parts of the island well enough. But the centurion gave more regard to the opinion of the master and owner of the ship than to Paul’s; for every man is to be credited in his own profession ordinarily: but such a man as Paul, who was so intimate with Hea- ven, was rather to be regarded in seafaring matters than the most celebrated sailors. Note, Those know not what dangers they run themselves mto who will be governed more by human prudence than by divine re- velation. The centurion was very civil to Paul (v. 3), and yet would not be governed by his advice. Note, Many will show re- spect to good ministers that will not. take their advice, Ezek. xxxiii. 31. 12 And because the haven was not , oo - Tia. oO” Paul’s voyage sommodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, and there to winter; which is a haven of Crete, and lieth to- ward the south west and north west. 13 And when the south wind blew softly, supposing that they had ob- tained their purpose, loosing thence, they sailed close by Crete. 14 But not long after there arose against it a tempestuous wind, called Eurocly- don. 15 And when the ship was caught, and could not bear up into the wind, we let her drive. 16 And running under a certain island which is called Clauda, we had much work to come by the boat: 17 Which when they had taken up, they used helps, undergirding the ship ; and, fearing lest they should fall into the quicksands, strake sail, and so were driven. 18 And we being exceed- ingly tossed with a tempest, the next day they lightened the ship; 19 And the third day we cast out with our own hands the tackling of the ship. 20 And when neither sun nor stars in many days appeared, and no small tempest lay on ws, all hope that we should be saved was then taken away. In these verses we have, I. The ship putting to sea again, and pur- suing her voyage at first with a promising gale. Observe, 1. What induced them to leave the fair havens: it was because they thought the harbour not commodious to win- ter in; it was pleasant enough in summer, but in the winter they lay bleak. Or perhaps it was upon some otheraccountincommodious; provisions perhaps were scarce and dear there; and they ran upona mischief to avoid an inconvenience, as we often do. Some of the ship’s crew, or of the council that was called to advise in this matter, were for staying there, rather than venturing to sea now that the weather was so uncertain: it is better to be safe in an incommodious harbour than to be lost in a tempestuous sea. But they were outvoted when it was put to the question, and the greater part advised to depart thence also ; yet they aimed not to go far, but only to another port of the same island, here called Phenice, and some think it was so called be- cause the Phenicians frequented 1t much, the merchants of Tyre and Sidon. It is here described to lie towards the south-west and north-west. Probably the haven was be- tween two promontories or juttings-out of TN gee GRR So Oa . - he a see THE ACTS. Laer land into the sea, one ef whic ee Ae and apc: to th y which it was d aga winds. Thus hath the wisdon provided for the relief and safety of go down to the sea in ships, and do business great waters. In vain bad nature provid for us the waters to sail on, if ithad not lik wise provided for us natural harbours to tal shelter in. 2. What encouragement the had at first to pursue their voyage. Theys out with a fair wind (w. 13), the south win blew softly, upon which they flattered then selves with hope that they should gain thei point, and so they sailed close by the coast Crete and were not afraid of running upc the rocks or quicksands, hecause the win blew so gently. ‘Those who put to sea wit ever so fair a gale know not what storms they may yet meet with, and therefore mi not be secure, nor take it for granted th they have obtained their purpose, when many accidents may happen to cross the purpose. Let not him that girdeth on th harness boast as though he had put it off. II. The ship ina storia presently, a dre ful storm. They looked at second cause and took their measures from the favou' hints they gave, and imagined that becau the south wind now blew softly it would < ways blow so; in confidence of this, they vet tured to sea, but were soon made sensible « their folly in giving more credit to a smilir wind than to the word of God im Pau mouth, by which they had fair warnil given them of a storm. Observe, ag 1 What their danger and distress was, (1 There arose against them a tempestuous wi which was not only contrary to them, al directly in their teeth, so that they could n get forward, but a violent wind, which rais the waves, like that which was sent forth pursuit of Jonah, though Paul was follow ing God, and going on in his duty, andn as Jonah running away from Godand his dut This wind the sailors called Euroclyde a north-east wind, which upon those perhaps was observed to be in a partie manner troublesome and dangerous. I a sort of whirlwind, for the ship is said be caught by it,-v.15. It was God # commanded this wind to rise, designing bring glory to himself, and reputation Paul, out of it; stormy winds being broug! out of his treasuries (Ps. cxxxv. 7), they fu his word, Ps. cxlviii. 8. (2.) The ship w exceedingly tossed (v. 18); it was kicked li a football from wave to wave; its p (as it is elegantly described, Ps. cvii. | mount up to the heavens, go down again to | the depths, reel to and fro, stagger like drunken man, and are at their wits’ end. T. ship could not possibly bear up into the could not make her way in opposition to th wind; and therefore they folded up th sails, which in such a storm would. endang them rather than do them any service, ard | —Non quo voluit, sed quo rapit impetus unde. Ovid. Trist. It is alah e that they were ‘very near the haven of Phenice when this tem- pest arose, and thought they should presently bein a quiet haven, and were pleasing them- “selves with the thought of it, and wintering ‘there, and lo, of a sudden, they are in this distress. Let us therefore always rejoice with trembling, and never expect a perfect ecurity, mor a perpetual security, till we ome to heaven. (3.) They saw neither sun or stars for many days. This made the tem- yest the more terrible, that they wereallin the lark ; and the useof the loadstone forthe direc- tion of sailors not being thenfound out (so that hey had no guide at all, when they could see neither sun nor stars) made the case the more hazardous. Thus melancholy some- times is the condition of the people of God pon a spiritual account. They walk in dark- ess and haveno light. Neither sun nor stars appear; they cannot dwell, nay, they cannot fasten, upon any thing comfortable or en- ouraging ; thus it may be with them, and yet ight is sown for them. (4.) They had abundance of winter-weather. No smail tem- est—yetpwv ov ddtyoc, cold rain, and snow, and all the rigours of that season of the year, o that they were ready to perish for cold; nd all this continued many days. See what ardships those often undergo who are much tt sea, besides the hazards of life they run; und yet to get gain there are still those who make nothing of all this ; and it is an instance bf divine Providence that it disposes some 0 this employment, notwithstanding the dif- alties that attend it, for the keeping up of sommerce among the nations, and the isles f the Gentiles particularly; and Zebulun as. heartily rejoice in his going out as har in his tents. Perhaps Christ there- e chose ministers from among seafaring because they had been used to endure rdness. . What means they used for their own ef: they betook themselves to all the oor shifts (for I can call them no better) that ‘Sailors in distress have recourse to. (1.) Vhen they could not make head against the nd, they Jet the ship run adrift, finding it s to no purpose to ply either the oar or the When it is fruitless to struggle, it is Wisdom to yield. (2.) They nevertheless did | what they could to avoid the present danger; bi was a little island called Clauda, and when they were near that, though they could pursue their voyage, they took care to ent their shipwreck, and therefore so red their matters that they did not run the island, but quietly ran under it, . (3.) When they were afraid they should ely save the ship, they were busy to save boat, which they did with much ado. Pree XAV Jj A i 2 wle te x - the ship drive, Not whither it would, but | shither it was i: ed by the impetuous waves et be of use in any exigence, and therefore they made hard shift to get it into the ship to them. (4.) They used means which were proper enough in those times, when the art of navigation was far short of the perfection - it is now come to; they undergirded the ship, v.17. They bound the ship under the bottom of it with strong cables, to keep it from bulging in the extremity of the tempest. (5.) - For fear of falling into the quicksands they struck sail, and then let the ship go as it would. It is strange how a ship will live at sea (so they express it), even in very stormy weather, if it have but sea-room; and, when the sailors cannot make the shore, it is their interest to keep as far off it as they can. (6.) The next day they lightened the ship of its cargo, threw the goods and merchandises overboard (as Jonah’s mariners did, ch. i. 5), being wil- ling rather to be poor without them than to perish with them. Skin for skin, and all that aman has, will he give for his life. See what the wealth of this world is ; how much soever it is courted as a blessing, the time may come when it will be a burden, not only too heavy to be carried safe of itself, but heavy enough to sink him that has it. Riches are often kept by the owners thereof to their hurt (Eccl. v. 13), and parted with to their good. But see the folly of the children of this world, they can be thus prodigal of their goods when it is for the saving of their lives, and yet how sparing of them in works of piety and charity, and in suffering for Christ, though they are told by eternal Truth itself that those shall be recompensed more than a thousand fold in the resurrection of the just. Those went upon a principle of faith who took joyfully the spoiling of their goods, know- ing in themselves that they had in heaven a better and a more enduring substance, Heb. x. 34. Any man will rather make shipwreck of his goods than of his life; but many will rather make shipwreck of faith and a good conscience than of their goods. (7.) The third day they cast out the tacklings of the ship—the utensils of it, Armamenta (so some render it), as if it were a ship of force. With us it is common to heave the guns over-board in the extremity of a storm; but what heavy artillery they had then which it was necessary to lighten the ship of i do not know; and I question whether it was not then a vulgar error among seamen thus to throw every thing into the sea, even that which would be of great use in a storm, and no great weight. 3. The despair which at last they were brought to (v. 20): All hope that we should be saved was then taken away. The storm continued, and they saw no symptoms of its abatement; we have known very blustering weather to continue for some weeks. The means they had used were ineffectual, so that they were at their wits’ end; and such was the consternation that this melancholy pros- rhad much work to come by the boat (v.16), | pect put them into that they had no kext at last they took it up,v.17. This might| either to eat or drank. Thev had provision a se < oy oe 4 3 Sas See > eh eee Tey eee eee Paul's veyage THE enough on board (v. 38), but such bondage were they under, through fear of death, that they could not admit the supports of life. Why did not Paul, by the power of Christ, and in his name, lay this storm? Why did he not say to the winds and waves, Peace, be still, as lis Master had done? Surely it was because the apostles wrought miracles for the confirmation of their doctrine, not for the serving of a turn for themselves or their friends. 21 But after long abstinence Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss. 22 And now I exhort you to be of good cheer: for there shall be no loss of any man’s life among you, but of the ship. 23 For there stood by me this night the angel of God, whose I am, and whom I serve, 24 Saying, Fear not, Paul; thou must be brought before Caesar : and, lo, God hath given thee all them that sail with thee. 25 Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me. 26 Howbeit we must be cast upon a certain island. 27 But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some coun- try; 28 And sounded, and found it twenty fathoms: and when they had gone a little further, they sounded again, and found zt fifteen fathoms. 29 Then fearing lest we should have fallen upon rocks, they cast four an- chors out of the stern, and wished for the day. 30 And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship, 31 Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved. 32 Then the soldiers cut off the ropes of the boat, and let her fall off. 33 And while the day was coming on, Paul besought them all to take meat, saying, This day is the fourteenth day that ye have tarried and continued fasting, having taixen ACTS. nothing. © Vh to take sume ae your health: for there s hair fall from the head of a 35 And when he had thus spol = he took bread and gave —? te God in presence of them all: when he had broken it, he began eat. 36 Then were they all ae cheer, and they also took some n 37 And we were in all in iat two hundred threescore and si souls. 38 And when they had e enough, they lightened the chips i cast out the wheat mto the:sea. And when it was day, they knew noi the land: but they discovered ac r tain creek with a shore, into the which they were minded, if it were possible, to thrust in the ship. 40 And when they had taken up the anchors, they committed themselves unto the sea, and loosed the rudder bands, and hoised up the adie 0 the wind, and made toward shore. 41 And falling into a place two seas met, they ran the shi aground ; and the forepart stuck fi and remained unmoveable, but th hinder part was broken with the vic lence of the waves. 42 And the soldiers’ counsel was to kill the pri- soners, lest any of them should swim out, and escape. 43 But the centu rion, willing to save Pani, kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land: 44 And the rest, som on boards, and some on broken piece of the ship. And so it came to pass that they escaped all safe to land. We have here the issue of the distress § Paul and his fellow-travellers ; they escape with their lives and that was all, and that w for Paul’s sake. We are here told (@, 3 what number there were on board—ma ; merchants, soldiers, prisoners, and other sengers, in all two hundred and sevent: souls; tae . ee notice of Soin § usthe concerne or them In reai e they were such a ee ciieraie aa lives were now in the utmost jeopardy, a one Paul among them worth more than al the rest. We left them in despair, givin up themselves for gone. Whether they calle every man on his'God, as Jaonah’s marir we are not told ;. it is well if this laudable ractice in a storm was not gone out of shion and made a jest of. However, Paul ong these seamen was not, like Jonah among his, the cause of the storm, but the comforter in the storm, and as much a credit o the profession of an apostle as Jonah was blemish to the character of a prophet. Now here we have, I. The encouragement Paul gave them, by assuring them, in the name of God, that their ‘lives should all be saved, even when, in ‘human appearance, all hope that they should be saved was takenaway. Paul rescued them from their despair first, that they might not die of that, and starve themselves in that, and then they were in a fair way to be res- dfrom their distress. After long absti- ence, as if they were resolved not to eat till knew whether they should live or die, ul stood forth in the midst of them. During distress hitherto Paul hid himself among m, was one of the crowd, helped with the to throw out the tackling (v. 19), but now distinguished himself, and, though a pri- er, undertook to be their counsellor and nforter. |. He reproves them for not taking his ice, which was to stay where they were, the road of Lasea (vw. 8): ‘* You should e hearkened to me and not have loosed m Crete, where we might have made ift to winter well enough, and then we uld not have gained this harm and loss, s, we should have escaped them. Harm loss in the world, if sanctified to us, may truly said to be gain; for if they wean us o present things, and awaken us to think future ‘state, we are truly gainers by Observe, They did not hearken to al when ‘he warned them of their danger, and yet if they will but acknowledge their and repent of it, he will speak comfort relief to them now that they are in dan- so compassionate is God to those that in misery, though they bring themselves nto it by their own incogitancy, nay, by their own wilfulness, and contempt of admonition. before administering comfort, will first ke them sensible of their sin in not’ heark- to him, by upbraiding them with their ashness, and probably, when he tells them heir gaining harm and loss, he reflects what they promised themselves by pro- g on their voyage, that they should gain much time, gain this and the other point : But,” Says he, “you have gained nothing t harm and loss ; how will you answer it?” at which they are blamed for is their sing frem Crete, where they were safe. te, Most people bring themselves:into in- renience, because they do not know when are well off, but gain harm and loss by ning against advice to better themselves. Heassures them that though'they should the ship yet they should none of them allis vanity and vexation of spirit. rua ve i: tet wel ae towurds Rome, being ruled by me:” he does not say, “Now therefore expect to fare accordingly, you may thank yourselves if you be all lost, those thar will not be counselled cannot be helped.” No, “ Yet now there is hope in Israel con- cerning this thing; your case is sad, but it is not desperate, now, I exhort you to be of good cheer.” ‘Thus we say to sinners that are convinced of their sm and folly, and begin to see and bewail their error, “ You should have hearkened unto us, and should have had nothing to do with sin; yet now we ex- hort you to be of good cheer: though you would not take our advice when we said, Do not presume, yet take it now when we say, Do not despair.” 'They had given up the cause, and would use no further means, because all hope that they should be saved was taken away. Now Paul quickens them to bestir themselves yet in working for their own safety, by telling . them that if they would resume their vigour they should secure their lives. He gives them this assurance when they were brought to the last extremity, for now it would be doubly welcome to them to be told that not a life should be lost when they were ready to conclude they must imevitably be all lost He tells them, (1.) That they must count upon the loss of the ship. Those who were interested in that and the goods were pro- bably those greater part that were for pushing forward the voyage and running the venture, notwithstanding Paul’s admonition, .and they are made to pay for their rashness. Their ship shall be wrecked. Many a stately, strong, rich, gallant ship is lost in the mighty waters in a little time ; for vanity of vanities, But, (2:) Not alife shall belost. ‘his would be good news to those that were ready to die for fear of dying, and whose guilty consciences made death look very terrible to them. 3. He tells them what ground he had for this assurance, that it is not a banter upon them, to put them into humour, nora human conjecture, he has a divine revelation for it, and is as confident of it as that God is true, being fully satisfied that he has his word for it. An angel of God appeared to him in the night, and told him that, for his sake they should all be preserved (v. 23—25), which would ‘double the merey of their preservation, that they should have it not only by providence, but by promise, and as a particular favour to Paul. Now observe here, (1.) The solemn profession Paul makes or relation to God, the God from whom he had this favourable intelligence: It is he whose I am, and whom I serve. He looks upon God, '1.] As his rightful owner, who has a sovereign incontestable title to him, and dominion over him: Whose I am. Because God made us and not we ourselves, therefore we are not our own but his. His we are by creation, for he made us; by preservation, for he maintains us; by redemption, for he their lives: “ You see your folly in not | bought us. Weare more his than our own. ; ti e Kx ~ sot nm i de - TET eA, Se i ee == . Ea Paul’s voyage {2-1 As his sovereign ruler and mas ‘2r, who, aving given him being, has right to give him 1aw: Whom TI serve. Because his weare, there- fore we are bound to serve him, to devote ourselves to his honour and employ ourselves in his work. It is Christ that Paul here has an eye to; he is God, and the angels are his, and goon his errands. Paul often calls him- self a servant of Jesus Christ ; he is his, and him he serves, both as a Christian and as an apostle; he does not say, “ Whose we are, and whom we serve,” for most that Were present were strangers to him, but, *© Whose I am, and whom I serve, whatever others do; nay, whom I am now in the actual service of, going to Rome, not as you are, upon worldly business, but to appear as a witness for Christ.” Now this he tells the company, that, seeing their relief coming from his God whose he was and whom he served, they might thereby be drawn in to take him for their God, and to serve him like- wise; for the same reason Jonah said to his mariners, I fear the Lord, the God of heaven, who has made the sea and the dry lund, Jo- nah i. 9. (2.) The account he gives of the vision he had: There stood by me this night an angel of God, a divine messenger who used formerly to bring him messages from heaven; he stood by him, visibly appeared to him, probably when he was awake upon his bed. ‘Though he was afar off upon the sea (Ps. Ixv. 5), on the uttermost parts of the sea (Ps, cxxxix. 9), yet this could not intercept his communion with God, nor deprive him of the benefit of divine visits. ‘Thence he can direct a prayer to God, and thither God can direct an angel to him. He knows not where he is himself, yet God’s angel knows where to find him out. The ship is tossed with winds and waves, hurried to and fro with the utmost violence, and yet the angel finds a way into it. No storms nor tempests can hinder the commu- nications of God’s favour to his people, for he is a very present help, a help at hand, even when the sea roars and is troubled, Ps. xlvi. 1,3. We may suppose that Paul, being a prisoner, had not acabin of his own in the ship, much less a bed in the captain’s cabin, but was put down into the hold (any dark or dirty place was thought good enough for him in common with the rest of the prisoners), and yet there the angel of God stood by him. Meanness and poverty set none at a distance from God and his favour. Jacob, when he has no pillow but a stone, no curtains but the clouds, yet has a vision of angels. Paul had this vision but this last night. He had himself been assured by a former vision that he should go to Rome (ch. xxiii. 11), from which he might infer that he himself should be safe; but he has this fresh vision to assure him of the safety of those with him (3.) The encouragements that were given him in the vision, v. 14. [1.] He is for- bidden to fear. Though all about himare at! easy: “ I doubt not but it shall be as it THE ACTS. << “re their wits’ end, and 1 not, Paul ; fear not their fea Ve Isa. viii. 12. Let the sinners in Zion be but let not the saints be afraid, no, not at in astorm; for the Lord of hosts is with ti and their place of defence shall be the mu tions of rocks, Isa. xxxiii. 14—16. [2.] I is assured that for his part he shall con safely to Rome: Thou must be brought befo Cesar. As the rage of the most potent en mies, so the rage of the most stormy sé cannot prevail’ against God’s witnesses t tney have finished their testimony. Pa must be preserved in this danger, for he reserved for further service. ‘This is con fortable for the faithful servants of God straits and difficulties, that as long as Gx has any work for them to do their lives shé be prolonged. [3-] That for his sake all th were in the ship with him should be deliver too from perishing in this storm: God ha given thee all those that sail with thee. T angel that was ordered to bring him th message could have singled him out fr this wretched crew, and those that were h friends too, and have carried them safely shore, and have left the rest to perish, b cause they would not take Paul’s counsé But God chooses rather, by preserving th all for his sake, to show what great blessin; good men are to the world, than by deliverit him only to show how good men are ( tinguished from the world. God has giv thee all those that sail with thee, that is, spa them in answer to thy prayers, or for t sake. Sometimes good men deliver neit sons nor daughters, but their own souls o} Ezek. xiv. 18. But Paul here delivers a whe ship’s crew, almost three hundred sot Note, God often spares wicked people foi sake of the godly; as Zoar for Lot’s sa and as Sodom might have been, if there h been ten righteous persons init. The got people are hated and persecuted in the wot as if they were not worthy to live in it, really it is for their sakes that the we stands. If Paul had thrust himself n lessly into bad company, he might justly h been cast away with them, but, God call him into it, they are preserved with him. / it is intimated that it was a great favou Paul, and he looked upon it to be so, t others were saved for his sake: The gwen thee. There is no greater satisfactia a good man than to know that he is a pu blessing. i 4. He comforts them with the same ¢ forts wherewith he himself was comfo: 25): ‘* Wherefore, Sirs, be of good cheer, shall see even this will end well; for I lieve God, and depend upon his word, #ha shall be even as it was told me.” He not require them to give credit to that which he did not himself give credit; andl therefore solemnly professes that he believes it himself, and the belief of it makes meg eee Oe a Vas towards Rome Thus he stagge nol at the pro- of God through unbelief. Hath God ken, ond shall he not make it yood? No ibt he can, no doubt he will; for he is not ‘man that he should lie. And shall it be as God hath said? ‘Then be of good cheer, be of good courage. God is ever faithful, and therefore let all that have an interest in his mise be ever cheerful. If with God say- x and doing are not two things, then with s believing and enjoying should not. 5. He gives them a sign, telling them par- eularly what this tempestuous voyage would e in (v. 26): “ We must be cast upon a ain island, and that will both break the ip and save the passengers; and so the ediction in both respects will be fulfilled.” he pilot had quitted his post, the ship was to run at random, they knew not what de they were in, much less how to steer eir course, and yet Providence undertakes bring them to an island that shall be a fuge for them. When the church of God, ke this ship, is tossed with tempests, and not oforted, when there is none to guide her of 1 her sons, yet God can bring her safely to ore, and will do it. Il. Their coming at length to an anchor nan unknown shore, v.27—29. 1. They been a full fortnight in the storm, con- ally expecting death: The fourteenth t, and not sooner, they came near land ; ywere that night driven up and down in dria, not in the Adriatic Gulf on which ice stands, but in the Adriatic Sea, a part the Mediterranean, containing both the ian and Jonian seas, and extending to African shore; in this sea they were ed, and knew not whereabouts they were. About midnight the mariners apprehended | they drew near to some shore, which firmed what Paul had told them, that y must be driven upon some island. To whether it was so or no, they sounded, in er to their finding the depth of the water, ‘the water would be shallower as they ww nearer to shore; by the first experi- nt they found they drew twenty futhoms of water, and by the next fifteen fathoms, was a demonstration that they were some shore ; God has wisely ordered h a natural notice to sailors in the dark, _ they may be cautious. 3. They took nt, and, fearing rocks near the shore, cast anchor, and wished for the day ; durst not go forward for fear of rocks, et would not go-hack in hope of shelter, y would wait for the morning, and ly wished for it; who can blame them m the affair came to a crisis? When vy that there was land near them, they had rht to see it by; no marvel then they for day: When those that fear God Uk in darkness, and have no light, yet let t say, The Lord has forsaken us, or, has forgotten us ; but let them do YOL VIL y had light, there was no land to be seen ;: ‘as these mariners did, cast anchor. and ‘wish for the day, and be assured that the day will dawn. Hope is an anchor of the soul, sure and stedfast, entering into that within the veil. Hold fast by that, think not of putting to sea again, but abide by Christ, and wait till the day break, and the shadows fee away. III. The defeating of the sailors’ attempt to quit the ship; here was a new danger added to their distress, which they narrowly escaped. Observe, 1. ‘he treacherous de- sign of the seamen, and that was to leave the sinking ship, which, though a piece of wisdom in others, yet in those that were entrusted with the care of it was the basest fraud that could be (v. 30): They were about to flee out of the ship, concluding no other than that when it ran ashore it must be broken all to pieces; having the command of the boat, the project was to get all of them into that, and so save themselves, and leave all the rest to perish. ‘I'o cover this vile design, they pretended they would cast an- chors out of the fore-ship, or carry them further off, and in order to this they let down the boat, which they had taken in (v. 16, 17), and were going into it, having agreed among themselves, when they were in to make straight for the shore. The treacherous seamen are like the treacherous shepherd, who flees when he sees the danger coming, and there is most need of his help, John x. 12, Thus true is that of Solomon, Confidence in an unfaithful man in time of trouble is like a broken tooth or a foot out of joint. Let us therefore cease from man. Paul had, in God’s name, assured them that they should come safely to land, but they will rather trust their own refuge of lies than God’s word and truth. 2. Paul’s discovery of it, and pro- testation against it, v. 31. They all saw them preparing to go into the boat, but were deceived by the pretence they made; only Paul saw through it, and gave notice to the centurion and the soldiers concerning it, and told them plainly, Except these abide in the ship, you cannot be saved. The skill of a mariner is seen in a storm, and, in the dis- tress of the ship, then is the proper time for him to exert himself. Now the greatest dif- ficulty of all was before them, and therefore the seamen were now more necessary than ever yet; t was mdeed not by any skill of theirs that they were brought to land, for it was quite beyond their skill, but, now that they are near land, they must use their art to bring the ship to it. When God has done that for us which we-could not, we must then in his strength help ourselves. Paul speaks humanly, when he says, You cannot be saved except these abide in the ship ; and he does not at all weaken the assurances he had divinely given that they should infallibly be saved. God, who appointed the end, that they should be saved, appointed the means that they should be saved by the help of 3B 12—VI. ae ee ie oe SE LE Fae EN 2 be abe i ty ae Paul's voyaye these seamen; tnougn, if they had gone off, no doubt God would have made his word good some other way. Paul speaks as a prudent man, not as a prophet, when he says, hese are necegsary to your preserva- tion. Duty is ours, events are God’s; and we do not trust God, but tempt him, when we say, “ We put ourselves under his pro- tection,”’ and do not use proper means, such as are within our power, for our own pre- servation. 3. The effectual defeat of it by the soldiers, v. 32. It was no-time to stand arguing the case with the seamen, and there- fore they made no more ado, but cut the ropes of the boat, and, though it might otherwise have done them service in their present dis- tress, they chose rather ¢o let it fall off, and lose it, than suffer it to do them this dis-| service. And now the seamen, being forced to stay in the ship whether they would or no, are forced likewise to work for the safety of the ship as kard as they could, because if the rest perish they must perish with them. 1V. The new life which Paul put into the company, by cheerfully inviting them to take some refreshment, and by the repeated as- surances he gave them that they should all of them have their lives given them for a prey. Happy they who had such a one as Paul in their company, who not only had corre- spondence with Heaven, but was of a hearty lively spirit with those about him, that sharpened the countenance of his friend, as iron sharpens iron.- Such a friend in dis- tress, when without are fightings and within are fears, is a friend indeed. Otntment and perfume rejoice the heart ; so doth the sweet- ness of a man’s friend by hearty counsel, Prov. xxvil. 9. Such was Paul’s here to his companions in tribulation. ‘The day was eoming on: those that wish for the day, let them wait awhile, and they shall have what they wish for... The dawning of the day revived them a little, and then Paul got them together. 1. He chid them for their neglect of themselves, that they had so far given way to fear and despair as to forget or not to mind their food: This is the fourteenth day that you have tarried, and continued fasting, hav- mg taken nothing; and that is not well, v. 33. Not that they had all, or any of them, continued fourteen days without any food, but they had not had any set meal, as they used to have, all that time; they ate very little, next to nothing. Or, “ You have con- tinued fasting, that is, you have lost your stomach; you have had no appetite at all to your food, nor any relish of it, through pre- vailing fear and despair.” A very disconso- late state is thus expressed (Ps: cii. 4), I forget to eat my bread. It is a sin to starve the body, and to deny it its necessary sup- ports; he is an unnatural man indeed that hateth his own flesh, and does not nourish and cherish it ; and it is asore evil under the sun to have a sufficiency of the good things of this life, and not to have power to use them,/ gave thanks (o God wm presence of THE ACTS_ . eae te A _Ecel. vi 2 If this arise the world, and from a trouble, it is so far from. | is another sin, it is discontent, of God, it is all wrong. What: die for fear of dying! But thu of the world works death, while j life and peace in. the greatest: dis dangers. 2. He courts them to th (v. 34): “ Wherefore I pray you to tuke sc meat. We have a hard struggle before 1 must get to shore as well as we can; | bodies be weak through tyr oer hall n be able to help ourselves.” angel ba | Elijah, Arise and eat, for utherwise he wo! | find the journey too great for him, 1 Kin xix. 7. So Paul will have these people ea or otherwise the waves will be oe hard | ) them: I pray you, wapaxade, “I exhort yo if you will be ruled by me, take some nouris ment; though you have no appetite 1 it, though you have fasted away your mach, yet let reason bring you to-it, for i/ is for your health, or rather your preserv tion, or sufety, ut this time; it is for yo salvation, you cannot wi -nourishme have strength to shift for your lives.” — he that will not labour, let him not eat ; so that means to labour must eat. Weak am trembling Christians, that give way te and fears about their spiritual state, con! fasting from the Lord’s supper, and fasti from divine consolations, and then comp) they cannot go on in their spiritual warfare; and it is owing to themse! they would feed and feast as they upon the pro vision Christ has made for th they would be strengthened, and it woul for their souls’ health and salvation. assures them of their preservation =: ' shall not a hair fall from the head of an you. It is a proverbial expression, denot a complete indemnity. It is used 1 King 52; Luke xxi. 18.“ You cannot ea fear of dying; I tell you, you are sur living, and therefore eat. _ You will c shore wet and cold, but sound win limb; your hair wet, but not a hair lo 4. He himself spread their table for the for none of them had any heart to do it, t were all so dispirited: When he he spoken, he took bread, fetched it fre ship’s stores, to which every» one mi safely have access when none of them ha appetite. They were not reduced to § allowance, as sailors sometimes are they are kept longer at. sea than they ex ed by distress of weather; they had but what good did that do them, when had no stomach? We have reas thankful to God that we have not only 3 to our appetite, but appetite to our that our soul abhors not even dainty (Job xxxiii. 20), through sickness or 50) 5. He was chaplain to the ship, andt reason to be proud of their c . Te. Fil, we Se ok le CHAP. have reason to think he had often prayed ith Luke and Aristarchus, and what others ‘e were among them that were Christians, _ that they prayed daily together ; but whether ‘he had before this prayed with the whole - company promiscuously is not certain. Now he gave thanks to God, in presence of them all, that they were alive, and had been preserved hitherto, and that they had a promise that their lives should be preserved in the immi- ‘nent peril now before them ; he gave thanks for the provision they had, and begged a hlessing upon it. We must i every thing _ give thanks ; and must particularly have an eye to God in receiving our. food, for it is _ sanctified to us by the word of God and prayer, and is to be received with thanksgiving. ‘Thus the curse is taken off from it, and we obtain acovenant-right to it and a covenant-bles- mg upon it, 1 Tim. iv. 3—5. And it is not by bread ulone that man lives, but by the word of God, which must be met with prayer. He gave thanks in presence of them all, not only show that he served a Master he was not shamed of, but to invite them into his ser- vice too. If we cravea blessing upon our “meat, and give thanks for it in a right man- i communion with God ourselves, but credit pinion of others. 6. He set them a good example: When he had given thanks, he broke the bread (it was sea-biscuit) and he began to eat. Whether they would be encouraged or no, he would; if they would be sullen, and, like froward children, refuse their victuals because they had not every thing to their ind, he would eat his meat, and be thank- wl. Those that teach others are inexcusable ie most effectual way of preaching is by mmple. 7 It had a happy influence upon . They then ventured to believe the sage God sent them by Paul when they ‘plainly perceived that Paul believed it himself, ho was in the same common danger with Thus God sends good tidings to the shing world of mankind by those who of themselves, and in the same common ier with themselves, who are sinners too, must be saved, if ever they be saved, in ve same way in which they persuade others venture; for it is a common salvation ch they bring the tidings of ; and itis an acouragement to people to commit them- es to Christ as their Saviour wnen these invite them to do so make it to appear they do so themselves. It is here upon occasion that the number of the persons t down, which we took notice of before: »were in all two hundred threescore and m souls, See how many may be in- ced by the good example of one. They all eat, nay, they did all eat enough (v. they were satiated with food, or filled with _ they made a hearty meal This explains “ner, we shall not only keep up a comfortable | our profession, and recommend it to the good | hey do not themselves do as they teach, and | em all (v. 36): Then were they all of good XXVIL towards Rome. |the meaning of thein fasting before for four- teen days; not that they did not eat during all that time, but they never had enough all that time, as they had now. 8. They once more lightened the ship, that it might escape the better in the shock it was now to have. ‘They had before thrown the wares and the tackle overboard, and now the wheat, the victuals and provisions they had ; better they should sink the food than that it should sink them. See what good reason our Saviour had to call our bodily food meat that perishes. We may ourselves be under a necessity of throw- ing that away to save our lives which we had gathered and laid up for the support of ovr | lives. It is probable that the ship was over- loaded with the multitude of the passengers (for this comes in just after the account of the number of them) and that this obliged them so often to lighten the ship. V. Their putting to shore, and the staving of the ship in the adventure. It was about | break of day when they ate their meat, and when it was quite day they began to look about them; and here we are told, 1. That they knew not where they were; they could not tell what country it was they were now upon the coast of, whether it was Europe, Asia, or Africa, for each had shores washed by the Adriatic Sea. It is probable that these seamen had often sailed this way, and thought they knew every country they came near perfectly well, and yet here they were at aloss. Let not the wise man then glory in his wisdom, since it may perhaps fail him thus egregiously even in his own profession. 2. They observed a creek with a level shore, into which they hoped to thrust the ship, v. 39 Though they knew not what country it was, nor whether the inhabitants were friends or foes, civil or barbarous, they determined to cast themselves upon their mercy; it was dry land, which would be very welcome to those that had been so long at sea. It wasa pity but they had had some help from the shore, a pilot sent them, that knew the coast, who might steer their ship in, or another second ship, to také some of the men on board. Those who live on the sea-coast have often opportunity of succouring those who are in distress at sea, and of saving pre- cious lives, and they ought to do their utmost in order to it, with all readiness and cheerfulness ; for it is a great sin, and very provoking to God, to forbear to deliver those - that are driven unto death, and are ready to be slain ; and it will not serve for an excuse to say, Behold, we knew 2t not, when either we did, or might, and should, have known it, Prov. xxiv. 11,12. Ihave been told there are some, and in our own nation too, who when from the sea-coast they sea a ship in distress and at a loss will, by misguiding fires cr other- wise, purposely lead them into danger, that the lives may be lost, and they may have the plunder of the ship. One can scarcely believe i that any of the human species can possibly a a | et el | we woth. She ee Paul’s voyage be so wicked, so barbarously inhuman, and can have so much of the devil in them; if there be, let them know of a truth that they shall have judgment without mercy who have shown no mercy. 3. They made straight to the shore with wind and tide (v. 40): They took up the anchors, the four anchors which they cast out of the stern, v.29. Some think that they took pains to weigh them up, hoping they should have use for them again at the shore; others that they did it with such precipitation that they were forced to cut the cables and leave them; the original will admit either. They then committed them- selves to the sea, the wind standing fair to carry them into the port, and they loosed the rudder-bands, which were fastened during the storm for the greater steadiness of the ship, but, now that they were putting into the port, were loosed, that the pilot might steer with the greater freedom ; they then hoisted up the main-sail to the wind, and made towards shore. The original words here used for the rudder- bands and the main-sail find the critics a great deal of work to accommodate them to the modern terms; but they need not give us any difficulty who are content to know that when they saw the shore they hastened to it as fast as they could, and perhaps made more haste than good speed. And should not a poor soul that has long been struggling with winds and tempests in this world long to put into the safe and quiet haven of ever- Jasting rest? Should it not get clear from all that which fastens it to this earth, and straitens the out-goings of its pious and devout affections heavenward? And should it not hoist up the main-sail of faith to the wind of the Spirit, and so with longing desires make to shore? 4. They made a shift among them to run the ship aground, in a shelf or bed of sand, as it should seem, or an isthmus, or neck of land, washed with the sea on both sides, and therefore two seas are said to meet upon it, and there the forepart stuck fast ; and then, when it had no liberty to play, as a ship has when it rides at anchor, but remained immovable, the hinder part would soon be broken of course by the violence of the waves. Whether the seamen did not do their part, being angry that they were disappointed in their design ‘to escape, and therefore wilfully ran the ship aground, or whether we may suppose that they did their utmost to save it, but God in his pro- vidence overruled, for the fulfilling of Paul’s word, that the ship must be lost (v. 22), I cannot say ; but this we are sure of that God will confirm the word of his servants, and per- form the counsel of his messengers, Isa. xliv. 26. ‘The ship, that had strangely weathered the storm in the vast ocean, where it had room to roll, is dashed to pieces when it sticks fast. Thus if the heart fixes in the world, in love and affection, and adherence to it, it is lost. Satan’s temptations beat sgainst it, and i‘ is gone; but, as Jong as it “THE ACTS, a Savorem vite—from a rega a = ee v Die : keeps above the world, tho with its cares and tumults, there is ho) They had the shore in view, and yet s shipwreck in the harbour, to teach us x to be secure. ba VI. A particular danger that Paul and rest of the prisoners were in, besides share in the common calamity, and their liverance fromit. 1. In this critical moment, when every man hung in doubt of his life, the soldiers advised the killing of the.prisoners that were committed to their custody, and whom they were to give an account of, lest any of them should swim out and escape, v. 42. There was no great danger of that, for they could not escape far, weak and weary as they were; and, under the eye of so many soldiers that had the charge of them, it was not likely they should attempt it ; and if it should so happen, though they might be obnoxious to the law for a permissive escape, yet in such a case as this equity would certainly relieve them. Butit wasa brutish barbarous motion, and so much the worse that they were thus prodigal of other people’s lives when without a miracle of mercy they must lose their own. 2. The centurion, for Paul’s sake, quashed this motion presently. Paul, who was his prisoner, had found favour with him, as Joseph with the captain of the guard. Julius, though he despised Paul’ advice (v. 11), yet afterwards saw a great deal of cause to respect him, and therefor being willing to save Paul, he prevented execution of that bloody de ors and 4 rd to his life, he kept them from their purpose. It does n appear that they were any of them malefactor convicted, but only suspected, and waitin their trial, and in such a case as this bett ten guilty ones should escape than one tha was innocent be slain. As God had savet all in the ship for Paul’s sake, so here t centurion saves all the prisoners for his sake such a diffusive good isa goodman. VII. The saving of the lives of all th persons in the ship, by the wonderful pro} dence of God. When the ship broke unde them, surely there was but a step between and death ; and yet infinite mercy interposed, | and that step was not stepped. -1. Sc were saved by swimming: The centurion ¢ manded his soldiers in the first place, asma of them as could swim, to get to land first, an to be ready to receive the prisoners, and pri vent-their escape. The Romans trained their youth, among other exercises, to tha swimming, and it was often of i them in their wars: Julius Cesar 1% famous swimmer. It may be very useft these who deal much at sea, but othel wise perhaps more lives have been lost bj swimming in sport, and learning to swim than have been saved by swimming foi need. 2. The rest with much ado scrambled to the shore, some on boards that they had loose with them in the ship, and others on the a * . & ; n pieces of the ship, every one making beat aa he aoaldior himself and his friends, and the more busy because they were assured their labour should not be in vain; but so it came to pass that through the good providence of God none of them mis- carried, none of them were by accident turned off, but they escaped all safely to land. See here an instance of the special providence of God in the preservation of people’s lives, ‘and particularly in the deliverance of many from perils by water, ready to sink, and yet kept from sinking, the deep from swallowing hem up and the water-floods from overflowing ‘them, the storm turned into a calm. They were rescued from the dreaded sea, and prought ‘to the desired haven. O that men vould praise the Lord for his goodness! Ps. evil. 30, 31. Here was an instance of the performance of a particular word of promise which God gave, that all the persons in this ship should be saved for Paul’s sake. Though ‘there be great difficulty in the way of the promised salvation, yet it shall with- ‘out fail be accomplished; and even the yreck of the ship may furnish out means for “the saving of the lives, and, when all seems to be gone, all proves to be safe, though it be ‘on boards, and broken pieces of the ship. aan CHAP. XXVIII. . We are the more concerned to take notice of and to improve what ‘4s here recorded concerning blessed Paul because, after the story of this chapter, we hear no more of him in the sacred history, “though we have a great deal of him yet before us in his epistles ” We have attended him through several chapters from one judg- iient-seat to another, and could at last have taken leave of him with the more pleasure if we had left him at hberty ; but 1m this ~ chapter we are to condole with him, and yer congratulate him. We condole with him as a poor shipwrecked passenger, strip- ‘pod of all; and yet congratulate him, 1. As singularly owned by is God in his distress, preserved himself from receiving hurt by x that fastened on his hand (ver. 1—6), and being made trument of much good in the island ou which they were , in healing many that were sick, and particularly the father Publius, the chief man of the island, ver.7—9. 2. As much pected by the people there, ver. 10 II. We condole with him @ poor confined prisoner, carried to Rome under the notion of acriminal removed by ‘* habeas corpus” (ver. 11L—16), and yet we congratulate him, 1. Upon the respect shown him by the - Christians at Rome, who came a great way to meet him, ver. 1a. 2. Upon the favour he found with the captain of the guard, mto whose custody he was delivered, who suffered him’ to dwell by Aimself, and did not put him in the common prison, ver, 16. 3. Upon the free conference he had with the Jews at Rome, both about lis own affair (ver. 17—22) and upon the subject of the _ Christian religion in general (yer. 23), the issue of which was _ that God was glorified, many were edified, the rest left inexcus- , ‘able, and the apostles justified in preaching the gospel to the Gentiles, ver. 24—29. 4. Upon the undisturbed liberty he had "to preach the gospel to al. comers in his own house for two years 1 together, ver. 30, 31. i ~A ND when they were escaped, 7 \ then they knew that the island called Melita. 2 And the bar- us people showed us no little mdness: for they kindled a fire, nd received us every one, because of e present rain, and. because of the old. 3 And when Paul had gathered bundle of sticks, and laid them on fire, there came a viper out of the and fastened on his hand. 4 nomous beast hang on his hand, y said among themselves, No | arms. - CHAP. XXVI doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live. 9 And he shook off the beast into the fire, and felt no harm. 6 Howbeit they looked when he should have swollen, or fallen down dead sudden- ly : but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god. 7, Inthe same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously. 8 And it came to pass, that the father of Pub- lius lay sick of a fever and of a bloody flux: to whom Paul entered. in, and prayed, and laid his hands on. him, and healed him. 9 So when this was done, others also, which had. diseases in the island, came, and were. healed: 10 Who also honoured us with many honours; and when we departed, they laded us with such things as were necessary. What a great variety of places and circum- stances do we find Paulin! He was a pla- net, and not a fixed star. Here we have him in an island to which, in all probability, he had never come if he had not been thrown upon it by a storm; and yet it seems God has work for him to do here. Even stormy winds fulfil God’s counsel, and an ill wind indeed it is that’ blows nobody any good; this ill wind blew good to the island of Melita; for it gave them Paul’s company for three months, who was a blessing to every place he came to. This island was called Melita, lying between Sicily and Africa, twenty miles long, and twelve broad; it lies furthest from the continent of any island in the Mediter- ranean; it is about sixty miles from Sicily. It has been famous since for the knights of Malta, who, when the Turks overran that part of Christendom, made a noble stand, and gave some check to the progress of their Now here we have, I. The kind reception which the in- habitants of this island gave to the distressed | strangers that were shipwrecked on their coast (v. 2): The barbarous people showed us no little kindness. God had promised that there should be no loss of any man’s life ; and, as for God, his work is perfect. If they had escaped the sea, and when they came ashore had perished for cold or want, it had been all one ; therefore Providence continucs its care of them, and what benefits we re- ceive by the hand of man must be acknow- ledged to come from the hand of God; tor Paul’s voyage . THE every creature is that to us, and no more, that he makes it to be, and when he pleases, as he can make enemies to be at peate, so he can make strangers to be friends, friends in need, and those are friends indeed—friends in adversity, and that is the time that a brother is born for. Observe, 1. The general notice taken of the kindness which the natives of Malta showed to Paul and his company. They are called barbarous people, because they did not, in language and customs, con- form either to the Greeks or Romans, who looked (superciliously enough) upon all but themselves as barbarians, though otherwise civilized enough, and perhaps in some cases more civil than they. These barbarous people, however they were called so, were full of humanity: They showed us no Jittle kindness. So far were they from making a prey of this shipwreck, as many, I fear, who are called Christian people, would have done, that they laid hold of it as an opportunity of showing mercy. The Samaritan is a better neighbour to the poor wounded man than the priest or Levite. And verily we have not found greater humanity among Greeks, or Romans, or Christians, than among these: barbarous people; and it is written for our imitation, that we may hence learn to be compassionate to those that are in distress and misery, and to relieve and succour them to the utmost of our ability, as those that know we ourselves are also in the body. We should be ready to entertain strangers,.as Abraham, who sat at his tent door to invite passengers in (Heb. xiii. 2), but especially strangers in distress, as these were. Honour all men. If Providence hath so appointed the bounds of our habitation as to give us an opportunity of bemg frequently serviceable to persons at a loss, we should not place it among the incon- veniences of our lot, but the advantages of it; because zz is more blessed to give than to receive. Who knows but these barbarous people had their lot cast m this island for such atime as this! 2. A particularinstance of their kindness: They kindled a fire, in some large hall or other, and they received us every one—made room for us about the fire, and bade us all welcome, without asking either what country we were of or what religion. In swimming to the shore, and coming on the broken pieces of the ship, we must suppose that they were sadly wet, that they had not a dry thread on them; and, as if that were not enough, te complete the deluge, waters from above met those from below, and it rained so hard that this would wet them to the skin presently; and it was a cold rain too, so that they wanted nothing so muchas a good fire (for they had eaten heartily but just before on ship-board), and this they got for them presently, to warm them, and ary their clothes. Jt is sometimes as much a piece of charity to poor families to supply them with fuel as with food or raiment. Be you warmed, is as necessary as, Be you filled. ACTS © as When in the extremities r find ourselves fenced agai the season, by the accommodz er bed, lothes, aula ‘00d T think how many lie cpl eaee rain, and to the cold, and pity them, ai ee for them, and help if we can. Tl. The further danger that Paul w by a viper’s fastening on his hand, ead unjust construction the people put po it. Paul is among s and appea one of the meanest and most co the company, therefore God. disti him, and soon causes him to be. tice of. 1. When the fire was to bemade, and to made bigger, that so great all have the henefit of it, ee aul was aoe any of them in gathering sticks, v. 3. he was free from all, and of eS om cco than any of them, yet he made himself s of all. Paul was an industrious active m na and loved to be domg when any sing to be done, and never. Ros to his ease. ne was a humble self-denyin man, and woul to.an rhi he might be pis hae sy any hing by ath ing of sticks to make a fire of. We she reckon nothing below us but. sin, ar A willing to condeseend to the meanest offic if there be occasion, for the good of o brethren. The people were ready to them; yet Paul, wet and cold as not throw. it all upon them, but =e himself. Those ae receive benefit b fire should help to carry fuel to it. “i 2. The sticks being old dry rubbish, happened there was peak weg ne} layas dead till it came to the heat, and vived, or lay quiet till it felt the fire, 2 was provoked, and flew at him that threw it into the fire, and fastened y hand, v. 3. Serpents and creatures commonly lie among ticks! we read of him that leans on the me serpent bites him, Amos v.19. It: common that people were by it frighte from tearing hedges (Keel. x. 8): breaketh a hedge, a serpent ‘shall. b As there is a snake under the there is often under the dry lea how many perils human -life ‘ante and what danger we are in from th nfe creatures, which have many ‘of them be enemies to men, since men God; and what a mercy it is that preserved from them as we are. W meet with that which is be stere we expect that which is beneficial; an come by hurt when es a honestly | ployed, and in the way of their duty 3. The barbarous people cate Paul, being a prisoner, was i derer, who had appealed to Rome, to és justice in his own country, and that this \ was sent by divine justice to be the 4 of blood; or, if they werenot aware wh ‘ To cael prisoner; they supposed that he was in ight; and when they saw the venomous animal hang on his hand, which it seems he _ eould not, or would not, immediately throw off, but let it hang, they concluded, “‘ No doubt this man is a murderer, has shed in- nocent blood, and therefore, though he has q escaped the sea, yet divine venyeance pursues _ him, and fastens upon him now that he is pleasing himself with the thoughts of that escape, and will. not suffer him to live.” Now in this we may see, -. (1.) Some of the discoveries of natural light. ‘Phey were barbarous people, perhaps had no books nor learning among them, and yet they knew naturally, [1.] That there is a ‘God that governs the world, and a/providence that presides in all occurrences, that things do not come to pass by chance, no, not such a thing as this, but by divine direction. [2.] 'Yhat evil pursues sinners, that there are good works which God will reward and wicked works whichhe will punish; there is a divine : nemesis—a vengeance, which sooner or later will reckon for enormous crimes. | They be- ieye not only that there is a God, but that this God hath said, Vengeance is mine, I will repay, even. to death. ([3.] That murder is a neinous crime, and which shall not long go unpunished, that whoso sheds.«n’s blood, if his blood be not shed by man (by the magis- trate, as it ought to be) it shall be shed by the righteous Judge of heaven and earth, who is the avenger of wrong. Those that think they shall go Cuchipishicn in any evil way will be _ judged out of the mouth of these barbarians, ho could say, without book, Woe to the wicked, for it shall be ill with them, for the re- ward of their hands shall be given them. Those who, because they have escaped many judg- lents, are secure, and say, We shall have peace though we go on, and have their hearts so much the more set to do evil because sen- nee against their evil works is not executed dily, may learn from these illiterate peo- le that, though malefactors have escaped:the mgeance of the sea, yet there is no outrun- divine justice, vengeance suffers not. to é. In Job’s time you might ask those go by the. way, ask the next body you et, and they would tell you that the wicked reserved to. the day of destruction. .) Some of the mistakes of natural light, ch neéded to be rectified by divine reve- tion. Im two things their knowledge was ective: —[1.] That they thought all wicked sople were punished in this life ; that divine ance never suffers great and notorious ners, such as murderers are, to live long; that, if they come up out of the pit, they Ul be tuken‘im the snare Jer. xlyii. 43, 44), they flee from a lion, a bear shall meet them limos v. 19), if they escape being drowned, viper shall fasten upon them ; whereas 1t is so. The wicked, even murderers, some- | live, become old, yea, are mighty wn for the day of vengeance is to come : towardg Rome. in the other world, the great day of wrath; and though some are made examples of in this world, to prove that there is a God and a providence, yet mamy are left unpunished, to prove that there is a judgment to come. [2.] That they thought all who were remarkably afflicted in this life were wicked people ; that. aman on whose hand a viper fastens may thence be judged to be.a murderer, as if those on whom the towev in Siloam fell must needs: be greater sinners than allin Jerusalem. This mistake Job’s friends went upon, in their judgment upon his case; but divine revela- tion:sets this matter in a true light—that all things come ordinarily alike to all, that good men are oftentimes greatly afflicted in this life, for the exercise and improvement of their faith and patience. 4. When he shook off the viper from his: hand, yet they expected that divine vengeance- would ratify the censure they had passed, and: that he would have swollen and burst, through the force of the poison, or that he would have fallen down dead suddenly. See how apt men are, when once they have got an ill opinion of a man, though ever so unjust, to abide by it, and to think that God must necessarily- confirm and ratify their peevish sentence. It was well they did not knock him down them-. selves, when they saw he did not swell ana fall down; but. so considerate they are as to. let Providence work, and to attend the mo- tions of it. ‘III. Paul’s deliverance from the danger, and the undue construction the people put upon this. The viper’s fastening on his hand © was a trial of his faith; and it was found to praise, and honour, and glory: for, 1. It does: not appear that it put him into any fright on confusion at all. He did not shriek or start, . nor, as it would be natural for us to do, throw it off with terror and precipitation; for he suffered it to hang on so long that the people — had time to take notice of it and to make their remarks upon it., Such a wonderful presence of mind he had, and such a composure, as no» man could have upon such a sudden accident, but by the special aids of divine grace, and the actual belief and consideration of that word of Christ concerning his disciples (Mark xvi 18), They shall take up serpents. This it is to: have the heart fixed, trusting in God. 2. He carelessly shook. off the viper into the fire, without any difficulty, calling for help, or any means used to loosen its hold; and it is pro- bable that it was consumed in the fire. Thus, in the strength of the grace of Chnist, be- levers shake off the temptations of Satan, with a holy resolution, saying, as Christ did, Get thee behind me, Satan; the Lord rebuke thee; and thus they keep themselves, that the wicked. one toucheth them not, so as to fasten upon them, 1 John v.18. When we despise the censures and reproaches of men, and look upon them with a holy contempt, having the testimony of conscience for us, then we do, 2s Paul here, shake off the wiper into the fire. It 5 cm CA ON ae SER RY a Lala - ee oe Raw i ‘ i pie EY ES. Ng UAE OE Ee oy RE eS nT s he die wed ‘ . ; Paul's voyage THE ACTS. cure to apply to Paul. If he so easily, so on e patients enough ; and he dae come, and sent them away with wh came for. He did not plead that he stranger there, thrown accidentally among them, under no obligations to them, and — waiting to be gone by the first opportunity, and therefore might be excused from re- ceiving their applications. No, a good man will endeavour to do good wherever the pro vidence of God casts him.~ Paul reckone himself a debtor, not only to the Greeks, but to the Barbarians, and thanked God for’an” opportunity of being useful among them. — Nay, he was particularly obliged to these inhabitants of Malta for the seasonable shel- ter and supply they had, afforded him, and hereby he did in effect discharge his quar-_ ters, which should encourage us to ente’ strangers, for some thereby have entertaine * angels and some apostles unawares. God will not be behind-hand with any for kind- ness shown to his people in distress. We have reason to think that Paul with these cures preached the gospel to them, and that, coming thus confirmed and recommended, it - was generally embraced among them. And, ~ if so, never were any people so enriched bya shipwreck on their coasts as these Maltese were. ‘ V. The grateful acknowledgment whic! even these barbarous people made of the kindness Paul had done them,:in preaching Christ unto them. They were civil to him, and to the other ministers that were with him, who, it is likely, were assisting to h in preaching among them, v.10. 1. honoured us with many honours.’ They shov them all possible respect ; they saw God ho- noured them, and therefore they jus thought themselves obliged to honour t and thought nothing too much by which might testify the esteem they had for t Perhaps they made them free of their is by naturalizing them, and admitted t members of their guilds and fraternities. The faithful preachers of the gospel are worthy of a double honour, especially when they su ceed in their labours. 2. When we depa does us no harm, except we fret at it, or be deterred by it from our duty, or be provoked to render railing for railing. 3. He was none the worse. Those that thought it would have been his death looked a great while, but saw no harm at all come to him. God hereby in- tended to make him remarkable among these barbarous people, and so to make way for the entertainment of the gospel among them. It is reported that after this no venomous crea- ture would live in that island, any more than in Ireland; but I do not find that the matter of fact is confirmed, though the popish writers speak of it with assurance. 4. They then magnified him as much as before they had vilified him: They changed their minds, and said that he was a god—an immortal god; for they thought it impossible that a mortal man should havea viper hang on his hand so long and be never the worse. See the un- certainty of popular opinion, how it turns with the wind, and how apt it is to run into extremes both ways; irom sacrificing to Paul and Barnabas to Stoning them ; and here, from condemning him as a murderer to idolizing him as a god. IV. The miraculous cure of an old gentle- man that was ill of a fever, and of others that were otherwise diseased, by Paul. And, with these confirmations of the doctrine of Christ, no doubt there was a faithful publication of it. Observe, 1. The kind entertainment which Publius, the chief man of the island, gave to these distressed strangers; he had a consi- derable estate in the island, and some think was governor, and he received them. and lodged them three days very courteously, that they might have time to furnish themselves in other places at the best hand. It is happy when God gives a large heart to those to whom he has given a large estate. It became him, who was the chief man of the island, to be most hospitable and generous,—who was the richest man, to be rich in good works. 2. The illness of the father of Publius: He lay sick of a fever and a bloody flux, which often go together, and, when they do, are commonly fatal. Providence ordered it that he should be ill just at this time, that the cure of him might be a present recompence to Publius for his generosity, and the cure of him by miracle a recompence particularly for his kindness to Paul, whom he received in the name of a prophet, and had this prophet’s reward. 3. His cure: Paul took cognizance of his case, and though we do not find he was urged to it, for they had no thought of any such thing, yet he entered in, not as a physi- cian to heal him by medicines, but as an apostle to heal him by miracle; and he prayed to God, in Christ’s name, for his cure, and then laid his hands on him, and he was per- fectly well in an instant. Though he must needs be in years, yet he recovered his health, and the lengthening out of his life yet longer would be a mercy tohim. 4. The cure of many others, who were invited by this they loaded us with such things as were 1 - sary ; or, they put on board such things 2 we had occasion for. Paul could not labour with his hands here, for he had nothin: work upon, and therefore accepted the k ness of the good people of Melita, not fee for his cures (freely he had received, freely he gave), but as the relief of his v and theirs that were with him. ~And, ha reaped of their spiritual things, it was just they should make them those retv 1 Cor. ix. 11. } » On 11 And after three months we | departed in a ship of Alexandria, | which had wintered in the isle, whose sign was Castor and Pollux. - 1 dla) ing at Syracuse, we tarried Providence sometimes favours those that dear re three days. 43 And from|™ the worid, and prospers them, that peop.e Bad iat Mansi eh i “and | ™2Y be encouraged to set their hands to 3 thence Ae fetched a compass, anc’) vorldly business ; at other times Providence ‘Depeu to Rhegium : and after one day | crosses them, that people may be warned not the south wind blew, and we came | to set their hearts upon it. Events are thus the next day to Puteoli: 14 Where | varied, that we may learn both how to want we found brethren, and were desired and how to abound. The historian takes ; é notice of the sien of the ship, which probabl _ to tarry ‘with ‘them seven days: and 6 y y y gave it its name: it was Castor and Pollux. so we, went toward Rome. 15 And _ from thence, when the brethren heard - of us, they came to meet us as far as _ Appii forum, and The three taverns : whom when Faul saw, he thanked God, and took courage. 16 And § when we came to Rome, the centu- rion delivered the prisoners to the captain of the guard: but Paul was - suffered to dwell by himself with a soldier that kept him. _ Wehave here the progress of Paul’s voyage ” towards Rome, and his arrival there at length. _ Arougn and dangerous voyage he had hitherto ' had, and narrowly escaped with his life; but after a storm comes a calm: the latter pest of his voyage was easy and_quiet. . Per varios casus, per tot discrimina rerum, RY Tendimus ad Latium——_———_ poets had made to preside over storms and to protect seafaring men, as gods of the sea, were painted or graven upon the fore-part of the ship, and thence the ship took its name I suppose this is observed for no other reason than for the better ascertaining of the story, siyn by all that dealt between Egypt and Italy. Dr. Lightfoot thinks that Luke mentions this circumstance to intimate the men’s super- stition, that they hoped they should have better sailing under this badge than they had’ had before. IJ. Their landing in or about Italy, and the pursuing of their journey towards Rome. 1. They landed first at Syracuse in Sicily, the: chief city of that island. There they tarriea. three days, probably having some goods to put ashore, or some merchandise to make there; for it seems to have been a trading voyage that this ship made. Paul had now his curiosity gratified with the sight of places he had often heard of and wished to see, par- ticularly Syracuse, a place of great antiquity _|and note; and yet, it should seem, there were no Christians there. 2. From Syracuse they came to Rhegium, a city in Italy, directly = Through various hazards and events we move To Latinum. Tendimus ad ccelum. We make for heaven. / - — Dahit Deus his quoque finem. To these a period will be fixed hy Heaven. We have here, IL. Their leaving Malta.. Thatisland was a happy shelter to them, but it was not their home; when they are refreshed they must “put to sea again. The difficulties and dis- | couragements we have met with in our Chris- lan course must not hinder us from pressing | forward. Notice is here taken, 1. Of the _ time of their departure: After three months, he three winter months. Better lie by, hough. they lay upon charges, than go for- yard while the season was dangerous. Paul _ tad warned them against venturing to sea in winter weather, and they would not take the warning ; but, now that they had learned it | by the difficulties and dangers they had gone through, he needed not to warn them : their rning did them good when they had paid arly for it. Experience is therefore called y mistress of fools, because those are fools that will not learn till experience has taught em. 2. Of the ship in which they departed. ‘Was in a ship of Alexandria; so was that ich was cast away, ch. xxvii. 6. This ship d wintered in that isle, and was safe. See hat different issues there are of men’s un- rtakings in this world. Here were two ips, both of Alexandria, both bound for aly, both thrown upon the same island, but One is wrecked there and the other is saved. the kingdom of Calabria or Naples. There, it seems, they staid one day; and a very formal story the Romish legends tell of Paul’s preaching here at this time, and the fish coming to the shore to hear him,—that with a candle he set a stone pillar on fire, and by that miracle convinced the people of the truth of his doctrine, and they were many of them baptized, and he ordained Stephen, one of his companions in this voyage, to be their bishop, —and all this, they tell you, was done in this one day ; whereas it does not appear that they did so much as go ashore, but only came to an anchor in the road. 3. From Rhegium they came to Puteoli, a sea-port town not far from Naples, now called Pozzolana. 'The ship of Alexandria was bound for that port, and therefore there Paul, and the rest that were bound for Rome, were put ashore, and went the remainder of their way by land. At Puteoli they found brethren, Christians. Who brought the knowledge of Christ hither we are not told, but here it was, so wonderfully did the leaven of the gospel diffuse itself God has many that serve and worship him in places where we little think he has. And ob- serve, (1.) Though it is probable there were but few brethren in Puteoli, yet Paul found . Those little foolish pagan deities, which the » that ship being well known by that name and ° opposite to Messina in Sicily, belonging to . = Fat ie = a; ee, Paul THE ACTS. them out; either they heard of him, or he enquired them out, but as it were by instinct they got together. Brethren in Christ should find out one another, and keep up commu- nion with each other, as those of the same country do ma foreign land. (2.) They de- sired Paul and his companions to tarry with them seven days, that is, to forecast to stay at least one Lord’s day with them, and to assist them in their public worship that day. They knew not whether ever they should see Paul at Puteoli again, and therefore he must not go without giving them a sermon or two, or more. And Paul was willing to allow them so much of his time ; and the centurion under whose command Paul. now was, perhaps having himself friends or business at Puteoli, agreed to stay one week there, to oblige Paul. 4. From Puteoli they went forward towards Rome; whether they travelled on foot, or whether they had beasts provided for them to ride on (as ch. xxiii. 24), does not appear ; but to Rome they must go, and this was their last stage. III. The meeting which the Christians at Rome gave to Paul. It is probable that no- tice was sent to them by the Christians at Puteoli, as soon as ever Paul had come thither, hojv long he intended to stay there, and when he would set forward for Rome, which gave an opportunity for this interview. Observe, 1. The great honour they did to Paul. They had heard much of his fame, what use God had made of him, and, what eminent ser- vice he had done to the kingdom of Christ m the world, and to what multitudes of souls he had been a spiritual father. 'They had heard of his sufferings, and how God had owned: him in them, and therefore they not only longed to see him, but thought themselves obliged to show him all possible respect, as a glorious advocate for the cause of Christ. He had some time ago written a long epistle to them, and a most excellent one, the epistle to the Romans, in which he had not only ex- pressed his great kindness for them, but had given them a great many useful instructions, inreturn for which they show him this re- spect. They went to meet him, that they might bring him in state, as ambassadors and judges make their public entry, though he was a prisoner. Some of them weut as'far as Appii- forum, which was fifty-one miles from Rome ; others to a place called the Three Taverns, which was twenty-eight miles (some reckon it thirty-three miles) from Rome. They are to be commended for it, that they were so far from being ashamed of him, or afraid of own- ing him, because he was a prisoner, that for that very reason they counted him worthy of double honour, and were the more careful to show him respect. 2. The great comfort Paul had in this. Now that he was drawing near to Rome, and perhaps heard at Puteoli what character the emperor Nero now had, and what a tyrant he had of late become, he hegan to have some _ a eee me pin es melancholy thoughts Cesar, and the conse drawing near to Ro been, where there were that he knew, and what’ here he could not tell; but dull upon it, till he ‘met ood people that ah from Poe to + how respect; and when he saw them, thanked God. We may suppose he them for their civility, told them Magi and again how kindly he took it; but this w not all: he thanked God. Note, If our frien be kind to us, it is God that makes teental ), that, puts it into their hearts, and into power of their hands, to be so, and we must give him the glory of it. He thanked God, no doubt, for the civility and genero the barbarous people Lis Mii mth more for the pious care of the Christian peo- ple at Rome for him. When he saw so many Christians that were of Rome, he the God that the gospel of Christ had had such wonderful success there in the metropolis o the empire. When wego abroad, or but abroad, into the world, and meet with thos even in strange places, that bear up Christ’ name, and fear God, and serve him, weshor lift up our hearts to heaven in phankeestvinel blessed be God that there are so many ex lent ones on this. earth, bad as it is. Pau had thanked God for the Christians at Rom before he had ever seen them, upon the repor' he had heard concerning them (Rom. i. 8): I thank my God for you all. But now thai he saw them (and perhaps they appeared mort fashionable and genteel peuple than most h had conversed with, or more’grave, serious, and intelligent, than most) he thanked God But this was not all: (2.) He took ec It put new life into him, cheered up 1 spirits, and banished his Sec now he can enter Rome a er fully as ever he had entered Jerusalem liberty. He finds there ‘are those there w love and value him, ‘and whom he may t converse with and consult with as his friend which will take off much of the tediousn of his imprisonment, and the terror of appearing before Nero. Note, It is an en= couragement to those who are tre towards heaven to meet with their fellow tr vellers, who are their ions in the dom and patience of Jesus Christ. When see the numerous and serious assemblies good Christians, we should not only git thanks to God, but take courage to oursel And this is a good reason why respect show! be shown to good ministers, especially wh they are in sufferings, and have conter put upon them, that it encourages ‘the makes both their sufferings and their s moreeasy. Yet itis observable that L | the Christians at Rome were now so’ spec ful to Paul, and he had promised hi j much from their respect, yet they failed ii when he most needed them; for he sa a ye > Biel hs bo Ge i id ore” eh Pes OO ‘ Teo yes CHAP. XXVIII, bt at Rome. «ARC no man stood, Romans. 18 Who, when they had vith me, but all men forsook me. ‘hey could | examined me, would have let me go, an ne Fo oo lee because there was no cause of death ; but to-venture the displeasure ofthe |in me. 19, But when the Jews spake against 24, I was constrained to ap- peal unto Cesar; not that I had aught to accuse my nation of. 20 For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain. 21 And they said unto him, We neither received letters out of Judea concerning thee, neither any of the brethren that came showed or spake any harm of thee. 22 But we desire to hear of thee what thou thinkest: for as concerning this sect, we- know that every where it is spoken against. giving pas saya here they desire to be tgrcnacts when it comes to this, they will rather ride as far out of town to thiss him as now they did to meet him, which is an inti- mation to us to cease from man, and to en- ourage ourselves in the Lord our God. The courage we take from his promises will never 2 ‘fail us, when we shall be ashamed of that which we took from men’s compliments. Let age be true, but every man a lar. TV. Phe delivering of Paul into custody at Rome, v. 16. Ee is now come to his jour= | ney’s end. And, 1. He’ is still a prisoner. He had longed to see Rome, but, when he comes there, he is delivered, with ‘other pri- soners, to the captain of the guard, and can see no more of Rome than he will permit him. | Ww many great men had made their entry o-Rome, crowned and in triumph, who really were the plagues of their generation! But here a good man makes his entry into Rome, chained and triumphed over as a poor captive, who was really the greatest blessing ohis generation. This thought is enough fo put one for ever out of conceit with this rid. 2. Yet he has some favour shown m. He isa prisoner, but not a close pri- mer, not in the common jail: Paul was fered to dwell by himself, im some conve- mt private lodgings which his friends there ovided for him, anda soldier was appointed be his guard, who, we hope, was civil to Paul, witha great deal of expense and ha- zard, is brought a prisoner to Rome, and wher he has come. nobody appears to prosecuty him or lay any thing to his charge; but he must call his own cause; and here he repre- sents it to the chief of the Jews at Rome It was not long since, by an edict of Clau dius, all the Jews were banished from Rome and kept out till his death; but, in the five years since then, many Jews had come thither, for the advantage of trade, though 1! does not appear that they were allowed an; synagogue there or place of public worship; but these chief of the Jews were those of best figure among them, the most distinguished men of that religion, who had the best estates and interests. Paul called them together, being desirous to stand right in their opinion, and that there might be a good understand- ing between him and them. And here we are told, I. What he said to them, and what account. he gave them of his cause. He speaks re- spectfully to them, calls them men and bre- thren, and thereby intimates that he expects to be treated by them both as a man and as a brother, and engages to treat them as such and to tell them nothing but the truth; for we are members one of another—all we are brethren. Now, 1. He professes his own innocency, and that he had not given any just’ occasion to the Jews to bear him such an ill will as generally they did: “I have cori- mitted nothing against the people of the Jews, have done nothing to the prejudice of their religion or civil liberties, have added no af- fliction to their present miseries, they know I have not; nor have I committed any thing against the customs of our fathers, either by abrogating or by innovating in religion.” It is true Paul did not impose the customs of the fathers upon the Gentiles: they were never intended for them. But it is as true uld :be allowed to a prisoner, for he must very ill-natured indeed that could be so to ha courteous obliging man as Paul. Paul, | being suffered to dwell by himself, could the | better enjoy himself, and his friends, and his “God, than if he had been lodged with the her prisoners. Note, This may encourage ”s prisoners, that he can give them favour the eyes of those that carry them captive §. evi. 46), as Joseph in the eyes of his eper (Gen. xxxix. 21), and Jehoiachin ir eyes of the king of Babylon, 2 Kings xxv. 28. When God does not deliver his peo- presently out of bondage, yet, if he either jake it easy to them or them easy under it, ey have reason to be thankful. 17 And it came to pass, that after ee days Paul called the chief of Jews together: and when they re come together, he said unto m, Men and brethren, though I committed nothing against the le, or customs of our fathers, was I delivered prisoner from salem into the -hands of the Paul \ that he never opposed them in the Jews, but did himself, when he was among them, con- form to them. He never quarrelled with them for practising according to the usages of their own religion, but only for their enmity to the Gentiles, Gal. ii. 12. Paul had the testimony of his conscience for him that he had done his duty to the Jews. 2. He modestly com- plains of the hard usage he had met with— that, though he had given them no offence, yet he was delivered prisoner from Jerusalem into the hands of the Romans. If he had spoken the whole truth in this matter, it would have looked worse than it did upon the Jews, for they would have murdered him without any colour of law or justice if the Romans had _ not protected him; but, how- ever, they accused him as a criminal, before Felix the governor, and, demanding judg- ment against him, were, in effect, deliver- ing him prisoner into the hands of the Romans, whenhe desired no more than a fair and impartial trial by their own law. 3. He declares the judgment of the Roman governors concerning him, v. 18. They examined him, enquired into his case, heard what was to be said against him, and what he had to say for himself. The chief captain examined him, so did Felix, and Fes- tus, and Agrippa, and they could find nocause - of death in him ; nothing appeared to the contrary but that he was an honest, quiet, conscientious, good man, and therefore they would never gratify the Jews with a sentence of death upon him; but, on the contrary, would have let him go, and have let him go on in his work too, and have given him no interruption, for they all heard him and liked his doctrine well enough. It was for the honour of Paul that those who most carefully examined his case acquitted him, and none condemned him but unheard, and such as were prejudiced against him. 4. He pleads the necessity he was under to remove himself and his cause to Rome; and that it was only in his own defence, and not with any design to recriminate, or exhibit a cross bill against the complainants, (v. 19): When the Jews spoke against it, and entered a caveat against his discharge, designing, if they could not have him condemned to die, yet to have _ him made a prisoner for life, he was con- strained to appeal unto Cesar, finding that the governors, one after another, stood so much in awe of the Jews that they could not dis- charge him, for fear of making him their enemies, which made it necessary for him to pray the assistance of the higher powers. This was all he aimed at in this appeal; not to accuse his nation, but only to_vindicate himself. ‘Every man has a right to plead in his own defence, who yet ought not to find fault with his neighbours. It is an invidious thing to accuse, especially to accuse a nation, such a nation. Paul made intercession for them, but never against them. The Roman government had at this time an ill opinion of ee ee ti, = oe wy Pade . a THE ACTS. et Ma ey ye the Jewish nation, as affected, and dangerous; t easy thing for a man with such tongue as Paul had, a citizen of Rome, so injured as he-was, to have emperor against the Jewish nation. E Paul would not for ever so much do suc thing; he was for making the best of « body, and not making bad worse. 5. puts his sufferings upon the true footing, and gives them such an account of the reason of them as should engage them not only not to join with his persecutors against him, but to concern themselves for him, and to do wh they could on his behalf (v. 20): “ For this cause I have called for you, not to quarrel with you, for I have no design to incense th government against you, but to see you and speak with you as my countrymen, and men that I would keep up a correspondence with, because for the hope of Israel 1 am bound with this chain.” He carried the mark of his imprisonment about with him, and probably was chained to the soldier that kept him and it was, (1.) Because he preached that the Messiah was come, who was the hope of Israel, he whom Israel hoped for. “ Do not all the Jews agree in this, that the Messial will be the glory of his people Israel? ‘ therefore he is to be hoped for, and this Me: siah I preach, and prove he is come. They would keep up such a hope of a Messiah to come as must end in a despair of hi I preach such a hope in a Messiah already come as must produce a joyin him. (2,) Because he preached that the resurrectior of the dead would come. This also was th hope of Israel; so he had called it, ch . 6; xxiv. 15; xxvi.6, 7. “They would have you still expect a Messiah that would free you from the Roman yoke, and make you great and prosperous upon earth, and it is this that occupies their thoughts; and th are angry at me for directing their exp tions to the great.things of another y and persuading them to embrace a Me who will secure those to them, and not e nal power and grandeur. I am for brin you to the spiritual and eternal blesse upon which our fathers by faith had the eye, and this is what they hate me for,—be cause I would take you off from that whic is the cheat of Israel, and will be its and ruin, the notion of a temporal M and lead you to that which is the true real hope of Israel, and the genuine se all the promises made to the fathers, as ual kingdom of holiness and love set up in hearts of men, to be the pledge of, and parative for, the joyful resurrection of dead and the life of the world to come ” II. What was.their reply. ‘They own, 1 That they had nothing to say in particular” against him; nor had any instructions to appear as his prosecutors before the emperor, either by letter or word of mouth (. 21 * We have neither received letters out of Jude we viscpialae Reiai ss Na i! a eee a a ear. CHAP OXEVIN: at Rome. erning thee (have no orders to prosecute} 23 And when they had appointed hee) nor have any of the brethren of the Jewish | him a day, there came many to him nation that have gp tNgel amg into his lodging; to whom he ex. (as many occasions : 5 ‘ Sabin eek re was a province of that em- pounded and testified the kingdom pire) shown or spoken any harm of thee.” of God, persuading them concerning "Lhis was very strange, that that restless and| Jesus, both out of the law of Moses, "inveterate rage of the Jews which had fol-| and out of the prophets, {romanian lowed Paul wherever he went shouldnot fol-);— | i) “avening. 24 And some low him to Rome, to get him condemned S sa todee Gas k “there. Some think they told a lie here, and | believed thethings which were spoken, "nad orders to prosecute him, but durstnot|and some believed not. 25 And own it, being themselves obnoxious to the | when they agreed not among them- emperor’s displeasure, who though he had selves, they departed, after that Paul “not, like his predecessors, banished them all : : from Rome, yet gave them no countenance |had spoken one word, Well spake “there. But I'am apt to think that what they|the Holy Ghost by Esaias the pro- _ said was true, and Paul now found he had phet unto our fathers, 26 Saying, ae sd lat Ce Hi oe Hat is Go unto this people, and say, Hear- ‘Cesar, which was to remove his cause into | - y “a court to which they durst not follow it.|1%8, Y° shall hear, and poset not This was David’s policy, and it was his secu- understand ; and seeing ye shall See, “rity (1 Sam. xxvii. 1): There is nothing better and not perceive: 27 For the | for me than to escape into the land of the Phi-| heart of this people is waxed gross, ' listines, and Saul shall despair of me, to seek eater earlare aulloft earing, LO e any more in any coasts of Israel; so shall : d } ; ai Bshape out Ghiitehonds: and it proved so, their eyes have they closed ; lest they “y. 4. When Saul heard that David had fled to | Should see with their eyes, and hear “Gath, he sought no more again for him. Thus | with their ears, and understand with ‘did Paul by his appeal: he fled to Rome, | ¢heir heart, and should be converted, ‘where he was out of their reach; and they A rae : "said, “Even let him go.” 2. That they de- and I spel them. ie eae sired to know particularly concerning the known therefore unto you, that the ‘doctrine he preached, and the religion he took salvation of God is sent unto the "so much pains to propagate in the face of so| Gentiles, and ¢hat they will hear it. much opposition (v.22): We desire to hear|og And when he had said these of thee what thou thinkest—é gpoveic what : thy opinions or sentiments are, what are words, the Jews departed, and had those things which thou art so wise about, | great reasoning among themselves. and hast such a relish of and such azealfor;| We have here a short account of a long _ for, though we know little else of Christianity, | conference which Paul had with the Jews at | eknowitisa sect every where spoken against.” | Rome about the Christian religion. ‘Though ‘Those who said this scornful spiteful word | they were so far prejudiced against it, be- | of the Christian religion were Jews, the chief| cause it was every where spoken against, as | of the Jews at Rome, who boasted of their to call it a sect, yet they were willing to give | knowledge (Rom. ii. 17), and yet this was all it a hearing, which was more than the Jews | th ey knew concerning the Christian religion, | at Jerusalem would do. It is probable that that it was a sect every where spoken against.| these Jews at Rome, being men of larger bj they put it into an ill name, and then ran it | acquaintance with the world and more general own. (1.) They looked upon it to be a sect, | conversation, were more free in their en- and this'was false. True Christianity estab-| quiries than the bigoted Jews at Jerusalem lishes that which is of common concern to all | were, and would not answer this matter be-’ mankind, and is not built upon such narrow | fore they heard it. opinions and private interests as sects com-| J. We are here told how Paul managed only owe their original to. It aims at no| this conference in defence of the Christian orldly benefit or advantage as sects do; but| religion. The Jews appointed the time, a lits gains are spiritual and eternal. And,| day was set for this dispute, that all parties esides, it has a direct tendency to the uniting | concerned might have sufficient notice, v. 23. the children of men, and not the dividing |'Those Jews seemed well disposed to receive f them, and setting them at variance, as | conviction, and yet it did not prove that they sects have. (2.) They said it was every where] all were so.. Now when the day came, spoken against, and this was too true. All| 1. There were many got together to Paul. t they conversed with spoke against it,|’Though he was a prisoner, and could not | therefore they concluded every body did: | come out to them, yet they were willing to gost indeed did. It is, and always has been, ; come to him to his lodging. And the con- he lot of Christ’s holy religion to be every | finement he was now under, if duly consi- ere spoken against. dered, instead of prejudicing them against oli ARON ol Paul ' "THE ACTS, nis doctrine, ought to confirm it to them; j for it was a sign not only that he believed it, but that he t onght it worth suffering for. One would visit such a man as Paul in his rison rather than not have instruction from faiaa And he made room for them in his lodging, not fearing to give offence to the government, so that he might do good to them. 2. He was very large and full in his dis- course with them, seeking their conviction more than his own vindication. (1.) He ex- pounded, or explained, the kingdom of God to them,—showed them the nature of that xingdom and the glorious purposes and de- signs of it, that it is heavenly and spiritual, seated in the minds of men, and shines not in external pomp, but in purity of heart and life. That which kept the Jews in their un- belief was a misunderstanding of the king- dom of God, as if it came with observation; let but that be expounded to them, and set in a true light, and they will be brought into obedience to it. (2.) He not only expounded the kingdom of God, but he testified it,— lainly declared it to them, and confirmed it be incontestable proofs, that the kingdom of God by the Messiah's administration was come, and was now set up in the world. He attested the extraordinary powers in the kingdom of grace by which it was set up, and the miracles in the kingdom of nature by which it was confirmed. He bore his testimony to it from his own experience of its power and influence upon him, and the manner of his being brought into subjection to it. (3.) He not only expounded and tes- tified the kingdom of God, but he persuaded them, urged it upon their consciences and pressed them with all earnestness to embrace the kingdom of God, and submit to it, and not to persist in an opposition to it. He followed his doctrine (the explication and confirmation of it) with a warm and lively application to his hearers, which is the most proper and profitable method of preaching. (4.) He persuaded them concerning Jesus. The design and tendency of his whole dis- course were to bring them to Christ, to con- vince them of his being the Messiah, and to engage them to believe in him as he is offered in the gospel. He urged upon them, ra mepi Tov Incov—the things concerning Jesus, the prophecies of him, which he read to them out of the law of Moses and out of the prophets, as poimting at the Messiah, and showed how they had all had their accom- lishment in this Jesus. They being Jews, e dealt with them out of the scriptures of the Old Testament, and demonstrated that these were so far from making against Chris- tianity that they were the great proofs of it; so that, if we compare the history of the New Testament with the prophecy of the Old, we must conclude that this Jesus is he that should come, and we are to look for no other. 3. He was ver his discourse, and it been a Socaat tas discourse, | evening ; perhaps it was a discourse. ei ten hours long. The npr ieetecd cw he was full of 3 it—it was of vast ~ he was in good earnest, and ay lene wa upon it—he knew not when he Bhosle such another opportunity, and sh ; without begging pardon for tiring their pi tience, he kept them all day; but it is pre bable that he spent some of the time.in pray yer with them and for them. II. What was the effect of this discou One would have thought that so good . cause as that of Christianity, and: manage by such a skilful hand as Paul’s, could not but carry the day, and that all the — 7 would have yielded to it presently; but did not prove so: the child. Jesus is set. fc the fall of some and the rising again ¢ others, a foundation stone to some. stone of stumbling to others. 1. They dic not agree among themselves, v. 25. Some them thought Paul was in the right, o would not admit it. This is that din which Christ came to send, that fire whicl he came to kindle, Luke xii. 49,51. Paul preached with a great deal of plainness and clearness, and yet his hearers could not agr about the sense and evidence of what he preached. 2. Some believed the things t were spoken, and some believed not, v. 2 There was the disagreement. Snch as has always been the success of the gospel; to some it has been a savour of life unto lif to others a savour of death unto death. Some are wrought upon by the word, and athe hardened ; some recéive the light, and others shut their eyes against it. So it was'z Christ’s hearers, and the spectators iol miracles, some believed and some Dlas- phemed. If all had believed, there had & no disagreement; so: that all the blame of the division lay upon those: who ~onlay believe. Ill. The awakening word which Paul se to them at parting. He perceived beh: they muttered that there were many a them, and perhaps the greater part, — a were obstinate, and would not yield tot hi conviction of what he said; and getting up to be gone, they ‘had had e of it: “Hold,” says Paul, “take one with you before you go, and cone when you come home: what do you will be the effect of your obstinate infidelity What will you do in the end hereof? Wi will it come to?” a 1 “You will by the righteous j of God be sealed up under Gaboliea harden your own hearts, and God will he them as he did Pharaoh’s; and this Paps was prophesied of concerning you. ‘I that scripture (Isa. vi. 9, 10), and ¢ seriously, and tremble lest the case ther seribed should prove to be — ease! a ai e, so there are g pS the prophet; he is sent to make those worse would not be made better. Well spoke Holy Ghost by Esaias the prophet unto our fathers. What was spoken by JEHOVAH ‘is here said to be spoken by the Holy Ghost, which proves that the Holy Ghost is God; ‘and what was spoken to Isaiah is here said to be spoken by him to their fathers, for he ‘was ordered to tell the people what God said to him; and, though what.is there said had “ grief to the prophet, yet it is here said to be A spoken. Hezekiah said concerning a Thessage of wrath, Good is the word of the Lord which thou hast spoken, Isa. xxxix. 8. And he that believes not shall be damned is gospel, as well as, He that believes shall be aved, Mark xvi. 16. Or this may be ex- plained by that of our Saviour (Matt. xv. 7), “Well did Esaias prophesy of you. The Holy Ghost said to your fathers, that which svould be fulfilled in you, Hearing you shall hear, and shall not understand.” (1.) “That Which was their great sin against Gut is fours; and that is this, you will not see. You shut your eyes against the most con- Vincing evidence possible, and will not admit fie conclusion, though you cannot deny the premises: Your eyes you have closed,” v. 27. Phis intimates an obstinate infidelity, and a willing slavery fo prejudice. “As your fa- s would not see God’s hand lifted up gainst them in his judgments (Isa. xxvi. 11), $0 you will not see God’s hand stretched out to you in gospel grace.” It was true of these unbelieving Jews that they were pre- judiced against the gospel; they did not see, use they were resolved they would net, none so blind as those that will not see. 'y would not prosecute their convictions, for this reason would not admit them. sy have purposely closed their eyes, lest should see with their eyes the great things which belong to their everlasting peace, should see the glory of God, the amiableness f Christ, the deformity of sin, the beauty of ness, the vanity of this world, and the y of another. They will not be changed governed by these truths, and therefore ‘not receive the evidence of them, Jest should hear with their ears that which ey are loth to hear, the wrath of God re- vealed from heaven against them, and the | will of God revealed from heaven to them. [hey stop their ears, like the deaf adder, that vill. not hearken to the voice of the charmer, m he ever so wisely. Thus their fathers 3 they would uot hear, Zech. vii. 11, 12. that which they are afraid of in shutting their eyes and ears, and barricading (as it wel e) both their learning senses against him yee ~~. CHAE F pe ap iy Atel Se Ree ye ea ee ep se ct Rome, ent gospel pro-| that made both the hearing ear and the sec- lished in all that | ing eye, is, lest they should understand with threatenings of | their heart, und should be coaverted, and I spiritual judgments, which will be fulfilled | should heal them. They kept their mind m n those that believe not; and this is one. | the dark, or at least in a constant confusion of the commission given to Isaiah | and tumult, lest, if they should admit a con- siderate sober thought, they should under- stand with their heart how much it is both their duty and their interest to be religious, and so by degrees the truth should be too hard for them, and they should be converted from the evil ways which they take pleasure in, to those exercises to which they have now ~m aversion. Observe, God’s method is to bring people first to see and hear, and so to understand with their hearts, and then to in it much of terror to the people and of| convert them, and bow their wills, and so heal them, which is the regular way of deal- ing with a rational soul; and therefore Satan prevents the conversion of souls to God by blinding the mind and darkening the under- standing, 2'Cor. iv. 4. And the case is very sad when the sinner joins with him herein, and puts out his own eyes. Ut liberius peccent, libenter ignorant—They plunge into ignorance, that they may sin the more freely. They are im iove with their disease, and are afraid lest God should heal them ; like Baby- lon of old, We would have healed her, and she would not be healed, Jer. li. 9. This was the sm. (2.) “That which was the great judgment of God upon them for this sim is” his judgment upon you, and that is, you shall be blind. God will give you up toa judicial infatuation : Hearing you shall hear— you shall have the word of God preached to you.over and over—but you shall not under- stand it; because you will not give your minds to understand it, God will not give you strength and grace to understand if, Seeing you shall see—you shall have abun- dance of miracles and signs done before your eyes—but you shail not perceive the con- vincmg evidence of them. Take heed lest what Moses said to your fathers should be true of you (Deut. xxix 4), The Lord has not given you a heart to perceive, and eyes to see, and ears to hear, unio this day; and what Isaiah said to the men of his generation (Isa. xxix. 10—12), The Lord has poured out upon you the spirit of deep sleep, and has closed your eyes.” What with their resisting the grace of God and rebelling against the licht, and God’s withdrawing and withholding his grace and light from them,—what with then not receiving the love of the truth, and God’s giving them up for that to strong delusions, to believe a lie,—what with their wilful and what with their judicial hardness, the heart of this people is waxed gross, and their ears are dull .of hearing. They are stupid and senseless, and not wrought upon by all that can be said to them. No physic that can be given them operates uponthem, norwill reach them, and therefore-their disease must be adjudged incurable, and their case desperate How should those be happy that will not be ey Stele aia ae Paul git ee ACIS. Se healed of a ‘Seer that. makes them miser- able? And how shoul those be healed that will not be converted to the use of the methods of cure? And how should those be converted that will not be convinced either of their disease or of their remedy? And how should those be convinced that shut their eyes and stop their ears? Let all that hear the gospel, and do not heed it, tremble at this doom; for, when once they are thus given up to hardness of heart, they are already in the suburbs of hell; for who shall a them, if God do not? . “Your unbelief will justify God in send- sa the gospel to the Gentile world, which is the thing you look upon with such a jealous eye (v. 28): therefore seeing you put the grace of God away from you, and will not submit to the power of divine truth and love, seeing you will. not be converted and healed in the methods which divine wisdom has appointed, therefore be it known unto you that the salvation of God is sent unto the Gentiles, that salvation which was of the Jews only (John iv. 22), the offer of it is made to them, the means of it afforded to them, and they stand fairer for it than you do; it is sent to them, and they will hear it, and receive it, and be happy in it. Now Paul designs hereby, (1.) To abate their displeasure at the preach- ing of the gospel to the Gentiles, by showing them the absurdity of it. They were angry that the salvation of God was sent to the Gentiles, and thought it was too great a favour done to them; but, if they thought that sal- vation of so small a value as not to be worthy of their acceptance, surely they could not grudge it to the Gentiles as too good for them, norenvy them forit. ‘The salvation of God was sent into the world, the Jews had the first_offer of it, it was fairly proposed to them, it was earnestly pressed upon them, but they refused it; they would not accept the invita- fin which was given to them first to the wedding-feast and therefore must thank them- selves if other guests be invited. If they wiil not strike the bargain, nor come up to the terms, they ought not to be angry at those that will. They cannot complain that the Gentiles took it over their heads, or out of their hands, for they had quite taken their hands off it, nay, they had lifted up the heel against it ; and therefore it is their fault, for ut is through their fall that salvation is come to the Gentiles, Rom. xi.11. (2.) To improve their displeasure at the favour done to the Gentiles to their advantage, and to bring good out of that evil;, for when he had spoken of this very thing in his epistle to the Romans, the benefit which the Gentiles had by the unbelief and rejection of the Jews, he says, he took notice of it on purpose that he sight | provoke his dear countrymen the Jews to wa! holy emulation, and might save some of tiem,, Rom. xi. 14. The Jews have rejected the gospel of Christ, and pushed it off to the Gentiles, but it is not yet too late to repent of their refusal, and to which they did make } No, and take it, as the e I parable, who, when he was bidde in the vineyard, first said, I will nc afterwards repented and went, Matt. Is the gospel sent to the Gentiles go after it rather than come short of it, A will they hear it, who are thought to be ¢ of hearing, and have been so like t idols they worshipped, that have ears and he not? And shall not we hear it, whose pri lege it is to have God so nigh to us that we call upon him for? ‘Thus he have them to argue, and to be shamed in belief of the gospel by the welcome it r with among the Gentiles. And, if it bad that effect upon them, it would aggrave their condemnation, as it did that of tl scribes and Pharisees, who, when the the publicans and harlots submit to Johr baptism, did not afterwards thereupon epel of their folly, that they might believe hi Matt. xxi. 32. IV. The breaking up of the assembly, a should seem, in some disorder. 1. Th turned their. backs upon Paul. Those. them that believed not were extr nettled at that last word which he said they should be judicially blinded, and the light of the gospel should shine an non those that satin darkness. When Paul h said these words, he had said enough for and they departed, perhaps not so muc raged as some others of their nation had b upon the like occasion, but stupid and uw concerned, no more affected, either with th terrible words in the close of his discour: all the comfortable words he had spo before, than the seats they sat on. departed, many of them with a resol never to hear Paul preach again, nor t themselves with further enquiries ab matter. 2. They set their faces one another ; for they had great disputes themselves. There was not only a quarr tween those who believed and those wh lieved not, but even among those who bei not there were debates. Those that a depart from Paul, yet agréed notin the why they departed, but had great re among themselves. Many have great rea who yet do not reason right, can find with one another’s opinions, and yet not to truth. Nor will men’s reasoning themselves convince them, without the of God to open.their understandings. 30 And Paul dwelt two whe years in his own hired house, an received all that came in unto hin 31 Preaching the kingdom of ;and teaching those things which cern the Lord Jesus Christ, wi | confidence. no man forbidding hi Weare here taking our leave of the nd that we have no prospect given us of his ing set atliberty. Two whole years of that good man’s life are here spent in confine- nent, and, for aught that appears, he was ever enquired after, all that time, by those hose prisoner he was. He appealed to Cesar, in hope of a speedy discharge from his imprisonment, the governors having jienified to his imperial majesty concerning he prisoner that he had done nothing worthy death or bonds, and yet he is detained a oner. So little reason have we to trust men, especially despised prisoners in great en ; rcs ri oH of Joseph, whom the hief butler remembered not, but forgot, Gen. |. 23. Yet scme think that though it be ot mentioned here, yet it was in the former f these two years, and early too in that year, hat he was first brought before Nero, and hen his bonds in Christ were manifest in esar’s court, as he says, Phil.i.13. And this first answer it was that no man stout s é a Q being set at liberty upon this appeal, as he ex- ected, he hardly escaped out of the emperor’s hands with his life; he calls it a deliverance of the mouth of the lion, 2 Tim. iv. 17, nd his speaking there of his first answer atimates that since that he had a second, in thich he had come off better, and yet was discharged. During these two years’ onment he wrote his epistle to the atians, then his second epistle to Timothy, n those to the Ephesians, Philippians, ossians, and to Philemon, in which he ations several things particularly con- ning his imprisonment; and, lastly, his e to the Hebrews just after he was set liberty, as Timothy also was, who, coming visit him, was upon some account or other de his fellow-prisoner (with whom, writes 1 to the Hebrews (xiii. 23), if he come ‘tly, I will see you), but how or by what ans he obtained his liberty we are not told, y that two years he was aprisoner. Tradi- | says that after his discharge he went m Italy to Spain, thence to Crete, and so Timothy into Judea, and thence went it the churches in Asia, and at length asecond time to Rome, and there was be- d in the last year of Nero. But Baronius elf owns that there is no certainty of any concerning him hetwixt his release this imprisonment azd his martyrdom; fit is said by some that Nero, having, en he began to play the tyrant, set himself inst the Christians, and persecuted them hewas the first of theemperors that made against them, as ‘ertullian says, Apol. 9. 5), the church at Rome was much aes a es a eee he or XVIUL. two years at Rome, weakened by that persecution, and this brought Paul the second time to Rome, to re-establish the church there, and to comfort the souls of the disciples that were left. and so he fell a second time mto Nero’s hand. And Chrysostom relates that a young woman that was one of Nero’s misses (to speak modishly) being converted, by Paul’s preaching, to the Christian faith, and se browght off from the lewd course of life she had lived, Nero was incensed against Paul for it, and ordered him first to be imprisoned, and then put to death. But to keep to this short account here given of it, 1. It would grieve one to think that such a useful man as Paul was should be so long in restraint. Two years he was a prisoner under Felix (ch. xxiv. 27), and, besides all the time that passed between that and his coming to Rome, he is here two years more a prisoner under Nero. How many churches might Paul have planted, how many cities and nations might he have brovght over to Christ, in these five years’ time (for so much it was at least), if he had been at liberty! But God is wise, and will show that heis no debtor te the most useful instruments he employs, but can and will carry on his own interest, both without their services and by their sufferings. thim, 2 Tim. iv. 16. But it seem, instead of | Even Paul’s bonds fell out to the furtherance 9 of the gospel, Phil. i.12—14. 2. Yet even Paul’s imprisonment was in some respects a kindness to him, for these two years he dweli \in his own hired house, and that was more, ‘for aught I know, than ever he had done |before. He had always been accustomed to j}sojourn in the houses of others, now he has ia house of his own—his own while he pays the rent of it; and such a retirement as this | would be a refreshment to one who had been ‘all his days an itimerant. He had been ac- ‘eustomed to be always upon the remcve, seldom staid long at a place, but now he lived for two years in the same house; so that the bringing of him into this prison was like Christ’s call to his disciples to come into r desert place, and rest awhile, Mark vi. 3° When he was at liberty, he was in continuaj fear by reason of the lying in wait of the Jews (ch. xx. 19), but now his prison was his castle. Thus out of the eater came forth meat, and out of the strong sweetness. II. Yet it is a pleasure to us (for we are sure it was to him) that, though we leave him lin bonds for Christ, yet we leave him at work for Christ, and this made his bonds easy that he was not by them bound out from.serving God and doing good. His prison becomes a temple, a church, and then it is to hima palace. His hands are tied, but, thanks be to God, his mouth is not stopped; a faithful ; zealous minister can better bear any hardship than being silenced. Here is Paul a prisoner, and yet a preacher; he is bound, but the word of the Lord is not bound. When he | wrote his epistle to the Romans, he ead he langed to see them, that he might impart unto Fast mi THE ACTS. them some spiritual gift (Rom. i. 11); he was glad to see some of them (v. 15), but it would not be half his joy unless he could impart to them some spiritual gift, which here he has an opportunity to do, and then he will not complain of his confinement. Observe, 1. To whom he preached : to all that had a mind to hear him, whether Jews or Gen- tiles. Whether he had liberty to go to other houses to preach does not appear} it is likely mot; but whoever would had liberty to come to his house to hear, and they were welcome : He received all that came to him. Note, Ministers’ doors should be open to such as desire to receive instruction from them, and they should be glad of an op- portunity to advise those that are in care about their souls. Paul could not preach in a synagogue, or any public place of meeting that was sumptuous and capacious, but he preached in a poor cottage of his own. Note, When we carinot do what we would in the service of God we must do what we can. Those ministers that have but little hired houses should rather preach in them, if they may he allowed to do that, than be silent. He received all that came to him, and was not afraid of the greatest, nor ashamed of the meanest. He was ready to preach on the first day of the week to Christians, on the seventh day to Jews, and to all who would come on any day of the week; and he might hope the better to speed becanse they came in unto him, which supposed a desire to be instructed and a willingness to learn, and where these are it is probable that some good may be done. 2. What he preached. He does not fill their heads with curious speculations, nor with matters of state and politics, but he keeps to his text, minds his business ,as an apostle.. (1.) He is God’s ambassador, and therefore preaches the kingdom of God, does all he can to preach it up, negociates the affairs of it, in order to the advancing of all its true interests. He meddles not with the affairs of the kingdoms of men; let those treat of them whose work it is. He preaches the kingdom of God among men, and the word of that kingdom; the same that he defended ‘n his public disputes, testifying the kingdom of God (v. 23), he enforced in his public preaching, as that which, if received aright, will make us all wise and good, wiser and better, which is the end of preaching. (2.) He is an agent for Christ, ‘a friend of the bridegroom, and therefore teaches those things which concern the Lord Jesus Christ—the whole history of Christ, his incarnation, doctrine, life miracles, death, resurrection, ascension ; al that relates to the mystery of adit, Paul —to know and and him crucified. preaching they are pa that which is their main | sl reduce themselves with this ¢ question does this concern the Lord Jesus What tendency has it to bring us | and to keep us walking in him? preach not ourselves, but Christ. 3. With what liberty he preached. Divine grace one fe him a liberty of spir He preached with all confidence, as one th was himself well assured: of the truth what he preached—that it was what he du stand by; and of the worth of it—that it what ae pis she for. He wa ashamed of the e of Christ. 2). Din Providence gate hams liberty o No man forbidding him, giving ag any ck che for what he did or laying any restraint u him. The Jews that used to forbid him speak to the Gentiles had no authority he and the Roman government as yet took cognizance of the profession of th i asacrime. Herein we must acknow the hand of Goa, [1.] Petine | bounds rage of persecutors; where he does not t the heart, yet he can tie the hand and bi the tongue. Nero was a bloody sae, R: there were many, both Jews and les, Rome, that hated Christiani it was, unaccountably, that aul th mI prisoner was connived at in preach gospel, and it was not construed a br of the peace. Thus God makes the wrat men to praise him, and restrains the rem of it, Ps. Ixxvi, 10, Though there many that had it in their power Paul’s preaching (even the common that kept him might have done it), } so ordered it, that no man did fort [2.] See God ‘here providin comfort relief of the persecuted. h it w, very low and narrow sphere of ‘oppor u that Paul was here . placed i in, compa what he had been in, yet, such as it was not molested nor bed in it. it was not a wide door that was op him, yet it was eta suffered to shut it; it was to effectual door, so that gee were s in Cesar’s household, Phil. iv. 22. ¥V the city of our solemnities -is Shue m quiet habitation at am ee ane from day to day with the man forbidding us, we gels gi a th God for it and prepare for chan longing for that holy mountain a there shall never be any pricking b grieving thorn. . AN EXPOSITION, per PRACTICAL bikie) «rege OF THE EPISTLE OF ST. PAUL TO eit b ROMANS. we may compare scripture with scripture, and take the opinion of some devout saa pious per- sons, in the Old Testament David’s Psalms, and in the New Testament Paul’s Epistles, are tars of the first magnitude, that differ from the other stars in glory. The whole scripture is indeed an epistle from heaven to earth : but in it we have upon record several particular epistles more of Paul’s than of any other, for he was the chief of the apostles, and laboured more abun- ‘dantly than they all. Hisnatural parts, I doubt not, were very pregnant ; his apprehension was ick and piercing; his expressions were fluent and copious ; his affections, wherever he took, _yery warm and zealous, and his resolutions no less bold and daring: this made him, before his CO onversion, avery keen and bitter persecutor ; but when the strong: man armed was dispossessed and the stronger than he came to divide the spoil and to sanctify these qualifications, he became the most skilful zealous preacher; never any better fitted to win souls, nor more successful. :: fourteen of his epistles we have in the canon Ui scripture ; many more, it is probable, he wrote in the course of his ministry, which might be profitable enough for doctrine, for reproof, &c., but, not being given by inspiration of God, they were not received as canonical scripture, nor handed down to us. Six epistles, said to be Paul’s, written to Seneca, and eight of Seneca’s to him, are spoken of by some of the ancients [Sixt. Senens. Biblioth. Sanct. lib. ii.] and are ex- fant; but, upon the first view, they appear spurious and counterfeit. L is epistle to the Romans is placed first, not because of the priority of its date, but because of he superlative excellency of the epistle, it being one of the longest and fullest of all, and: per- haps because of the dignity of the place to which it is written. Chrysostom would have this epistle read over to him twice a week. Itis gathered from some passages in the epistle that it s written dnno Christi 56, from Corinth, while Paul made a shortstay there in his way to roas, Acts xx. 5, 6. He commendeth to the Romans Phebe, a servant of the church at Cen- ‘threa (ch. xvi-), which was a place belonging to Corinth. He calls Gaius his ost, or the man with whom he lodged (ch. xvi. 23), and he was a Corinthian, not the same with Gaius of Derbe, mentioned Acts xx. Paul was now going up to Jerusalem, with the money that was given to he poor saints there ; and of that he speaks, ch. xv. 26. The great mysteries treated of in this istle must needs produce in this, as in other writings of Paul, many things dark and hard to understood, 2 Pet. iii. 16. The method of this (as of several other of the epistles) is ob. vable ; the former part of it doctrinal, in the first eleven chapters; the latter part practical the last five: to inform the judgment and to reform the life. And the dest way to under-~ md the truths explained in the former part is to abide and abound in the practice of the duties cribed in the latter part ; for, if any man will do his will, he shall know of the doctrine, : vii. 17. The doctrinal part of the epistle instructs us, Cc oncerning the way of salvation. (1.) The foundation of it laid in justification, and that not ‘the Gentiles’ works of nature (ch. i.), nor by the Jews’ works of the law (cA. ii. iii. ), for both and Gentiles were liable to the curse ; but only by faith in Jesus Christ, ch. iii. 21, &e., . throughout. (2.) The steps of this salvation are, [1.] Peace with God, ch, v. [2.] Sane- tion, ch. vi. vii. [/3.] Glorification, ch. viii. cerning the persons saved, such as belong to the election of grace (chs ix.), Gentiles and , ch. x. xi. By this it appears that the sudjects he discourses of were such as were then present truths, as the apostle speaks, 2 Peteri.12. Two. things the Jews then stum- ed at—justification by faith without the works of the law, and the admission of the Gentiles to the church; and therefore both these he studied to clear and vindicate. The practical ‘part follows, wherein we find, 1. Several general exhortations proper for all tians, ch, xii. 2. Directions for our Molaviour: as members of civil society, ch. xiii. 3 les for the conduct of Christians to one another, as members of the Christian cured cn. y. and ch. xv. tov. 14. he draws towards a conclusion, he makes an apology for writing to them (ch. xv. 14—16), es them an account of himself and his own affairs (v. 17—21), promises them a visit (v. 22— begs their prayers (v. 30—33), sends particular salutations to many friends there (ch. xvi. 16), warns them against those who caused divisions (v. 17—20), adds the salutations of his pyth him (v. 2i—23), and ends with a benediction to them and a doxology to Ged, Yo ae } > > Paes a -_ bas St " re » Aq x va bite | ‘ paedit ” . . * Ss n 7 ae fhe apvsile’s commission ROMANS, a CHAP. I. trine, but of ancient sta ng (¥ this chypter we may observe, 1. The preface and introduction to and prophecies of the Old e the whole en’stie, to ver. 16. Jf. A description of the deplora- did all unanimously point at «le condi-‘on of the Genti’e world, which begins the proof of the eiocteine of jestification by faith, here laid down at ver. i7. The first -s acrordimg to the then usual formality of a letter, but in termixed with very excellent an: savoury expressions. AUL, a servant of Jesus Christ, . called ¢o be an apostle, separated arto tse gospel of God, 2 \Which ae had promised atore by his pro- vhets in the holy scriptures,) 3 Concerning his Son Jesus Christ our Lord, which was made of the seed of Vavid according to the flesh; 4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: 5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: 6 Among whom ate ye also the called of Jesus Christ: 7 Toall that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ. In this paragraph we have, I. The person who writes the epistle de- seribed (vw. 1): Paul, a servant of Jesus Christ ; this is his title of honour, which he glories in, not as the Jewish teachers, Rabbi, Rabbi; but a servant, a more immediate attendant, a steward in the house. Called to be an apostle. Some think he alludes to his old name Saul, which signifies one called fer, or enquired after: Christ sought him to make an apostle of him, Acts ix. 15. He here buiids his authority upon his call; he did not run without sending, as the false apostles did; «Ayrd¢ améorokoc—called an apostle, as if this were the name he would ce called by, though he acknowledged him- seif not meet to be called so, 1 Cor. xv. 9. Separated to the gospel of God. The Phari- sees had their name from separation, because they separated themselves to the study of the Jaw, and might be called. agwpiopéivor cic roy vopoy’ such a one Paul had formerly been; but now he had changed his studies, was agwptiopivoc cic TO Evayyé\tov, a gospel Pha- risee, separated by the counsel of God (Gal. \. 15), separated from his mother’s womb, by an Immediate direction of the Spirit, and a regular ordination according to that direction (Acts xiil. 2, 3), by a dedication of himself vo this work. He was an entire devotee to the gospel of God, the gospel which has God for its author, the origin and extraction of it divine and heavenly. Ii. Having mentioned the gospel of God, he digresses, to give us an encomium of it. 1. The antiquitv of it. It was promised before (v. 21; it was no novel upstart doc- raorning-beams that ushered in fl r'ghteousness : this not by word of mo only, but *» the scriptures. “ 2. The subicct-matter of it: it is concern ing Christ, v. 3,4. The prophets and apo tles a]l bear witness to him; he is “he tru treasure hid in the field of the scz‘ptures Observe, When Paul mentions Christ, hoy he heaps up his names and titles, his Sc Jesus Christ our Lord, as one that took pleasure in speaking of him; and, havi mentioned him, he cannot go on in his dis course without some expression of love ar honour, as here, where in one person h shows us his two distinct natures. (1.) Hj human nature: Made of the seed of Dav (v. 3), that is, born of the virgin Mary, wh was of the house of David (Luke 1. 27)3 {was Josepk his supposed father, Luke ii. David is here mentioned, because’ of th special promises made to him concerning tk Messiah, especially his kingly office ; 2 Sar vii. 12; Ps. exxxii. 11, compared with Lu i. 32, 33. (2.) His divine nature: Decla to be the Son of God (v. 4), the Son of Go by eternal generation, or, as it is here e plained, according to the Spirit of holine According to the flesh, that is, his human 1 ture, he was of the seed of David ; but, cord, to the Spirit of holiness, that is, th divine nature (as he is said to be quicken by the Spirit, 1 Pet. iii. 18, compared wil 2 Cor. xili. 4), he is the Son of God. ~ T great proof or demonstration of this is resurrection from the dead, which proved effectually and undeniably. ‘The sign of ff prophet Jonas, Christ’s resurrection, was tended for the last conviction, Matt. xii. 3 40. Those that would not be convinced that would be convinced by nothing. §& that we have here a summary of the gosy doctrine concerning Christ’s two natures” one person. ‘k 3. The fruit of it @. 5): By whom, # is, by Christ manifested and made kno the gospel, we (Paul and the rest o ministers) have received grace and apostles! that is, the favour to be made apostles, iii. 8. The apostles were made a spe to the world, led a life of toil, and tro and hazard, were killed all the day long, yet Paul reckons the apostleship a favot we may justly reckon it a great favour to employed in any work or service for G whatever dirk saitias or dangers we may with in it. This apostleship was recei! for obedience to the faith, that is, to brit people to that obedience; as Christ, ministers, received that they might gi Paul’s was for this obedience among all tions, for he was the apostle of the Genti ch. xi. 13. Observe thé description hi given of the Christian profession: it is obe- |dience to the faith. It does not consist im o . AF ae knowledge or a naked assent, mucn it consist in perverse disputings, im obedience. ‘This obedience to the answers the law of faith, mentioned ch. 27. The act of faith is the obedience of e understanding to God revealing, and the oduct of that is the obedience of the will God commanding. To anticipate the ill e which might be made of the doctrine of ification by faith without the works of law, which he was to explain in the fol- wing epistle, he here speaks of Christianity an obedience. Christ hasa yoke. “‘ Among are you, v. 6. You Romans in this d upon the same level with other Gentile ons of less fame and wealth ; you are all e in Christ.” The gospel salvation is a mmon saivatien, Jude 3. No respect of ersons with God. The called of Jesus rist ; all those, and those only, are brought ‘an obedience of the faith that are effec- ally called of Jesus Christ. ‘TIL. The persons to whom it is written (v. : To all that are in Rome, beloved of God, ed to be suints ; that is, to all the profes- ing Christians that were in Rome, whether s or Gentiles originally, whether high or low, bond or free, learned or unlearned. Rich and poor meet together in Christ Jesus. Here 1. The privilege of Christians: They are ed of God, they are members of that y which is beloved, which is God’s hzibah, in which his delight is. We k of God’s love by his bounty and bene- cence, and so he hath a common love to all kind and a peculiar love for true be- lievers ; and between these there is a love he ath for all the body of visible Christians. _ The duty of Christians; and that is to be y, for hereunto are they called, called to e saints, called to salvation through sancti- cation. Saints, and only saints, are beloved F God with a special and peculiar love. Tote ayiorc—called saints, saints in pro- ion; it were well if all that are called 4ints were saints indeed. Those that are ed saints should labour to answer to the ame; otherwise, though it is an honour a privilege, yet it will be of little avail he great day to have been called saints, if be not really so. IV. The apostolical benediction (v. 7): race to you and peace. This is one of the ens in every epistle ; and it hath not only these two: grace and peace | * Eee NO ee mare OREAPOE: Weer. A eee ee Ae TS ie , € Sah Fe * b. ‘ ‘ey > Paul's love to the Roman Christians own consciences, peace with all that are about you: all these founded in grace. 2. The fountain of those favours, from God our Father, and the Lord Jesus Christ. All good comes, (1.) From God as a Father; he hath put himself into that relation to engage and encourage our desires and expectations; we are taught, when we come for grace and peace, to call him our Father. (2.) From the Lord Jesus Christ, as Mediator, and the great feoffee in trust for the conveying and secur- ing of these benefits. We have them from his fulness, peace from the fulness of his merit, grace from the fulness of his Spirit. 8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. 9 For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing | make mention of you always in my prayers; 10 Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. 11 ForT long to see you, that I may impart unto you some-spiritual gift, to the end ye may be established ; 12 That is, that I may be comforted together with you by the mutual faith both of youand me. 13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. 14 I am debtor both to the Greeks, and to the Bar- barians; both to the wise, and to the unwise. 15 So, as much as in meis, I am ready to preach the gospel to you that are at Rome also. We may here observe, ‘ I. His thanksgivings for them (v. 8): first, I thank my God. It is good to begin every thing with blessing God, to make that the alpha and omega of every song, in every thing to give thanks—My God. He speaks this affection of a good wish, but the autho-| with delight and triumph. Inall our thanks- f a blessing. The priests under the| givings, it is good for us to eye God as our rere to bless the people, and so are| God; this makes every mercy sweet, when pel ministers, in the name of the Lord.| we can say of God, “He is mine in cove- his usual benediction observe, 1. The | nant.”—Through Jesus Christ. All our duties vours desired: Grace and peace. The Old-j and performances are pleasing to God only lament salutation was, Peuce be to you;| through Jesus Christ, praises as well as now grace is prefixed—grace, that is, the| prayers.—For you all. We must express r of God towards us or the work of| our love to our friends, not only by praying n us; both are previously requisite to|for them, but by praising God for them © peace. All gospel blessings are included | God must have the glory of all the comfort : i Peace, that | we have in our friends; for ever food; peace with God, peace in your | is that to us, and no more, which God makes creature ‘ mo Ae 4 fr: Paul's love te the Roman Christians. no personal acquaintance with, and yet he could heartily rejoice in their gifts and graces. When some of the Roman Chris- tlans met him (Acts xxviii. 15), he thanked God for them, and took courage; but here his true catholic love extends itself further, and he thanks God for them all ; not, only for those among them that were his. helpers in Christ, and that bestowed much labour upon him (of whom he speaks eh. xvi. 3, 6), but for them all—That your faith is spoken af. Paul travelled up and down from place to place, and, wherever he came, he heard great commendations of the Christians at Rome, which he mentions, not to make them proud, but to quicken them to answer the general character people gave of them, and the general expectation people had from them. The greater reputation a man hath for religion, the more careful he should be to ‘preserve it, because a little folly spoils him that is in reputation, Eccl. x. 1.—Throughout the whole world, that is, the Roman empire, into which the Roman Christians, upon Claudius’s edict to banish all the Jews from Rome, were scattered abroad, but had now returned, and, it seems, left a very good re- port behind them, wherever they had been, in all the churches. There was this good effect of their sufferings: if they had not been persecuted, they had not been famous. This was indeed a good name, a name for good things with God and good people. As the elders of old, so these Romans, obtained a good report through faith, Heb. xi. 2. It is a desirable thing to be famous for faith. The faith of the Roman Christians came to be thus talked of, not only because it was excelling in itself, but because it was eminent and observable in its circumstances. Rome was a city upon a hill, every one took notice of what was done there. Thus those who have many eyes upon them have need to walk cireumspectly, for what they do, good or bad, will be spoken of. The church of Rome was then a flgurishing church; but since that time how is the gold become dim! How is the most fine gold changed! Rome is not what it was. She was then espoused a chaste virgin to Christ, and excelled in beauty ; but she has since degenerated, dealt treacherously, and embraced the bosom of a stranger ; so that (as that good old book, the Practice of Piety, makes appear in no less than twenty-six instances) even the episile to the Romans is now an epistle against the Ro- mans; little reason has she therefore to boast | | professors are the grief of faithful ministe II. His prayer for them, v. 9. Though a) famous flourishing church, yet they had need | eth, to be prayed for; they had not yet attained. | Jered Paul mentions this as an instance of his love ; other business that took him off, by bis care to them. One of the greatest kindnesses we. can do our friends, and sometimes the only) ing; and Paul was for doing that first, kindness that is in the power of our hands, which was most, pleasant (then he of her former credit. is, by prayer to recommend them to the loy- ROMANS . it to be. Many of these Romans Paul had j ing-kindness of God. — here we may learn, 1. € Always without ceasing. Hi serve the same rules he gave to others, Ep vi. 18,5 1 Thee ve ie ao that Paul 4 nothing else but i he kept. up state a te _ phd at ne of tha uty, and those very frequent, and observe without fail. 2. Chasis in prayer: I mak mention of you. Though he had no particula acquaintance with them, nor interest in them yet he prayed for them; not only for a saints in general, but he made express mei Hane of them. It is not unfit sometimes te € express in our prayers for particulal churches and places; not to inform God but to affect ourselves. We are likely te have the most comfort in those: friends. th we pray most for. Concerning this he ma a solemn appeal to the searcher of hearts For God is my witness. It was in a wei matter, and in a thing known only to Go and his own heart, that he used this asseve ration. It is very comfortable to be able call God to witness to our sincerity and con. staney in the discharge of a duty. God is particularly a witness to. our secret prayé the matter of them, the mamner of the per. formance; then our Father sees in secret Matt. vi. 6. God, whom, I serve with mi spirit. Those that serve God with their s rits may, witha aumble confidence, appes to him; hypocrites who rest in bodily exer cise cannot. His particular prayer, amon; many other petitions he put up for ther was that he might have an opportuni paying them a visit (v. 10): Making re of by any means, &c. Whatever desire to find in any creature, we must b recourse to God for it by prayer; for times are in his hand, and all our ways at hi disposal. The expressions here used. int mate that he was very desirous of such 4 opportunity: if by any means; that he h long and often been gi apy ow | length; end yet that. he submitted it to tk divine Providence: @ prosperous journey the will of God. Asin our purposes, so” our desires, we must still remember to ins this, if the Lord wili, James iv. 15. Ov journeys are prosperous or otherwise acc ing to the will of God, comfortable or not: he pleases. Sa ILI. His great desire to, see them, ¥ reasons of it, v. 11—15. He had hi much of them that he had a great desine be better acquainted with them. Fruit Christians are as much the joy as. ) OIMLO Accordingly, he often purposed to cox was let hitherto (v. 13), for man pu but God disposeth. He was hinde of other churches, whose affairs were pr s haye gone to Rome) but which was 5 0 | — 1—a good example to mmuisters, who ; not consult their own inclinations so ch as the necessity of their people’s souls. aul desired to visit these Romans, = - | 1. That they might be edified (v. 11): That may impart unio you, He received, that he xht communicate. “Never were full breasts lesirous to be drawn out to the sucking ‘ant as Paul’s head and heart were to be yarting spiritual gifts, that is, preaching them. A good sermon is a good gift, so much the better for being a spiritual gift. —To the end you may be established. Having sommended, their flourishing he here ex- esses his desire of their establishment, that they grew upward in the branches they ight grow downward in the root. The best tints, while they are in such a shaking world s this, have need to be more and more estab- ied; and spiritual gifts are of special use our establishment. That he might be comforted, v. 12. at he heard of their flourishing in grace s¢ much a joy to him that it must needs much more so to behold it. Paul could fake comfort in the fruit of the labours of ther ministers.—By the mutual faith both of ou and me, that is, our mutual faithfulness fidelity. It is very comfortable when e is a mutual confidence between mi- ier and people, they confiding in him as a nithful raimister, and he in them as a faith- people. Or, the mutual work of faith, h is loye; they rejoiced in the expres- s of ‘ene another’s love, or communi- ng. their faith one to another. It is very eshing to Christians to compare notes at their spiritual concerns; thus are they. rpened, as tron sharpens tron—That I howe some fruit, v. 13. Their edifica- would be his advantage, it would be abounding to a good account. Paul ded his work, as one that believed the good he did the greater would his re-, be. That he might discharge his trust as postle of the Gentiles (vw. 14): I am a (1.) His receivings made him a ; for they were talents he was en- a with to trade for his Master’s honour. should think of this when we covet at things, that all our receivings put us debt; we are but stewards of our Lord’s ds. (2.) His office made him a debtor. was a debtor as he was an apostle; he ; called and sent to work. and had en- d to mind it. Paul had improved his , and laboured in his work, and done h good as ever any man did, and yet, ction upon it, he still writes himself, 5 for, when we have done ail, we are but rofitable servants ——Debtor to the Greeks, ) the barbarians, that is, as the tollow- ‘words explain it, to the wise and to the pise. The Greeks fancied themselves to e the monopoly of wisdom, and looked on all the rest of the world as barbarians, * - b be jim, bo so | CHAP L [. Paul’s discourse on justificatinn comparatively so; not cultivated with iearn. ing and arts as they were. Now Paul was « debtor to both, looked upon himself as obligea to do all the good he could both to the one and to the other. Accordingly, we find him ‘paying his debt, both in his preaching and ‘2 his writing, doing good both to Greeks ana vurbarians, and suiting his discourse to the | capacity of each. You may observe a differ- ence between his sermon at Lystra among the plain Lycaonians (Acts xiv. 15, &c.) and his sermon at Athens among the polite phi- losophers, Acts xvii. 22, &c. He delive ed both as debtor to each, giving to each their portion. Though a plain preacher, yet, as debtor. to the wise, he speaks wisdom among those that are perfect, 1 Cor. 1i.6. ‘For these reasons he was ready, if he had an oppor- tunity, to preach the gospel at Rome, v. 15. Though a public plaee, though a perilous place, where Christianity met’ with « great’ deal of opposition, yet Paul was ready to run the risk at Rome, if called to it: I am ready —rpcfupov. It denotes a great readiness o! mind, and that he was very forward to it What he did was not for filthy lucre, but of a ready mind. It is an excellent thing to be ready to meet every opportunity of doing or getting good. 16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth ; to the Jew first, and also to the Greek. 17 For therein is the righteousness of God revealed from faith to faith: as it is writt , The just shall live by faith. 15 For the wrath of God is revealed froin heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness ; Paul here enters upon a large discourse 0{ justification, in the latter part of this chapter laymg down his thesis, and, in order to the — proof of it, describing the deplorable con- dition of the Gentile world. His transition is very handsome, and like an orator: he was ready to preach the gospel at Rome, though a place where the gospel was run down by those that called themselves the wits ; for. saith he, J am not ashamed of it, v. 16. There is a great deal in the gospel which such a man.as Paul might be tempted to be as amed: of, especially that he whose gospel it is was aman hanged upon a tree, that the doctrine of it was plain, had little in it to set it off among scholars, the professors of it were mean and despised, and every where spoken against ; yet Paul was not ashamed to own it. I reckon -him a Christian indeed that is neither ashamed of the gospel nor a shame to it. The reason of this bold profession taken from the nature and excellency of the gospel. introduces his dissertation, b , ni v3 - al it a al a ee i) Paul’s discourse of justification. I. The proposition, v. 16, 17. The ex- cellency of the gospel lies in this, that it re- veals to us, 1. The salvation of believers as the end: It is the power of God unto salvation. Paul is not ashamed of the gospel, how mean and con- temptible soeverit may appear to a carnal eye; for the power of God works by it the salvation of all that believe; it shows us the way of sal- vation (Acts xvi. 17), and is the great charter by which salvation is conveyed and made over tous. But, (1.) It is through the power of God; without that power the gospel 1s but a dead letter; the revelation of the gospel is the revelation of the arm of the Lord (Isa. liii. 1), as power went along with the word of Christ to heal diseases. (2.) It is to those, and those only, that believe. Believing in- terests us in the gospel salvation ; to others it is hidden. The medicine prepared will not cure the patient if it be not taken.—To the Jew first. The lost sheep of the house of Israel bad the first offer made them, both by Christ and his apostles. You first (Acts ii. 26), but upon their refusal the apostles turned to the Gentiles, Acts xiii. 46. Jews and Gentiles now stand upon the some level, both equally miserable without a Saviour, and both equally welcome to the Saviour, Col. iii. 11. Such doctrine as this was surprising to the Jews, who ‘had hitherto been the peculiar people, and had looked with scorn upon the Gentile world; but the long-expected Messiah proves a light-to enlighten the Gentiles, as well as the ucory of his people Israel. 2. The justification of believers as the way (v. 17): For therein, that is, in this gos- pel, which Paul so much triumphs in, és the righteousness of God revealed.. Our misery and ruin being the product and consequent of our iniquity, that which will show us the way of salvation must needs show us the way of justification, and this the gospel does. The gospel makes known a righteousness. While God is a just and holy God, and we are guilty sinners, it is necessary we should have a righteousness wherein to appear be- fore him; and, blessed be God, there is such a righteousness brought in by Messiah the prince (Dan. ix. 24) and revealed in the gos- pel ; a righteousness, that is, a gracious me- thod of reconciliation and acceptance, not- withstanding the guilt of our sins. This evangelical righteousness, (1.) Is called the righteousness of God ; it is of God’s appoint- ing, of God’s approving and accepting. It is so called to cut off all pretensions to a righ- teousness resulting from the merit of our own works. It is the righteousness of Christ, who is God, resulting from a satisfaction of infinite value. (2.) It is said to he from faith to faith, from the faithfulness of God reveal- ing to the faith of man receiving (so some) ; from the faith of dependence upon Ged, and dealing with him immediately, as Adam be- fore the fall, to the faith of dependence upon a Mediator, and ‘so dealing with God (so ‘ROMANS. a ; ‘f3 ‘is tide 8 They 1 others); from the first put into a justified sta which we live, and are co state: and the faith that jus’ less than our taking Christ for our § and becoming true Christians, accordin; : tenour of the baptismal covenant; faith engrafting us into Christ, to faith : riving virtue from him as our root: both i plied in the next words, The just shall live faith. Just by faith, there is faith jus us; live by faith, there is faith mainte us; and so there is a righteousness from to faith. Faith is all in all, both in’ th ginning and progress of a Christian life. — is not from faith to works, as if faith put 1 into a justified state, and then works pre jserved and maintained us in it, but it is’ along from faith to faith, as\ 2 Cor. iil, 1 from glory to glory; it is increasing, cor tinuing, persevering faith, faith pressing fo ward, and getting ground of unbelief. show that this is no novel upstart doctrin lie quotes for it that famous scripture in tl Old Testament, so often mentioned in th | New (Hab. ii. 4): The just shail live by fai \Being justified by faith he shall live by beth the life of grace and of glory: ‘T -Vrophet there had piaced himself upon tl vatch-tower, expecting some extraordin discoveries (v. 1), and the discovery was ¢ ‘he certainty of the appearance of the p mised Messiah in the fulness of time, no withstanding seeming delays. This is thei called the vision, by way of eminence, as els where the promise; and while that time coming, as well as when it has come, the shall live by faith. Thus is the eyangelic righteousness from faith to faith—from Old- Testament faith in a Christ to come to Ne Testament faith in a Christ already come. II. The proof of this proposition, that b Jews and Gentiles stand in need of a rig teousness wherein to appear before God, that neither the one nor the other have any their own to plead. Justification must either by faith or works. It cannot be works, which he proves at large by dese ing the works both of Jews and Gentil and therefore he concludes it.must be byfai ch. iii. 20, 28. The apostle, like a skilful s: geon, before he applies the plaster, sear the wound—endeavours first to cony: guilt and wrath, and then to show the |salvation. ‘Thismakesthe gospel the more come. We must first see the righteousnes | Godcondemning, and thentherighteousne | God justifying will appear worthy of alla \tation. Ingeneral(w. 18), thewrath of Godt. \vealed. The light of nature and the ithe law reveal the wrath of God from isin. It is well for us that the gospel ithe justifying righteousness of ror faith to faith. ,The antithesis is observable Here is ; i. Thesinfulness of man described ; he re} duceth it to two heads, ungodliness and unregh , +; ce hs at abe a" eee ; n - ae Poe ee - CHAP.T. —s‘ The excellency of the gospe! ess ; ngodline ainst the laws of the | vile affections : for even their women a ofthe | did change the natural use into that “2. The cause of that sinfulness, and that which is against nature: = 27 a s, holding the truth in unrighteousness. Some likewise also the men, leaving the communes notitie, some ideas they had of the | natural use of the woman, burned in being of God. and of the difference of good | their Just one toward another; men nd evil; but they held them in unrighteous-| ith men working that which is un- ess, that is, they knew and professed them 1 d D. sds 13 na consistency with their wicked courses. |SC€™y, and receiving In themselves hey held the truth as a captive or prisoner, | that recompence of their error which hat it should not influence them, as other-| was meet. 28 And even as they did e it would. An unrighteous wicked heart | not ike to retain God in their know- ledge, God gave them over to a s the dungeon in which many a good truth ; detained and buried. Holding fast the form : F sound words in faith and love is the root reprobate mind, to do those things f all religion (2 Tim. i. 13), but holding it which are not convenient; 29 Being fast in unrighteousness is the root ofall sin. | filled with all unrighteousness, for- 3. The displeasure of God against it: The! nication, wickedness, covetousness wrath of God is revealed from heaven ; not ina ~ roe ps mly in the written word, which is given by | Mallclousness ; ll of envy, murder aspiration of God (the Gentiles had not that), | debate, deceit, malignity ; whisperers, at in the providences of God, his judgments} 30 Backbiters, haters-of God, de- cuted upon sinners, which do not spring | spiteful) proud, boasters, inventors of mt of the dust, or fall out by chance, nor are ‘| thir a di bedi : t , hey to be ascribed to second causes, but eM things, Gisodedient to parents, y are a revelation from heaven. Or wrath | 31 Without understanding, covenant- n heaven is revealed ; it is not the wrath | breakers, without natural affection, implacable, unmerciful: 32 Who knowing the judgment of God, that they which commit such things are worthy of death, not o1rly do the of a man like ourselves, but wrath from eaven, therefore the more terrible and the same, but have pleasure in them that do them. more unavoidable. In this last part of the chapter the apostle 19 Because that which may be known of God is manifest in them ; applies what he had said particularly to the Gentile world, in which we may observe, xr God hath showed zé unto them. 0 For the invisible things of him I. The means and helps they had to come to the knowledge of God. Though they had ym the creation of the world are arly seen, being understood by the not such a knowledge of his law as Jacob»and Israel had (Ps. exlvii. 20), yet among them ings that are made, even his eternal wer and Godhead; so that they without excuse: 21 Because he left not himself without witness (Acts xiv. 17): For that which may be known, &c., v. 19. 20. Observe, when they knew God, they glo- 1 What discoveries they nad: That which l him not as God, neither were nkful; but became vain in their may be known of God is manifest, tv aizoic— among them ; that is, there were some eyen aginations, and their foolish heart s darkened. 22 Professing them- among them that had the knowledge of God, were convinced of the existence of one su- ves to be wise, they became fools, And changed the glory of the preme Numen. The philosophy of Pythago- ras, Plato, and the Stoics, discovered a great orruptible God into an image de like to corruptible man, and to deal of the knowledge of God, as appears by abundance of testimonies. That which may s, and four footed beasts, and ping things. 24 Wherefore God| be known, which implies that there is a great deal which may not be known. The being of ise gave them up to uncleanness ough the lusts of their own hearts, | God a he Bigs ye hee mate ae iz . . = compre ended. e€ canno vy searc. dishonour their own bodies be-|;7q)) 5 out;i TUBERS Lh eases ch i. ween themselves : 25 Who changed | standings cannot perfectly know an infinite ithe truth of God into a lie, and being; but, blessed be God, there is that worshipped and served the creature| which may be known, enough to lead us t: lmpore than the Creator, who is no chief end, the glorifying and enjoying of a _| him ; and these things revealed belong to us jessed for ever. Amen. 26 For| ana ’to our children, while secret things are Kis cause God gave them up unto] not to be pried into, Deut. xxix. 29. ene Bh? 7 OAs : >» ‘The idolatry of the Gentiles. God hath shown it to them. natural notions which they had of God were | scripture. imprinted upon their hearts by the God of| are not any modern diseo nature himself, who is the Father of lights. This sense of a Deity, and a regard to that Deity, are so connate with the human nature that some think we are to distinguish men from brutes by these rather than by reason. 3. By what way and means these disco- veries and notices which they had were con- firmed and improved, namely, by the work of creation (v.20): For the invisible things of , &e. (1;) Observe what they knew: The invisi- ble things of him, even his eternal power and Godhead. Though God be not the object of sense, yet he hath discovered and made known himself by those things that are sen- sible. The power and Godhead of God are invisible things, and yet are clearly seen in their products. He works in secret (Job xxii. 8,9; Ps. exxxix. 15; Eccl. xi. 5), but manifests what he has wrought, and therein makes known his power and Godhead, and others.of his attributes which natural ight ap- prehends in the idea of a God, , They could not come by natural light to the knowledge of the three persons in the Godhead (though some fancy they have found footsteps of this in Plato’s writings), but they did come to the knowledge of the Godhead, at least so much knowledge as was sufficient to have kept them from idolatry. This was that truth which they held im unrighteousness. (2.) How they knewit: By the things that are made, which could not make themselves, nor fall into such an exact order and har- mony by any casual hits; and therefore must have been produced by some first cause or in- telligent agent, which first cause could be no other than an eternal powerful God. See Ps. xix. 1; Isa. xl. 26; Acts xvii. 24. The work- man is known by his work. The variety, multitude, order, beauty, harmony, different nature, and excellent contrivance, of the things that are made, the direction of them to certain ends, and the coneurrence of all the parts to the good and beauty of the whole, do abundantly prove a Creator and his eternal power and Godhead. Thus did the light shine in the darkness. And this from the creation of the world. Understand it either, [1.] As the topic from which the knowledge of them is drawn. To evince this truth, we have recourse to the great work. of creation. And some think this Krioig Koopou, this creature of the world (as it may be read), is to be understood of man, the Kriow Kar’ é€ox2)v—the most remarkable. erea- ture. of the lower world, called «ricie, Mark xvi. 15: The frame and structure of human bodies, and especially the most excellent powers, faculties, and capacities of human souls, do abundantly prove that there is a Creator, and that he is God. Or, (2.] As the date of the discovery. it as old as the ae De EERE Se, Me EOIN RP ae * ™ YF ROMANS. — 2. Whence they had these discoveries : | creation. of the wo Those common | Krivswe kécuov is m C act dar ii Yet JASe Man ie Ww ‘These notige late, but ancient truths, 1 wer beginning. ‘I'he way of the acknow of God is ‘a good old way; it was beginning. ‘l'ruth got the start of e II. Their gross idolai these discoveries that God made to the of himself; described here, v. 21—23, 3 We shall the less wonder at the inef these natural discoveries to vent th idolatry of the Gentiles if we remember ho prone even the Jews, who had scripture lig to guide them, were to idolatry ; so mi are the degenerate sons of men plunged ij the mire of sense. Observe, — 2 1. ‘The inward cause of their idolatry, # 21, 22. They are therefore without excuse in that they did know God, and from wha they knew might easily infer that it was th duty to worship him, and him only. ‘fhe some have greater light and means of kne ledge than others, yet all have enough leave thenr inexcusable. But the mischief it was that, (1.) They glorified him not as Goa Their affections towards him, and their awe and adoration of him, did not keep pace wi their knowledge. To glorify him as God i to glorify him only; for there can bé but on infinite: but they did not se glorify him, fo they set up a multitude of other deities. ‘I glorify him as God is to worship him wit! spiritual worship; but they made images him. Not to glorify God as God is ine not to glorify him at all; to respect him creature is not to glorify him, but to disho nourhim. (2.) Neither were they thankful ; no thankful for the favours in general they ri ceived from God (insensibleness of God’s ‘mercies is at the bottom of our sinful dep tures from him); not thankful in particu for the discoveries God was pleased to. make of himself to them. Those that do improve the means of knowledge and g are justly reckoned unti for them (3.) But they became vain in their imagina- tions, év roic dtadoytopote—in their reason ings, in their practical imferences, They h a great deal of knowledge of general truf (v. 19), but no prudence to apply them particular cases. Or, im their notions ol God, and the creation of the world, and th origination of maukind, and the chief good in these things, when they quitted the plat truth, they soon disputed themselves into a thousand vain and foolish fancies. The se- veral opinions and hypotheses of the various sects of philosophers concerning these things were sO many vain imaginations. When truth is forsaken, errors multiply ia 7 n- jinitely. (4.) And their foolish heart was dark: ened. The foolishness and practicalwickedness of the heart cloud and darken the intellectua! powers and faculties. Nothing tends mor to the blinding and perverting of the under; w by i! : y nding than the corruption and depraved- s of the will and affections. (5.) Profess- themselves to be wise, they became fools, v. This looks black upon the philosophers, he pretenders to wisdom and professors of . Those that had the most luxuriant fancy, framing to themselves the idea of a God, el into the most gross and absurd conceits : nd it was the just punishment of their pride and self-conceitedness. It has been observed «hat the most refined nations, that made the greatest show of wisdom, were the arrantest fools’ in religion. The barbarians adored the sun and moon, which of all others was the ost specious idolatry ; while the learned igyptians worshipped an ox and an onion. ‘The Grecians, who excelled them in wisdom, adored diseases and human passions. The Romans, the wisest of all, worshipped the fu- ies. And at this day the poor Americans yorship the thunder; while the mgenious Chinese adore the devil. Thus the world by isdom knew not God, 1 Cor. i.21. Asa ‘profession of wisdom. is an aggravation of olly, so a proud conceit of wisdom is the ause of a great deal of folly. Hence we read of few philosophers who were converted to Dhristianity; and Paul’s preaching was no where so laughed at and ridiculed as among fhe learned Athenians, Acts xvii. 18—32. icxovrec etvar—conceiting themselves to be wise. The plain truth of the being of God would not content them; they thought fhemselves above that, and so fell into the eatest errors. ' 2. The outward acts of their idolatry, v. —25. (1.) Making images of’ God (v. 23), which, as much as in them lay, the hanged the glory of the incorruptible God. Compare Ps. cvi. 20; Jer. ii.11. They as- bed a deity to the most contemptible crea- es, and by them represented God. It was e greatest honour God did to man that he de man in the image of God; but it is e greatest dishonour man has done to God at he has made God in the image of man. is was what God so strictly warned the ws against, Deut. iv. 15, &c. This the ostle shows the folly of in his sermon at hens, Acts xvii. 29. See Isa. xl/ 18, &c. ; iv. 10, &e. Thisis called (v. 25) changing e truth of God into a lie. As it did disho- r his glory, so it did misrepresent his ag. Idols are called lies, for they belie od, as if he had a body, whereas he is a it, Jer. xxiii. 14; Hos. vii. 1. Teachers Ties, Hab. ii.18. (2.) Giving divine ho- ax to the creature: Worshipped and served é creature, wapd roy xricavta—besides the eator. ‘They did own a supreme Numen in profession, but they did in effect dis- him by the worship they paid to the crea- for God will be all or none. Qr, above Creator, paying more: devout respect to ix inferior deities, stars, heroes, demons, inking the supreme God imaccessible, or ove their worship. The sin itself was their cua The idolatry of the Gentiles. worshipping the creature at all; but this is mentioned as an aggravation of the sin, that they worshipped the creature more thar the Creator. This was the general wicked- ness of the Gentile world, and became twisted in with their laws and government ; in com- pliance with which even the wise men among them, who knew and owned a supreme God and were convinced of the nonsense and ab- surdity of their polytheism and idolatry, yet did as the rest of their neighbours did. Se- neca, in his book De Superstitione, as it is quoted by Aug. de Civit. Dei, lib. vi. cap. 10 (for the book itself is lost), after he had largely shown the great folly and impiety of the vulgar religion, in divers instances of it, yet concludes, Que omnia sapiens servabit tanquam legibus jussa, non tanquam diis grata —All whith a wise man will observe as esta- blished by law, not imagining them grateful to - the gods. And afterwards, Omnem istam ig- nobilem deorum turbam, quam longo evo longa superstitio congessit, sic adorabimus, ut me- minerymus cultum ejus magis ad morem quam ad rem pertinere—All this ignoble rout of gods, which ancient superstition has amassed togetier by long prescription, we will so adore as to remember that the worship of them is rather 4 compliance with custom than material initself. Upon which Augustine observes, Cole- bat quod reprehendebat, agebat quod arguebat, quod culpabat adorabat—He worshipped that which he censured, he did that which he had proved wrong, and he adored what he found Fault with. 1 mention this thus largely be- cause methinks it doth fully explain that of ‘the apostle here (v. 18): Who hold the truth in unrighteousness. It is observable that upon the mention of the dishonour done to God by the idolatry of the Gentiles the apostle, in the midst of his discourse, expresses himselt in an awful adoration of God: Who is blessea for ever. Amen. When we see or hear of any contempt cast upon God or his name, we should thence take occasion to think and speak highly and honourably of him. In this, as in other things, the worse others are, the: better we should be.’ Blessed for ever, not- withstanding these dishonours done to his name: though there are those that do not glorifyhim, yet he is glorified, and will be glorified to eternity. Iil. The judgments of God upon them for this idolatry ; not many temporal judgments (the idolatrous nations were the conquering ruling nations of the world), but spiritual judgments, giving them up to the most bru- tish and unnatural lusts. Tlapédxey abrovc —He gave them up; it is thrice repeated here, v. 24, 26, 28. Spiritual judgments are of all judgments the sorest, and to be most dreaded. Observe, 1. By whom they were given up. God gave them up, in a way of righteous judg- ment, as the just punishment of their idol- atry—taking off the bridle of restraining grace—leaving them to themselves—letting ‘ - Sse. er ee Ee een = Pe '- * yy, <>. ee a eee The depravity of the Gentiles. his grace at pleasure. up be a positive act of God or only privative we leave to the schools to dispute: but this we are sure of that it is no new thing for God to give men up to their own hearts’ lusts, to send them strong delusions, to let Satan loose upon them, nay, to lay stumbling-blocks be- fore them. And yet God is not the author of sin, but herein infinitely just and holy; for, though the greatest wickedness follow upon this giving up, the fault of that is to be laid upon the sinner’s wicked heart. If.the patient be obstinate, and will not submit to the methods prescribed, but wilfully takes and does that which is prejudicial to him, the physician is not to be blamed if he give him up as in a desperate condition; and all tne fatal symptoms that follow are not to be im- puted to the physician, but to the disease itself and to the folly and wilfulness of the patient. , 2. To what they were given up. (1.) To uncleanness. and vile affections, v. 24, 26, 27. Those that would not enter- tain the more pure and refined notices of natural light, which tend to preserve the honour of God, justly forfeited those more gross and palpable sentiments which preserve the honour of human nature. Man being in Aonour, and refusing to understand tae God that made him, thus becomes worse than the beasts that perish, Ps. xlix.20. ‘Thus one, by the divine permission, becomes the punish- ment of another; but it is (as it is said here) through the lusts of their own hearts—there all the fault is to be laid. Those who dis- honoured God were given up to dishonour themselves. A man cannot be delivered up to a greater slavery than to be given up to his own lusts.. Such are given over, like the Egyptians (Isa. xix. 4), into the hand of a cruel lord. The particular instances of their uncleanness and vile affections are their unnatural lusts, for which many of the heathen, even of those among them who passed for wise men, as Solon and Zeno, were infamous, against the plainest and most ob- vious dictates of natural light. The crying iniquity of Sodom and Gomorrah, for which God rained hell from heaven upon them, bhe- came not only commonly practised, but avowed, in the pagan nations. Perhaps the apostle especially refers to the abominations that were committed in the worship of their idol-gods, in which the worst of unclean- nesses were prescribed for the honour of their gods; dunghill service for dunghill gods: the unclean spirits delight in such ministra- tions. In the church of Rome, where the pagan idolatries are revived, images wor- shipped, and saints only substituted in the room of demons, we hear of these same abomi- lations going barefaced, licensed by the pope (Fox’s Acts and Monuments, vol. i. p. 808), ind not only commo 1iy pérpetrated, but jus- te a < _ tS eo ee ROMANS. ae them alone; for his graee is his own, he is | tified and pleaded for Ey debtor to no man, he may give or withhold | dinals: the same_ spiritual Whether this giving | same spiritual wickednesses. See SBS Pee 0. edness there is in the nature of man. _ abominable and filthy is man! Lord, man? says David; what a vile crea he when left to himself! How much are ¥ beholden to the restraining grace of God f the preserving any thing of the honour an decency of the human nature! For, were | not for this, man, who was made but litt] lower than the angels, would make himself great deal lower than the devils. This is sai to be that recompence of their error whic was meet. The Judge of all the earth doe right, and observes a meetness between th sin and the punishment of it. 2 _ (2.) To a reprobate mind in these abomin: tions, v. 28. ; (1.] They did not like to retain God in the knowledge. The blindness of their unde standings was caused by the wilful aversio of their wills and affections. They did : retain God in their knowledge, because the didnot likeit. ‘hey would neither knownord any thing but just what pleased themselves. I is just the temper of carnal hearts; the plea: ing of themselves is their highest end. ‘The are many that have God in their knowledg: they cannot help it, the light shines so full in their faces; but they do not retain hit there. They say to the Almighty, Depa (Job xxi. 14), and they therefore do not retain God in their knowledge because it thwarts and contradicts their lusts; they do not it. In their knowledge—év émvyvéoe. Thet is a difference between yrwoc and émyrywe the knowledge and the acknowledgment — God; the pagans knew God, but did no would not, acknowledge him. [2.] Answerable to this wilfulness of theirs, in gainsaying the truth, God gave them ove to a wilfulness in the grossest sins, here called} a reprobate mind—eic addxipor vovv, a mind void of all sense and judgment to discern] things that differ, so that they could not dis- tinguish their right hand from their left im spiritual things. ‘ee whither a course of § leads, and into what a gulf it plunges the sinner at last; hither fleshly lusts have % direct tendency. Eyes full of adultery cannt cease from sin, 2 Pet. ii, 14. This reprobate mind was a blind seared conscience, past feel} ing, Eph. iv. 19. When the judgment once reconciled to sin, the man is in thy suburbs of hell. At first Pharaoh hardened his heart, but afterwards God hardene Pharaoh’s heart. Thus wilful hardness” justly punished with judicial hardness— | do those things which are not convenient. phrase may seem to bespeak a diminutive e} but here it is expressive of the grossest ei mities; things that are not ble to n but coritradict the very light and law of n ture. And here he subjoins 4 black li those unbecoming things which the Gentiles were guilty of, being delivered up to a repro q ‘ | el ind. No wickedness so heinous, so ns, and to all the interests of mankind, ut a reprobate mini will comply with it. By he histories of those times, especially the ecounts we have of the then prevailing dis- ositions and practices of the Romans when e ancient virtue of that commonwealth was so degenerated, it appears that these sins here ntioned were then and there reigning na- onal sins. No fewer than twenty-three veral sorts of sins and sinners are here spe- cified, v. 29—31. Here the devil’s seat is; name is legion, for they are many. It time to have the gospel preached among vem, for the world had need of reformation. First, Sins against the first table: Haters - God. Here is the devil in his own colours, p appearing sin. Could it be imagined that tional creatures should hate the chief ood, and depending creatures abhor the untain of their being? And yet so it is. very sin has in it a hatred of God; but me sinners are more open and avowed enemies to him than others, Zech. xi. 8. roud men and boasters cope with God him- aif, and put those crowns upon their own heads which must be cast before his throne. Secondly, Sins against the second table. hese are especially mentioned, because in se things they had a clearer light. In eral here is a charge of unrighteousness. s is put first, for every sin is unrighteous- §; it is withholding that which is due, iD for second-table sins, doing as we’ would ent: Disobedient to parents, and without ral affection—daordépyovc, that is, parents unkind and cruel to their children. Thus, en duty fails on one side, it commonly fails he other. Disobedient children are justly punished with unnatural parents ; and, on the frary, unnatural parents with disobedient tildren. Against the sixth commandment : ickedness (doing mischief for mischief’s €), maliciousness, envy, murder, debate eabie, unmerciful ; all expressions of that ed of our brother which is heart-murder. ainst the seventh commandment: Forni- m ; he mentions no more, having spoken ore of other uncleannesses. Against the th commandment: Unrighteousness, co- ess. Against the ninth commandment: leceit, whisperers, back-biters, covenant- ers, lying and slandering. Here are wo generals not before mentioned—inventors bf evil things, and without understanding ; wise to do evil, and yet having no knowledge do good. The more deliberate and politic aners are in inventing evil things, the er is their sin: so quick of invention in and yet without understanding (stark s) in the thoughts of God. Here is enough humble us all, in the sense of our original ption; for every heart by nature has in = 'y to the light of nature, to the law of | in a nN See a CHAP. t Ay aeere pe el jot Ge Se a BO Tie ry ee x Spit Equity of the divine government. it the seed and spawn of all these sins. In_ the close he mentions the aggravations of the sins, ». 32. 1. They knew the judgment of God ; that is, (1.) They knew the law. The ‘udgment of God is that which his justice re- quires, which, because he is just, he judgeth meet to be done. 2.) They knew the pe- nalty ; so it is explained here: They knew that those who commit such things were worthy of death, eternal death ; their own consciences could not but suggest this to them, and yet they ventured upon it. It is a great aggra- vation of sin when it is committed against knowledge (James iv. 17), especially against the knowledge of the judgment of God. Itis daring presumption to run upon the sword’s point. It argues the heart much hardened, and very resolutely set upon sin. 2. They not only do the same, but have pleasure in those that do them. 'The violence of some present temptation may hurry a man into the com- mission of such sins himself in which the vitiated appetite may take a pleasure; but to be pleased with other people’s sins is to love sin for sin’s sake: it is joining in a con- federacy for the devil’s kingdom and interest, Luvevdoxovtcr: they do not only -ommit sin, but they defend and justify it, and encourage others to do the like.. Our own sins are much aggravated by our concurrence with, and complacency in, the sins of others. Now lay all this together, and then say whether the Gentile world, lying under so much guilt and corruption, could be justified srverting that which is right ; it is especially : before God by any works of their own. CHAP. II. be done by. Against the fifth command- The scope of the first two chapters of this epistle may be gathered from ch, iii, 9, ‘‘ We have before proved both Jews and Gentiles that they are all under sin.” This we have proved upon the Gen- tiles (chap. i.), now in this chapter he proves it upon the Jews, as appears by ver. 17, ** thou art calleda Jew.” 1. He proves in general that Jews and Gentiles stand upon the same level before the justice of God, to ver. 11, Il. He shows more particularly what sins the Jews were guilty of, notwithstanding their profession and vain pretensions, ver. 17, to the en«. NHEREFORE thou art inexcus- able, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. 2 But we are sure that the judgment of God is accord- ing to truth against them which com- mit such things. 3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judg- ment of God? 4 Or despisest thou the riches of his goodness and for- bearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? 5 Bur after thy hardness and impenitent heart treasurest up unto thyself wrath against the day «f wrath and revela é - Equity of the divine government. Tee ee eT ey fot eee) APR tion of the righteous judgment of|™ God: 6 Who will render to every man according to his deeds: 7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: S$ But unto them that are contentious, and do not obey the truth, but obey un- righteousness, indignation, and wrath, 9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile ; 10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: 11 For there is no respect of persons with God. 12 For as many as have sinned without law shall also perish without law: and ay many as have sinned in the law shall be judged by the law; 13 (For not the hearers of the law are just before God, but the doers of the law shall be justified. 14 For when the Gentiles, which have not the law, do by nature the things contained in che law, these, having not the law, are a law ‘unto themselves: 15 Which show the work of the law written in their hearts,’ their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) 16 In the day when God shall judge the secrets of men by Jesus Christ according to my gospel. In the former chapter the apostle had re- presented the state of the Gentile world to be as bad and black as the Jews were ready enough to pronounce it. And now, designing to show that the state of the Jews was very bad too, and their sim in many respects more aggravated, to prepare his way he sets himself in this part of the chapter to show that God would proceed upon equal terms of justice with Jews and Gentiles; and not with such a partial hand as the Jews were apt to canny he would use im their favour. I. He arraigns them for their censorious- ness and self-conceit (v. 1): Thou art in- excusable, O man, whosoever thou art that judgest. As he expresses himself in general terms, the admonition may reach those many masters (Jam. iii. 1), of whatever nation or profession they are, that assume to themselves a power to censure, control, and condemn others. But he intends especially the Jews, and to them particularly he applies this general charge (v. 21), Thou who teachest another teachest thou not thyself? The Jews Comes” ‘al rerally a pro’ lo oe with a great s tempt upon the poor ies, a c to be set with the ag an in oan mean aoa lal and immoral— not i as Gentiles, yet sacrilegious, v. 22, a thou art inexcusable. If the earayesa but the light of nature, were inexcus; (ch. i. 20), much more ‘ens Ecoonylaael had light of the law, the revealed will of G and so had greater helps than the Gentil II. He asserts the invariable justice 6 divine government v. 2, 3. To drive > the conviction, he here shows what a ni teous God that i i? with whom we a ‘ and how just in his proceedings. It isu with the apostle Paul, in his writings, uf mention of some material point, to : large digressions upon it ; as here,concer . the justice of God (v, 2), That the judgme God is according to bang ac gts | eternal rules of justice and . — cording to the heart, and not accord the outward appearance (1 Seta 2 xvi. 7 — cording to the works, and not with respe persons, is a doctrine which we are all si for he would not be God if he were not. but it behoves those especially to conside who condemn others for those vi they themselves are guilty of, and so, w. they practise sin and persist in that practi think to bribe the divine justice by protest against sin and exclaiming loudly others that are guilty, as if preaching ag sin would atone for the guilt of it. But ¢ serve how he puts it to the sinner’s science (v. 3): Thinkest thou this, O mé O man, a rational creature, a di mt cre ture, made by God, subject : re accountable to him, ‘The. case is so pli that we may venture to appeal to the si own thoughts: “ Canst thou think th shalt escape the fee of God? L heart-searching G upon formal pretences, the righteous. Judge of so bribed and put off? The most pla politic sinners, who acquit themselves be Di men with the weet confidence, can escape the judgment of God, cannot being judged and condemned. b III. He draws up a charge. satin (v. 4, 5) consisting of two ches : — 1. Slighting the goodness of bod § the riches of his goodness. * BS applicable to the Jews, who had tokens of the divine favour. Means cies, and the more light we sin age more love we sin against. Low and thoughts of the divine goodness are bottom of a great deal of sin. There every wilful sin an interpretative conte the goodness of God; it is spurn bowels, particularly the ee ips of i tience, his forbearance and | fering taking occasion thence to, ae hg much more bold in sin, Eccl. viii 11. Not Knot | ~ know that God’s goodness leads torepent-| IV. He describes the measures by which God ance, but we must know that it leads ws— | proceeds in hisjudgment. Having mentioned lee in particular. See here what method | the righteous judgmentof God inv. 5, he here God takes to bring sinners to repentance. | illustrates that judgment, and the righteous- He leads them, not drives them like beasts,| ness of it, and shows what we may expect nt leads them like rational creatures, allures | from God, and by what rule he will judge hem (Hos. ii. 14); and it is goodness that| the world. The equity of distributive justice sads, bands of love, Hos. xi. 4. Compare | is the dispensing of frowns and favours wit! . xxxi. 3. The consideration of the good- | respect to deserts and without respect te jess of God, his common goodness to all (the | persons: such is the righteous judgment foodness of his providence, of his patience, | of God. p and of his offers), should be effectual to} 1. He will render to every man according ring us all to repentance; and the reason | fo his deeds (v. 6), a truth often mentioned in hy so many continue in impenitency is be-| scripture, to prove that the Judge of all the cause they do not know and consider this. _ | earth does right. 2. Provoking the wrath of God, v. 5. The| (1.) In dispensing his favours; and this is ise of this provocation is a hard and impeni-| mentioned twice here, both in v. 7 and. 10. fent heart ; and the ruin of sinners is their} For he delights to show mercy. Observe, ralking after such a heart, being led by it.; [1.] The objects of his favour: Those whe sin is to walk in the way of the heart ; | by patient continuance, &c. By this we may nd when that is a hard and impenitent| try our interest in the divine favour, and may eart (contracted hardness by long custom, | hence be directed what course to take, that es that which is natural), how desperate | we may obtain it. Those whom the righteous must the course needs be! The provocation | God will reward are, First, Such as fix te expressed by treasuring up wrath. ‘Those | themselves the right end, that seek for glory, lat go on in a course of sin are treasuring up | and honour, and immortality ; that is, the glory nto themselves wrath. A treasure denotes| and honour which are immortal— accept. jundance. It is a treasure that will be| ance with God here and for ever. There is pending to eternity, and yet never exhausted; | a holy ambition which is at the bottom of all nd yet sinners are~still adding to it as to a| practical religion, This is seeking the king feasure. Every wilful sin adds to the score, | dom of God, looking in our desires and aims will inflame the reckoning; it brings a|as high as heaven, and resolved to take up nch to their wrath, as some read that} with nothing short of it. This seeking im- . Vili. 17), they put the branch to their | plies a loss, sense of that loss, desire to re- A treasure denotes secrecy. The trea-| trieve it, and pursuits and endeavours conso- or magazine of wrath is the heart of}nant to those desires. Secondly, Such as, himself, in which it lies hid, as treasures | having fixed the right end, adhere to the right some secret place sealed up; see Deut.| way: dA patient continuance in well-doing. 1 . 34; Job xiv. 17. But withal it denotes | There must be well-doing, working good, v. vation to some further occasion ; as the| 10. lt is not enough to know well, and speak sures of the hail are reserved against the | well, and profess well, and promise well, but (of battle and war, Job xxxviii. 22,23. | we must do well: do that which is good, not treasures will be broken open like the | only for the matier of it, but for the manner atains of the great deep, Gen. vii. 11.|ofit. Wemust do it well. 2. A continuance are treasured up against the day of |in well-doing. Not fora fitand a start, like , when they will be dispensed by the| the morning cloud and the early dew; but we jlesale, poured out by full vials. Though | must endure to the end: it is perseverance resent day be a day of patience and for-|that wins the crown. 3. A patient con- nce towards sinners, yet there is a day|tinuance. ‘This patience respects not only the ath coming—wrath, and nothing but} length of the work, but the difficulties of it . Indeed, every day is to sinners a day | and the oppositions and hardships we may ~ ath, for God is angry with the wicked| meet with init. Those that will do well and day (Ps. vii. 11), but there is the great continue in it must put on a great deal of patience. wrath coming, Rev. vi. 17. And that f wrath will be the day of the revelation| [2.] The product of his favour. He will @ righteous judgment of God. ‘The wrath | render to such eternal life. Heaven is life, eternal life, and it is the reward of those that d is not like our wrath, a heat and pas- “no, fury is not in him (Isa. xxvii. 4) : | patiently continue in well-doing; and it is is a righteous judgment, his will to | called (v. 10) glory, honour, and peace. Those sin, because he hates it as con to | that seek for glory and honour (v.7) shall have ure. This righteous judgment of God | them. Those that seek for the vain glory and -many times concealed in the prosperity | honour of this world often miss of them, aud uccess of sinners, but shortly it will be |are disappeinted ; bui those that seelr fr 1m TPR te p 2am ’ (ee ' Sn a TE a Ae Sg i tt ee en a ae Ce en ety or ae ange de ‘; , + dy é from the punishment of f doing (see Col. iii. 11); for sha | not th of all the earth do right? = V. He proves the equity o' ings with all, when he shall acti to Judge them (v. 12—16), upon this ple, that that which is the rule obedience is the rulz of God’s ju Three degrees of light are revealed te children of men :— - 1 ‘The light of nature. his the Gentil have, and by this they shall be judged: 4 many as have sinned without law shall per without law ; that is, the unbelieving Gy tiles, who had no other guide but natu conscience, no other motive but comme mercies, and had, not the law of Moses r any supernatural revelation, shall reckoned with for the transgression of law they never had, nor come under # aggravation of the Jews’ sin nst < judgment by the written law; but they s be judged by, as they sin against, the nature, not only as it is in their hearts, e rupted, defaced, and imprisoned in eousness, but as in the uncorrupt original t Judge keeps by him. Further to clear (v. 14, 15), in a parenthesis, he evinces t! the light of nature was to the Gentiles inste of a written law. He had said (v. 12) th had sinned without law, which looks contradiction ; for where there is no la is no transgression. But, says he, tho they had not the written law (Ps. exlvii. 2 they had that which was equivalent, not the ceremonial, but to the moral law. had the work of the law. He does not that work which the law commands, as could produce a perfect obedience ; bi work which the law does. The work of law is to direct us what to do, and to ex us what we have done. Now, (1.) that which directed them what to do light of nature: by the force and of their natural notions and dictates th: prehended a clear and vast difference b good and evil. They did by nature the contained in the law. They had a se justice and equity, honour and purit and charity; the light of nature obedience to parents, pity to the mi: conservation of public peace and order, f bade murder, stealing, lying, perjury, &e. T they were a law unto themselves. (2.) that which examined them as to wha had done: Their conscience also bea ness. They had that within them w proved and commended what was ¥ and which reproached them for w done amiss. Conscience is a witness, first or last will bear witness, though fo time it may be bribed or brow-beaten. If instead of a thousand: witnesses, te of that which is most secret; a thoughts accusing or excusing, pi judgment upon the testimony of co not nrig plying it can e put out, no, not in the Gentile world. he heathen have witnessed to the comfort of a good conscience. _————Hie murus aheneus esto, Nil conscire sibi-——— Be this thy brazen bulwark of defence, Still to preserve thy conscious innocence.— Hor. and to the terror of a bad one: » ——Qnuos diri conseia facti - Mens habet attonitos, et surdo verbere cedit— No lash is heard, and yet the guilty heart Is tortur’d with a self-inflicted sinart—Juy. Sat. 13. heir thoughts the meanwhile, peratd adie -among themselves, or one with another. The same light and law of nature that wit- nesses against sin in them, and witnessed against it in others, accused or excuse one a Vicissim, so some read it, by turns; ording as they observed or broke these natural laws and dictates, their consciences id either acquit or condemn them. All his did evince that they had that which was to them instead of a law, which they light have been governed by, and which condemn them, because they were not so nided and governed by it. So that the yuilty Gentiles are left without excuse. God is justified in condemning them. They can- plead ignorance, and therefore are likely oe if they have not something else to plead. 2. The light of the law. This the Jews had, and by this they shall be judged (v. 12): As many as have sinned in the law shall be judyed 4 They sinned, not only having he law, but év vopw—in the law, in the midst o much Jaw, in the face and light of so vere so very full and particular, and the /Sanctions of it so very cogent and enforcing. hese shall be judged by the law; their pu- ishment shall be, as their sin is, so much le greater for their having the law. The Jew It shall be more tolerable for : Thus Moses did accuse |them (John v. 45), and they fell under the ny stripes of him that knew his master’s vill, and did it not, Luke xii. 47. The Jews | prided themselves very much in the law ; but, ‘to confirm what he had said, the apostle ws (v. 13) that their having, and hearing, knowing the law, would not justify them, their doing it. The Jewish doctors bol- stered up their followers with an opinion that all that were Jews, how bad soever they hved, should have a place in the world to e. This the apostle here opposes: it was great privilege that they had the law, but a saving privilege, unless they lived up to w they had, which it is certain the Jews not, and therefore they had need of a hteousness wherein to appear before God. @ may apply it to the gospel: it is not fing, but doing that will save us, John ; James i. 22. The light of the gospel: and according BS > + Khe ee A x ™ Git te 3 a : f Pe em ry wi: ee 5 ts ' CHAP Ii. - Equity of the divine government. r ee ) Pi : the law to the fact. Consciencel| to this those that enjoyed the gospel shall ba dle of the Lord which was not | judged (. 16): According to my gospel ; not meant of any fifth gospel written by Paul, as somé conceit; or of the gospel written by Iuke, as Paul’s amanuensis (Euseb. Hist. lib iii. cap. 8), but the gospel in general, called Paul’s because he was a preacher of it. As many as are under that dispensation shall be judged according to that dispensation, Mark xvi. 16. Some refer those words, ac- cording io my gospel, to what he says of the day of judgment: ‘There will come a day of judgment, according as I have in my preaching often told you; and that will be the day ofthe final judgment beth of Jews and Gentiles.” It is good for us to get acquainted with what is revealed concerning that day. (1.) There is a day set fora general judgment. The day, the great day, his day that is com- ing, Ps. xxxvii. 13. (2.) The judgment of that day will be put into the hands of Jesus Christ. God shall judge by Jesus Christ, Acts xvii. 31. It will be part of the reward of his humiliation. Nothing speaks more terror to sinners, or more comfort to saints, than this, that Christ shall be the Judge. (3.) The secrets of men shall then be judged. Secret services shall be then rewardec, secret sins shall be then punished, hidden things shall be brought to light. That will be the great discovering day, when that which is now done in corners shall be proclaimed to all the world. 17 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, 18 And knowest his Will, and approvest the things that are more excellent, being in- structed out of the law; 19 And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, 20 An in- structor of the foolish, a teacher of babes, which hast the form of know. ledge and of the truthin thelaw. 2 Thoutherefore which teachestanother, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 22 Thou that sayest a man should not commit adultery, dost thou commit adultery ? thou that ab- horrest idols, dost thou commit sacri- lege? 23 Thou that makest thy boast. of the law, through breaking the law dishonourest thou God? 24 For the name of God is blasphemed among the Gentiles through you, as it is written. 25 For circumcision verily profiteth, if thou keep the law: but if ‘thou he a breaker of the law, thy circumcision is made uncircumcision. 13—VI. oS. r I ne ee eee I Sa a ee ee) ee OTe ny er " =] “Tr eee enon The pretensions of the Jews, 26 Therefore if the uncireamcision keep the righteousness of the law, shall not lis uncireumcision be coxnt- ed for circumcision? 27 And shall not uncireumcision which is bynature, if it fulfil the law, judge thee, who by the letter and circumcision dost trangress the law? 28 For he is not a Jew, which is one outwardly ; neither is that cir- cumcision, which is outward in the flesh: 29 But he is a Jew, which is one inwardly; and circumeision is that of the heart, in the spirit, aud not in the letter; whose praise és not of men, but of God. In the latter part of the chapter the apostle directs his discourse more closely to the Jews, and shows what sins they were guilty of, notwithstanding their profession and vain pretensions. He had said (v. 13) that not the hearers but the doers of the law are justified; and he here applies that great truth to the Jews. Observe, I. He allows their profession (v. 17—20) and specifies their particular pretensions and privileges in which they prided themselves, that they might see he did not condemn them out of ignorance of what they had to say for themselves; no, he knew the best of their eause.: 1. They were a peculiar people, separated and distinguished from all others by their havmg the written law and the special pre- sence of God among them. (1.) Thow art called a Jew ; not so much in parentage as profession. It was a very honourable title. Salvation was of the Jews; and this they were very proud of, to be a people by them- selves ; and yet many that were so called were the vilest of men. It isno new thingfor the worst practices to be shrouded under the best names, for many of the synagogue of Satan to say they are Jews (Rev. ii. 9), for a genera- uon of vipers to boast they have Abraham to their father, Matt.ui.7—9. (2.) And restest in the law; that is, they took a pride in this, that they had the law among them, had it in their books, read it in their synagogues. They were mightily puffed up with this privi- lege, and thonght this enough to bring them to heaven, though they did not live up to the law. To rest in the law, with a rest of com- placency and acquiescence, is good; but to rest in it with a rest of pride, and slothfulness, and carnal security, is the ruin of souls. The temple of the Lord, Jer. vii. 4. Bethel their confidence, Jer. xlvili. 13. Haughty because of the holy mountain, Zeph. iii. 11. Itis a dangerous thing to rest in external privileges, and not to improve them. (3.) And makest thy boastof God. See how the best things may be perverted and abused. A believing, humble, thankful glorying in God, is the root ROMANS a and summary of all religio Isa. xlv. ie 1 Cor, i. 31 glorious boasting in God, profession of his name, is the noe mary of allhypocrisy. Spiritual 0 kinds of pride the most dangerous 2. They were a knowing peopie (v. 1) and knowest his will, rd 0éd he God’s will is the will, the sovere irresistible will. The world q . And approvest the thi that are, more excellent—doxypaterg ra dea povra. ‘Paul prays for it for his friends « very great attainment, Phil.i.10. "Ete ro 4 Kipacey vac Ta bean esky Understand (1.) Of a good apprehension in the thing God, reading it thus, Thoudi differ, knowest how to di good and evil, to separate between the preeia and the vile (Jer. xy. 19), to make a dif ence between the unclean and the clean, Li xi. 47. Good and bad lie sometimes so n together that it is not easy to distingu them; but the Jews, having the touch of the law ready at hand, were, or at lei thought they were, able to distinguish, cleave the hair in doubtful cases. A n may be a good casuist and yet a bad Ch tian—accurate in the notion, but loose a careless in the applies , Or, we m: with De Dieu, understand controversies the ra dvadépovra, A man may be well skil in the controversies of religion, and ye stranger to the power of godliness. (2 Me a warm affection to the things of God, as read it, Approvest the things that are exce There are excellences in Ping hypoerite may approve of . mg consent of the practical judgment to the l that it is good, and yet that co ; OV powered by the lusts of the flesh, and of cernest things mind :— ——— Video meliora probogna Deteriora sequor. I see the better, but pursue the worse, and it is common for sinners to m approbation an exeuse which is really great aggravation of a sinful course. got this acquaintance. with, and affec that which is good, by being isi of the law, xarnxotpsyog—being ¢ The word signifies an early instruction childhood. It isagreat privilege and adva tage to be well cate eieta alten : vas custom of the Jews to take a great dea pains in teaching their children when # were young, and all their lessons were oz the law ; it were well if Christians were as industrious to teach their children ou the gospel. Now this is called @. 20), ° form of knowledge, and of the ruth in| Tie Mes rot js, the show and appearance of it. whose ‘knowledge rests in an empty notion, and does not makean impression on their hearts, have only the form of it, like a other nations must come to school to them, to learn what is good, and what the Lord re- mires; for they had the lively oracles. (2.) © their rabbies, and doctors, and leading nen among them, who were ‘especially those hat judged others, v.1. These prided them- selves much in the possession they had got of Moses’s chair, and the deference which the vulgar paid to their dictates ; and the apostle expresses this in several terms, a guide of the d, a light of those who arein darkness, an ructor of the foolish, a teacher of babes, the etter to set forth their proud conceit of hemselves, and contempt of others. This vas a string they loved to be harping upon, eaping up titles of» honour upon themselves. The best work, when it is prided in, is unac- table to God. It is good to instruct the lish, and to teach the babes: but con- ing our own ignorance, and folly, and bility to make these teachings successful Without God, there is nothing in it to be oud of. _ IL. He aggravates their provocations (v. 21 --24) from two things :— 1. That they sinned agaist their know- ge and profession, did that themselves ich they taught others to avoid: Thou that chest another, teachest thou not thyself? Weaching is a piece of ‘that charity which egins at home, though it must not end re. It was the hypocrisy of the Pharisees that they did not do as they taught (Matt. xxiii. 3), but pulled down with their lives what they built up with their preaching; for who ll believe those who do not believe them- es? Examples will govern more than les. The greatest obstructors of the suc- s of the word are those whose bad lives radict their good doctrine, who in the it preach so well that it is a pity ‘ should ever come out, and out of the ve so ill that it is a pity they should ae in. He specifies three particular that abound among the Jews :—(1) t CHA? > var UA 9M) 5 The depravity of the Jews. Steali 'This 1s charged upon some ‘that declared God’s statutes (Ps. 1.16, 18), When thou sawest a thief, then thow consentedst with him. The Phariseesare charged with devouring widows’ houses (Matt. xxiii. 14), and that is the worst of robberies. (2.) Adultery, v. 22. This is likewise charged upon that sinner (Ps. 1. 18), Thou hast been partaker with adul- terers. Many of the Jewish rabbin are said to have been. notorious for this sin. (3.) Sacrilege—robbing im holy things, which were then by special laws dedicated and de- voted to God; and this is charged upon those that professed to/abhor idols. So the Jews did remarkably, after their captivity in Babylon; that furnace separated them for ever from the dross of their idolatry, but they dealt very treacherously in the worship of God. It was in the latter days of the Old- Testament church that they were ‘charged with robbing God in tithes and offerings (Mal. lil. 8, 9), converting that to their own use,and to the service of their lusts, which was, in a special manner, set apart for God. And this is almost equivalent to idolatry, though this. sacrilege was cloked with the abhorrence of idols. Those will be severely reckoned with another day-who, while they condemn sin in others, do the same, or as bad, or worse, themselves. 2. That they dishonoured God by their sin, v.23, 24. While God and his law were an ho- nour to them, which they boasted of and prided themselves in, they were a dishonour to God and his law, by giving occasion to those that were without to reflect upon their religion, as if that did countenance and allow of such things, which, as it is their sin who draw such inferences (for the faults of professors are not to be laid upon professions), so it is their sin who. give occasion for those inferences, and will greatly aggravate their miscarriages. This was the condemnation in David’s case, that he had given great occasion to the enemies of the Lord to blaspheme, 2 Sam. xii. 14. And the apostle here refers to the same charge against their forefathers: As it is written, o. 24. He does not mention the place, be- cause he wrote this to those that were in- structed in the law (in labouring to convince, it is some advantage to deal with those that have knowledge and are acquainted with the scripture), but he seems to point at Isa. li. 5 ; Evek: xxxvi. 22, 23; and 2'Sam, xi. 14. It is a lamentation that those who were made to be to God for a name and for a praise should be to him ashame and dishonour. The great evil of the sins of professors is the dishonour Idene to God and religion by their profession. \* Blasphemed through you; that is, you give the occasion for it, it is through your folly and carelessness. ‘The reproaches you bring upon yourselves reflect upon your God, and religion is wounded through your sides.” A good caution. to professors to walk vireum- spectly. See Tim. vi. 1. INI. He asserts the utter insnifficiency of c Jews; if they keep the righteousness of the|God cannot be so deceived; he sees throug i Wee ele Bee we ee SV 5 ee a || ae : tary fo 2 The depravity of the Jews. ROMANS. their profession to clear them from the guilt; 2. He describes the | ot these provocations (v. 25—29}: Circum-|. 28, 29. (1.) It 1s not thats cision verily profiteth, if thou keep the law ; | in the flesh and in the‘letter. that is, obedient Jews shall not lose the re-| drive us off from the obser of ward of their obedience, but will gain this by | institutions (they are’ good in their pla their being Jews, that they havea clearer rule | from trusting to them and resting in of obedience than the Gentiles have. God| sufficient to bring us to heaven, tz did not give the law nor appoint circumcision | with a name to live, without being alive in vain. This must be referred to the state] deed. He is not a Jew, that is, shall no of the Jews before the ceremonial polity was| accepted of God as the seed of believin abolished, otherwise circumcision to one that| Abraham, nor owned as having answered th professed faith in Christ was forbidden,| intention of the law. To be Abrahar Gal. vy. 2. But he is here speaking to the| children is to do the works of Abrahan Jews, whose Judaism would benefit them, if} John viii. 39, 40. (2.) It is that which j they would but live up to the rules and laws} inward, of the heart, and in the spirit. Iti of it; but if not “‘ thy circumcision is made} the heart that God looks at, the cireumcisini uncircumcision ; that is, thy profession will do} of the heart that renders us acceptable to hin thee no good; thou wilt be no more justified] See Deut. xxx. 6. This is the cir isi than the uncircumcised Gentiles, but more} that is not made with hands, Col. ii. 11, condemned for sinning against greater light.’’| Casting away the body of sin. So it is in th The uncircumcised are in scripture branded] spirit, in our spirit as the subject, and wroug! as unclean (Isa. lii. 1), as out of the covenant,} by God's Spirit as the author of it. (3.) Ti (Eph. ii. 11, 12) and wicked Jews will be{ praise thereof, though it be not of men, wh dealt with assuch. See Jer. ix. 25, 26. F mes judge according to outward appearance, y ther to illustrate this, it is of God, that is, God himself will ow 1. He shows that the uncircumcised |and accept and crown this sincerity; for | Gentiles, if they live up to the dight they |seeth not as man seeth. Fair pretences and ‘have, stand upon the same levels with the] plausible profession may deceive men: & law (v. 26), fulfil the law (v. 27); that is, by|shows to realities. ‘This is alike true ¢ submitting sincerely to the conduct of natural | Christianity. He is not a Christian that light, perform the matter of the law. Some|one outwardly, nor is that baptism which understand it as putting the case of a perfect outward in the flesh; but he is a Christiz obedience to the law: “If the Gentiles could| that is one inwardly, and baptism is that ‘perfectly keep the law, they would be justified | the heart, in the spirit, and not in the lette by it as well as the Jews.” But it seems |whose praise is not of mea but of God — rather to be meant of such am obedience as CHAP. III. 3 : some of the Gentiles did attain to. ‘The case | The apostle, in this hapter, carries ion his discourse .of Cornelius will clear it. ‘Though he was a Gentile, and uncircumcised, yet, being a devout man, and one that feared God with all his house (Acts x.2), he was accepted,v.4. Doubtless, there were many such instancés: and they wre the uncircumceision, that kept the righteous- ness of the law ; and of such he says, (1.) That they were accepted with God, as if they had been circumcised. Their uncircumeision was| of circumcision? 2 Much ever va rounted for circumcision. Circumcision was indeed to the Jews a commanded duty, but it was not to all the world a necessary condition of justification and salvation. (2.) That their| For what if some did not beli¢y obedience was a great aggravation of the dis-| shall their unbelief make the faith obedience of the Jews, who had the letter of God without effect? 4 God forbi the law, v. 27. Judge thee, that is, help to add to thy condemnation, who by the letter| Y°% let God be true, but every m and circumcision dost transgress. Observe,}a@ liar; as it is written, That thi To carnal professors the law is but the letter ; mightest be justified in thy saying they read it as a bare writing, but are not ruled by itasalaw. They did transgress, not only notwithstanding the letter and circum- cision, but byit, that is, they thereby hardened themselves in sin. External privileges, if they do not do us good, do us hurt. The obedience | of those that enjoy less means, and make a iess profession, will help to condemn those that enjoy greater means, and make a greater profession, but do not live up to it. l'art judged. 5 Butif our unrighteou ;for then how shall God judge justification. He had already proved the guilt both of and Jews. Now in this chapter, I. He answers some ob that might be made against what he had said about the J: 1—8. II. He asserts the guilt and corruption of mankin common, both Jews and Gentiles, ver. 9—18. I{I. He arg thence that justification must needs be by faith, and not by law, which he gives several reasons for, ver. 19, to the “J many digressions in his writings render his discourse a little difficult, but his scope is evident. HAT advantage then hath th Jew? or what profit is the chiefly, because that unto them we committed the oracles of God. — and mightest overcome when tht ness commend the righteousn: God, what shall we say? Js Got unrighteous who taketh vengean¢ (I speak as a man) 6 God forbid world? 7 For if the truth of we CF , Se : : \ more abounded through m o his glory; why yet am I also judged as a sinner? 8 And not) rather, (as we be. slanderously re- ported, and as some affirm that we say,) Let us do evil, that good may geome? whose damnation is just. 9 What then? are we better than they? ‘No, in no wise: for we have before “roved both Jews and Gentiles, that they are all under sin; 10 As it is written, There is none righteous, no, ‘not one: 11 There is none that Bideptandcth, there is none that -seeketh after God. 12 They are all “gone out of the way, they are together Secome unprofitable; there 1s none ‘that doeth good, no, not one. 13 ‘Their throat is an open sepulchre ; with their tongues they have used deceit ; the poison of asps is under their lips: 14 Whose mouth is full of cursing and bitterness: 15 Their eet are swift to shed blood: 16 estruction and misery are in their ways: !7 And the way of peace have they not known: 18 There is _o fear of God before their eyes. I. Here the apostle answers several ob- ions, which might be made, to clear his No truth so plain and evident but icked wits and corrupt carnal hearts will ve something to say against it; but divine ths must be cleared from cavil. Object. 1. If Jew and Gentile stand so much hpon the same level before God, what advan- ge then hath the Jew? Hath not God often joken with a great deal of respect for the | Jews, as a non-such people (Deut. xxxiii. 29), noly nation, a peculiar treasure, the seed. of aham his friend: Did not he institute| reumcision as a badge of their church-mem- | rship, and a seal of their covenant-relation God? Now does not this ievelling doc- e deny them all such prerogatives, and | fect dishonour upon the ordinance of cir- mcision, as a fruitless insignificant thing. nswer. The Jews are, notwithstanding jis, a people greatly privileged and honoured, ave great means and helps, though these not infallibly saving (v. 2): Much every tay. The door is open to the Gentiles as well F the Jews, but the Jews have a fairer way | up to this door, by reason of their church- | privileges, which are not to be undervalued, h many that have them perish eternally ‘not improving them. He reckons up ny of the Jews’ privileges Rom. ix. 4,5; e he mentions but one (which is indeed r omnium—equivalent to all), that unto hem were committed the oracles of Uod, that v lie! | ee A ae ae fa ~ IT. The advantages of the Jus is, the scriptures of the Old ‘Testament, espe- | cially the law of Moses, which is called the lively oracles (Acts vii. 38), and those types, promises, and prophecies, which relate to Christ and the gospel. ‘The scriptures are the oracles of God: they are adivine reve- lation, they come from heaven, are of infalli- ble truth, and of eternal consequence. as oracles. The Septuagint call the Urim and Thummim the Adysa—the oracles. The scripture is our breast-plate of judgment We must have recourse to the law and to the testimony, as to an oracle. ‘The yospel is called the oracles of God, Heb. v. 12; 1 Pet. iv. 11. Now these oracles were com- mitted to the Jews; the Old Testament was written in their language; Moses and the prophets were of their nation, lived among them, preached and wrote primarily to and for the Jews. ‘They were committed to them as trustees for succeeding ages and churches. The Old Testament was deposited in their hands, to be carefully preserved pure and uncorrupt, and so transmitted down to pos- terity. ‘The Jews were the Christians’ library- keepers, were entrusted. with that sacred treasure for their own use and benefit in the first place, and then for the advantage of the world; and, in preserving the letter of the scripture, they were very faithful to their trust, did not lose one iota or-:tittle, in which we are to acknowledge God’s gracious care and providence. The Jews had the means of salvation, but they had not the monopoly of salvation. Now this he mentions with a chiefly, xpwrov piv yap—this was their prime and principal privilege. The enjoyment of God’s word and ordinances is the chief hap- piness of a people, is to be put in the imprimis of their advantages, Deut. iv. 8; xxxill. 3; Ps. exlvii. 20. Object. 2. Against what he had said of the advantages the Jews had in the liveiy oracles, some might object the unbelief of many of them. To what purpose were the oracles of God committed to them, when so many of them, notwithstanding these oracles, continued strangers to Christ, and enemies to his gos- pel? Some did not believe, v. 3. Answer. It is very true that some, nay most of the present Jews, do not believe in Christ ; but shall their unbelief make the faith of God without effect? The apostle startles at such athought: God forbid! The infi- delity and obstinacy of the Jews could not invalidate and overthrow those prophecies of the Messiah which were contained in the oracles committed to them. Christ will be glorious, though Israel be not gathered, Isa. xlix. 5. God’s words shall be accomplished, his purposes performed, and all his ends answered, though there be a generation that by their unbelief go about to make God a liar. Let God be true but every man a liar ; let us abide by this principle, that God is true to every word which he has spoken, and will let none of his oracles fall to the ground Pra +. - =) = mer Sy rs Se fae a a tiie a> | Shjections answereu, ‘hough thereby we give 'the lie to man; bet- ter question and ‘overthrow the credit of all the men in the world than doubt of the faith- fulness of God. What David said in his haste (Ps. exvi. 11), that all men “are liars, Paul here asserts deliberately. Lying is a limb of that old man which we every one of us come into the world clothed with. All men are fickle, and mutable, and given to change, vanity and a lie (Ps. Ixii. 9), alto- gether vanity, Ps. xxxix.5. All men are liats, compared with God. It is very comfortable, when we find everyman a liar (no faith in man), that God is faithful. When they speak vanily every one with his neighbour, it is very comfortable to think ‘that the words of the Lord are pure words, Ps. xii. 2. 6. For the further proof of this he quotes Ps. li. 4, That thou mightest be justified, the design of which is to show, 1. That God does and will preserve his own honour in the world, not- withstanding the sins of men. 2. That itis our duty, in all our conclusions concerning ourselves and others, to justify God and to assert and maintain his justice, truth, and goodness, however it goes. David lays a Joad upon himself in his confession, that he might justify God, and acquit him from any injustice. So here, Let the credit or reputa- tion of man shift for itself, the matter is not great whether it ‘sink or swim; let us hold fast this conclusion, how specious soever the premises may be to the contrary, that the Lord is righteous in all his‘ways, and holy in all his works. Thus is God justified in his sayings, and cleared when he judges (as it is Ps. li. 4), or when he is judged, as it is here ren- dered. When men presume to quarrel with God and his proceedings, we may be’sure the sentence will go on God’s side Odject. 3. Carnal hearts might hence take occasion to encourage themselves insin. He had said that the universal guilt and corrup- tion of mankind gave occasion to the mani- festation of God’s righteousness in Jesus Christ. Now it may be suggested, If all our sin beso far from overthrowing God’s honour that it commends it, and his ends are secured, so that there isno harm done, isit not unjust for God to punish our sin and unbelief so severely? If the unrighteousness of the Jews gave occasion to the calling in of the Gentiles, and so to God’s greater glory, why are the Jews so much censured? If our unrighteousness commend the righteousness of God, what shall we say? v.5. What inference may be drawn from this? is God unrighteous, uj adiucoc 6 @<0c-—Is not God unrighteous (so it may be read, more in the form of an objection), who taketh vengeance? Unbelieving hearts will gladly take any occasion to quarrel with the equity of God’s proceedings, and to condemn him that is most just, Job xxxiv. 17. J speak as aman, that is, I object this as the language of carnal hearts ;, itis suggested likea man, a vain, foolish, proud creature. Answer. God forbid ; far be it from us to ROMANS. | imagine such ‘a'thi Sy flect dishonour one holiness are rather to parleyed with. Get nee never entertain such a tho t. how shall God judge ‘the a argument is much ‘the same ‘with that of Abraham (Gen. xviii. 25)- Shali-not the of all the earth do right? No doubt, he sha If he were not infinitely just and sip u he would be unfit to be the judge of all f earth. Shall even-he'that hateth right Job xxxiv.17. Compare v. 18, 19. has never the less-of malignity and dem in it though God bring glory to himself o of it. It is only accidentally that sin com: mends God’s righteousness. No thanks t the ‘sinner for that, who intends ‘no ‘sue thing. The consideration of 'God’s judg the world should for ever. silence all — doubtings of, and reflections upon, his just and equity. It is not for us to arraign proceedings of such an absolute Sovereigi The sentence of the supreme court, wher lies no appeal, 1s not to be-called in question Object. 4. The former objection is repeate and prosecuted (v. 7, 8), for proud heart will hardly be beaten out of their refuge o lies, but will hold fast the deceit. But hi setting off the objection in its own colours i sufficient to answer it: If the truth of Go has more abounded through my lie. poses the sophisters to follow their objec thus: “If my lie, that is, my sin” (for the is something of a lie in every sin, especial in the sins of professors) “ have o the glorifying of God’s ‘truth and f. ness, why should-I be judged and conder as a sinner, and ‘not rather thence tak couragement to go on in my sin, that” may abound?” an inference’which at sight appears too black to be argued, and to be cast out with abhorrence. Daring si ners take occasion to boast in mischief, hi cause the goodness of God endures conti Ps. lii. 1. Let us do evil that good is oftener in the heart than in the mo sinners, so justifying themselves in the wicked ways. Mentioning this wick thought, he observes, in a parenthesis, ‘thi there were those who charged such doctrin as this upon Paul and’ his fellow-mi rs Some affirm that we say so. Itis n thing for the best of God’s people and mini ters to be charged with’ holding and teae such things as they do most detest and ab hor; and it is not to be thought strange, when our Master himself was said to bei league with Beelzébub. Many have be reproached as if they had said that the cor trary of which they maintain : it is an artifice of Satan thus to cast dirt % Christ’s ministers, Fortiter calumniari, quid adherebit—Ivay slander thickly ‘on, for some will be sure to stick. The Best men ahd the best truths are subject to slander. Sanderson makes a further ri : upon gover Y + a ors ae FG a ae are slunderously reported— Braconuod- usda, Blasphemy in scripture usually signi- ies the highest degree of slander, speaking il of God. ‘he slander of a minister and his regular doctrine is a more than ordinary slander, it is a kind of blasphemy, not for ius person’s sake, but for his calling’s sake and his work’s sake, 1 ‘Thess. v. 13. _ Answer. He says no more by way of con- tation but that, whatever they themselves may argue, the damnation of those is just. Some understand it of the slanderers; God will justly condemn those who unjustly con- demn his truth. Or, rather, it is to be ap- plied to those who embolden themselves in sin under‘a pretence of God’s getting glory to himself out of it. Those who deliberately do evil that good may come of it will be so far from escaping, under the shelter of that excuse, that it will rather justify their amnation, and render them the more imex- usable; for sinning upon such a surmise, nd in such a confidence, argues a great deal oth of the wit and of the will in the sin—a vicked will deliberately to choose the evil, nd a wicked wit to palliate it with the pre- ce of good arising from it. ‘Therefore ir damnation is just; and, whatever ex- uses of this kind they may now please themselves with, they will none of them d good in the great day, but God will be tified in his proceedings, and all flesh, m the proud flesh that now lifts up itself inst him, shall be silent beforehim. Some k Paul herein refers to the approaching lin of the Jewish church and nation, which ‘their obstinacy and self-justification in their elief hastened upon them apace. 1. Paul, having removed these objections, revives his assertion of the general guilt ‘corruption of mankind in common, both lews and Gentiles, v. 9—IS. ‘‘ Are we ‘er than they, we Jews, to whom were ommitted the oracles of God? Does this ommend us to God, or will this justify “No, by no means.” . Or, “ Are we tians (Jews and Gentiles) so much bet- er antecedently than the unbelieving part as to have merited God’s grace? Alas! no: ore free grace made the difference, those ‘that had been Jews and those that een Gentiles were all alike corrupted.” are all under sin. Under the guilt of : under it as under a sentence ;—under under a bond, by which they are bound under a burden (Ps. xxxviii.. 4) that ink them to the lowest hell: we are before God, v. 19. Under the govern- and dominion of sin : under it as under and cruel task-master, enslaved to —under it as under a yoke ;—under the of it, sold to work wickedness. And had proved, zpoyriacapeSa. It is a : We have charged them with it, and made good our charge ; we have proved ‘to eternal ruin and damnation ;—under | [ CHAP. UL. — The depravity of Jews and Gentiles. the notorious evidence of the fact. This charge and conviction he here further illus- trates by several scriptures out of the Old Testament, which describe the corrupt de- praved state of all men, till grace restrain or change them; so that herein as in a glass we may all of us behold our natural face. The 10th, 11th, and 12th verses are taken from Ps. xiv. 1—3, which are repeated as containing a very weighty truth, Ps. hii. 1—3. ‘Therest that follows here is found in the Septuagint translation of the 14th Psalm, which some think the apostle chooses to follow as better known; but I rather think that Paul took these passages from other places of scripture here referred to, but in later copies of the LXX. they were all added in Ps. xiv. from this discourse of Paul. It is observable that, to prove the general cor- ruption of nature, he quotes some scriptures which speak of the particular corruptions of particular persons, as of Doeg (Ps. exl. 3), of the Jews (Isa. lix. 7, 8), which shows that the same sins that are committed by one are in the nature of all. The times of David and Isaiah were some of the better times, and yet to their days he refers. What is said Ps. xiv. is expressly spoken of all the children of men, and that upon a particular view and in- spection made by God himself. The Lord looked down, as upon the old world, Gen. vi. 5. And this judgment of God was according to truth. He who, when he himself had made all, looked upon every thing that he had made, and behold all was very good, now that man had marred all, looked, and behold all was very bad. Let us take a view of the particulars. Observe, 1. That which is habitual, which is two- fold :— (1.) An habitual defect of every, thing that is good. [1.] There is none righteous, none that has an honest good principle of virtue, or is governed by such a principle, none that retains any thing of that image of God, consisting in righteousness, wherein man was created; no, not one: implying that, if there had been but one, God would have found him out. When all the world was corrupt, God had his eye upon one righteous Noah. Even those who through grace are justified and sanctified were- none of them righteous by nature. No righteous- ness.is born with us. The man after God’s own heart owns himself conceived in sin. 2.) There is none that wunderstandeth, v.11. The fault lies in the corruption of the understanding; that is blinded, de- praved, perverted. Religion and righteous- ness have so much reason on their side that if people had but any understanding they would be better and do better. But they do not understand. Sinners are fools. [3.] None that sceketh after God, that is, none that has any regard to God, any desire after him. Those may justly be reckoned to have no tment, we have convicted them by ! understanding that do not seek after God. } a eee A - RS ee Pe The depravity of Jews und Gentiles. The carnal mind is so far from seeking after God that réally it is enmity against him. [4.] They are together become unprofit- able, v. 12. ‘Those that have forsaken God soon grow good for nothing, useless burdens of the earth. Those that are in a state of sin are the most unprofitable creatures under the sun; for it follows, [5.] There is none that doeth good; no, not a just man upon the earth, that duveth good, and sinneth not, Eccl. vii. 23. Even in those actions of sinners that have some goodness in them there is a fundamental error in the principle mdend; so that it may be said, ‘There is none to oe ROMANS) bg ‘where they live, to the 1 ‘and to themselves at last. — | destruction and misery that are at their ways (death is the end of the destruction and misery are in their their sin is its own punishment: needs no more to make him miserable thar to bea slave to his sins.—And the way g peace have they not known ; that is, they know not how to preserve peace with others, nox how to obtain peace for themselves. ) may talk of peace, such a peace as is in th devil’s palace, while he keeps it, but they are strangers to all true peace; they know no that doeth good. Mulum oritur ex quolibet |the things that belong to their peace. The defectu—-Every defect is the source of evil. are quoted from Prov. i. 16, Isa. lix. 7, 8. (2.) An habitual defection to every thing! (3:) The root of all this we have: Ther that is evil: They areall gone out of the way. |ts no fear of God before their eyes, v. 18 No wonder that those miss the right way |The fear of God is here put for all practical who do not seek after God, the highest end. |religion, which consists in an awful ani God made man in the way, set hin in right, |Serious regard to the word and will of Go but he hath forsaken it. ‘Ihe corruption of ;as our rule, to the honour and glory of Gos mankind is an apostasy. as our end. Wicked people have not 2. That which is actual. And what good | before their eyes; that is, they do not stee can be expected from such a degenerate race?| by it; they are governed by other rule He instances, aim at other ends. This is quoted from | (1.) In their words (v. 13, 14), in three} xxxvi. 1, Where no fear of God is, no goo things particularly:—{1.] Cruelty: Their|is to be expected. The fear of God woul throat is an open sepulchre, ready to swallow|lay a restraint upon our spirits, and kee up the poor and innocent, waiting an op-|them right, Neh:v. 15. When once fear portunity to do mischief, like the old serpent] cast off, prayer is restrained (Job xv. 4), an seeking to devour, whose name is Abaddon| then all goes to wreck and ruin quickly. § and Apollyon, the destroyer. And when|that we have here a short account of th they do not openly avow this cruelty, and; general depravity and corruption of man vent it publicly, yet they are underhand in-| kind; and may say, O Adam! what ha tending mischief: the pozson of asps is under|thou done? God made man upright, b f their ips (Jam. iii. 8), the most venomous |thus he hath sought out many inventions. and incurable poison, with which they blast the good name of their neighbour by re- proaches, and aim at his life by false witness. These passages are borrowed from Ps. v. 9 and cx}. 3. [2.] Cheating: With their tongues they have used deceit. Herein they show themselves the devil’s children, for he is a liar, and the father of lies. They have|20 Therefore by the deeds of the la used it: it intimates that they make a trade| there shall no flesh be justified in h of lying; it is their constant practice, espe- cially belying the ways and people of God. {3.] Cursing: reflecting upon God, and blaspheming his holy name; wishing evil to | ¥ hteousness of God without t their brethren : Their mouth is full of cursing ‘law is manifested, being witnessed and bitterness. This is mentioned as one of the great sins of the tongue, Jam. iii. 9. But those that thus love cursing shall have enough of it, Ps. cix. 17—19. How many, who are called Christians, do by these: sins | upon all them that believe : for nh evince that they are still under the reign|is no difference: and dominion of sin, still in the condition isinned, and come short of the that they were born in. (2.) In their ways (v. 15—-17): Their feet are swift to shed blood; that is, they are very industrious to compass any cruel design, ready to lay hold of all such opportunities. Wherever they go, destruction and misery go along with them: these are their companions —destruction and misery to the people of God. to the country and neighbourhood | 19 Now we know that what thing soever the law saith, it saith to the who are under the law: that evel mouth may be stopped, and all fl world may become guilty before Ge sight: for by the law is the knot ledge of sin. 21 But now f the law and the prophets; 22 Hy the righteousness of God which is by} faith of Jesus Christ unto all a 23 For all ha |of God; 24 Being justified | jhis grace through the redempt |that is in Christ Jesus: 25 W God hath set forth to be a proj tion through faith in his ble od, declare his righteousness for th remission ot sms that are past, ee ee hrough the forbearance of God ;— [To declare, J say, at this time his righteousness: that he might be just, ‘and the justifier of him which be- lieveth in Jesus. 27 Where is boasting then? It is excluded. By _ what law? of works? Nay: but by the law of faith. 28 Therefore we 4 conclude that a man is justified by faith without the deeds of the law. 29 Is he the God of the Jews only? 2s he not also of the Gentiles? Yes, of the Gentiles also: 30 Seeing zt _ is one God, which shall justify the circumcision by faith, and uncircum- -eision through faith. 31 Dowe then make void the law through faith? _ God forbid: yea, we establish the law. _ From all this Paul infers that it is in vain to look for justification by the works of the law, and that it is to be had only by faith, _ which is the point he has beenall along prov- _ ing, from ch. i. 17, and which he lays down _(e. 28) as the summary of his discoursé, with _ a quod erat demonstrandum—which was to be _ demonstrated. We conclude that a man is _ iustified by faith, without the deeds of the law ; not by the deeds -of the first law of pure in- nocence, which left no room for repentance, mor the deeds of the Jaw of nature, how highly soever improved, nor the deeds of the ceremonial law (the blood of bulls and goats could not take away sin), nor the deeds of _ the moral law, which are certainly included, for he'speaks of that law by which is the knowledge of sin and those works which | might be matter of boasting. Man, in his _ depraved state, under the power of such corruption, could never, by any works of his own, gain acceptance with God; but it must | ‘be resolved purely into the free grace of God, ba siven through Jesus Christ to all true believers that receive it as a free gift. If we ad never sinned, our obedience to the law ould have been our righteousness: “ Do this, and live.” But having sinned, and being corrupted, nothing that we can do will atone for our former guilt. It was by their _ obedience to the moral law that the Pharisees _ looked for justification, Luke xviii. 11. Now | : ) here argues: the guiltiness of man, to prove hat we cannot be justified by the works of e law, and the glory of God, to prove that we must be justified by faith I. He argues from man’s guiltiness, to show © folly of expecting justification ‘by the ks of the law. The argument is very law that we have broken. A convicted r can never come off by pleading the ute of 25 Edward III., fot that law dis- | there are two things from which the apostle : we can never be justified and saved by: ene fe eee ere eT Justification by faith. 26 | covers his crime and condemns him : indeed, yf he had never broken it, he might have been justified by it; but now it is past that he has broken it, and there is no way of coming off hut by pleading the act of in- demnity, upon which he has surrendered and submitted himself, and humbly and peni- tently claiming the benefit of it and casting himself upon it. Now concerning the guilti- ness of man, 1. He fastens it particularly upon the Jews; for they were the men that made their boast of the law, and set up for justification by it. He had quoted several scriptures out of the Old Testament to show this corruption: Now, says he (v. 19), this that the law says, it says to those who are under the law ; this conviction belongs to the Jews as well as others, for it is written in their law. The Jews boasted of their being under the law, and placed a great deal of confidence in it: “ But,” says he, “ the law con- victs and condemns you—you see it does.” That every mouth may be stopped—that all boasting may be silenced. See the method that God takes both in justifying and con- demning . he stops every mouth ; those that are justified have their mouths stopped by a humble conviction; those that are con- demned have their mouths stopped too, for they shall at last be convinced (Jude 15), and sent speechless to hell, Matt. xxii. 12. All iniquity shall stop her mouth, Ps. evil. 42. 2. He extends it in ‘general to all the world: That all the world may become guilty before God. If the world lies in wickedness Q John v. 19), to be sure it is guilty —May become guilty ; that is, may be proved guilty, liable to punishment, all by nature children of wrath, Eph. ii. 3. They must all plead guilty; those that stand most upon their own justification will certainly be cast. Guilty before God is a dreadful word, before an all-seeing God, that is not, nor can be,- deceived in his judgment—before a just and righteous judge, who will by no means clear the guilty. All are guilty, and therefore all have need of a righteousness wherein to ap- pear before God. For all have sinned (v. 23); all are sinners by nature, by practice, and have come short of the glory of God—have failed of that which is the chief end of man. Come short, as the archer comes short of the mark, as the runner comes short of the prize ; so come short, as not only not to win, but to be great losers. Come short of the glory of God. (1.) Come short of glorifying God. See ch. i. 21, They glorified him not as God. Man was placed at the head of the visible creation, actively to glorify that great Creator whom the inferior creatures could glorify only objectively; but man by sin comes short of this, and, instead of glorifying God, dishonours him. It is a very melancholy consideration, to look upon the children of men, who were made to glorify God, and to think how few there are that do it. (2. Justification by faith. Come short of glorying before God. ‘There 1s no boasting of innocency: if we go about to glory before God, to boast of any thing we are, or have, or do, this will be an ever- lasting estoppel—that we have all sinned, and this will siletice us. We may glory be- fore men, who are short-sighted, and cannot search our hearts,—who are corrupt, as we are, and well enough pieased with sin; but there is no glorying before God, who cannot endure to look upon oe ity.’ (3.) Come short of being glorified by God. Come short of justification, or acceptance with God, which is glory begun—come short of the holiness or sanctification which is the glo- rious image of God upon man, and have overthrown all hopes and expectations of be- ing glorified with God in heaven by any righteousness of their own. It is impossible now to get to heaven in the way of spotless innocency. That passage is blocked up, There is a cherub and a flaming sword set to keep that way to the tree of life. 3. Further to drive us off from expecting justification by the law, he ascribes this con- viction to the law (. 20): For by the law is the knowledge of sin. That law which con- victs and condemns us can never justify us. The law is the straight rule, that rectum which is index sui et obliqgui—that which points out the right and the wrong ; it is the proper use and intendment of the law to open our wound, and therefore not likely to be the remedy. That which is searching is not sanative. Those that would know sin must get the knowledge of the law in its strictness, extent, and spiritual nature. If we compare our own hearts and lives with the rule, we shall discover wherein we have turned aside. Paul makes this use of the law, ch. vii. 9, Therefore by the deeds of the law shall no flesh be justified in his sight. Observe, (1.) No flesh shall be justified, no man, no corrupted man (Gen. vi. 3), for that he also is flesh, sinful and depraved ; there- fore not justified, because we are flesh. The corruption that remains in our nature will for ever obstruct any justification by our own works, which, coming from flesh, must needs taste of the daak, Job xiv. 4, (2.) Not justi- fied in his sight. He does not deny that agen which was by the deeds of the aw in the sight of the church: they were, in ‘their church-estate, as embodied in a polity, a holy people, a nation of priests; but as the conscience stands in relation to God, in his sight, we cannot be justified by the deeds of the law. The apostle refers to Ps. exliii. 2. II. He argues from God’s glory to prove that justification must be expected only by faith in Christ’s righteousness. ‘There is no justification by the works of the law. Must ty man then remain eternally under wrath? Is there no hope? Is the wound become incurable because of transgression ? No, blessed be God, it is not (v. 21, 22); ae Cid a A ROMANS. there is another way I righteousness of God fested now under the prot may be obtained without the | Moses’s law: and this is called the rit ness of God, righteousness of his o and providing, and accepting, ness which he confers u Christian armour is ¢ God, Eph. vi. 11. 1. Now concerning this inesosiaael God observe, (1.) That it is manif The gospel-way of justification is a high-we Ys a plain way, it is laidopen for us: the brazen serpent is lifted up upon the ‘pole; we not left to grope our way in the dark, butg it. is manifested to us. (2.) It is without- p daw. Here he obviates the method of the judaizing Christians, who would needs join Christ and Moses together—owning Christ for the Messiah, and yet too fondly in the law, keeping up the tieinbitien OF it, imposing it upon the Gentile converts : says he, it is without the law. The rightea ness that Christ hath brought in is a ce plete righteousness. (3.) Yetdt és wi by the law | the erage that is, were types, ani , aml pronines, 3 the Old Temainant,. eat that pointed at_ The law is so far we justifying us tl directs us to another way of points -at Christ as our righteousness, whom bear .all the prophets witness. S Acts x. 43. This might recommend it'to Jew who were id: fond of the law and prophets. (4.) It is the faith us Christ, that faith which roe Chr - for its “object—an anointed riggers 5 Christ signifies. Justifying faith a ay Christ as.a Saviour in all his offices, as prophet, ayry ta and king g ing in him, accepting of him, and | to him, in all these.. It is by this become interested. in that hteoni usne which God has ordained, and w. Christ has brought in. -@.) It is fo. oe ac on all, those that believe.. In this ion he inculeates that which he had. harping upon, that Jews and Gentiles, ji they believe, stand upon tlie same level, ant are alike welcome to God through Christ Sor there is no difference.. Or, itis cic ™ to all, offered to all in general; the. excludes none that do not exclude | selves; but it is éwi wavrag rode mo: upon all that believe, mot only them, but put upon — as a crown, ¢ robe; they are, upon their beli rested in it, and entitled to. all the and privileges of it. [ ‘ 2. But now how is this for God’s glory? i (..) Tt ts for the akery Gkaisaaeeaaiia : Justified freely by his grace—dwpedy ry o xdor. Itis by his grace, not by saw grace wrought in us as the papists say, con ing justification and sanctificauon, the gracious favour of God to us, wi out! us so much, as foreseen. ' And, by his grace, to show that it must be stood of grace in the most proper and _ genuine sense. Itis said that Joseph found _ grace in the sight of his master (Gen. xxxix. 4), 4 Ee sac was a reason; he saw that what he _ did prospered. There was something in Jo- seph to invite that grace; but the grace of _ God communicated to us comes freely, freely; itis free grace, mere merey; nothing m us to deserve such favours: no, it is all through the redemption that is in Jesus Christ. It comes freely to us, but Christ bought it, and paid dearly for it, which yet is so ordered as _ not to derogate from the honour of free grace. Christ’s purchase is no bar to the freeness of God’s grace ; for grace provided and accepted this vicarious satisfaction. : '- 2.) It is for the glory of his justice and _ righteousness (v. 25, 26): Whom God hath set forth to be a propitiation, &e. Note, [1.] Jesus Christ is the great propitiation, or pro- pitiatory sacrifice, typified by the itacrijpior, or mercy-seat, under the law. He is our throne of grace, in and through whom atone- " ment is made for sin, and our persons and performances are. accepted of God, 1 John -i.2. He is all in all in our reconciliation, not only the maker, but the matter of it—our _ priest, our sacrifice, our altar, our all. God was im Christ as in his. mercy-seat, reeon- _ciling the world unio himself. [2.] God hath set him forth to be so. God, the party ‘offended, makes the first overtures towards a reconciliation, appoints the days-man; wpoi0ero—fore-ordained him to this, in the _ counsels of his love from eternity, appointed, | anointed him to it, qualified him for it, and | has exhibited him to a guilty world as their | propitiation. See Matt. iii. 17, and xvii. 5. Bi That by.faith in his blood we become in- ed in this propitiation. Christ is the tiation ; there is the healing plaster pro- :d. Faith is the applying of this plaster _ to the wounded soul. And this faith in the | business of justification hath a special regard _ to the blood of Christ, as that which made the atonement; for such was the divine appoint- ment that without blood there should be no _ remission, and no, blood but his would do it ally. Here may be an allusion to the kling: of the blood of the sacrifices under ww, as Exod. xxiy. 8. Faith isthe bunch ssop, and the blood of Christ is the of sprinkling. [4.] That ail who by are interested in this propitiation have remission. of their sins that are past. It s for this that Christ was set forth to be a pitiation, in order to remission, to which reprieves.of his patience.and forbearance fea very encouraging preface. Through ne forbearance of God. Divine patience has us out of hell, that we might have space at, and get to heaven.. Some refer the are past to the sins of the Old- nt saints, which were pardoned for ' ARE. -¢ it the more emphatic, he says it is. ae de A Christ a propitictior. the sake of the atonement which Christ in the fulness of time was to make, which looked backward as well as forward. Past through the forbearance of God. It is owing to the divine forbearance that we were not taken in the very act of sin. Several Greek copies make iy ry avoxy tov Gsov—through the for- . bearance of God, to begin v. 26, and they de- note two precious fruits of Christ’s merit and God’s grace :—Remission : Ga ryv wapeouv— for the remission; and reprieves: the forbear- anceof God. It is owing to the master’s good- ness.and the dresser’s mediation that barren trees are let alone in the vineyard ; and in both God's righteousness is declared, in that with- out a mediator and a propitiation he would not only not pardon, but not so much as for- bear, not spare a moment; it is owing to Christ that there is ever a sinner on this side hell. ([5.] That God does in all this declare his righteousness. This he insists upon with a great deal of emphasis: To declare, I say, at this time his righteousness. It is repeated, as that which has in it something surprising- He declares his righteousness, First, In the propitiation itself. Never was there such a demonstration of the justice and holiness of God as there was in the death of Christ. It appears that he hates sin, when nothing less than the blood of Christ would satisfy for it. Finding sin, though but imputed, upon his own Son, he did not spare him, because he had made himself sin for us, 2 Cor. v. 21- The iniquities of us all being laid upon him, though he was the Son of his love, yet it pleased the Lord to bruise him, Isa, lii. 10. Secondly, In the pardon upon that propi- tiation ; soit follows, by way of explication : That he might be just, und the justifier of him that believeth. Mercy and truth are so met together, righteousness and peace have so kissed each other, that it is now become not only an act of grace and mercy, but an act of righteousness, in God, to pardon the sins of penitent believers, having accepted the satis- faction that Christ by dying made to his jus- ticeforthem. It would not comport with his justice to demand the debt of the principal when. the surety has paid it and he has ac- cepted that payment in full satisfaction. See 1 Johni. 9. Heis just, that is, faithful to his word. (3.) It is for God’s glory; for boasting is thus excluded, v. 27. God will have ths great work of the justification and salvation of sinners carried on from first to last in such a way as to exclude boasting, that no flesh may glory in his presence, 1 Cor. i. 29—31. Now, if justification were by the works of the law, boasting would not be excluded. How should it? If we were saved by our own works, we might put the crown upon our own heads. But the law of faith, that is, the ._.- ie) 6 ia were oat are ; way of justification by faith, doth for ever exclude boasting ; for faith is a depending, seli-emptying, self-denying grace, and casts every crown before the throne ; therefore itis The case of Abraham. most for God’s glory that thus we should be justified. Observe, He speaks of the law of faith. Believers are not left lawless: faith is ’a law, it is a working grace, wherever it is in truth; and yet, because it acts in a strict and close dependence upon Jésus Christ, it ex- ciudes boasting. ! From all this he draws this conclusion (v. 28): That a man is justified by faith with- out the deeds of the law. III. In the close of the chapter he shows the extent of this privilege of justification by faith, and that it is not the peculiar privilege of the Jews, but pertains to the Gentiles also ; for he had said (v. 22) that there is no differ- ence: and as to this, 1. He asserts and proves it (v. 29, 30): Is he the God of the Jews only ? He argues from the absurdity of such a supposition. Can it be imagined that a God of infinite love and mercy should limit and confine his favours to that little perverse people of the Jews, leaving all the rest of the children of men in a condition eternally des- perate? This would by no means agree with the idea we have of the divine goodness, for his tender mercies are over all his works ; therefore it is one God of grace that justifies the circumcision by faith, and the uncireum- ‘cision through faith, that is, both in one and the same way. However the Jews, in favour of themselves, will needs fancy a difference, really there is no more difference than be- tween by and through, that is, no difference at all. 2. He obviates an objection (v. 31), as if this doctrine did nullify the law, which they knew came from God: “ No,” says he, “ though we do say that the law will not justify us, yet we do not therefore say that it was given in vain, or is of no use to us; no, we establish the right use of the law, and secure its standing, by fixing it on the right basis. The law is still of use to convince us of what is past, and to direct us for the future; though we cannot be saved by it as a cove- nant, yet we own it, and submit to it, asa rule in the hand of the Mediator, subordinate to the law of grace; and so are so far from overthrowing that we establish the law.” Let those consider this who deny the obligation of the moral law on believers. CHAP. IV. The great gospe: «doctrine of justification by faith without the works of the law was so very contrary to the notions the Jews had learnt from those that sat in Moses’s chair, that it would hardly go down with them; and therefore the apostle insists yery largely upon it, and labuurs much in the confirmation and illustration of it. He bad before proved it by reason and argument, now in this chapter he proves it by example, which in some places serves for confirmation as well as illustration. The example he pitches upon :s that of Abraham, whom he chooses to mention because the Jews gioried much in their relation to Abraham, put it in the first rank of their external privileges that they were Abrabam’s seed, and truly they had Abraham for their father. Therefore this instance was likely to be more taking and convincmg to the Jews than any other. His argument stands thus: ‘£ All that are saved are justified in the same way as Abraham was; but Abraham was justified by faith, and not by works; therefore all that are saved are so justified ;” for it would easily be acknowledged that Abraham was the father of the faithful. Now this is an argument, pot oniy a pari—from an equai case, as they say, but & fortiori— from a stronger case. 1f Abraham, a man so famous for works, ~ cv emiment in holiness aud obedience, was neverthciess justified by faith only, aud not by those works, how muca less can anv other, capeciaily any of those that spring from 43m, and come so var sdort of hia im works, sot up fer a justification by therrown } ROMANS. found? All the world is seeking; but, while ae {a “TH works? And it proves likewise, ex dantly, as some observe, that we ot ju good works which flow from faith, as the x ness; for such were Abraham’s works, and a he? The whole chapter is taken up with instance, and there is this in it, which hath a | to the close of the foregoing chapter, where he in the business of justification, Jews and Gentiles stan: same level, Now in this chapter, with a great deal of coge! argument, I. He proves that Abraham was justified not! hut by faith, ver. 1—8. Il; He observes when and why justified, ver. 9—17. II. He describes and commends that of his, ver. 17—22. IV. He applies all this to us, ver. 22 And, if he had now been in the school of Tyraunus, he could have disputed more argumentatively- ’ ; Ne. HAT shall we then say that Abraham, our father as per- taining to the flesh, hath found? 2 For if Abraham were justified by works, he hath whereof to glory; but— not before God. 3 For what sait the scripture? Abraham believed God, and it was counted unto him for righteousness. 4 Now to him — that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justified t ungodly, his faith is counted for righteousness. 6 Even as David alse describeth the blessedness of the man, unto whom God imputeth righteous- ness without works. 7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. 8 Blessed is the man to whom the Lord will not impute sin. ; Here the apostle proves that Abraham wa justified not by works, but by faith. Those that of all men contended most vigorously for a share in righteousness by the privilege they enjoyed, and the works they performed were the Jews, and therefore he appeals to” the case of Abraham their father, and puts his own name to the relation, being a He- brew of the Hebrews: Abraham our father. | Now surely his prerogative must needs be — as great as theirs who claim it as his seed ac- cording to the flesh. Now what has he the most are wearying themselves for very — vanity, none can be truly reckoned to have found, but those who are justified befor God; and thus Abraham, like a wise mer- chant, seeking goodly pearls, found this pearl of great price. What has he founc kara odoxa-—as pertaining to the flesh, that by circumcision and_ his external privile and performances? These the apostle ¢ flesh, Phil. iii. 3. Now what did he get these? Was he justified by them? Was the merit of his works that recommen him. to God’s acceptance? No, by no meai which he proves by several arguments. I. If he had been justified by works, room wouid have been left for boasting, which must — for ever be exciuded. If so, he hath whereof te ‘ . Aah aa eee. hm? eS “ES geiee” lees i Bie Boe al ee a oe , > oa CHAP. IV. The case of Abraham 2), ‘is not to be allowed. anes disclaiming any such pretension casts might the Jews say, “was not his | himself wholly upon the free grace of God in made great (Gen. xi. 2), and then | Christ, by a lively, active, obedient faith—to t not he glory?” Yes, -but not before | such a one faith is counted for righteousness, ; he might deserve well of men, but he|is accepted of God as the qualification re- could never merit of God. Paul himself had | quired in all those that shall be pardoned whereof to glory before men, and we have|and saved. Him that justifieth the ungodly, him sometimes glorying in it, yet with hu-/that is, him that was before ungodly. His mility ; but nothing to glory in before God, | former ungodliness was no bar to his justifi- 1 Cor. iv. 4; Phil. iii. 8, 9. So Abraham. | cationupon his believing: réyv aceBj—that un- Observe, He takes it for granted that man| godly one, that is, Abraham, who, before his must not pretend to glory in any thing be-| conversion, it should seem, was carried down fore God; no, not Abraham, as great and|the stream of the Chaldean idolatry, Josh. as good a man as he was; and therefore he!xxiv. 2. No room therefore is left for de- fetches an argument from it: it would be|spair; though God clears not the impenitent ibsurd for him that glorieth to glory in any| guilty, yet through Christ he justifies the but the Lord. | ungodly. Il. It is expressly said that Abraham’s| IV. He further illustrates this by a pas- faith was counted to him for righteousness. |sage out of the Psalms, where David speaks What saith the scripture? v. 3. In md the remission of sins, the prime branch of “controversies in religion this must be our| justification, as constituting the happiness question, What saith the scripture? It isjand blessedness of a man, pronouncing “not what this great man, and the other good} blessed, not the man who has no sin, or man, say, but What saith the scripture ?|none which deserved death (for then, while Ask counsel at this Abel, and so end the}man is so sinful, and God so righteous, matter, 2 Sam. xx. 18. To the law, and to| where would be the blessed man?) but the the testimony (Isa. viii. 20), thither is.the last] man fo whom the Lord imputeth not sin, appeal. Now the scripture saith that dbra-| who though he cannot plead, Not guilty, ham believed, and this was counted to him for| pieaus ‘he act of indemnity, and his plea is Fighteousness (Gen. xv. 6); therefore he had] allowed. It is quoted from Ps. xxxii. 1, 2, not whereof to glory before God, it being! where observe, 1. The nature of forgiveness. rely of free grace that it was so imputed,| It is the remission of a debt or a crime; itis d having not in itself any of the formal] the covering of sin, as a filthy thing, as the ure of a righteousness, further than as} nakedness and shame of the soul, God is d himself was graciously pleased so, to| said to cast sin behind his back, to hide his unt it to him. It is mentioned in Genesis,| fuce from it, which, and the like expressions, on occasion of a very signal and remark-| imply that the ground of our blessedness is e act of faith concerning the promised] not our innocency, or our not having sinned seed, and is the more observable in that it/(a thing is, and is filthy, though covered; followed upon a grievous conflict he ey Justification does not make the sin not. to had with unbelief ; his faith was now a vic-| have been, or not to have been sin), but orious faith, newly returned from the battle.|God’s not laying it to our charge, as it fol- is not the perfect faith tnat'is required to|lows here: it is God’s not imputing sin (@. 8), cation (there may be acceptable faith! which makes it wholly a gracious act of God, e there are remainders of unbelief), but|not dealing with us in strict justice as we 2 prevailing faith, the faith that has the|have deserved, not entering into judgment, per hand of unbelief. not marking iniquities, all which being purely Hl. If he had been justified by faith, ue of grace, the acceptance and the reward d would have been of debt, and not of |cannot be expected as debts; and therefore ee, which is not to be imagined. ‘This is| Paul infers (v. 6) that it is the imputing of argument (v. 4, 5): Abraham’s reward|righteousness without works. 2. ‘The bles- God himself; so he had told him but|sedness of it: Blessed are they. When it is t before (Gen. xv. 1), I am thy exceeding , said, Blessed are the undefiled in the way, at reward. Now, if Abraham had me-| blessed is the man that walketh not in the ted this by the perfection of his obedience,| counsel of the wicked, &c., the design is ithad not been an act of grace in God, but; to show the characters of those that are ‘aham might have demanded it with as| blessed; but when it is said, Blessed are those ich confidence as ever any labourer in the| whose iniquities are forgiven, the design is to yard demanded the penny he had earned.| show what that blessedness is, and what is is cannot be; it is impossible for man,| the ground and foundation of it. Pardoned h more guilty man, to make God a debtor| people are the only blessed people. The sen- him, Rom. xi. 35. No, God will have|timents of the world are, Those are happy ace to have all the glory, grace fur) that have a clear estate, and are out of debt sake, John i. 16. And therefore to| to man; but the sentence of the word is, hat worketh not—that can pretend to no' Those are happy that have their cebts to lerit, nor show any worth or value in| God discharged. O how much therefore is ork which may answer such a reward, it our interest to make it sure to ourselves ¢ fl AB ig A et pila Set t-te ok Praag rE "re Prete g*_ So Se Seteeey ee =-s re one rs The case of Abraham. ‘ that our sins are pardoned ! foundation of all other benefits. So and so will do for them; for I will be merciful, Heb. viii. 12. 9 Cometh this biessedness then upon the circumcision only, or upon the uncircumcision also? for we say thet faith was reckoned to Abraham for righteousness. 10 How was it then reckoned? when he was in cir- cumcision, or in wuncircumcision ? Not in circumcision, but in uncir- cumcision. 11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised : that he might be the father of all them that believe, though they be not circum- cised; that righteousness might be imputed unto them also: 12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. 13 For the promise, that he should be the heir of the world, was not to For this is the Abraham, or to his seed} through the |F law, but through the righteousness of 14 For if they which are of faith. the law be heirs, faith is made void, and the promise made of none effect: 15 Because the law worketh wrath: for where no law is, there is no transgression. faith, that it might be by grace ; to the end the promise might be suretoall the seed ; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, 17 (As it is written, 1 have made thee a father of many nations,) St. Paul observes in this paragraph when and why Abraham was thus justified; for he has several things to remark upon that. It was before hewas circumcised, and before the giving of the law; and there was a reason for both. IT. It was before he was circumcised, v. 10. His faith was counted to him for righ- teousness while he was in uncircumcision. It was imputed, Gen. xv. 6, and he was not cir- cumcised till ch. xvii. Abraham is expressly said to be justified by faith fourteen years, some say twenty-five years, before he was cir- cumcised. Now this the apostle takes notice of in answer to the question (v. 9), Cometh this blessedness then on the circumcision only, ROMANS. — I| pardoned and accepted in justification by faith had continued se 16 Therefore 72é is of or on the uncir cireumstance which, as it m fears. of the poor uncire it might lower the pride and ¢ the Jews, who gloried in ee as if they had the ne Here are two iat eee ju tified by faith in cireumcision ;— 1. That circumcision might/be a oe righteousness of faith, v. 11. The te the covenants must first be settled b seal can be annexed. Sealing supposes” previous bargain, which is savant and ra tified by that ceremony. After Abraham years only a grant by parole, for the col firmation of Abraham’s faith God was pleasec to appoint a sealing ordinance, a ra ham received it; though it was a blooc ordinance, yet he submitted to it, and.ey, received it as a special favour, the sign of cumcision, &c. Now we may hence obse: (1.) The nature of sacraments in gener they are signs and seals—signs to sent and instruct, seals to ratify and co They are signs of absolute grace and fa they are seals of the conditional. pro’ nay, they are mutual seals: God aaa sacraments seal to us to be to us a God, ¢ we do therein seal to him to be to him people. (2.) The nature of circumcisior articular: it was the initiating sacrament kd nt de Testament ; aad im is here said to | 1 sign—a sign of t at, orignal eee : tion which we a born with, and which cut off by spiritual circumcision,—a ¢ morating sign of God’s covenant with A ham,—a distinguishing Pia between J and Gentiles,—a sign of admission:into visible church,—a sign hg tcl bapti which comes in the room of cisi now under the gospel, when (the blood Christ being shed) all bloody ordinances abolished ; it was an outward pian sign of an inward psig rar rraygh fe thereby. [2.] A seal of the ess the faith. In general, it was a oan covenant of grace, particularly of justifie by faith—the .covenant of grace, calied righteousness which is of faith (ch. x. 6), it refers to an Old-Testament promise, D xxx. 12. Now if infants were then of receiving a seal of the covenant. which proves that they then were v verge of that covenant, how they come | now cast out of the covenant and of the seal, and by what poatk sks were thus rejected and i are concerned to make out ti ject, but nullify and ame. the seed of believers. 2. That he might be the father that believe. Not but that there w that were justified by faith before 4 but of Abraham first it is partie served, and in him commenced a apa cll aa ace than any that had been before ex- all that believe, because he was so eminent a believer, and so eminently justified by faith, s Jabal was the father of shepherds and Jubal f musicians, Gen: iv. 20,21. The father of all those that believe ; that is, a standing pattern of faith, as parents are examples to their children ; and a standing precedent of justification by faith, as the liberties, privi- ges, honours, and estates, of the fathers escend to their children. Abraham was the ther of believers, because to him particularly the magna charta was renewed. (1.) The ther of believing Gentiles, though they benot cumeised. Zaccheus, a publican, if he be- eve, is reckoned a son of Abraham, Luke xix. _ Abraham’ being himself uncircumcised when he was justified by faith, uncireumcision m never be a bar. Thus were the doubts and ars of the poor Gentiles anticipated and no m left to question but that righteousness ht be imputed to them also, Col. iii. 11; al. v. 6. (2.) The father of believing Jews, t merely as circumcised, and of the seed of ‘aham according to the flesh, but because believers, because they are not of the tircum- sion only (that is, are not only circumcised), walk in the steps of that faith—have not ly the sign, but the thing signified—not vare of Abraham’s family, but follow the nple of Abraham’s faith. See here who re the genuine children and lawful successors of those that were the church’s fathers: not lose that sit in their chairs, and bear their es, but those that tread in their steps; is the line of succession, which holds, thstanding interruptions. It seems, jen, those were most loud and forward to ll Abraham father that had least title to the onours and privileges of his children. Thus se have most reason to call Christ Father, hat’ bear his name in being Christians in sion, but that tread in his steps. It was before the giving of the law, v. 6. The former observation is levelled St those:that confined justification to the cumcision,.this against those that expected: by the law; now the promise was made to am long before the law. Compare ii. 17,18. Now observe, What that promise was—that he should heir of the world, that is, of the land of nn, the choicest spot. of ground in the ,—or the father of many nations of the rid, who sprang from him, besides the sraelites,—or the heir of the comforts of the which now is. The meek are said to it the earth, and the world is theirs. Abraham had so little of the world in on, yet he was heir of it all. Or, it pots at Christ, the seed here tioned; compare Gal. iii. 16, To thy which is Christ. Now Christ is the ‘the world, the ends of the earth are session, and it is in him that Abra- tant; and therefore he is called the father of AB a pa a i a ae ema 2 = eH) re Den BRR ce hi ey yi * hy yee pAhad % CHAP. IV. ; The case of Abraham, rer and fuller dispensation of the covenant | ham was so. And it refers to that promise (Gen. xii. 3), In thee shall all the families of the earth be blessed. 2. How it was made tohim Not through . the law, but through the righteousness of faith. Not through the law, for that was not yet given: but it was upon that believing which was counted to him for righteousness; it was upon his trusting God, in his leaving his own country when God commanded him, Heb. xi. 8. Now, being by faith, it could not be. by thelaw, which he proves by the opposition there is between them (v. 14, 15) : If those who are of the law be heirs ; that is, those, and those only, and they by virtue of the law (the Jews did, and still do, boast that they are the rightful heirs of the world, be- cause to them the law was given), then faith is made void ; for, if it were requisite to an mterest in the promise that there should be a perfect performance of the whole law, then the promise can never take its effect, nor is it to any purpose for us to depend upon it, since the way to life by perfect obedience to the law, and spotless sinless innocency, is wholly blocked up, and the law in itself opens no other way. This he proves, v. 15. Thelaw worketh wrath—wrath in us to God; it irri- tates and provokes that carnal mind which is enmity to God, as the damming up ofa stream makes it swell—wrath in God against us. It works this, that is, it discovers it, or our breach of the law worksit. Now it is certain that we can never expect the inheritance by a law that worketh* wrath. How the law works wrath he shows very concisely in the latter part of the verse: Where no law is there is no transgression, an acknowledged maxim, which implies, Where there is a law there is transgression and that transgression is provoking, and so the law worketh wrath. 3. Why the promise was made to him by faith ; for three reasons, v.16. (1.) That it might be by grace, that grace might have the honour of it ; by grace, and not by the law ; by grace, and not of debt, not of merit ; that Grace, grace, might, be cried to every stone, espe- cially to the top-stone, in this building. Faith hath particular reference to grace granting, as grace hath reference to faith receiving. By grace, and therefore through faith, Eph.ii.8. For God will have every crown thrown at the feet of grace, free grace, and every song in hea- ven sung to that tune, Not unto us, O Lord, not unto us, but unto thy name be the praise. (2.) That the promise might be sure. ‘The first covenant, being a covenant of works, was not sure: but, through man’s failure, the benefits designed by it were cut off; and therefore, the more effectually to ascertain and ensure the conveyance of the new cove- nant, there is another way found out, not by works (were it so, the promise would not be sure, because of the continual frailty and in- firmity of the flesh), but by faith, which re- ceives all from Christ, and acts in a continual dependence upon him,’as the great trustee of een ot ap es: re. The case af Abraham. our salvation, and in whose keeping it is safe. ‘The covenant is therefore sure, be- cause it is so well ordered in all things, 2 Sam. xxiii. 5. (3.) That it might be sure to all the seed. If it had been by the Jaw, it had been limited to the Jews, to whom pertained the glery, and the covenants, and the giving of the law (ch. ix. 4); but therefore it was by faith that Gentiles as well as Jews might _be- come interested in it, the spiritual as well as the natural seed of faithful Abraham. God would contrive the promise in such away as might make it most extensive, to comprehend all true believers, that circumcision and un- circumcision might break no squares; and for this (v. 17) he refers us to Gen. xvii. 5, where the reason of the change of his name from Abram—a high father, to Abraham —the high father of a miltitude, is thus rendered : For a father of many nations have I made thee ; that is, all believers, both before and since the coming of Christ in the flesh, should take Abraham for their pattern, and call him father. The Jews say Abraham was the father of all proselytes to the Jewish religion. Behold, he is the father of all the world, which are gathered under the wings of the Divine Majesty.—Maimonides. 17 — Before him whom he be- lneved, even God, who quickeneth the dead, and calleth those things which be not as though they were. 18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. 19 And being not weak in faith, he considered not his own body now dead; when he was about an hundred years old, neither yet the -deadness of Sarah’s womb: 20 He staggered not at the promise of God ‘through unbelief; but was strong in faith, giving glory to God; 21! And being fully persuaded that, what he had promised, he was able also to perform. 22 And therefore it was imputed to him for righteousness. Having observed when Abraham was jus- ‘tified by faith, and why, for the honour of Abraham and for example to us who call him father, the apostle here describes and com- mends the faith of Abraham, where observe, I. Whom he believed: God who quickeneth. It is God himself that faith fastens upon: other foundation can no manlay. Now ob- serve what in God Abraham’s faith had an eye to—to that, certainly, which would be most likely to confirm his faith concerning the things promised :—1. God who quickeneth the dead. It was promised that he should ve the futher of many nations when he and ROMANS. 11, 12), and therefore he looks a God that could breathe life into He that quickeneth the dead can thing, can give a child to Abraham 2 is old, can bring the Gentiles, who are in trespasses and sins, toa divine and spiritu life, Eph. ii. 1. Compare Eph. i. 19, 20. — Who calleth things which are not as thou they were ; that is, creates all things by # word of his power, as in the beginning, Gen i. 3; 2 Cor. iv. 6. The justification and sa vation of sinners, the espousing of the Ge tiles that had not been a people, were gracious calling of things which are not a though they were, giving being to things th were not. This expresses the sovereignty God and his absolute power and dominion, | mighty stay to faith when all other pro and totter. It is the holy wisdom an of faith to fasten particularly on that in which is accommodated to the difficultic wherewith it is to wrestle, and will most ¢ fectually answer the objections. It is fai indeed to build upon the all-sufficieney God for the accomplishment of that which impossible to any thing but thatall-sufficien Thus Abraham bécame the father of mai nations before him whom he believed, that in the eye and account of God; or like] whom he believed; as God was a comm Father, so was Abraham. It is by faitl God that we become accepted of him, — conformable to him. ‘ie II. How he believed. He here great magnifies the strength of Abraham’s fai in several expressions. 1. Against hope, believed in hope, v.18. There was a h against him, a natural hope All-thea ments of sense, and reason, and experien which in such cases usually beget and | port hope, were against him; no sé causes smiled upon him, nor in the least voured his hope. But, against all those) ducements to the contrary, he belie ed, he had a hope for him: He believed in hope which arose, as his faith did, from the ¢ sideration of God’s all-sufficiency. That might become the father of many m Therefore God, by his almighty enabled him thus to believe against ; that he might pass for a pattern of great at strong faith to all generations. It was that he who was to be the father of the fa ful should have something more than nary in his faith—that in him: faith she be set in its highest elevation, and so. endeavours of all succeeding believe directed, raised, and quickened. Or mentioned as the matter of the promi he believed; and he refers to Gen. xv. shall thy seed be, as the stars of heav innumerable, so illustrious. This’ w which he believed, when it was counted him for righteousness, ». 6. And it servable that this particular instance” faith was against hope, against the su ~ Br hy ¥ . * j suggestions of his unbelief. He had just before been concluding hardly that he should go childless, that one born in his ouse was his heir (v. 2, 3); and this unbe- lief was a foil to his faith, and bespeaks it a “Yelieving against hope. 2. Being not weak in faith, he considered not his own body, v. | 19. Observe, His own body was now dead _—become utterly unlikely to beget a child, | though the new life and vigour that God ' gave him continued after Sarah was dead, witness his children by Keturah. When God intends some special blessing, some child of promise, for his people, he commonly puts a _ sentence of death upon the blessing itself, _ and upon all the ways that lead to it. Joseph | must be enslaved and imprisoned before he be advanced. But Abraham did not consider this, ob carevonos—he did not dwell in his thoughts upon it. He said indeed, Shall a _ child be born to him that is a hundred years _ old? Gen. xvii. 17. But that was the lan- _ guage of his admiration and his desire to be | further satisfied, not of his doubting and | distrust; his faith passed by that considera- | tion, and thought of nothing but the faith- fulness of the promise, with the contemplation whereof he was swallowed up, and this kept up his faith. Being not weak in faith, he | considered not. It is mere weakness of faith | that makes a man lie poring upon the diffi- culties and seeming impossibilities that lie im the way of x promise. Though it may | seem to be the wisdom and policy of carnal | reason, yet it is the weakness of faith, to | look into the bottom of all the difficulties | that arise against the promise. 3. He stag- gered not at the promise of God through un- _ belief (v. 20), and he terefore staggered not because he considered not the frowns and discouragements of second causes; ov die- _«pi8n—he disputed not ; he did not hold any self-consultation about it, did not take time _ to consider whether he should close with it _ or no, did not hesitate nor stumble at it, but _ by a resolute and peremptory act of his soul, with a holy boldness, ventured all upon the promise. He took it not for a point that would admit of argument or debate, but _presently determined it as a ruled case, did mot at all hang in suspense about it: he _ staggered not through unbelief. Unbelief is _ at the bottom of all our staggerings at God’s promi It is not the promise that fails, but our faith that fails when we stagger. 4. He was strong in faith, giving glory to God, évedvvaywOn—he was strengthened in faith, his faith got ground hy exercise —crescit eundo. ‘Though weak faith shall not he re- ected, the bruised reed not broken, the “smoking flax not quenched, yet strong faith hall be commended and honoured. The trength of his faith appeared in the victory won over his fears. And hereby he gave ory to God; for, as unbelief’ dishonours d by making him a liar (1 John v. 10), so a — God by setting to its seal that eee Oe 4 _ ay en _ The case of Abraham. he is true, John iii. 33. Abraham’s fazth gave God the glory of his wisdom, power holiness, goodness, and especially of his faithfulness, resting upon the word that he had spoken. Among men we say, “ He that trusts another, gives him credit, and honours him by taking his word;” thus Abrahan gave glory to God by trusting him. Wo never hear our Lord Jesus commending any thing so much as great faith (Matt. viii. 10 and xy. 23): therefore God gives honour to faith, great faith, because faith, great faith, gives honour to God. 5. He was fully per- suaded that what God had promised he was able to perform, zdnpopopncic—was carried on with the greatest confidence and assurance ; it is a metaphor taken from ships that come into the harbour with full sail. Abraham saw the storms of doubts, and fears, and temptations likely to rise against the promise, upon which many a one would have shrunk back, and lain by for fairer days, and waited a smiling gale of sense and reason. But Abraham, having taken God for his pilot, and the promise for his card and compass, resolves to weather his point, and like a bold adventurer sets up all his sails, breaks through all the difficulties, regards neither winds nor clouds, but trusts to the strength of his bottom and the wisdom and faithful- ness of his pilot, and bravely makes to the harbour, and comes home an unspeakable gainer. Such was his full persuasion, and it was built on the omnipotence of God: He was able. Our waverings rise mainly from our distrust of the divine power; and there- fore to fix us it is requisite we believe not only that he is faithful, but that he is able, that hath promised. And therefore it was imputed to him for righteousness, v. 22. Be- cause with such a confidence he ventured his all in the divine promise, God graciously accepted him, and not only answered, but out-did, his expectation. This way of gio- rifying God by a firm reliance on his Bare’ promise was so very agreeable to God’s de- sign, and so very conducive to his honour, that he graciously accepted it as a righteous- ness, and justified him, though there was not that in the thing itself which could merit such an acceptance. This shows why faith is chosen to be the prime condition of our justification, because it is a grace that of all others gives glory to God. 23 Now it was not written for his sake alone, that it was imputed to him; 24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord. from the dead; 25 Who was deli- vered for our offences, and was raised again for our justification. In the close of the chapter, he applies all to us;.and, having abundantly proved that Abraham was justified by faith, he here Justification and its effects concludes that his justification was to be the pattern or sampler of ours: It was not writ- ten for his sake aloné. It was not intended only for an historical commendation of Abra~ ham, or a relation of something peculiar to him (as some antipedobaptists will needs understand that circumcision was a seal of the righteousness of the faith (v. 11), only to Abraham himself, and no other); no, the scripture did not intend hereby to describe some singular way of justification that be- longed to Abraham as his prerogative. The accounts we have of the Old-Testament saints were not intended for histories only, barely to inform and divert us, but for precedents to direct us, for ensamples (1 Cor, x. 11) for our learning, ch. xv. 4. And this particu- larly concerning Abraham was written for us also, to assure us what that righteousness is which God requireth and accepteth to our salvation,—for us also, that are mean and vile, that come so far short of Abraham in privileges and performances, us Gentiles as well as the Jews, for the blessing of Abraham comes upon the Gentiles through Christ,— for us on whom the ends of the world are come, as well as for the patriarchs; for the grace of God is the same yesterday, to-day, and for ever. His application of it is but short. Only we may observe, I. Our common privilege ; it shall be im- puted to us, that is, righteousness shall. The gospel way of justification is by an imputed righteousness, pédXe AoyiecSar—it shall be imputed; he uses a future verb, to signify the continuation of this mercy in the church, that as it is the same now so it will be while God has a church in the world, and there are any of the children of men to. be justi- fied ; for there is a fountain opened that is inexhaustible. II. Our common duty, the condition of this privilege, and that is believing. The proper object of this believing is a divine revelation. ‘The revelation to Abraham was concerning a Christ to come; the revelation to us is concerning a Christ already come, which difference in the revelation does not alter the case. Abraham believed the power of God in raising up an Isaac from the dead womb of Sarah; we are to believe the same power exerted in a higher instance, the re- surrection of Christ from the dead. The resurrection of Isaac was in a figure (Heb. xi. 19); the resurrection of Christ was real. Now we aré to believe on him that raised up Christ ; not only believe his power, that he could do it, but depend upon his grace in raising up Christ as our surety; so he ex- plains it, v. 25, where we have a brief account of the meaning of Christ’s death and resur- rection, which are the two main hinges on whick the door of salvation turns. was delivered for our offences. as a sacrifice for sin. He died indeed as a walefacter, because he died for sin; but it ROMANS. 1. He God the Fa-| the guilt, and so makes w: fo eer : ther delivered him, he delivered up himself; such are the benignity al gs hee of G was not his own sin, but the sins of the ple. He died to make atonement fo sins, to expiate our guilt, to satisfy divi justice. 2. He was raised wa our ju: tification, for the perfecting and completing of our justification. By the merit of t death he paid our debt, in his resurrection” he took out our acquittance. When he was buried he lay a prisoner in execution for our debt, which as a surety he had under- taken to pay; on the third day an angel sent to roll away the stone, and so to dis- charge the prisoner, which was the g ; assurance possible that divine justice was satisfied, the debt paid, or else’ he wot never have released the prisoner: and there- fore the apostle puts a special emphasis on Christ’s resurrection; it is Christ that di yea, rather, that has risen again, ch. viii. So that upon the whole matter it is ; evident that we are not justified by the ment of our own works, but by a fiducial obedi. ential dependence upon Jesus Christ and his righteousness, as the condition on our patt of our right to impunity and salvation, which was the truth that Paulin this and the fore going chapter had been fixing as the great spring and foundation of all our comfort. CHAP. V. The apostle, having made good his pointyand fully proved j ‘atio de aorta rv SE tect eet 1 He thoes ta Tatu Sr if eation, ver. 1—5. HH. He shows the fountain and fou justification in the death of Jesus Christ, which he diseo at large in the rest of the cha ‘ apter. ; HEREFORE being justified by faith, we have peace with Go through our Lord Jesus Christ : By whom also we have access’ faith into this grace wherein we stand and rejoice in hope of the glory of God. 38 And not only pia glory in tribulations also: knowing that tribulation worketh patience ; And patience, experience; and expe= rience, hope: 5 And hope make not ashamed ; because the love of Go is shed abroad in our hearts by the Holy Ghost which is given unto us. The precious benefits and ‘privileges whi flow from justification are such as shou quicken us all to give diligence to make ii sure to ourselves that we are justified, at then to take the comfort it renders to us, an to do the duty it calls for from us. The fruit of this tree of life are exceedingly precio I. We have peace with God, v.1. Iti that breeds the quarrel between us and creates not only a strangeness, but an enn the holy righteous God cannot in honour be — at peace with a sinner while he continues um der the guilt of sin. Justification takes away 5 ) F * ae | to man that, immediately upon the rei | of that obstacle, the peace is made. A Sry ao ‘ ’ id of God's arm and of his strength, are at peace, Isa. xxvii. 4,5. ‘There is ‘in this peace than barely a cessation of mity, there is friendship and loving-kind- For God 3 is either he worst enemy or the stfriend. Abraham, being justified by faith, s called the friend of God (Jam. li. 23), which was his honour, but not his peculiar honour: Christ has called his discip)-s friends, john xv. 13—15. And surely a mas needs ‘no more to make him happy than to have God is friend! But this is through our Lord Christ—through him as the great. peace- er, the Mediator between God and man, th hat blessed Day’s-man that has laid his hand upon us both. Adam, in mnocency, had ace with God immediately ; there needed no h mediaf<;. But to guilty sinful. man it S avery e.eadful thing to think of God out ‘of Christ ; 2=he is our peace, Eph. ii. 14, not nly the maker, but the matter and maintainer, F our peace, Col. i. 20. IL We have aecess by faith into this yrace wherein we stand, v.2. This is a further pri- vilege, not only peace, but grace, that is, this wour. Observe, 1. The saints’ happy state. [t is a state of grace, God’s loving-kindness to eal our conformity to God; he that hath ’s love and God’s likeness is in a state of Now into this grace we have access ovaywyiv—er introduction, which implies hat we were not born in this state; we are: y nature children of wrath, and the carnal sind. is enmity against God; but we are Drought into it. We could not have got into it of ourselves, nor have conquered the diffi- culties m the way, but we have amanuduction, leadmg by the hand,—are led into it as jind, or lame, or weak people are led,—are atroduced as pardoned offenders,—are in- duced by some favourite at court to kiss king’s hand, as strangers, that are to have nee, are conducted. MNpocaywyny éoyy- v—We havehad access. He speaks of those h have been already brought out of a state ature into a state of grace. Paul, in his aversion, had this access; then he was made gh. Barnabas introduced him to the apos- Ie ss (Acts ix. 27), and there were others that id him by the hand to Damascus (v. 8), but it s Christ that introduced and led him by the ad into this grace. By whom we have s by faith. By Christ as the author and cipal agent, by faith as the means of this ss. Not by Christ in consideration of y merit or desert of ours, but in consider- on of our believing dependence upon him d resignation of ourselyesto him. 2. Their ppy standing in this state: Wherein we @. Not only wherein we are, but wherein Stand, a posture that denotes our discharge m guilt; we stand in the judgment (Ps. i. 5), ot cast, as convicted criminals, but our dig- ty and honour secured, not thrown to the nd, as abjects. The ‘phrase denotes also progress; while we stand, we are going. 2 must fot lie down, as if we had already VOL. ™ CHAP. Vv. = ei ee ee ; Fy eeneaiinae passe sts -cffects a stand as those that are pressing forward, stamd as servants attending on Christ our master. The phrase denotes, further, our perseverance: we stand firmly and safely, upheld by the power of God; stand as soldiers stand, that keep their ground, not. borne down by the power of the enemy. It denotes not only our admission to, but our confirmation in, the favour of God. It is not in the court of heaven as in earthly courts, where high places are slippery places: but we stand in ahumble confidence of this very thing that he who has begun the good worn will perform it, Phil. i. 6. ill. We rejoice. in hope of the glory of God. Besides the happiness in hand, there is a happiness in hope, the glory of God, the glory which God will put upon the saints in heav en, glory which will consist in the vision and fruition of God. 1. Those, and those only, that have access by faith into the grace of God now may hope for the glory of God hereafter. There 1s no good hope of glory but what is founded m grace; grace is glory begun, the earnest and assurance of glory. He will give grace and glory, Ps. Ixxxiv. 11. 2. Those who hope for the glory of God hereafter have enough to rejoice in now. It is the duty of those that hope for heaven to rejeice in that nope. IV. Weglory in tribulations also ; not oniy notwithstanding our tribulations (these do not hinder our rejoicing in hope of the glory of God), but.even in our tribulations, as they are working for us the weight of ‘glory, 2 Cor. iv. 17. Observe, W hat a growing in- creasing happiness the happiness of the saintsis: Not onlyso. One would think such peace, such grace, such glory, and sucha joy in hope of it, were more than such poor un- deserving creatures as we are could pretend to; and yet it is not only so: there are more instances of our happiness—we glory in tribulations also, especially tribulations for righteousness’ sake, which seemed the greatest objection against the saints’ happiness, where- as really their happiness did not only consist with, but take rise from, those tnbulations. They rejoiced that they were counted worthy to suffer, Acts v. 41. This being the hardest point, he sets himself to. show the grounds and reasons of it. How come we to glory in tribulations? Why, because tribulations, by a.chain of causes, greatly befriend hope, whicn he shows in the method of its influence. 1. Tribulation werketh patience, not in and of itself, but the powerful grace of God working in and with the tribulation. It proves, and by proving improves, patience, as parts and gifts increase by exereise. It is not the efficient cause, but yields the oc- casion, as steel is hardened by the fire. See how God brings meat out of the eater, and sweetness out of the strong. That which worketh patience is matter of joy; for patience does us more good than tribulations can ¢ us hurt. Tribulation in itseif worketh im- D ot AP OPEL EDM Gee EIR ey ye » es é Y . 25m EEA O 72 4 el eee > ee Justification and its effects. patience ; but, as it is sanctified to the saints, it worketh patience. 2. Patience experience, v.4. It works an experience of God, and the songs he gives in the night; the patient sufferers have the greatest experience of the divine consolations, which abound as afflic- tions abound. It works an experience of ourselves. It is by tribulation that we make an experiment of our own sincerity, and therefore such tribulations are called trials. It works, doxiyv—an approbation, as he is approved that has passed the test. Thus Job’s tribulation wrought patience, and that patience produced an approbation, that still he holds fast his integrity, Job ii. 3. 3. Ex- perience hope. He who, being thus tried, comes forth as gold, will thereby be en- couraged to hope. This experiment, or ap- probation, is not so much the ground, as the evidence, of our hope, and a special friend ~to it. Experience of God is a prop to our hope; he that hath delivered doth and will. Experience of ourselves helps to evidence our sincerity. 4. This hope maketh not ashamed ; that is, it is a hope that will not deceive us. Nothing confounds more than disappoint- ment. Everlasting shame and confusion will be caused by the perishing of the ex- pectation of the wicked, but the hope of the righteous shall be gladness, Prov. x. 28. See Ps. xxii. 5; Ixxi. 1. Or, It maketh not ashamed of our sufferings. Though we are counted as the offscouring of all things, and trodden under foot as the mire in the streets, yet, having hopes of glory, we are not ashamed of these sufferings, It is in a good cause, for a good Master, and in good hope; and therefore we are not ashamed. We will never think ourselves disparaged by suffer- ings that are likely to end so well. Because the love of God is shed abroad. This hope will not disappoint us, because it is sealed with the Holy Spirit asa Spirit of love. It is the gracious work of the blessed Spirit to shed abroad the love of God in the hearts of all the saints. -The love of God, that is, the sense of God’s love to us, drawing out love in us to him again. Or, The great effects of his love: (1.) Special grace; and, (2.) The pleasant gust or sense of it. It is shed abroad, as sweet ointment, perfuming the soul, as rain watering it and making it fruitful. The ground of all our comfort and holiness, and perseverance in both, is laid in the shedding abroad of the love of God in our hearts ; it is this which constrains us, 2 Cor. v.14. Thus are we drawn and held by the bonds of love. Sense of God’s love to us will make us not ashamed, either of our hope in him “or our sufferings for him. 6 For when we were yet without trength, in due time Christ died for the ungodly. 7 For scarcely for a righteous man will one die: jet per- adventure for a good man some would ROMANS. _ he a * ae even dare to die. | mendeth his love toward us while we were yet sinners, Christ di for us. 9 Much more then, bein now justified by his blood, we shall be saved from wrath through him, 10 For if, when we were enemies, wi were reconciled to God by the death of his Son, much more, being recon- ciled, we shall be saved by his life 11 And not only so, but we also je in God through our Lord Jesus Christ, by whom we have now re. ceived the atonement. 12 Where- fore, as by one man sin tered into the world, and death by‘sin; and so death passed upon all men, for that | all have sinned: 13 (For until the law sin was in the world: but sin is not imputed when there is no law 14 Nevertheless death reigned from Adam to Moses, even over them tha’ had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come. But not as the offence, so also zs the free gift. For if through the offen of one many be dead, much more the grace of God, and the gift by g which is by one man, Jesus Ch hath abounded unto many. 16 Ant not as 7 was by one that sinned, as the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justifi cation. 17 For if by one man’s offence death reigned by one; muel more they which receive abundance of grace and of the gift of righteous ness shall reign in life by oné, Jesu Christ:) 18 Therefore as by the offence of one judgment came upoi all men to condemnation ; even sob the righteousness of one the free gif came upon all men unto justification of life. 19 For as by one man’s dis obedience many were made sinner so by the obedience of one shall m be made righteous. . 20 More the law entered, that the off might abound. But where sin abounded, grace did much more abound: 21 That as sin hath reigned unto death, even so migh grace reign through rightcousnes Maen aT) | un 7 # 1 | ) . r a a fA ¥ our +o% ll =<. « ae A ¥ . sus Christ ms ae nal life b y Je e apostle here describes the fountain md foundation of justification, laid in the ath of the Lord Jesus. The streams are y sweet, but, if you run them up to the ing-head, you will find it to be Christ’s dying for us; it is in the precious stream of Christ’s blood that all these privileges come Bowing to us: and therefore he enlarges upon this instance of the love of God which is shed abroad. Three things he takes notice of for the explication and illustration of this doctrine: — 1. The persons he died for, .6—8. 2. The precious fruits of his death, *.9—11. 3. The parallel he runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam, v. 12, to the end. _ I. The character we were under when Christ died for us. ‘1. We were without strength (v. 6), ina sad ondition ; and, which is worse, altogether “nable to help ourselves out of that condition -lost, and no visible way open for our re- ?oyvery—our condition deplorable, and in a fmanner desperate; and therefore our salva- ion is here said to come in due time. God’s time to help and save is when those that are to be saved are without strength, that his Own power and grace may be the more pagnified, Deut. xxxii.36. It is the manner if God to help at adead lift, | 2. He died for the ungodly ; not only help- $ creatures, and therefore likely to perish, guilty sinful creatures, and therefore de- ng to ; erish ; not only mean and worth- , but vile and obnoxious, unworthy of (such favour with the hoiy God. Being un- | godly, they had need of one to die for them, satisfy for guilt, and to bring ina righteous- This he illustrates (v. 7, 8) as an un- alleled instance of love; herein God's ughts and ways were above ours.. Compare Yohn xv. 13, 14, Greater love has no man. 1.) One would hardly die for a righteous an, that is, an innocent man, one that is ustly condemned; every body will pity h a one, but few will put such a value m his life as either to hazard, or much to deposit, their own in his stead.” (2.) It be, one might perhaps be persuaded to or a good man, that is, a useful man, is more than barely a righteous man. that are good themselves yet do but good to others; but those that are ul commonly get themselves well be- , and meet with some that in a case of essity would venture to be their avrmpuxoi pould engage life for life, would be their , body for body. Paul was, in this sense, Avery good man, one that was very useful, and he mei with some that for his life laid -their awn necks, ch. xvi. 4. And yet ve how he qualifies this: it is but some would do so, and it is a daring act if » wor. ee See —~* ee es 4 fee The first and the second Adam. they do it, it must be some bold venturing soul ; and, after all, it is but a peradverture (3.) But Christ died for sinners (v. 8), neither righteous nor good; not only such as were useless, but such as were guilty and obnoxious ; not only such as there would be no loss of should they perish, but such whose destruction would greatly redound to the glory of God’s justice, being malefactors and criminals that ought to die. Some think he alludes to a common distinction the Jews had of their people into &*p"¥ —righteous oon—merciful (compare Isa. lvii. 1), and m’ywi—wicked.. Now herein God com- mended his love, rot only proved or evi- denced his love (he might have done that at a cheaper rate), but magnified it and made it illustrious. This circumstance did greatly magnify and advance his love, not only put it past dispute, but rendered it the object of the greatest wonder and admiration: “‘ Now my creatures shall see that I love them, I will give them such an instance of it as shail be without parallel.”” Commendeth his love, as merchants commend their goods when they would put them off. This commending of his love was in order to the shedding abroad of his love in our hearts by the Holy Ghost. He evinces his love in the most winning, affecting, endearing way imaginable. IWhile we were yet sinners, implying that we were not to be always sinners, there should be a change wrought; for he died to save us, not im our sins, but from our sins; but we were yet sinners when he died for us. (4.) Nay, which is more, we_were enemies (v. 10), not only malefactors, but traitors and rebels, in arms against the government ; the worst kind of malefactors and of all malefactors the most obnoxious. The carnal mind is not only an enemy to God, but enmity itself, ch. viil. 7 ; Col.i. 21. This enmity is a mutual enmity, God loathing the sinner, and the sinner loathing God, Zech: xi.8. And that for such as these Christ should die is such a mystery such a paradox, such an unprecedented in- stance of love, that it may well be our business to eternity to adore and wonder at it. This is a commendation of love indeed. Justly might he who had thus loved us make it one of the laws of his kingdom that we should love our enemies. If. The precious fruits of his death. 1. Justification and reconciliation are the first and primary fruit of the death of Christ: We are justified by his blood (v. 9), reconciled by his death, v.10. Sin is pardoned, the sinner accepted as righteous, the quarrel taken up, the enmity slain, an end made of iniquity, and an everlasting rignteousness brought in. This is done, that is, Christ has done all that was requisite on his part to be done in order hereunto, and, immediately upon our believing, we are actually put into a state of justification and reconciliation. Justified by his blood. Our justification is ascribed to the hlood of Christ because with- e 2a eer ee ih ies ROMANS. — The first aad second Adam. out blood there is no remission, Heb. ix. 22. The blood is the life, and that must go to make atonement: In all the propitiatory sacrifices, the sprinkling of the blood was of the essence of the sacrifice. It was the blood that made an atonement for the soul, Lev. xvii. 11. 2. Hence results salvation from wrath: Saved from wrath. (v.9), saved by his life, v. 10. When that which hinders our: sal- vation is taken away, the salvation must needs follow. Nay, the argument holds very strongly ; if God justified and reconciled: us when we were enemies, and put himself to so much charge to do it, much more will he save.us when we are justified and reconciled, He that has done the greater, which is of enemies to make us friends, will certainly do the less, which is when we are friends to use us friendly and to be kind to us. And there- fore the apostle, once and again, speaks of it with a.much more. He that hath digged:so deep to lay the foundation will no doubt build upon that foundation—We shall be saved from wrath, from hell and damnation. It isthe wrath of God that is the fire of hell; the wrath to come, so it is called, 1 Thess. i. 10. The final justification and absolution of believers at the great day, together with the fitting and preparing of them for it, are the salvation from wrath here spoken of; it ‘s the perfecting of the work of grace.—Re- eonciled by his death, saved by his life. His life here spoken of is not to be understood of his life in the flesh, but his. life in heaven, that life which ensued after his death. Com- pare ch. xiv. 9. He was dead, and is alive, Rev. i, 18. We are reconciled by Christ humbled, we are saved by Christ exalteu. The dying Jesus laid the foundation, in sa- tisfying for sin, and slaying the enmity, and so making us salvable; thus is the partition- wall broken-down, atonement made, and the attainder reversed; but it is the living Jesus that perfects the work : he lives to. make in- tercession, Heb. vii, 25. It is Christ, in his exaltation, that by his word and Spirit effectually calls, and changes, and reconciles us to God, is our Advocate with the Father, and so completes and consummates our sal- vation. Compare ch, iv. 25 and vill. 34. Christ dying was the testator, who bequeathed us the legacy; but Christ living is the ex- ecutor, who pays it. Now the arguing is very strong. He that puts himself to the charge of purchasing our salvation will not decline the trouble of applying it. 3. All this produces, asa further privilege, ourjoy in God, v. 11. God is nowso far from being a terror to us that he is our joy, and our hope in the day of evil, Jer. xvii. 17. Weare reconciled and saved from wrath. Iniquity, blessed be God, shall not be our ruin. And not only so, there is more in it yet, a constant stream of favours; we not only go to heaven, but go to heaven triumphantly ; 3 not only get into the harbour, but come in with full sail: We joy in God, roti > wrath, but solacing ourseh and this through Jesus Ch Alpha and the Omega, the four and the top-stone of all our ¢ hopes—not only our-salvation, but our stre: and vur song ; and all this Cehich haga as a string he loved to be harping upon) | virtue of the atonement, for by him we C tians, we believers, have now, now in gosp times, or now in this life, received nn ment, which was. typified by the sac under the law, and is an earnest of our piness in heayen. True believers do by Jest Christ receive the atonement. Receivi atonement is our actual reconciliation t in justification, grounded upon os s faction. ‘To receive the atonement is, ( give ourconsent to the atonement, of, and agreeing to, those methods | hich finite Wisdom has taken of saving a world by the blood of a crucified Jesus, b ein willing and glad to be saved in a. _—- and upon gospel terms, (2,) To take t comfort of the atonement, which is the fo tain and the foundation of our joy ine Go Now we joy in God, now we do indeed rec the atonement, kavywpevor—glorying in 3 God hath received the atonement (Matt 17; xvii 5; xxvill, 2): if we but rece i the work is done. II. The parallel that the apostle runs b tween the communication of sin and d by the first Adam and of righteousness, @ life by the second Adam (v. 12, to the é which not only illustrates the. truth he is d coursing of, but tends very much to the co mending of the love of God and the con ing of the hearts of true believers, in she a correspondence between our fall z recovery, and not only alike, but am greater power in the second Adam tog us happy, than there was in the first to n us miserable. Now, for the opening of fl observe, 1. A general truth laid down as t foundation of his discourse—that Ada a type of Christ (v. 14): Who is the him that was to come. Christ is t called the last Adam, 1 Cor. xv. 45. pare v. 22. In this ge was a Christ, that in the cove transactions | were between God and him, and in the sequent events of those transactions, AC wasa “blic person. ‘God dealt with 4 and: «macted as such a one, as a con fathe and factor, root and repre and for all his posterity; so ide in that station, as agent ina said to have done in fim, and wile to him may be said to have been ae inhim, Thus Jesus Christ, the M acted as a public person, the head of all the elect, dealt with God for them, as their fat fector, root, and representative—died them, rose for them, entered within the | for them, did all for them. When A ray ‘ mere, , we failed with him; when Christ per- med, he’ performed for us. ‘Thus was dam rizoc rod pétANovroc—the figure of him that was to come, to come to repair that reach which Adam had made. © 2. A more particular explication of the araliel, in'which observe, _(1.) How Adam, as a public person, com- nicated sin.and death to all his posterity 4p, 12): By one man sin entered. We see the world under a deluge of sin and death, full f iniquities and full of calamities. Now, it ‘is worth while to enquire what is the spring ‘that feeds it, and you will ‘find it to be the general corruption of nature; and at what gap it entered, and you will find it to have en Adath’s first sin. It was by one man, nd he the first man (for if any had been be- fore him they would have been free), that one an from whom,*as from the root, we all spring. [1.] By him sin entered. When God pronounced all very good (Gen. i. 31) re was no sin in the world; it was when Adam ate forbidden fruit that sin made its entry. Sin had before entered into the world f angels, when many of them revolted from ir allegiance and left their first estate ; but ever entered into the world of mankind Adam sinned. Then it entered as an aemy, to kill and destroy, as a thief, to rob and despoil; and a dismal éntry it was. en entered the guilt of Adam’s sin imputed posterity, and a general corruption and ravedness of nature. ’Eg’ g—for that ‘we read it), rather in whom, all have sin- Sin entered into the world by Adam, in him we all sinned. As, 1 Cor. xv. 22, Adam all die; so here, in him all have ned ; for it is agreeable to the law of all ons that the acts of a public person be nted theirs whom they represent ; and it a whole body does every member of the ne body may be said todo. Now Adam ed thus as a public person, by the sove- ordination and appointment of God, and st that founded upon a natural necessity ; for God, “as the atithor of nature, had made is the law of nature, that man should be- ret in his own likeness, and so the other mon receptacle, the whole nature of man was osited, from him to flow down in a chan- tohis posterity ; for all mankind are made f one blood (Acts xvii. 26), so that according s this nature proves through his standing or before he puts it out of his hands, ingly it is propagated from him. therefore sinning and falling, the ire became guilty and corrupt, and is derived. Thus in him all have sinned. Death by sin, for death is the wages Sin, when it is finished, brings forth ‘When sin came, of course death came . Death is here put for all that misery h is the due desert of sin, temporal, bual, eternal death. If Adam had not tures. In Adam therefore, as in a com-. i ————————— a ‘CHAP. V. . he had not died ; the threatening was, | j The first and second Adam, In the day thow eatest thou shall surety die, Gen. ii. 17. [8.] So death passed, that is, a sentence of death was passed, as upon a criminal, duj9ev—passed through all men, as an infectious disease passes through a town, so that none escape it. It is the universal fate, without exception: death passes upon all. There are common calamities incident to human life which do abundantly prove this. Death reigned, v. 14. He speaks of death as a mighty prince, and his monarchy the most absolute, universal, and lasting monarchy. None are exempted from its sceptre; it is a monarchy that will survive all other earthly rule, authority, and power, for it is the last enemy, 1 Cor. xv. 26. Those sons of Belial that will be subject to no other rule cannot avoid being subject to this. Now all this we may thank Adam ‘for; from him sin and death descend. Well may we say, as that good man, observing the change that a fit of sickness had made in his countenance, O Adam ! what hast thou done? | Further, to clear this, he shows that sin did not commence with the law of Mosés, but was in the world until, or before, that law; therefore that law of Moses is not the only rule of life, for there was a rule, and that rule was transgressed, before the law was given. It likewise intimates that we cannot be justified by our obedience to the law of Moses, any more than we were condemned by and for our disobedience to it. Sin was in the world before the law; witness Cain’s murder, the apostasy of the old world, the wickedness of Sodom. His inference hence is, Therefore there was a law; for sin is not imputed where there is no law. 0), it ginal sin is a want of conformity to, and | actual sin is a transgression of, the law of God: therefore all were under some law. His*proof of it is, Death reigned from Adam to Moses, v. 14. It is certain that death could not have reigned if sin had not set up the throne for him. This proves that sin was in the world before the law, and original sin, for death reigned over those that had not sinned any actual sin, that had not sinned after the similitude of Adam’s trans- gression, never sinned in their own persons as Adam did—which is to be understood of infants, that were never guilty of actual. sin, and yet died, because Adam’s sin was imputed tothem. his reign of death seems espe” / cially to refer to those violent and ektraordi- nary judgments which were long before Moses, as the deluge and the destruction of Sodom, which involved infants. It is a great proof of original sin that little children, who were never guilty of any actual transgression, are yet liable to very terrible diseases, casualties, and deaths, which could by no means be reconciled with the justice and righteousness of God if they were not charge- able with guilt, (2.) How, in correspondence to’ this, ‘The influence o7 grace. Christ,.as a publ person, communicates righteousness and life to all true believers, who are his spiritual seed. ~ And-in this he showsnot only wherein the resemblance holds, but, ex, abundanti, wherein the communica- tion of grace and love by Christ goes beyond the communication of guilt and wrath by Adam. Observe, {1.] Wherein the resemblance~ holds. This is laid down most fully, v. 18, 19. First, By the offence and disobedience of one many were made sinners, and judgment came upon all men to condemnation. Here observe, 1. That Adam’s sin was disobedience, dis- obedience to a plain and express command: and it was acommand oftrial. The thing he did was therefore evil because it was forbidden, and not otherwise; but this opened the door to other sins, though itself,seemingly small. 2. That the malignity and poison of sin are very strong and spreading, else the guilt of Adam/’s sin would not have reached so far, nor have been so deep and long a stream. Who would think there should be so much evil in sin? 3. That by Adam’s sin many are made sinners: many, that is, all his posterity ; said to be many, in opposition to the one that offended. Made sinners, kateoraQnoav. It denotes the making of us such by a judicial act: we were cast as sin- ners by due course of law. 4, That judg- ment is come to condemnation upon all those that by Adam’s. disobedience were made sin- ners. Being convicted, we are condemned. All the race of mankind lie under a sentence, like an attaimder upon a family. There is judgment given and recorded: against us in the court of heaven; and, if the judgment be not reversed, we are likely to sink under it to eternity. Secondly, In like manner, by the righteous- ness and obedience of one (andthatone is Jesus Christ, the second Adam), are many made righteous, and so the free gift comes upon all. It is observable how the apostle inculcates this truth, and repeus it again and again, as a truth of very great consequence. Here ob- serve, 1. The nature of Christ’s righteous- ness, how it is brought in; it is by his obe- dience. The disobedience of the firs: Adam ruined us, the obedience of the second Adam saves us,—his obedience to the law of medi- ation, which was that he should fulfil all righteousness, and then make his soul an offering for sin.. By his obedience to this law he wrought out a righteousness for us, satisfied God’s justice, and so made way for us into his favour. 2. The fruit of it. (1.) There is a free gift come upon all men, that is, it is made and offered promiscuously to all. The salvation wrought is a common salvation ; the proposals are general, the ten- der free; whoever will may come, and take of these waters of life. This free gift is to all believers, upon their believing, wnto justi- fication of life. It is not only a justification that frees from death, but that entitles to life. ROMANS. (2.) Many shall be made le compared with one, or as many the election of grace, which, though bi few as they are scattered up and down int world, yet will be a great many when th come all together. Karacra0qcovra:—th shall be constituted righteous, as by patent. Now the antithesis between two, our ruin by Adam and our recovery b Christ, is obvious enough. ii (2.] Wherein the communication ¢ grace and love by Christ goes beyond the communication of guilt and wrath by Adam and this he shows, v. 15—17. It is designe for the magnifying of the riches of Christ’ love, and for the comfort and enco \ of believers, who, considering what a woun Adam’s sin has made, might begin to despa of a proportionable remedy... His expres are a little intricate, but this he seems to in tend :—First, If guilt and wrath be commu cated, much more shall grace and love; fr it is agreeable to the idea we have of the d vine goodness to suppose that he should b more ready to save upon an imputed right ousness than to meet upon an impute guilt: Much more the grace of God, and tl gift by grace. God’s goodness is, of all hi attributes, in a special:manner his glory, an it is that grace that-is the root (his favour us in Christ), and the gift is by grace. W know that God is rather inclined to show me cy; punishing is his strange work. Second If there was so much power and efficacy, it seems there was, in the sin of a man, wh was of the earth, earthy, to condemn u much more are there power and efficacy the righteousness and grace of Christ, is the Lord from heaven, to justify and sa us. The one man that saves us is Christ. Surely Adam: could not pro’ so strong a poison but Jesus Christ propagate as strong an antidote, and stronger. 3. It.is but the guilt of one sing’ offence of Adam’s that is laid to our chargé The judgment was t& ivdc ttc rardxpysa, by 01 that is, by one offence, v. 16, 17, J But from Jesus Christ we receive and an abundance of grace, and of the gif righteousness. ‘The stream of grace ai righteousness is deeper and broader than stream of guilt; for this righteousness d not only take away the guilt of that o offence, but of many other offences, even all. God in Christ forgives all trespass Col. ii. 13. 4. By Adam’s sin death rei but by Christ’s righteousness there only a period put to the reign of deat believers are preferred to reign in life, In and by the righteousness of Chri: have not only a charter of pardon, patent of honour, are. not only freed fre our chains, but, like Joseph, advanced to | second chariot, and made unto our God kin and priests—not only pardoned, but ferred. See this observed, Rev. 1. 5, ¢ ag eme’ so MIN aia ed bag sntitled to, and instated in, more and eater privileges than we lost by the offence Adam. The plaster is wider than the und, and more healing than the wound is Hing RY _ IV. In the last two verses the apostle seems to anticipate an objection which is ex- essed, Gal. iii. 19, Wherefore then serveth e law? Answer, 1. The law entered that the offence might abound. Not to make sin tu abound the more in itself, otherwise than sin takes occasion by the commandment, t to discover the abounding sinfulness of The glass discovers the spots, but does cause them. When the commandment me into the world sin revived, as the etting of a clearer light into.a room dis- overs the dust and filth which were there yefore, but were not seen. It was like the arching of a wound, which is necessary to e cure. The offence, rd raparrwpa—that ence, the sin of Adam, the extending of he guilt of it to us, and the effect of the cor- iption in us, are the abounding of that ‘offence which appeared upon the entry of e law. 2. That grace might much more ibound—that the terrors of the law might make gospel-comforts so much the sweeter. n abounded among the Jews; and, to those them that were converted to the faith of hrist, did not grace much more abound in he remitting of so much guilt and the sub- ing of so much corruption? The greater e strength of the enemy, the greater the honour of the conqueror. This abounding ‘of grace he illustrates, v. 21. As the reign a tyrant and oppressor is a foil to set off e succeeding reign of a just and gentle ince and to make it the more illustrious, doth the reign of sin set off the reign of race. Sin reigned unto death ; it was.a cruel bloody reign. But grace reigns to life, eter- nal life, and this through righteousness, shteousness imputed to us for justification, planted in us for sanctification; and both y Jesus Christ our Lord, through the power d efficacy of Christ, the great prophet, t, and king, of his church. CHAP. VI. © apostle having at lange asserted, opened, and proved, the great joctrine of justification by faith, for fear lest any should suck ison out of that sweet Hower, and turn that grace of God into ; antonness aud licentiousness, he, with a like zeal, copiousness _ of expression, and cogency of argument, presses the absolute ne- _essity of sanctification and a hvly life, as the inseparable fruit and companion of justification ; for, wherever Jesus Christ is jade of God unto any soul righteousness, he is made of God unto fiat soul sanctification, 1 Cor. i. 30. The water and the blood @ streaming together out of the pierced side of the dying » And what God hath thus joined together let not us dare ut asunder, HAT shall we say then? Shall we continue in sin, that grace nay abound? 2 God forbid. How Ul we, that are dead to sin, live any longer therein? 3 Know ye not, lat so many of us as were baptized Jesus Christ were baptized into death? 4 Therefore we ‘are ie ) ; has ib Hi aa Me . On sanetyfication buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the. Father, even so we also should walk. in newness of life. 5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of hes resurrection: 6 Know-_ ing this, that our old man is crucified with him, that the body of sin might be destroyed, that “henceforth we should not serve sin. 7. For he that is dead is freed from sin. 8 Now if we be dead with Christ, we believe that we shall also live with him: 9% Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. 10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. 11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. 12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 13 Neither yield ye your members as instruwents of un- righteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of rightevus- ness unto God. 14 For sin shal. not have dominion over you: for ye are not under the law, but under grace. 15 Whatthen? shall we sin, because we are not under the law, but under grace? God forbid. 16 Know ye not, that to whom ye yield yourselves servants to obey, his ser- vants ye are to whom ye obey; whe- ther of sin unto death, or of obedience unto righteousness? 17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. 18 Being then made free from sin, ye became the servants of righteousness. 19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity ; even so now yield your members servants to righteousness Wnt Beara on Ey sea 3 a " 7. Sas * io ne On sanctification, — unto holiness. 20 For when ye were the servants of sin, ye were free from righteousness. had ye then in those things whereof ye are now ashamed? for the end of those things is death. 22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlast- ing life. 23 For the wages of sin is death ; but the ‘gift of God is eternal life through Jesus Christ our Lord. The apostle’s transition, which joins this discourse with the former, is observable - “* What shall we say then? v. 1. What use shall we make of this sweet and comfortable doctrine? Shall we do evil that good may come, as some say we do? ch. iii. 8. Shall we continue in sin that grace may abound ? Shall we hence take encouragement to sin with so much the more boldness, because the more sin we commit the more will the grace of God be magnified in our pardon? Is this a use to be made of it? No, it is an abuse, and the apostle startles at the thought of it (v. 2): “ God forbid ; far be it from us to think such a thought” He entertains the objection as Christ did the devil’s blackest temptation (Matt. iv. 10): Get thee hence, Satan. Those opinions that give any counte- nance to sin, or open a door to practical im- moralities, how specious and plausible soever they be rendered, by the pretension of ad- vancing free grace, are to be rejected with the greatest abhorrence; for the truth as it is in Jesus is a truth according to godliness, Tit. 1: 1. The apostle is very full in pressing the necessity of holiness m this chapter, which may be reduced to two heads :—His exhortations to holiness, which show the na- ture of it; and his motives or arguments to enforce those exhortations, which show the necessity of it: I. For the first, we may hence observe the nature of sanctification, what it is, and wherein it consists. In general it has two things in it, mortification and vivification— dying to sin and hving to righteousness, elsewhere expressed by putting off the old man and putting on the new, ceasing to do evil and learning to do well. 1. Mortification, putting off the old man; several ways this is expressed. (1.) We must live no longer in sin (v. 2), we must not be as we have been nor do as we have done. The time past of our life must suf- fice, 1 Peteriv. 3. Though there are none that live without sin, yet, blessed be God, there are those that do not live in sin, do nat live in it.as their element, do not make a trade of it: this is to be sanctified. (2.) The body of sin must be destroyed, v.6 The cor- ruption that dwelleth in us is the body of sit, consisting of many parts and inembers, ee, Ve i toa ROMANS. 21 What fruit the aets of sin (this. ma 2 al = aw rs oat ” asia hody: ‘Vhis ie the # must be Jaid. We mu the influence of outward res inducements), but we must get habits and: inclinations weakened an stroyed; not only cast away the idols out the sanctuary, but th® idols of i iquity of the heart.—That henceforth we should 7 serve sin. The actual transgression is ¢ tainly in a great measure prevented by 1 crucifying and killing of the original eo ruption. Destroy the body of sin, and though there should be Canaanites rem in the land, yet the Israelites will not slaves to them.- It is the body of sin sways the sceptre, wields the iron rod; d stroy this, and the yoke is broken. ‘The di struction of Eglon the tyrant is the deli ance of oppressed Israel from the Moabite (3.) We must be dead indeed unto sin, v. 1 As the death of the oppressor is a release, s much more is the death of the oppresset Job iii. 17, 18. Death brings a writ of e to the weary. Thus must we be dead to sit obey it, observe it, regard it, fulfil its will more than he that is dead doth his quond task-masters—be as indifferent to the ple sures and delights of sin as a man that” dying is to his former diversions. He th is dead is separated from his former com pany, converse, business, enjoyments, er ployments, is not what he was, does’ nt what he did, has not what he had. Dea makes a mighty change; such a change do sanctification make in the soul, it cuts offa correspondence with sin. _(4.) Sin must ni reign in our mortal bodies that we should 0 a, v.12. ‘Though sin may remain as outlaw, though it may oppress*as a yet let it not reign as a king. make laws, nor preside in councils, nor con mand the militia; let it not be upperm the soul, so that we should obey it. Thou we may be sometimes overtaken and ove come by it, yet let us never be obedient to in the lusts thereof; let not sinful lusts be law to you, to which you would yield a cor senting obedience. In the lusts thereof—i raic émSupiatc abrov. It refers to the not to sin. Sin lies very much in the gi ing of the body, and humouring that. there is a reason implied in the phrase you mortal body ; because it is a mortal bi and hastening apace to the dust, therefor not sin reign in it. It was sin that mad bodies mortal, and therefore do not yiel obedience to such. an enemy. (5.) ‘We must not yield our members as mstruments ¢ w righteousness, v.13. The members body are made use of by the corrupt 7 as tools, by which the wills of the flesh at fulfilled; but we must not consent to hi abuse. ‘The members of the body are fea fully and wonderfully made; itis a pzty th should be the devil’s tools of unrighte unto sin, instruments of the sinfula a 22 tee" 7 Lee at <40e TC ae < A pa > os 3 vd Ate) to the ‘sinful dispositions. Un- ess is unto sin; the sinful acts n and strengthen the sinful habits; yne sin begets another; it is like the letting forth of water, therefore leave it before it be meddled with. The members of the body nay perhaps, through the prevalency of nptation, be forced to be instruments of ; but do not yield them to be so, do not nsent to it. This is one branch of sancti- fication, the mortification of sin. _ 2. Vivification, or living to righteousness ; ind what is that? (1.) It is to walk in new- s of life, v.4. Newness of life supposes yness of heart, for out of the heart are the es of life, and there is no way tomake the stream sweet but by making the spring so. Walking, in scripture, is put for the course and tenour of the conversation, which must new. Walk by new rules, towards new mds, from new principles. Make a ‘new ice of the way. Choose new paths to alk in, new leaders to walk after, new com- ms to walk with. Old things should away, and all things become new. The n is what he was not, does what he did nc (2.) It is to be alive unto God through Jesus Christ our Lord; v.11. To converse ith God, to have a regard to him, a delight in him, a concern for him, the soul upon all occasions carried out towards him as towards in agreeable object, in which it takes a com- jlacency: this is to be alive to God. The ove of God reigning in the heart is the life pf the soul towards God. Anima est ubi mat, non ubi animat—The soul ts where it oves, rather than where tt lives. It is to have ections ana desires alive towards God. Dr, living (our life in the flesh) unto God, to honour and glory as our end, by his word will as our rule—in all our ways to ac- nowledge him, and to have our eyes ever wards him; this is to live unto God. Through Jesus Christ our Lord. Christ is : spiritual life; there is no living to God through him. He is the Mediator ; there not. nediation of the Lord Jesus. ; through Christ as the head from whom receive vital influence ; through Christ as root by which we derive sap and nourish- , and so live. In living to God, Christ inall. (3.) It is to yield ourselves to l, as those that are alive from the dead, . The very life and being of holiness ie in the dedication of ourselves to the Lord, iving our own selves to the Lord, 2 Cor. viii. “Yield yourselves to him, not only as conquered yields to the conqueror, be- he can stand it out no longer; but as wife yields herself to her husband, to n her desire is, as the scholar yields to the teacher, the apprentice to his l CHAP VL fe Co, oe On sanctification. master, to be taught and ruled by him. Not yield your estates to him, but yield your- selves ; nothing less than your whole selves;” rapacrHoare tavrovc, accommodate vos ipsos Deo—accommodate yourselves to God; so Tremellius, from the Syriac. ‘‘ Not only sub- mit to him, but comply with him; not only present yourselves ‘to him once for all, but be always ready to serve him. Yield yourselves to him as wax to the seal, to take any im- pression, to be, and have, and do, what he pleases.” ‘When Paul said, Lord, what wilt thou have me'to do ? (Acts ix. 6) he was then yielded toGod. a ‘ proheconoity, eee heart, the innermost part, part ofus. 2. It isto be into a mould, as the wax is ¢ pression of theseal, answering i stroke for stroke, and lly rep the shape and figure of it. be tian mdeed is to be'transformed into t] ness and similitude of the gospel, our sot answering to it, t gt tye ‘oriforn to it—understanding, will, affections, ai principles, actions, all according to that for of doctrine. im [2.] Being made free from. sin, you beca servants of righteousness (o. 18), serva God, v. 22. ‘Conversion is, First, A freec from the'service of sin; it is the shakin of that yoke, resolving to have no more with it. Secondly, A resignation of our: to the service of God and righteousn God as our master, to Tighteousness as work. "When we are made free from sin, is not that we may live as we list, and own masters; no: when'we are delivered o of Egypt, we are, as Israel, led to the he mountain, to receive the law, and are th brought into the bond of the covenant. | serve, We cannot be made the servarits God till we are freed from the power z dominion of sin; we cannot sérve two m ters so directly opposite one to another God and sin are. ‘We’ must, with the digal, quit the drudgery of the citizen” the country, before we can come to our | ther’s house. 2 (3.) What apprehensions they now ha their former work and way. He Ip themselves (v. 21), whether they “hall found the service of sin, [1.] An unfrt service: “ What fruit rad youthen? T you ever get any thing by it? Sit do and cast up the account, reckon i what fruit had you then?” Heciies very present gains of sin are not wort! tioning. What fruit? Nothing that serves the name of fruit. The present pl sure and profit of sin do not deserve to called fruit; they are but chaff, plo! iniquity, sowing vanity, and reaping {2.] It is an unbecoming service; i of which we are now ashamed—ashai the folly, ashamed of the filth, of it. came into the world with sin, and is § certain product of it—either the shame of pentance, or, if not that, eternal sh ame | contempt. Who would wilfully do @ which sooner or later he is sure to ashamed of? ; 5. He argues from ‘the end of a things. It is the prerogative of ration tures that they are en pi with ap prospect, are capable of looking forw: sidering the latter end of things. 1 suade us from sin to holiness here are ing and cursing, good and evil, life ani set before us; and we are put to our * those things is death. Though the way ay seem pleasant and inviting, yet the end is dismal: at the last it bites; it will be bit- terness in the latterend. The wages of sin is death, v. 23. Death is as due toa sinner when he hath sinned as wages are to a ser- _ yant when he hath done his work. This is _ true of every sin. There is no sin in its own nature venial. Death is the wages of the ‘least sin. Sin is here represented either as the work for which the wages are given, or as the master by whom the wages are given; allthat are sin’s servants and do sin’s work ‘must expectto bethus paid. (2.) If the fruit be unto holiness, if there be an active prin- tiple of true and growing grace, the end will everlasting life—a very happy end!— narrow, and thorny, and beset, yet everlast- ‘ing life at the end of it is sure. So, v. 23, The gift of God is eternal life. Heaven is life, consisting in the vision and fruition of God; and it is eternal life, no infirmities at- fending it, no death to puta period to it. is is the gift of God. The death is the ges of sin, it comes by desert; but the life a gift, 1t comes by favour. Sinners merit |, but saints do not merit heaven. There is no proportion between the glory of heaven nd our obedience ; we must thank God, and not ourselves, if ever we get to heaven. And this gift is through Jesus Christ our Lord. It Christ that purchased it, prepared it, pre- us for it, preserves us to it; he is the _ Alpha and Omeya, All in all in our salvation. CHAP. VII. | We may observe in this chapter, I. Our freedom from the law fur- | ther urged as an argument to press upon us sanctification, ver. ' 1—6. I. The excellency and usefulness of the law asserted and t proved from the apostle’s own experience, notwithstanding, ver. | 7—i4. UL. A deseription of the conflict between grace and cor- | ruption in the heart, ver. 14, 15, to the end. ¥Z NOW ye not, brethren, (for I BX speak to them that know the law,) how that the law hath dominion wer aman as long as he liveth? 2 x the woman which hath a hus- md is bound by the law to her sband so long as he liveth; but if husband be dead, she is loosed m the law of her husband. 3 So en if, while her husband liveth, she married to another man, she shall -ealled an adulteress: but if hér sband be dead, she is free from law ; so that she is no adulteress, gh she be married to another . 4 Wherefore, my brethren, ye are become dead to the law by be body of Christ; that ye should be ried to another, ever to him who ised from the dead, that we should z forth fruit unto God. 5 For ough the way be up-hill, though it be) eo aw. . a gn rie Bias a ew A oie : “% = ee i a Ibs 9, cot onl f a iat ohicag: ; _ CHAP. Vil. Observations respecting the law. , end of sin is death (e. 21): The end| when we were in the flesh, the mo- tions of sin, which were by the law, did work in our members to bring forth fruit unto death. 6 But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter, Among other arguments used in the fore- going chapter to persuade us against sin, and to holiness, this was one (v. 14), that we are not under the law ; and this argument is here further insisted upon and explained (v. 6): We are delivered from the law. What is meant by this? And how is it an argument why sin should not reign over us, and why we should walk in newness of life? 1. We are delivered from that power of the law which curses and condemns us for the sin committed by us. The sentence of the law against us is vacated and reversed, by the death of Christ, to all true believers. The law saith, The soul that sins shall die ; but we are delivered from the law. The Lord has taken away thy sin, thou shalt not die. Weare redeemed from the curse of the law, Gal. iii. 13. 2. We are delivered from that power of the law which irritates and provokes the sin that dwelleth in us. This the apostle seems especially to refer to (v. 5): The motions of sins which were. dy the law. The law, by commanding, forbidding, threat- ening, corrupt and fallen man, but offering no grace to.cure and strengthen, did but stir up the corruption, and, like the sun shining upon a dunghill, excite and draw up the filthy steams. We being lamed by the fall, the law comes and directs us, but provides nothing to heal and help our lameness, and so makes us halt and stumble the more. Understand this of the law not as a rule, but as a covenant of works. Now each of these is an argument why we should be holy; for here is encou- ragement to endeavours, though in many things we come short. We are under grace, which promises strength to do what it com- mands, and pardon upon repentance when we do amiss. This is the scope of these verses in general, that, in point of profession and privilege, we are under a covenant of grace, and not under a covenant of works— under the gospel of Christ, and not under the law of Moses. The difference between a law- state and a gospel-state he had before illus- trated by the similitude of rising to a new life, and serving a new master; now here he speaks of it under the similitude of being married to a new husband. : I. Our first marriage was to the law, which, according to the law of marriage, was to con- tinue only during the life of the law. The law of marriage is binding till the death of one of the parties, no matter which, and no longer. The death of either discharges both For this he appeals to themselves, as persona ¥ 2 i ‘* » ~> =e? Cetabr soi <1 a ee i DPR hon a P| c+ sy y > an Bs Observations respecting the law. knowing the law (v. 1): I speak to those that know the law. It is a great advantage to dis- course with those that have knowledge, for such can more readily understand and ap- prehend a truth. Many of the Christians at Rome were such as had been Jews, and so were well acquainted with the law. One has some hold of knowing people. The law hath power over aman as long as-he liveth ; in par- ticular, the law of marriage hath power; or, in general, every law is so limited—the laws of nations, of relations, of families, &c. 1. The obligation of laws extends no fur- ther; by death the servant who, while he lived, was under the yoke, is freed from his master, Job iii. 19. 2. The condemnation of | dead wherein we were held ; not the law itsel laws extends no further; death is the finish- ing of the law. Actio moritur cum personéd— The action expires with the person. ‘The se- verest laws could but kill the body, and after that there is no more that they can do. Thus while we were alive to the law we were under the power of it—while we were in our Old- | satisfaction for our violation of it, purchas Testament state, before the gospel came into the world, and before it came with power into our hearts. Such is the law of marriage (v. 2), the woman is bound to her husband during life, so bound to him that she cannot marry another; if she do, she shall be reckoned an adulteress, v. 3. It will make her an adulteress, not only to be defiled by, but to be married to, another man; for that is so much the worse, upon this account, that it abusés an ordinance of God, by making it to patronise the uncleanness. Thus were we married to the law (v. 5): When we were in the flesh, that is, in a carnal state, under the reigning power of sin and corruption—in the flesh as in our element—then the motions of | dead, a periphrasis of Christ vy sins which were by the law did work in our members, we were carried down the stream of | in conformity to the death of Christ, a sin, and the law was but as an imperfect dam, which made the stream to swell the higher, and rage the more. Our desire was towards sin, as that of the wife towards her husband, and sin ruled over us. We embraced it, loved it, devoted all to it, conversed daily with it, made it our care to please it. We were under a law of sin and death, as the wife under the law of marriage; and the pro- duct of this marriage was fruit brought forth unto death, that is, actual transgressions were produced by the original corruptions, such as deserve death. Lust, having conceived by the law (which is the strength of sin, 1 Cor. xv. 56), bringeth forth sin, and sin, when it is jinished, bringeth forth death, Jam. i. 15. This is the posterity that springs from this marriage to sin and the law. This comes of | our second marriage to Christ produc the motions of sin working in our members. And this continues during life, while the law is alive to us, and we are alive to the law. II. Our second marriage is to Christ : and how comes this about ? Why, 1, We are freed, by death, from our obli- gation to the law as a covenant, as the wife is rom her obligation to her husband, v. 3.|to Christ; it is in Christ Jesus that we i ROMANS: ae This resemblance 1s not. ve needed it to be. You are become law, v. 4. He does not say, “ law dead” (some think because he would | giving offence to those who were yet zeal for the law), but, which comes all to one, Yo are dead to the law. As the crucifying of th world to us, and of us to the world, amount: to one and the same thing, so doth the lay dying, and our dying to it. We are deliver JSrom the law (v. 6), karno yy Snpev—we a nulled as to the law ; our obligation to it as < husbandis cassated and made void. And thei he speaks of the Jaw being dead as far as ii was a law of bondage to us: That being but its obligation to_punishment and its pre vocation to sin. It is dead, it has lost i power; and this (v. 4) by the body of Chris that is, by the sufferings of Christ in hi body, by his crucified body, which abroga' the law, answered the demands of it, mat for us a covenant of grace, in which righteou' ness and strength are laid up for us, such z were not, nor could be, by the law. We dead to the law by our union with the my tical body of Christ. By being incorporat into Christ in our haptism professedly, in ¢ believing powerfully and effectually, we a dead to the law, have no more to do with than the dead servant, that is free from | master, hath to do with his master’s yoke. _ 2. We are married to Christ. The day: our believing is the day of our espousals to Lord Jesus. We enter upona life of depen ence on him and duty to him: Married another, even to him who is raised from here; for as our dying to sin fe | the AW crucifying of his body, so our devotedness Christ in newness of life is in conformity the resurrection of Christ. We are marr to the raised exalted Jesus, a very honour marriage. Compare 2 Cor. xi. 2; Eph. v.! Now we are thus married to Christ, (1.) T we should bring forth fruit unto God, v. One end of marriage is fruitfulness: God stituted the ordinance that he might see godly seed, Mal. ii. 15. The wife is compa to the fruitful vine, and children are called fruit of-the womb. Now the great end our marriage to Christ is our fruitfulness love, and grace, and every good work. T is fruit unto God, pleasing to God, ac to his will, aiming at his glory. As marriage to sin produced.fruit unto d unto ~God, fruits of righteousness. works are the children of the new natu products of our union with ist, as fruitfulness of the vine is the product | of union with the root. Whatever our pro! sions and pretensions may be, there is fruit brought forth to God till we are mar § 0 OG WOFKS, - ruit which turns to a good account is that which is brought forth in Christ. This dis- tingwshes the good works of believers from the good works of hypocrites and self-justi- fiers that they are brought forth in marriage, ‘done in union with Christ, in the name of the Lord Jesus, Col. iii. 17. This is, without controversy, one of the great mysteries of ‘wodliness. (2) That we should serve in new- “ness of spirit, and not in the oldness of the letter, v.6. Being married to a new husband, ‘we must change our way. Still we must serve, Dut it is a service that is perfect freedom, whereas the service of sin was a perfect drudgery : we must now serve in newness of ‘spirit, by new spiritual rules, from new spi- ritual principles, in spirit and in truth, John ‘iv. 24. There must be a renovation of our “spirits wrought by the spirit of God, and in that we must serve. Not in the oldness of the letter ; that is, we must not rest in mere ex- rernal services; as the carnal Jews did, who ‘gloried in their adherence to the letter of the jaw, and minded not the spiritual part of worship. The letter is said to kill with its bondage and terror, but we are delivered om that yoke that we may serve God with- out fear, in holiness and righteousness, Luke _74,75. We are under the dispensation of the Spirit, and therefore must be spiritual, and serve in the spirit. Compare with this 2 Cor. iii. 3,6, &c. It becomes us to worship thin the veil, and no longer in the outward ourt. Ts 7 What shall we say then? the law sin? God forbid. Nay, -Lhad not known sin, but by the law: | for I had not known lust, except the law had said, Thou shalt not covet. | 8 But sin, taking occasion by the commandment, wrought in me all anner of concupiscence. For with- jut the law sin was dead. 9 For I alive without the law once: but hen the commandment came, sin ived, and I died. 10 And the life, I found ¢o be unto death. 11 sin, taking cecasion by the com- adment, deceived me,and by it slew _ 12 Wherefore the law is holy, nd the commandment holy, and just, ad good. 13 Was then that which forbid. But sin, that it might appear , working death in me by that ch is good; that sin by the com- ment might become exceeding ul. 14 For we know that the is spiritual — s good made death unto me? God| Pr ren eee AM a ECE be (yc ot h=hsto: fee ae Excellency of the lw, r , Eph. ii. 10. The} ‘Lo what he had said in the former para- go graph, the apostle here raises an objection, which he answers very fully: What shail we say then? Is the law sin? When he had been speaking of the dominion of sin, he had said so much of the influence of the law asa covenant upon that dominion that it might easily be misinterpreted as a reflection upon the law, to prevent which he shows from his own experience the great excellency and use- fulness of the law, not as a covenant, butas a guide ; and further discovers how sin took occasion hy the commandment. Observe in particular, I. The great excellency of the law in itself. Far be it from Paul to reflect upon the law; no, he speaks honourably of it. 1. It is holy, just, and good, v.12. ‘The law in general is so, and every particular commandment is so. Laws are as the law-makers are. God, the great lawgiver, is holy, just, and good, there- fore his law must needs be so. The matter of it is holy: it commands holiness, encou- rages holiness ; it is holy, for it is agreeable to the holy will of God, the original of holi- ness. It is just, for it is consonant to the rules of equity and right reason : the ways of the Lord are right. It is good in the design. of it; it was given for the good of mankind, ; for the conservation of peace and order in the world. It makes the observers of it good; the intention of it was to better and reform |mankind. Wherever there is true grace there is an assent to this—that the law is holy, just, and good. 2. Thelaw is spiritual (v. 14), not only m regard to the effect of it, as it is a means of making us spiritual, but in regard to the extent of it; it reaches our spirits, it lays a restraint upon, and gives a direction to, the motions of the inward man; it is a-dis- cerner of the thoughts and intents of the heart, Heb iv. 12. It forbids spiritual wickedness, heart-murder, and heart-adultery. It com- mands spiritual service, requires the heart, obliges us to worship God in the spirit. It is a spiritual law, for itis given by God, who is a Spirit and the Father of spirits; it is given to man, whose principal part is spi- ritual; the soul is the best part, and the leading part-of the man, and therefore the nmandment, which was ordained |law to the man must needs be a law to the soul. Herein the law of God is above aL other laws, that it is a spiritual law. Other laws may forbid compassing and imagining, &c., which are freason in the heart, but can- not take cognizance thereof, unless there be some overt act; but the law of God takes no- tice of the iniquity regarded in the heart, though it go no further. Wash thy heart From wickedness, Jer. iv. 14. We know this. Wherever there is true grace there is an ex- verimental knowledge of the spirituality ot the law of God. 4 Il. The great advantage that he had found by the law. 1. It was discovering: I haa not known sin but by the law,v.7. As that which is straight discovers that which is - 14—VI, ley: ter a Usefulness of the law. ercoked, as the looking-glass shows us our natural face with all its svots and deformities, so there is no way of coming to that know- ledge of sin which is necessary to repentance, and consequeatly to peace and pardon, but by comparing our hearts and lives with the law. Particularly he came to the knowledge of the ainfulness of lust by the law of the tenth eommandment. By lust he means sin dwell- ing in us, sin in its first motions and work- ings, the corrupt principle. This he came to know when the law said, Thou shalt not covet. The law spoke in other language than the scribes and Pharisees made it to speak in; it spoke in the spiritual sense and meaning of it. By this he knew that lust was sin and a very sinful sin, that those motions and de- sires of the heart towards sin which never came into act were sinful, exceedingly sinful. Paul had a very quick and piercing judgment, ail the advantages and improvements of edu- cation, and yet never attained the right know- ledge of indwelling sin ti!’ the Spirit by the law made it known to him. There is nothing about which the natural man is more blind t n about original corruption, concerning which the understanding is altogether in the dark till the Spirit by the law reveal it, and makeit known. Thus the lawis aschoolmaster, ta bring us to Christ, opens and searches the wound, and so prepares it for healing. Thus sin by the commandment does appear sin (v. 13); it appears in its own colours, appears to be what it is, and you cannot call it by a worse name than its own. Thus by the commandment it becomes exceedingly sinful ; that is, it appears to be so. We never see the desperate venom or malignity there is in sin, till we come to compare it with the law, and the spiritual nature of the law, and then we see it to be an evil and a bitter thing. 2. It was humbling (v. 9): E was alive. He thought himself in a very good condition ; he was alive in his own opinion and apprehen- sion, very secure and confident of the good- ness of his state. Thus he was once, rore— in times past, when he was a Pharisee ; for it was the common temper of that generation of men that they had a very good conceit of themselves ; and Paul was then like the rest cf them, and the reason was he was then without the law. Though brought up at the feet of Gamaliel, a doctor of the law, though himself a great student in the law, a strict ob- server of it, and a zealous stickler for it, yet without the law. He had the letter of the law, but he had not the spiritual meaning of it—the shell, but not the kernel. He had the law in his hand and in his head, but he had it not in his heart; the notion of it, but net the power of it. There are a great many who are spiritually dead in sin, that yet are alive in their own opinion of themselves, and it is their strangeness to the law that is the cause of the mistake. But when the com- mandment came, came in the power of it (not to his eves only, but to his heart), sin revived, ROMANS. $$$ ns n, and in a state of death because of sin’ as the dust m a room rises (t when the sun-shine is let saw that in sin which he had fore; he then saw sin in its cau root, the corrupt bias, the bent to sin in its colours, deforming, defilin e ing a righteous law, affronting an awh Majesty, profaning a sovereign crown casting it to the ground,—sin in its conse- quences, sin with death at the heels of it, siz and the curse entailed upon it. “Thus &i revived, and then I died; I lost that opinion which I had had of myself, and to be of another mind. Sin revived, a died ; that is, the Spirit, by the comm: ment, convinced me that I was in a state Of this excellent use is the law; it is a lam and a light; it converts the so opens th eyes, prepares the way of the Lord in the de sert, rends the rocks, levels the mountain makes ready a people prepared for the Ill. The ill use that his corrupt na made of the law notwithstanding. 1. taking occasion by the commandment, wroug. in me all manner of concupiscence, v. 8. Ol serve, Paul had in him all manner of cone piscence, though one of the best unregen: men that ever was; as touching the r ousness of the law, blameless, and yet sible of all manner of concupiscence. Ar it was sin that wrought it, indwelling sin, corrupt nature (he speaks of a sin that di work sin}, and it took occasion by the con mandment. The corrupt nature would n have swelled and raged so much if it had x been for the restraints of the law; as the pe cant humours in the body are raised, ar more inflamed, by a purge that is not stm enough to carry them off. It is incid corrupt nature, in vetitum niti—to lean | wards what is forbidden. Ever since A¢ ate forbidden fruit, we have all been fi forbidden paths; the diseased appetite ried out most strongly towards that wh hurtful and prohibited. Without the | was dead, as a snake in winter, which the st beams of the law quicken and irritate. 2: deceived me Sin puts a cheat upon the s ner, and it is a fatal cheat, v.11. By it the commandment) slew me. There be in the law no such express threatening sinful lustings, sin, that is, his own nature, tock occasion thence to promise impunity, and to say, as the serpent to first parents, You shall not surely die. 'T it deccived and slew him. 3. It wron death in me by thut which is good, v. 13. which works concupiscence works de sin bringeth forth death. Nothing but acorrupt and vicious nature will per it, and make it an oceasion of sin; no floy so sweet but sin will suck poison out of Now in this sin appears sin. ‘The worst th that sin does, and most like itself, is the pe verting of the law, and taking occasion fx it to be so much the more malignant. 7 - é = Pee ee ae “a ; Ju 3 Pe we 5 ee Seis ¥ rue = % t! > 4 et by HH sai = CHAP. VIL Conflict between grace und corruphim. dment, which was oraained to! there is of which of these we are to urderstand intended asa guide m the way to the apostle here. So far does the evil prevasi and happiness, proved unto death, | here, when he speaks of one sold under sin, gh the corruption of nature, v. 10./ doing it, not performing that which is geod, fany a precious soul splits upon the rock of | that it seems difficult to apply it to the rege- salvation; and the same word which to some | nerate, who are described to walk not after an occasion of life unto life is to others an | the flesh, but after the Spirit; and yet so far secasion of death unto death. ‘The samesun | does the good prevail in hating sin, consent- makes the garden of flowers more fra-| ing to the law, delighting in it, serving the makes the dunghill more noisome; the | law of God with the mind, that it is more same heat that softens wax hardens clay; and! difficult to apply it to the unregenerate that he same child was set for the fall and rising | are dead in trespasses and sins. gain of many in Israel. The way to pre- | I. Apply it to the struggles that are felt in ent this mischief is to bow our souls to the /a convinced soul, thatis yet in a state of sin, C ymmanding authority of the word and law| knows his Lord’s will, but does. it not, ap- f God, not striving against, but submitting | proves the things that are more excellent, > it. being instructed out of the law, and yet lives ‘ in the constant breach of it, ch. 11. 17—23. _ 14 — But I am carnal, sold under Though he has that within him that witnesses 15 For that which I do I allow | against the sin he commits, and it is not jot: for what I would, that do I net;| without a great deal of reluctancy that he ‘iy ene tink: that dor 1. {1p te | dees commit it, the superior tarulites shaving y hi hi h I would not I against it, natural conscience warning against hen I do ‘ ea ae, doases 4 it before it is committed and smiting for it onsent unto the :aw that 2é 2s good. 2 i afterwards, yet the man continues a slave to 7 Now then it is no more I that do his reigning lusts. It is not thus with every but sin that dwelleth in me. 18 / U2regenerate man, but with those only that or I know that in me (that is, in are convinced by the law, but not changed J z by the gospel. ‘The apostle had said (ch. vi- y flesh,) dwelleth no good thing : 14), Sin shall not have dominion, because you to will is present with me; but} are not under the law, but under grace, for the aw to perform that which is good proof of which he here shows that a man un- £ : J | Ger tne law, and not under grace, may be, dnot. 19 For the good that and is, under the dominion of sin. The law may discover sin, and convince of sin, but it cannot conquer and subdue sin, witness the predominancy of sin in many that are under very strong legal convictions. It discovers é a the defilement, but will not wash it off. It a. 21 I find then a law , that, when makes a man weary and heavy leden (Matt. would do good, evil 1s present with | x. 28), burdens him with his sin; and yet, 6. 22 For I delight in the law of} if rested in, it yields no help towards the ould I do not: but the evil which yould not, that I do. 20 Now ifl 9 that I would not, it is no more I lat do it, but sin that dwelleth in xd after the inward man: 23 But) shaking off of that burden; this is to be had et other law’ in my members, only in Christ. The law may make a man 2 “ > ring against the law of my mind, cry out, O wretched man that Lam! who shall D 4 ; OE deliver me? and yet leave him thus fettered | bringing me into captivity to the| and captivated, as being too weak to deliver -of sin which is in my members. him (ch. vill. 3), give him a spirit of bondage -O wretched man that I am! who - ea Hes ie 15. How a soul ofvanee aH dAal: - | thus far the law is 1n a iailr way towards a Au deliver me from the body of this state of berty by Christ, doiateneey Test ath? 25 I thank God through) hore and go no further. Felix trembled, but Wesus Christ our Lord. So then|never came to Christ. It is possible fora with the mind I myself serve the law} man to go fe hell vee ae eyes open (Num. ze = -| xxiv. 3, 4), illuminated with common convic- a? but with the flesh the law tions, and to carry about with him a self-ac- cusing conscience, even in the service of the re is a descmption of the conflict be-| devil. He may consent to the law that it is en grace and corruption in the heart, be-| good, delight to know God’s ways (as they, m the law of God and the lawof sin. And_| Isa. lvili. 2), may have that within him that plicable two ways :—1. To the strug-{ witnesses against sin and for holiness; and hat are in a convinced soul, but yet un-| yet all this overpowered by the reigning love te, in the person of whom it 1s sup-|of sin. Drunkards and unclean persons have by some, that Paul speaks. 2. To/| some faint desires to leave off their sins, and ggles that are ina renewed sanctified | yet persist in them notwithstanding. such is I, but yet in a state of mmperfection, as’| the impotency and such the insufficiency of ws apprenend. And a great controversy! their convictions. Of such as 12 All things are lawful unto me, but all things are not expedient ; all things are lawful for me, but I will not be brought under the power of any. 13 Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body zs not for fornication, but for the Lord ; and the Lord for the body, 14 And God hath both raised up the Lord, and will also raise up us by his own power. 15 Know ye not that your bodies are the members of Christ? shall I then take the mem- bers of Christ, and make them the members of a harlot?) God forbid. i6 What? know ye not that he which is joimed to a harlot is one body? for two, saith he, shall be one flesh. 17 But he that is jomed unto the Lord is one spirit. 18 Flee fornica- tion. Every sin that a man doeth is without the body; but he that com- mitteth fornication sinneth against his own body. 19 What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? 20 For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s. The twelfth verse and former part of the thirteenth seem to relate to that early dis- pute among Christians about the distinction of meats, and yet to be prefatory to the caution that follows against fornication. The connection seems plain enough if we attend to the famous determination of the apostles, Acts xv., where the prohibition of certain foods was joined with that of fornication. Now some among the Corinthians seem to have imagined that they were as much at liberty in the point of fornication as of meats, especially because it was not a sin condemned by the laws of their country. Thev were | magistrates and the enemies of true ready to say, even in the case of fornication, |'These suppose that the apostle VSP, 1 CORINTHIANS. Ag. wpe ass All things are ‘awful f nicious conceit Paul here pose: he tells them that’ in themselves were not expe times, and under particular | and Christians should not. barely i what is in itself lawful to be done, } what is fit for them to do, considering th profession, character, relations, and 3 j they should he very careful that by carryi this maxim too far they be not broug into bondage, either to a crafty deceiver or carnal inclination. All things are lawful j me, says he, but Iwill not be brought the power of any, v. 12. Even in law things, he would not be subject to the imp sitions of a usurped authority: so far w he from apprehending that in the things God it was lawful for any power on earth impose its own sentiments. Note, Ther a liberty wherewith Christ has.made us fi in which we must stand fast. But surely would never carry this liberty so far as to p himself into the power of any bodily ap tite. ‘Though all meats were supposed la ful, he would not become a glutton not drunkard. And much less would he ab the maxim of lawful liberty to countena the sin of fornication, which, though it’ mi be allowed by the Corinthian laws, was trespass upon the law of nature, and utte unbecoming a Christian. He would - abuse this maxim about eating and drink to encourage any intemperance, nor: ind) a carnal appetite : “ Though meats are fe belly and the belly for meats (v.13), thor the belly was made to receive food, and was originally ordained to fill the ae y it be not convenient for me, and much n if it be inconvenient, and likely to enslay if Iam in danger of being subjected to belly and appetite, I will abstain. shall destroy both it and them, at ie their mutual relation.’ There is a time ¢ ing when the human body will need ne ther recruits of food.” Some of the ane suppose that this is to beunderstood of abe ing the belly as well-as the food; and though the same body will be raised at great day, yet not with all the same mi bers, some being utterly unn future state, as the belly for instan the man is never to hunger, nor eat, nor drink more. But, whethei true or no, there is a time coming when need and use of food shall be abolis Note, The expectation we have of be out bodily appetites in a future life i good argumivut against being w power in the present life. This seer the sense of the apostle’s argument ; this passage is plainly to be connected his caution against fornication, though make it a part of the former argum litigious law-suits, especially before ¢ oe ath ht lawful to claim our rights always expedient, and it is utterly for Christians to put themselves into power of infidel judges, lawyers, and tors, on these accounts. But this con- 1 seems not so natural. The transition o his arguments against fornication, as I ave laid it, seems very natural: But the is not for fornication, but for the Lord, d the Lord for the body, v.13. Meats and . belly are for one another; not so forni- n and the body. a The body is not for fornication, but for » Lord. ‘This is the first argument he uses ast this sm, for which the heathen in- tants of Corinth were infamous, and the erts to Christianity retained too favour- an opinion of it- It is making things cross their intention and use. The ody not for fornication ; it was never formed any such purpose, but for the Lord, for service and honour of God. It is to be trument of righteousness to holiness vi. 19), and therefore is never to be an instrument of uncleanness. It is -a member of Christ, and therefore must t be made the member of a harlot, v.15. he Lord is for the body, that is, as some Christ is to be Lord of the body, to @ property in it and dominion over it, assumed a body and been made to ke of our nature, that he might be d of his church, aad head overall things, ii. 5,18. Note, We must take care we do not use what belongs to Christ as — our own, and much less to his dis- Asipuais understand this last passage, The d is for the body, thus: He is for its re- fection and glorification, according to what Mws, v. 14, which is a second argument nst this sin, the honour intended to be on our bodies: God hath both raised up Lord, and will raise us up by his power ) by the power of him who shall change body, and muke it like to his glorious | that power whereby he is able to sub- things to himself, Phil. iii. 21. It is our done to the body that Jesus Christ d from the dead: and it will be an our bodies that they will be raised. not abuse those bodies by sin, and em vile, which, if they be kept pure, withstanding their present vileness, like to Christ’s glorious body. Note, pes of a resurrection to glory should | Christians front dishonouring their by fleshly lusts. A third argument is the honour already ‘them: Know you not that your bodies e e members of Christ? v. 15. If the lited to Christ by faith, the whole become a member of his mystical The body is in union with Christ as soul. How honourable is this to an! His very flesh is a part of the al body of Christ. Note, It is good Against fornication. to laansit m what honourable reijations we [stand that we may endeayour to become ‘John xvii. fornication (v. 18), avoid it, keep out of the them. But now, says the apostle, shall I take the members of Christ, and make them the mem-= bers of a harlot ? God forbid. Or, take away the members of Christ? Would not this be a gross abuse, and the most notorious injury ? Would it not be dishonouring Christ, and dis- honouring ourselves to the very last degree? What, make Christ’s members the members of a harlot, prostitute them to so vile a purpose! The thought is to be abhorred. God forbid. Know you not that he who is joined to a har- lot is one body with hers? For two, says he, shall be one flesh. But he who is joined to the Lord is one spirit, v. 16, 17. Nothing can stand in greater opposition to the honour- able relations and alliances of a Christian man than this sin. He is joined to the Lord in union with Christ, and made partaker by faith of his Spirit. One spirit lives and breathes and moves in the head and members. Christ and his faithful disciples are one, 21, 22. But he that is joined io a harlot is one body, Sor two shall be one flesh, by carnal conjunction, which was ordained of God only to be in a married state. . Now shall one ia so close a union with Christ as to be one spirit with him yet be so united toa harlot as to become one flesh with her? Were not this a vile attempt to make a union be- tween Christ and harlots? And can a greater indignity he offered to kim or ourselves? Can any thing be more inconsistent with our profession or relation? Note, The sin of fornication is a great injury in a Christian to his head and lord, and a great reproach and blot on his profession. It is no wonder therefore that the apostle should say, ‘‘ Flee reach of temptations to it, of provoking ob- jects. Direct the eyes and mind to other things and thoughts.” Alia vitia pugnande, sola libido fugiendo vincitur— Other vices _ be conquered in fight, this only by flight ; speak many of the fathers. ; IV. A fourth argument is that it is a sin against our own bodies. very sin that a man ‘does is without the body ; he that com- mitteth fornication. sinneth against his owz body (v. 18); every sin, that is, every other sin, every external act of sin besides, is with- out the body. It is not so muchan abuse of the body as of somewhat else, as of wine by the drunkard, food by the glutton, &c. Nor does it give the power of the body to another person. Nor does it so much tend to the reproach of the body and to render it vile. This sin is in a peculiar manner styled un- clednness, pollution, because no sin has so much external turpitude in it, especially ina Christian. He sins against his own body; he defiles it, he degrades it, making it one with the body of that vile creature with whom he sins. He casts vile reproach on what his Redeemer has dignified to the last degree_by taking it into union with himself. Note, We VER te: PP See. bay as held « ae es: hae a Ses ee eat 35 - ee oe eee, Against fornication. should not make our present vile bodies more vile by sinning against them. ts V. The fifth argument against this sin is that the bodies of Christians are the temples of the Holy Ghost whichis in them, and which they have of God, v.19. He that is joined to Christ is one spirit. He is yielded up to him, is consecrated thereby, and set apart for his use, and is hereupon possessed, and occu- pied, and inhabited, by his Holy Spirit. This is the proper notion of a temple—a place where God dwells, and sacred to his use, by his own claim and his creature’s surrender. Such temples real Christians are of the Holy Ghost. Must he not therefore be God? But the inference is plain that hence we are not our own. We are yielded up to God, and possessed by and for God; nay, and this in virtue of a purchase made of us: You are bought with a price. In short, our bodies were made for God, they were purchased for him. If we are Christians indeed they are yielded to him, and he inhabits and occupies them by his Spirit : so that our bodies are not our own, but his. And shall we dese- crate his tempie, defile it, prostitute it, and offer it up to the use and service of a harlot? Horrid sacrilege! This is robbing God in the worst sense. Note, The temple of the Holy Ghost must be kept holy. Our bodies must be kept as his whose they are, and fit for his use and residence. VI. The apostle argues from the obliga- tion we are under to glorify God both with our body and spirit, which are his,v. 20. He made both, he bought both, and therefore both belong to him and should be used and employed for him, and therefore should not be defiled, alienated from him, and prostituted by us. No, they must be kept as vessels fitted for our Master’s use. We must look upon our whole selves as holy to the Lord, and must use our bodies as property which belongs to him and is sacred to his use and service. We are to honour him with our bodies and spirits, which are his ; and there- fore, surely, must abstain from fornication ; and not only from the outward act, but from the adultery of the heart, as our Lord calls it, Matt. v. 28. Body and spirit are to be kept clean, that God may be honoured by both. But God is dishonoured when either is defiled by so beastlya sin. Therefore flee fornication, nay, and every sin. Use your bodies for the glory and service of their Lord and Maker. Note, We are not pro- prietors of ourselves, nor have power over ourselves, and therefore should not use our- selves according to our own pleasure, but aecording to his will, and for his glory, whose we are, and whom we should serve, Acts xxvii. 23. CHAP. VII. {po this chapter the apostle answers some cases proposed to him by the Corinthians about marriage. He, I. Shows them that mar- Tiage was appointed as a remedy ’against fornication, and there- Sure that persons had better marry than burn, ver. 1—9. Il. He gives dirsction to those who are married to continue together, 2hougs they might have an unbelieving relative, uniess the und=- tne ee ae ie grea I 1 CORINTHIANS. liever would part, .n whien a bondage, ver. 10—16. Ill. He shows tians does not change their extern: vises every one to continue, in the which he was called, ver. 17—24. LV. He advi of the present distress, to keep themselves unmart h shortness of time, and how they should improve it, so dead and indifferent to the comforts of the world ; them how worldly cares hinder their devotions, and dist in the service of God, ver. 26—35. V. He directs them posal of their virgins, ver. 36—38. VI. And closes the ch: with advice to widows how te dispose of themselves in that s ver. 39, 40. * OW concerning the things w of ye wrote unto me: /f 7 good for a man not to touch a womai 2 Nevertheless, to avoid fornicatior let every man have his own wife, an let every woman have her own hus band. 3 Let the husband rende unto the wife due benevelence: ar likewise also the wife unto the h band. 4 The wife hath not powe her own body, but the husband; — likewise also the husband hath nt power of his own body, but the wi 5 Defraud ye not one the other, é: cept ié be with consent for a til that ye may give vourselves to and prayer; and come together that Satan tempt you not for incontinency. 6 But I speak this permission, and not of commandmer 7 For I would that all men were ev as I myself. But every man hath h proper gift of God, one after # manner, and another after that. § say therefore to the unmarried ai widows, It is good for them if t abide even as I. 9 But if ne Ce not contain, let them marry: for better to marry than to burn. _ The apostle comes now, as a faithf skilful casuist, to answer some cases of ¢ science which the Corinthians had propos to him. Those were things whereof @ wrote to him, v.1. As the lips of m should keep knowledge, so the pean sho ask the law at their mouths. The apostle as ready to resolve as they were to their doubts. In the former che warns them. to avoid fornication; gives some directions about marr remedy God had appointed for it. them in general, ‘ F I. That it was good, in that juncture time at least, to abstain from marriage 4 gether: It is good for a man not to tou woman (not to take her to wife), by goc d not understanding what is so conformabl the mind and will of God as if to do ¢ wise were sin, an extreme intu which man the ancients have run in favour of and virginity. Shonld the apostle be stood in this sense, he would contradict! -( of his discourse. But it is good, xither abstracting from circumstances there are many things in which the state of eibacy has the advantage above the mar- riage state ; or else at this juncture, by reason the distresses of the Christian church, it would be a convenience for Christians to eep themselves single, provided they have the gift of continency, and at the same time can keep themselves chaste. The expression Iso may carry in it an intimation that Chris- ans must avoid all occasions of this sin, and e all fleshly lusts, and incentives to them ; must neither look on nor touch a woman, so to provoke lustful inclinations. Yet, . He informs them that marriage, and the comforts and satisfactions of that state, by divine wisdom prescribed for prevent- fornication (v. 2), Moprsiac—Fornications, orts of lawless lust. To avoid these, ‘Let every man, says he, have his own wife, “and every woman her own husband ; that is, rry, and confine themselves to their own es. And, when they are married, let *h render the other due benevolence (v. 3), ider the disposition and exigency of each , and render conjugal duty, which is ng to each other. For, as the apostle es (v. 4), in the married state neither on has power over his own body, but s delivered it into the power of the other, 2 wife hers into the power of the husband, husband his into the power of the wife. ste, Polygamy, or the marriage of more rsons than one, as well as adultery, must a breach of marriage-covenants, and a ation of the partner’s rights. And there- they should not defraud one another of é use of their bodies, nor any other of the mforts of the conjugal state, appointed of for keeping the vessel in sanctification | honour, and preventing the lusts of un- ness, except it be with mutual consent 5) and for a time only, while they employ mselves in some extraordinary duties of igion, or give themselves to fasting and . Note, Seasons of deep humiliation e abstinence from lawful pleasures. t this separation between husband and ust not be for a continuance, lest they themselves to Satan’s temptations, by of their incontinence, or inability to ain. Note, Persons expose themselves reat danger by attempting to perform t is above their strength, and at the same » not bound upon them by any law of . If they abstain from lawful enjoyments, may be ensnared into unlawful ones. remedies God hath provided against sin- aclinations are certainly best. Il. The apostle limits what he had said ut every man’s having his own wife, &c. 2): I speak this by permission, not of com- nd. He did not lay it as an injunction every man to marry without exception. ‘man might marry. No law of God pro- oi tae er CHAP. VIL thing. But, on the other hand, ! And the woman which Inviolability of the marriage bond no law bound a man to marry so that he sinned if he did not; I mean, unless his circumstances required it for preventing the lust of uncleanness. It was a thing in which men, by the laws of God, were in a great measure left at liberty. And therefore Paul did not bind every man to marry, though every man had an allowance. No, he could wish ull men were as himself (v. 7), that is, single, and capable of living continently in that state. There were several conveniences in it, which at that season, if not at others, made it more: eligible in itself. Note, It isa mark of true goodness to wish all men as happy as ourselves. But it did not answer the intentions of divine Providence as well for all men to have as much command of this appetite as Paul had. It was a gift vouch- safed to such persons as Infinite Wisdom thought proper: Every one hath his proper gift of God, one after this manner and an- other ufter that. Natural constitutions vary ; and, where there may not be much difference in the constitution, different degrees of grace are vouchsafed, which may give some a greater victory over natural inclination than others. Note, The gifts of God, both in na- ture and grace, are variously distributed. Some have them after this manner and some after that. Paul could wish all men were as himself, but all men cannot receive such a saying, save those to whom it is given, Matt. xix Ls IV. He sums up his sense on this head (v. 9, 10): I say therefore to the unmarried and widows, to those in a state of virginity or widowhood, It is good for them if they abide even as I. There are many conveniences, and especially at this juncture, in a single state, to render it preferable toa married one. It is convenient therefore that the unmarried abide as I, which plainly implies that Paul was at that time unmarried. But, if they cannot contain, let them marry; for it is better to marry than to burn. ‘his is God’s remedy for lust. The fire may be quenched by the means he las appointed. And mar- riage, with all its inconveniences, is much better than to burn with impure and lustful desires. Marriage is honourable in ail; hut it is a duty in those who cannot contain nor conquer those inclinations. 10 And unto the married I com- mand, yet not I, but the Lord, Let not the wife depart from her hus- band: 11 But and if she depart, let her remain unmarried, or be recon- ciied to her husband : and let not the husband put away his wife. 12 But to the rest speak I, not the Lord: Ih any brother hath a wite that believeth not, and she be pleased to dwell with him, let him not put her away. 138 hath a hus- 18—VI. luviolability of the marriage bond. band that believeth not, and if he be pleased to dwell with her, let her not leave him. 14 For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. 15 But if the unbelieving depart, let him depart. A brother or a sister is not ander bondage in such cases: but God hath called us to peace. 16 For} what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife? In this paragraph the apostle gives them direction in a case which must be very fre- quent in that-age of the world, especially among the Jewish converts ; I mean whether they were to live with heathen relatives in a married state. Moses’s law permitted di- yorce; and there was a famous instance in the Jewish state, when the people were obliged to put away their idolatrous wives, Ezra x. 3° This might move a scruple in many minds, whether converts to Christianity were not bound to put away or desert their mates, continuing infidels. Concerning this matter the apostle here gives direction. And, I. In general, he tells them that ‘marriage, by Christ’s command, is for life ; and there- fore those who are married must not think of | deserter contract another perieeds 0 separation. The wife must not depart from the husband (v. 10), nor the husband put away his wife, v.11. This I command, says the apostle; yet not I, but the Lord. Not that he commanded any thing of his own head, or upon his own authority. Whatever he commanded was the Lord’s command, dic- tated by his Spirit and enjoined by his autho- rity. But his meaning is that the Lord him- self, with his own mouth, had forbidden such | flesh when the one is maliciously bent t separations, Matt: v. 32; xix. 9; Mark x11; Luke xvi. 18. Note, Man and wife canwiot separate at pleasure, nor dissolve, when they | contract; and therefore the — will, their matrimonial bonds and relation. ar, hey must not separate for any other cause than what Christ allows. And therefore the apostle advises that if any woman had been separated, either by a voluntary act of her| the proper means have beem used f own or by an act of her husband, she should continue unmarried, and seek tetonciliation with her. husband, ‘that they might cohabit | does not seem reasonable that tl Note, Husbands and wives should | still bound, when it is rendered not quarrel at all, or should be quickly re-| perform conjugal duties or ¢ again. conciled. They are bound to each other for life. The divine law allows of no’separation. They. cannot throw off the burden, and'there- fore should set their shoulders to it, and endeavour to make it as light to each other|as this, they are not allowed, fo as they can. II. He brings the general advice home te 1 CORINTHIANS. the case of such as had an un (wv. 12): But to the rest's by that is, the Lord had not so’expressly spe to this case as to the former divore not mean that the apostle : thority from the Lord, or by his own wisdom, without. ao sna of the Holy Ghost. He closes this suk with a declaration to the: contrary (v. think also that I havethe Spiritof God. Bi tn thus prefaced his eae we may ten F To the advice itself, mney is that if palettes: husband or wife were | to dwell with a Christian relative, oa tl should not separate: The husband ‘she not put away an’ unbelieving wife, nor wife leave au unbelieving husband, v. 12, The Christian calling did not. dissolye marriage covenant, but bindvit the faster, bringing it back to the original. in limiting it to two persons, and binding th together for life. ‘The believer.is not by: in Christ loosed from matrimonial bo an unbeliever, but is atvonce bound andr apt to bea better: relative. But, thou believing wife or husband: should. not $ rate from an unbelieving mate, yet, if the believing relative desert the believer, means can reconcile to a cohabitation such @ case a brother or sister is: nails dage (v. 15), not tied up to the unreas humour, and bound: servilely’ to. folle cleave to the malicious deserter, or, nett ‘ to live unmarried after all proper me reconciliation have been tried, at least guilty of adultery, which was a very supposition, because a very Common ins among the heathen inhabitants of Co In such a case the deserted sc ase f free to marry again, and it is g Or hands. ‘Aina some’ think that. ‘suc cious desertion is as much a diss the marriage-covenant as: death i how is it possible that the two shall t from or put away the other?) Indeed, th serter seems still bound by. the m (v.11), If the woman depart from her upon account of his:infidelity, Jet her unmarried. But'the oprpeteeis be left more at liberty (I means the deserter, and other circumst it necessary) to marry rel comforts, through” the: me mate: im such a case’ state of servitude indebdidtl 1 liberty be indulged Christians in si infidelity of a husband’ on wifey: to 4 but, ifthe unbeliever be willing; th an opportunity offers to give the most glo- rious proof of love? Stay, and labour heartily for the conversion of thy relative. Endeavour to save a soul. Who knows but this may be the event? It isnot impossible. And, though there be no great probability, saving a soul is se good and glorious a service that the bare possibility should put one on exerting one’s self.” Note, Mere possibility of suc- cess should be a sufficient motive with us to use our diligent endeavours for saving the souls of our relations. “ What know I but I may save his soul? should move me to attempt it.” 17 But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain J in all churches. 18 Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision ?-let him not be circumcised. 29 Circumcision is nothing, and uncircumcision is no- thing, but the keeping of the com- mandments of God. 20 Let every man abide in the same calling wherein he was called. 21 Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. 22 For he that is called in the Lord, bemg a servant, is the Lord’s freeman: likewise also he that is called, being free, is Christ’s ser- vant. 23 Yeare bought witha price; be not ye the servants of men. 24 Brethren, let every man, wherein he is called, therem abide with God. Here the apostle takes occasion to advise them to continue in the state and condition . in which Christianity found them, and in which they became converts to it. Andhere, N ng a a io Christian contentment I. He lays down this ruie in general—as God hath distributed to every one. Note, Our atates and circumstances in this world are distributions of divine Providence. This fixes the bounds of men’s habitations, and orders their steps. God setteth up and pulleth down.. And again, As the Lord hath called every one, so let him walk. Whatever his cir- cumstances or condition was when he was converted to Christianity, let him abide therein, and suit his conversation to it. The rules of Christianity reach every condition. And in every state a man may live so as to be a credit to it. Note, It is the duty of every Christian to suit his behaviour to his condition and the rules of religion, to be content with his lot, and conduct himself in his rank and place as becomes a Christian. ‘The apostle adds that this was a general rule, to be observed at all times and in all places: So ordain I in all churches. IJ. He specifies particular cases; as, 1. That of circumcision. Is any man called being circumcised? Let him not be uncircum- cised. Is any man called being uncircumcised? Let him not be circumcised. It matters not whether a man be a Jew or Gentile, within the covenant of peculiarity made with Abra- ham or without it. He who is converted, being a Jew, has no need to give himself un- easiness upon that head, and wish himself uncircumcised. Nor is he who is converted from Gentilism under an obligation to be circumcised: nor should he be concerned because he wants that mark of distinction which did heretofore belong to the people of God. For, as the apostle goes on, circum- cision is nothing, and uncircumcision is nothing, but keeping the commandments of God, v. 19. In point of acceptance with God, it is neither here nor there whether men be circumcised or not. Note, It is practical religion, sincere obedience to the commands of God, on which the gospel lays stress. External observances without internal piety are as nothing. There- fore let every man abide in the calling (the state) wherein he was called, v.20. 2. That of servitude and freedom. It was common in that age of the world for many to be ina state of slavery, bought and sold for money, and so the property of those who purchased them. ‘‘ Now,” says the apostle, “ art thou called being a servant? Care not for it. Be not over-solicitous about it. It is not incon- sistent with thy duty, profession, or hopes, as a Christian. Yet, if thow mayest be made Free, use it rather,” v.21. There are many conveniences in a state of freedom above that of servitude: a man has more power over himself, and more command of his time, and is not under the control of another lord ; and therefore liberty is the more eligi- ble state. But men’s outward condition does neither hinder nor promote their acceptance with God. For he that is called being a servant is the Lord’s freed-man—da7edetbOepoc, as he thai is called being free is the Lord’s 1 CORINTHIANS. | ye See it + ay servant. Though he bi his- master’s service, he is dominion and vassalage of sin. Th be not enslaved to Christ, yet he is bour yield himself up wholly to his pleasure a service; and yet that service is perfect fre dom. Note, Our comfort and happiness ¢ pend on what we are to Christ, not what 9 are in the world. The goodness of our 0 ward condition does not discharge fro} the duties of Christianity, nor the badness it debar us from Christian privileges. FE who is a slave may yet be a Christian fre man ; he who isa freeman may yet be Chris servant. He is bought with a price, an should not therefore be the servant of ma Not that he must quit the service of master, or not take all proper measures | please him (this were to contradict the whe scope of the apostle’s discourse); but | must not be so the servant of men but th Christ's will must be obeyed, and regarde more than his master’s. He has paid a mue dearer price for him, and has a much full property in him. He is to be served at obeyed without limitation or reserve. No The servants of Christ should be at the solute command of no other master b himself, should serve no man, any fu than is consistent with their duty to hin No man can serve two masters. Though soi understand this passage of persons bei bought out of slavery by the bounty ai charity of fellow-Christians; and we t passage thus, Have you been redeemed slavery with a price? Do not again enslaved ; just as before he had advise if in slavery they had any prospect of made free, they should choose it rai This meaning the words will bear, but. other seems the more natural. See ch. vi.‘ III. He sums up his advice: Let eve man wherein he is called abide therein w God, v. 24. This is to be understood of @ state wherein a man is conyerted to Chi tianity. No man should make his fait religion an argument to break through natural or civil obligations. He should and comfortably abide in the condit which he is ; and this he may well do, he may abide therein with God. Note, 1 special presence and favour of God are” limited to any outward condition or formance. He may enjoy it who is ci cised; and so may he who is uncireun He who is bound may have it as well who is free. In this respect there is Greek nor Jew, circumcision nor unt cision, barbarian nor Scythian, bond nc Col. iii. 11. The favour of God is not bot . f a et ai) 25 Now concerning virgins I h no commandment of the Lord: 4 I give my judgment, as one that he obtained merey of the Lord to faithful. 26 I suppose therefore t <3 * r r e, 4a ee. it is good for a man so to De. as Art thou bound unto a wife ? beck not to be loosed. Art thou oosed from a wife? seek not a wife. 28 But and if thou marry, thou hast mn ot sinned ; and if a virgin marry, she hath not. Seaned. Nevertheless such spare you. 29 But this I say, ive bren, the time is short: it re- maineth, that both they that have wives be as though they had none; 30 And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not ; and they buy, as though they possessed nc 31 And they that use this orld, as not abusing 7¢: for the ion of this world passeth away. But I would have you without ness. He that is unmarried eth for the things that belong to he Lord, how he may please the ord: 33 But he that is married reth for the things that are of the d, how he may please his wife. 34 There is difference also between a fe and a virgm. The unmarried woman careth for the things of the Lo ord, that she may be holy both in ‘and in spirit: but she that is ied careth for the things of the d, how she may please her hus- id. 35 And this I speak for your profit; not that I may cast a are upon you, but for that which is mely, and that ye may attend upon e Lord without distraction. e apostle here resumes his discourse, i gives directions to virgins how to act, acerning which we may take notice, Of the manner wherein he introduces “Now concerning virgins I have no andment of the Lord,v. 25. Ihave no sss and universal law delivered by the himself concerning celibacy ; but I give dgment, as one who hath obtained mercy ¢ Lord to be faithful,” namely, in the ship. He acted faithfully, and there- direction was to be regarded as arule hrist: for he gave judgment as one who ithful apostle of Christ. ThoughChrist d 1 before delivered no universal law about | matter, he now gives direction by an d apostle, one who had obtained mercy Lord to be faithful. Note, Faithfuiness shall have trouble in the flesh: but | fora manso to be, thatis, to be single. Le a - aed 1 ee ee eee CHAP. V dg Prudential directions od i sie. ieaant distress, | mercy of Christ. It is what Paul was ready to acknowledge upon all occasions : I laboured more abundantly than they all ; yet not I, but the grace of God which was with me, ch. xv. 10. And it is a great mercy which those obtain from God who prove faithful in the ministry of his word, either ordinary or extraordinary. II. The determination he gives, which, - considering the present distress, was that a state of celibacy was preferable: It is good I sup- pose, says the apostle, or it is my opinion. It is worded with modesty, but delivered, not- withstanding, with apostolical authority. It is not the mereopinion of a private man, but the very determination of the Spirit of God in an apostle, though it be thus spoken. And it was thus delivered to give it the more weight. Those that were prejudiced against the apostle might have rejected this advice had it been given with a mere authoritative air. Note, Ministers do not lose their autho- rity by prudent condescensions. They must become all things to all men, that they may do them the more good. This is good, says he, for the present distress. Christians, at the first planting of their religion, were grievous- ly persecuted. Their enemies were very bit- ter against them,and treated them very cruelly. They were continually liable to be tossed and hurried by persecution. This being the then state of things, he did not think it so advisa- ble for Christians that were single to change conditions. The married state would bring more care and cumber along with it (v. 33, 34), and would therefore make persecution more terrible, and render them less able to bear it. Note, Christians, in regulating their conduct, should not barely consider what is lawful in itself, but what may be expedient for them. III. Notwithstanding he thus determines, he is very careful to satisfy them that he does not condemn marriage in the gross, nor de- clare it unlawful. And therefore, though he says, “If thou art loosed from a wife (in a single staté, whether bachelor or widower, virgin or widow) do not seek a wife, do net hastily change conditions ;” yet he adds, “If thou art bound to a wife, ae not seek to be loosed. It is thy duty to continue in the married. elshans and do the duties of it.” And though such, if they were called to suf- fer persecution, would find peculiar difficul- ties in it; yet, to avoid these difficulties, they must not cast off nor break through the bonds of duty. Duty must be done, and God trusted with events. But to neglect duty is the way to put ourselves out of the divine protection. He adds therefore, If thou marry thou hast not sinned ; or tf a vir- gin marry sheh ath not sinned: but such shail have trouble in the flesh. Marrying is not in itself a sin, but marrying at that time was likely to bring inconvenience upon them, and add to the calamities of the times; and there. fore he thought it advisable and expedien: i i ti t ie | 2 A | ee ee Prudential directions. 1 CORINTHIANS. that such as could contain should refrain| abusing it, v.31. The from it; but adds that he would not lay celi-| but must not be abused. — bacy on them as a yoke, nor, by seeming to| it is not used to those purpe urge it too far, draw them mto any snare;|is given, to honour God ai and therefore says, But I spare you. Note,; men—when, instead of be sve How opposite in this are the papist casuists to the apostle Paul! They forbid many to marry, and entangle them with vows of celi- bacy, whether they can.bear the yoke or no. IV. He takes this occasion to give general rules to all Christians to carry themselves with a holy indifferency towards the world, and every thing in it. 1. As to relations : Those that had wives must be as though they had none; that is, they must not set their hearts too much on the comforts of the rela- tion; they must be as though they had none. They know not how soon they shall have none. ‘This advice must be carried into every other relation. Those that have child- ren should’ be as thorgh they had none. Those that are their comfort now may prove their greatest cross. And soon may the flower of all comforts be cut down. 2. As to afflictions: Those that weep must be as though they wept not ; that is, we must not be dejected too much with any of our afflic- tions, nor indulge ourselves in the sorrow of the world, but keep up a holy joy in God in the midst of all our troubles, so that even in sorrow the heart may be joyful, and the end of our grief may be gladness. Weeping may endure for a night, but joy will come in the morning. If we can but get to heaven at last, all tears shall be wiped from our eyes ; and the prospect of it now should make us moderate our sorrows and refrain our tears. 3. As to worldly enjoyments: Those that re- goice should be as though they rejoiced not ; that is, they should not take too great a’ com- placency in any of their comforts. They must be’ moderate in their mirth, and sit loose to the enjoyments they most value. | 6), in an image, amidst the faint and y; Here is not their rest, nor are these things | appearances of things. And should he their portion; and therefore thcir hearts | deeply affected, or grievously afflicted, Ww should not be set on them, nor should they | such a scene? log place their solace or satisfaction in them.| VI. He presses his general advice 4. As to worldly trafic and employment: | warning them against the embarrassme! Those that buy must be as though they pos-| worldly cares: But I would have you wit sessed not. ‘Those that prosper in trade, in- | carefulness, v. 32. Indeed. to be crease in wealth, and purchase estates, should | a fault; a wise concern about worldly hold these possessions as though they held|is a duty; but to be careful, full of care them not. It is but setting their hearts on| have an anxious and perplexing vare that which is not (Prov. xxiii. 5) to do other- | them,isa sin. All that care which disq wise. Buying and possessing should not | the mind, and distracts it im the worsh too much engage our minds. They hinder | God, is evil; for God must be attende many people altogether from minding the | without distraction, v.35. The whole better part. Purchasing land and trying | should be engaged when God is worship oxen kept the guests invited from the wed-|'The work ceases while it diverts to mt ch ding-supper, Luke xiv. 18,19. And, when| else, or is hurried and ‘drawn hither. " room in our aftections served for God. And ts, that not abuse at; we have it in our hands. rn V. He enforces these advices with two sons:—1. The time is short, v. 29. We h but little time to continue in this world;: a short season for possessing and enjoy: worldly things; apie cuveorahyevog. contracted, reduced to a narrow comfy It will soon be gone. It is just ready 0 wrapped up in eternity, swallowed up eternity. Therefore;donot set your jhea on worldly enjoyments.. Do not be ¢ whelmed with worldly cares and troub Possess what you must shortly leave suffermg yourselves td be possessed ‘by Why should your hearts be much set: what you must quickly resign ? 2, Thefi he JY, of this world passeth away. (v. 31), the habit, figure, appé ce, 0: passeth away. It is daily changing cou nance. It is ina continual flux. It is no much a world as the appearance of one. . is show, nothing solid.in it; and it is t sient show too, and will quickly be ge How proper and powerful an argumet this to enforce the former advi irrational is it to be affected with the im the fading and transient images, of a Surely man walketh in a.vain show (Ps. ¥ they do not altogether hinder men from| thither by foreign affairs and cont minding their chief business, they do very |'Those who are engaged in divine wo much divert them from a close pursuit. | should attend to this very thing, sho Those are most likely to run so as to obtain] it their whole business. But hoy the prize who ease their minds of all foreign | possible when the mind is swalle cares and cumbrances. 5. As to all worldly | the cares of this life? Note, Iti concerns: Those that use this world as not \ of a Christian so to order his outy > —_ — is , SE al a — a ae de — in life, as to be t he may attend th d at leisure an gaged. This is the general maxim by ich the apostle would have Christians ern themselves. In the application of it istian prudence must direct. That con- ition of life is best for every man which is for his soul, and keeps him most clear cares and snares of the world. By maxim the apostle solves the case put 9 him by the Corinthians, whether it were visable to marry? To this he says, That, reason of the present distress, and it may ein general, at that time, when Christians married to infidels, and perhaps under essity of being so, if married at all: I , in these circumstances, to continue un- ried would be the way to free themselves any cares and incumbrances, and allow ‘more vacation for the service of God. narily, the less care we have about the d the. more freedom we have for the vice of God. Now the married state at time (if not at all times) did bring most ridly care along with it. He that is mar- ‘eareth for the things of the world, that ay please his wife, v.33. And she that is ried careth for the things of the world, she may please her husband. But the arried man and woman mind the things rd, that they may please the Lord, e holy both in body and spirit, v. 32, 34. i but the married person may be holy both body and spirit too. Celibacy is not in a state of greater purity and sanctity riage ; but the unmarried would be to make religion more their business at mncture, because they would have less on from worldly cares. Marriage is ‘condition of life that brings care along , though sometimes it brings more than s. itis the constant care of those in telation to’ please each other; though is more difficult to do at some reasons, } some cases, than in others. At that |. therefore, the apostle advises that ho were single should abstain from fiage, if they were under no necessity to ize conditions. And, where the same on is plain at other times, the rule is as 0 be observed. And the very same rule determine persons for marriage where s the same reason, that is, if in the un- state persons are likely to be more d in the service of God than if they married, which is a case supposable in respects. ‘This is the general rule, Pavety one’s discretion’ must apply to particular case ; and by it should he four to determine, whether it be for i@é or against. That condition of life i be chosen by the Christian in which ost likely he will have’ the best ras Pas dishes? tei? Sas * BE a 7 eat? _. Prudential directions. 36 But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he smneth not: let them marry. 37 Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so de- creed in his heart that he will keep his virgin, doeth well. 38 So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better. In this passage the apostle is commonly supposed to give advice about the disposal of children in marriage, upon the principle of his former determination. In this view the general meaning is plain. It was in that age, and those parts of the world, and especially among the Jews, reckoned a dis- grace for a woman to remain unmarried past a certain number of years: it gave a sus- picion of somewhat that was not for her reputation. | ‘‘ Now,’’ says the apostle, “if any man thinks he behaves unhandsomely towards his daughter, and that it is not for her credit to remain unmarried, when she is of full age, and that upon this principle it is needful to dispose of her in marriage, he may use his pleasure. It is no sin in him to dispose of her to a suitable mate. But if a man has determined in himself to keep her a virgin, and stands to this determination, and is under no necessity to dispose of her in marriage, but is at liberty, with her con- sent, to pursue his purpose, he does well in keeping her a virgin. In short, he that gives her in marriage does well; but he that keeps her single, if she can be easy and innocent in such a state, does what is better ; that is, more convenient for her in the present state of things, if not at all times and seasons.” Note, 1. Children should be at the disposal of their parents, atid not’ dispose of them- selves in'marriage. Yet, 2. Parents should consult their children’s inclinations, both to marriage in general and to the person‘in par- ticular, and not reckon they have uncon- trollable power to do with them, and dictate to them, as they please. 3: It is our duty not only to consider what is lawful, but in many cases, at least, what is fit to be done, before we ‘do it. But I think the apostle is here continuing his former discourse, and advising unmarried persons, who are at their own disposal, what to do, the man’s virgin being meant of his virginity. | Toetiy rijy éavrov. rap0ivoy seems to be rather meant of preserving his own virginity than keeping his daughter a virgin, , and the fewest hindrances, i the ser- | though it be altogether uncommon to use the E God and the affairs of his own sal. word in this sense. Several other reasons may be seen in Locke and Whitby, by those ) « On thinys offered to idols. who will consult them. And it was a common matter of reproach among Jews and civilized heathens, for a man to continue single be- yond sucha term of years, though all did not agree in limiting the single life to the same term. ‘The general meaning of the apostle is the same, that it was no sin to marry, if a man thought there wasa necessity upon him, to avoid popular reproach, much less to avoid the hurrying fervours of lust. But he that was in his own power, stood firm in his purpose, and found himself under no necessity to marry, would, at that season, and in the circumstances of Christians at that time, at least, make a choice every way most for his own conyeniency, ease, and advantage, as to his spiritual concerns. And it 1s highly expedient, if not a duty, for Chris- tians to be guided by sucha consideration. 39 The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will ; only in the Lord. 40 But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God. The whole is here clused up with advice to widows : As lony as the husband liveth the wife is bound by the law, confined to one hus- band, and bound to continue and cohabit with him. Note, The marriage-contract is for life ; death only canannulthebond. But, the husband being dead, she is at liberty to marry whom she will. There is no limitation by God’s law to be married only for such a number of times. It is certain, from this passage, that second marriages are not un- lawful ; for then the widow could not be at liberty to marry whom she pleased, nor to marry a second time at all. But the apostle asserts she has such a liberty, when her hus- band is dead, only with a limitation that she marry in the Lord. In our choice of rela- tions, and change of conditions, we should always have an eye to God. Note, Mar- riages are likely to have God’s blessing only when they are made in the Lord, when per- sons are guided by the fear of God, and the laws of God, and act in dependence on the providence of God, in the change and choice of a mate—when they can look up to God, and sincerely seek his direction, and humbly hope for his blessing upon their conduct. But she is happier, says the apostle, if she so abide (that is, continue a widow) in my judgment ; and I think I have the Spirit of God, v. 40. At this juncture, at least, if not ordinarily, it will be much more for the peace and quiet of such, and give them less hindrance in the service of God, to continue unmarried. And this, he tells them, was by inspiration of the Spirit. . ‘‘ Whatever your false apostles may think of me, [-think, end have reason to know, that I have the 1 CORIN‘THIASS. ea i A ey is #7 > ought not to be made but upon due delil tion, after careful consideration of ci stances, and upon very probable grou least, that it will be a change to advz our spiritual concerns. CHAP. VIII. The apustle, in this chapter, answers another case > by some of the Corinthians, about eating those things the been sacrificed toidols. 1, He hints at the occasion of and gives a caution against too high an esteem of ther know! ver, 1—3. 11. He asserts the vanity of idols, the unity ¢ Godhead, and the sole mediation of Christ between God and ver. 4i—6, III, He tells them that ipon supposition that lawful in itselfto eat of things offered to idols (forthat ¢ selves are nothing), yet regard must be had to the w Christiay brethren, and nothing done that would lay a st block befate them, and occasion their sin and destruction, to the en % fin tae as touching things offe unto idols, we know that we have knowledge. Knowledge puff up, but charity edifieth. 2 An [any man think that he knoweth [thing, he knoweth nothing yet as ought to know. 3 But if any 1 love God, the same is known of ] The apostle comes here to the case of th that had been offered to idols, conce which some of them sought satisfaction case that frequently occurred in that a Christianity, when the church of Chris among the heathen, and the Israel must live among the Canaanites. better understanding of it, it must be obse that it was a custom among the heathei make feasts on their sacrifices, and to eat themselves, but invite their fri: partake with them. ‘These were us in the temple, where the sacrifice was (v. 10), and, if any thing was left w feast ended, it was usual to carry away a tion to their friends; what remained, aft belonged to the priests, who sometimes. in the markets. See ch. x. 25. Nay, fea Athenzeus informs us, were always among the heathen, sacred and rel things, so that they were wont to Sac before all their feasts; and it was acco a very profane thing among them, « io@iev, to eat at their private tables any whereof they had not first sacrificed on oceasions. In this circumstance of th while Christians lived among ido many relations and friends that with whom they must keep up acqu and maintain good neighbourhood, an fore have occasion to eat at their taliles, should they do if any thing that had sacrificed should be set before them? Y if they should be invited to feast with in their temples? It seems asif some: Corinthians had imbibed an opinion even this might be done, beeause an idol was nothing in the world, o. 4 . apostle seems to answer more directly case (ch. x.), and here to argue, upon | position of their being sight in this i a ie Ee ae i a td. > > their abuse of their liberty to the pre- of others ; but he plainly condemns such yin ch.x. The apostle introduces his scourse with some remarks about know- 2 that seem to carry in them a censure such pretences to knowledge as I have ntioned : We know, says the apostle, that pe all have knowledge (v. 1); asif he had said, ‘You who take such — = not the only mowing - ons; we who abstain know as h as apis of the vanity of idols, and that y are nothing; but we know too that the you take is very culpable, and that n lawful liberty must be used with charity not to the prejudice of weaker brethren. owledge puffeth up, but charity edifieth, v. 1. te, 1. The preference of charity to con- knowledge. That is best which is to do the greatest good. Knowledge, orat least a high conceit of it, is very apt to Swell the mind, to fill it with wind, and so puff it up. This tends to no good to our- elves, but in many instances is much to the hurt of others. But true love, and tender sgard to our brethren, will put us upon con- miting their interest, and acting as may be their edification. Observe, 2. That there $ no evidence of ignorance more common han a conceit of knowledge: If any man ink that Fe knoweth any thing, he knoweth gyetas heought toknow. Hethatknows best understands his own ignorance, and perfection of human knowledge. He nagines himself a knowing man, and is and conceited on this imagination, has eason to suspect that heknows nothing aright, thing as he ought to know it. Note, It is = thing to know truth, and another to know s we ought, so as duly to improve our ledge. Much may be known when ng is known to any good purpose, when ther ourselves nor others are the better for wledge. And those who think they any thing, and grow vain hereupon, all men most likely to make no good [use of their knowledge ; neither themselves fior others are likely to be benefited by it. ut, adds the apostle, if any man love God, same is known of God. If any man love and is thereby influenced to love his bour, the same is known of God ; that some understand it, is made by him to , is taught of God. Note, Those that love God are most likely to be taught of and be made by him to know as they Some understand it thus: He shall pproved of God ; he will accept him and e pleasure in him. Note, The charitable n is most likely to have God’s favour. who love God, and for his sake love brethren and seek their welfare, are 0 be beloved of God; and how much ; it to be approved of God than to vain opinion of ourselves ! ~ concerning therefore the eat- z of those things that are offered ee ' 5 . 4 si * e he oe? —— a ¥ « Sk CHAP. VIL —_On eating things offered to idols. in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. 5 For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many), 6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. In this passage he shows the vanity of idols: As to the eating of things that have been sacrificed to idols, we know that an idol is nothing in the world ; or, there is no idol in the world; or, an idol can do nothing in the world: for the form of expression in the original is elliptical. The meaning im the general is, that heathen idols have no di- vinity in them; and therefore in the Old Testament they are commonly called Jies and vanities, or lying vanities. They are merely imaginary gods, and many of them no better than imaginary beings; they have no power to pollute the creatures of God, and thereby render them unfit to be eaten by a child or servant of God. Every creature of God is good, if it be received with thanksgiving, 1 Tim. iv. 4. It isnot in the power of the va- nities of the heathens to change its nature — And there is no other God but one. Heathen idols are not gods, nor to be owned and re- spected as gods, for there is no other God but one. . Note, The unity of the Godhead is a fundamental principle in Christianity, and in all right religion. The gods of the hea- thens must be nothing in the world, must have no divinity in them, nothing of real godhead belonging to them; for there is no other God but one. Others may be called gods: There are that are called gods, in heaven and earth, gods many, and lords many ; but they are falsely thus called. The heathens had many such, some in heaven and some on-earth, celestial deities, that were of highest rank and repute among them, and terrestrial ones, men made into gods, that were to mediate for men with the former, and were deputed by them to preside over earthly affairs. These are in scripture commonly called Baalim. They had gods of higher.and lower degree ; nay, many in each order: gods many, and lords many ; but ail titular deities and mediators: so called, but not such in truth.» All their divinity and mediation were imaginary. For, 1. To us there is but one God, says the apostle, the Father, of whom are all things, and we in or for him. We Christians are better informed ; we well know there is but one God, the fountain of being, the author of all things, maker, preserver, and governor of the whole world, of whom and for whom are all things Not one God to govern one part of mankind, > ae tow ee Se > On eating things offered to idols. or one rank and order of men, and another to govern another. One God made all, and therefore has power over all. All things are of him, and we, and all things else, are. for him. Called the Father here, not in contra- distinction to the other persons of the sacred Trinity, and to exclude them from the God- head, but in contradistinction to all creatures that were made by God, and whose formation is attributed to each of these three in other places of scripture, and not appropriated to the Father alone. God the Father, as Fons et fundamentum Trinitatis—as the first person im the Godhead, and the original of the other two, stands here for the Deity, which yet comprehends al] three, the name God be- ing sometimes in scripture ascribed to the Father, car’ iZoy#v, or by way of eminency, because he is.fons et principium Deitatis (as Calvin observes),.the fountain of the Deity in the other two, they having it by communica- tion from him: so that there is but. one God the Father, and yet. the Son is God too, but is not another God, the Father, with his Son and Spirit, being the one God, but not without them, or so as to exclude them from the Godhead. 2. There is to.us but one Lord, cne Mediator between God and men, even Jesus Christ. Not many mediators, as the heathenimagined, but one only, by whom all things were created and do consist, and to whom all our hope and happiness are owing— the man Christ Jesus ; but a man in personal union with the divine Word, or God the Son. This very man hath God made both Lord and Christ, Acts ii. 36. Jesus Christ, in his hu- man nature and mediatorial state, has a de- legated: power, a name giyen him, though above every name, that at his name every knee should bow, and every tongue confess that he is Lord. .And thus he is the only Lord, and only Mediator, that Christians ac- knowledge, the only person who comes be- tween .God and sinners, administers the world’s affairs under God, and mediates for men with God. All the lords of this sort among heathens are merely imaginary ones. Note, It is the great privilege of us Christians that we know the true God, and» true Me- diator between God and man : the true God, and Jesus Christwhomhe hath sent, John xvii. 3. 7 Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled. 8 But meat commendeth us not to God : for neither, if we eat, are we the better ; neither, if we eat not, are we the worse. 9 But take heed lest by any means this liberty of your’s become a stumblingblock to them that. are weak. 10 For if any man 1 CORINTHIANS, ae conscience of him w emboldened to eat those things > are offered to idols; 11! And throu thy knowledge shall the weak broth perish, for whom Christ died? But when ye sin so against the br thren, and wound their weak co) science, ye sin against Christ. } Wherefore, if meat make my brot to offend, I will eat no flesh while world standeth, lest I:make my br ther to offend. , Bet The apostle, having granted, and ind confirmed, the opinion of some among” Corinthians, that idols were nothing, proce now to show them that their inference fr this assumption was not just, namely, # therefore they might go into the idol-tem; and eat of the sacrifices, and feast there’ their heathen neighbours. He does no deed here so much insist upon the unlay ness of the thing in itself as the such freedom might do to weaker Ch persons that had not the same meas knowledge with these pretenders. An I. He informs them that every man, at that time, was not so fully ¢ and persuaded that an idol was n h Howbeit, there is not in every man this k ledge; for some, with conscience of the unto this hour, eat it as a thing off ed an idol : with conscience of the idol ; the some confused veneration for it. they were conyerts to Christianity, and fessed the true religion, they were fectly cured of the old leayen, but ret unaccountable respect for the idols worshipped before. Note, Weak ¢ may be ignorant, or have but a knowledge of the greatest and plaines' Such were those of the one God and diator. And yet some of those turned from heathenism to Chr among the Corinthians seem to have a veneration for their idols, utterly cilable with those great principles; so: when an opportunity offered to eat # oftered to idols they did not-abstain, to tify their abhorrence of idolatey. Bas it a professed contempt of the idol, by di ing they looked upon it to be noth so. their conscience, being weak, was de that is, they contracted guilt; they ate respect to the idol, with an imagination it had something divine in it, F mitted idolatry: whereas the. design gospel was to turn men from ¢ id the living God. yess 7 weak in thei understanding, not thoroughly apprized 0 the vanity of idols; and, while they ate wha was sacrificed to them out of veneration 10) them, contracted | the guilt of idolatry, meat in the idol’s age v “4 + see thee which hast knowledge sit at! so greatly polluted themselves. This 4 ‘ y ~ > the sense of the place; though some stand it of weak Christians defiling eating what was offered to an ido] | an apprehension that thereby it be- came unclean, and made those so in a moral sense who should eat it, every one not hav- ing a knowledge that the idol was nothing, and therefore that it could not render what was offered toit in this sense unclean. Note, 'e should be careful. todo nothing that may oceasion weak Christians to defile their con- sciences. ian IL. He tells them that mere eating and drinking had nothing in them virtuous nor iminal, nothing that could make them better Ir worse, pleasing nor displeasing to God : at commendeth us not to God ; for neither F we eat are we the better, nor if we eat not we the worse, v.8. It looks as ‘if: some the Corinthians made a merit of their eat- ing what had been offered to idols, and that their very temples too (v.10), because it othing. But eating and. drinking are in lyes actions indifferent: It matters what we eat. What goes into the man this sort neither purifies nor defiles:. Flesh red to idols may in itself be as proper for od as any other; and the bare eating, or aring to eat, has no virtue in it.’ Note, f is a gross mistake to think that distinc- of food will make any distinction be- fveen men in God’s account: Eating this ood, and forbearing that, have nothing in lem to recommend a person to God. II. He cautions them against abusing eir liberty, the liberty they thought they had in this matter. For! that they mistook this matter, and had no allowance to sit at t in the idol’s temple, seems plain from x. 20, &e. But the apostle argues here ‘even upon the supposition that they d such power, they must be cautious how ase it; it might be a stumbling-block to veak (v, 9), it might occasion their falling dolatrous actions, perhaps their falling 7m Christianity and revolting again to thenism. “If aman see thee, who hast Jwledge (hast superior understanding to _ and hereupon conceitest that thou hast Derty to sit at meat, or feast, in an idol’s 0] le, because an idol, thou sayest, is nothing), shall not one who is less thoroughly med in this matter, and thinks an idol thing, be emboldened to eat what was to the idol, not as common food, but e, and thereby be guilty of idolatry ?” n occasion of falling they should be of laying before their weak brethren, tever liberty or power they themselves The apostle backs this caution with considerations :—1. The danger that accrue to weak brethren, even those rethren for whom Christ died. We deny ourselves even what is lawful t than occasion their stumbling, and er their souls (v.11): Through thy ppc bt CHAP. nly showed that they thought the idols| Vii. On eating things offered to idols. knowledge shall thy weak brother perish, for whom Christ died ? Note, Those whom Christ hath redeemed. with his most precious blood should be very precious and dear to us. If he hadisuch compassion as’ to die for them, that they might not perish, we should have so much compassion for them as to deny ourselves, for their sakes, invarious instances, and not use our liberty to their hurt, to occa- sion their stumbling, or hazard their ruin. That man has very little of the spirit of the Redeemer who had rather his brother should perish than himself be abridged, im any re- spect, of his liberty. He who hath the Spirit of Christ in him will love those whom Christ loved, so as to die for them, and will study to promote their spiritual and eternal warfare, and shun every thing that would unnecessa- rily grieve them, and much more every thing that would be likely to occasion their stum- bling, or falling into sm. 2. The hurt done to them Christ takes as done to himself: When you sin so against the weak brethren and wound their consciences, you sin against Christ, v.12. Note, Injuries done to Chris- tians are injuries to Christ, especially te babes in Christ, to weak Christians; and» most of all, involving them in guilt : wound- ing their consciences is wounding him. He has a particular care of the lambs of the flock: He gathers them in his arm and carries them in his bosom, Isa. xl. 11. Strong Christians should be very careful to avoid what will offend weak ones, ‘or lay a stumbling-block in their way. Shall we be void of compassion for those to whom Christ has shown so much ? Shall we sin against Christ who suffered for us’? Shall. we set ourselves to defeat his gracious designs, atid help to ruin those whom he died to save? IV. He enforces all with his own example (v.13): Wherefore if meat make my brother to offend I-will eat no flesh while the world standeth, lest Imake my brother to offend. He does not say that he will never eat more. This were to destroy himself, and to commit a heinous sin, to prevent the sm and fall of a brother. Such evil must not be done that good.may come of it. But, though it was necessary to eat, it was not necessary to eat flesh. And therefore, rather than occasion sin in a brother, he would abstain from it as long as he lived. He had such a value for the soul of his brother that he would will- ingly deny himself ina matter of liberty, and forbear any particular food, which he might have lawfully eaten and might like to eat, rather than lay a stumbling-block in a weak brother’s way, and occasion him to sin, by following his example, without being clear in® his mind whether it were lawful or no. Note, | We should be very tender of doing any thing that may be an occasion of stumbling to others, though it may be innocent in itself. Liberty is valuable, but the weakness of a brother should induce, and sometimes bind tis to waive it. We must not rigorously Rights of a Christian minister. claim nor use our own rights, to the hurt and ruin of a brother’s soul, and so to the injury of our Redeemer, who died for him. When it is certainly foreseen that my doing what I may forbear will occasion a fellow-christian to do what he ought to forbear, I shall of- fend, scandalize, or lay a stumbling-block in his way, which to do is a sin, however lawful the thing itself be which is done. And, if we must be so careful not tooccasion other ‘men’s sins, how careful should we be to avoid sin ourselves! If we must not en- danger other men’s souls, how much should we be concerned not to destroy our own! CHAP IX. In this chapter the apostle seems to answer some cayils against himself. I. He asserts his apostolical mission and authority, and gives in his success among them as a testimony toit, ver. 1, 2. 1]. He claims a right to subsist by his ministry, and defends it by several arguments from natural reason and the Mosaical law, and asserts it also to be a constitution of Christ, ver. 3—14 'tl. He shows that he had willingly waived this privilege and power for their benefit, ver. 15—18. IV. He specifies several ether things, in which he had denied himself for the sake of other men’s spiritual interest and salvation, ver. 19—23. And, V. Concludes his argument by showing what animated him to this course, eveu the prospect of an incorruptible crown, ver. 24, to the end. M I not an apostle? am I not free? have I not seen Jesus Christ our Lord ? are not ye my work in the Lord? 2 If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord. Blessed Paul, in the work of his ministry, not only met with opposition from those without, but discouragement from those within. He was under reproach; false bre- thren questioned his apostleship, and were very industrious to lessen his character and sink his reputation; particularly here at Co- rinth, a place to which he had been instru- mental in doing much good, and from which he had deserved well; and yet there were those among them who upon these heads created him great uneasiness. Note, It is no strange nor new thing for a minister to meet with very unkind returns for great good-will to a people, and diligent and successful ser- vices among them. Some among the Co- rinthians questioned, if they did not disown, his apostolical character. To their cavils he here answers, and in such a manner as to set forth himself as a remarkable example of that self-denial, for the good of others, which he had been recommending in the former chap- ter. And, 1. He asserts his apostolical mis- sion and character: Am I not an apostle? Have I not seen Jesus Christ our Lord? To be a witness of his resurrection was one @reat branch of the apostolical charge. “Now,” says Paul, ‘“ have not I seen the Lord, though not immediately after his re- surrection, yet since his ascent?” See eh. iv. 8. “ AmI not free? Have I not the same commission, and charge, and powers, with the other apostles? What respect, or honour, or subsistence, can they challenge, which I ie i eee el Ses) ee | CORINTHIANS. > "Oe am not at liberty to demand ad It was not because he had no the gospel that he maintained his own hands, but for other reasons. — offers the success of his ministry a them, and the good he had done to them, proof of his apostleship: Are not you my worl in the Lord? ‘Through the blessing of C ar on my labours, have not I raised a churel among you? The seal of my apostleshi are you in t Your conversion my means is a confirmation from God of m: mission.” Note, The ministers of Chris should not think it strange to be put upon th proof of their ministry by some who have hi experimental evidence of the power of it an the presence of God with it. 3. He just upbraids the Corinthians with their disre spect: ‘‘ Doubtless, if I am not an apostle others, I amso to you, v.2. I have laboure so long, and with so much success, amo. you, that you, above all others, should oy and honour my character, and not call it © question.” Note, It is no new thing fe faithful ministers to meet with the wo treatment where they might expect the bes This church at Corinth had as much to believe, and as little reason to question, h apostolical. mission, as any; they had — much reason, perhaps more than any chure to pay him respect. He had been i mental in bringing them to the knowleds and faith of Christ; he laboured long amor them, nearly two years, and he laboured | good purpose, God having much people ¢ them. See Acts xviii. 10, 11. It was aggi vated ingratitude for this people to cal question his authority. " 3 Mine answer to them that ¢ examine me is this, 4 Have we mt power to eat and to drink? 5 Ha we not power to lead about a sister, wife, as well as other apostles, and the brethren of the Lord, and Cepha 6 Or I only and Barnabas, have we power to forbear working ? 7 W goeth a warfare any time at his 0} charges? who planteth a vine yar and eateth not of the fruit there¢ or who feedeth a flock, and eaté of the milk of the flock? 8 these things as a man? or saithn the law the same also? 9 For it written in the law of Moses, T shalt not muzzle the mouth of the that treadeth out the corn. Doth take care for oxen? 10 Or saith he altogether for our sakes? For © sakes, no doubt, this is written: he that plougheth should plou hope; and that he that thres hope should be partaker of his he RATA - inl pe aay Pe UY See oe On >. GRA Rights of a Christian minister. we have sown unto you spi- ings, is ié a great thing if we shall reap your carnal things? 12 If _ others be partakers of this power over _ you, are not we rather? Nevertheless we have not used this power; but ‘suffer all things, lest we should hinder the gospel of Christ. 13 Do ye not now that they which minister about * oly things live of the things of the temple? and they which wait at the altar are partakers with the altar? that they which preach the gospel hould live of the gospel. Having asserted his apostolical authority, = proceeds to claim the rights belonging to his office, especially that of being maintained Plt... __L. These he states, v.3—6. ‘“ My answer 0 those that do examine me (that is, enquire nto my authority, or the reasons of my con- duct, if 1 am an apostle) is this: Have we not power to eat and drink (v. 4), or a right to aintenance? Have we not power to lead out a sister, a wife, as well as other apostles, d the brethren of the Lord, and Cephas ; and, it only to be maintained ourselves, but have em maintained also? Though Paul was at time single, he had a right to take a wife hen he pleased, and to lead her about with im, and expect a maintenance for her, as well as himself, from the churches. Perhaps 32 nabas had a wife, as the other apostles ‘tainly had, and led them about with them. that a wife is here to be understood by @ sister-woman—-adehgry yuvaika, is plain from this, that it would have been utterly fit for the apostles to have carried about omen with them unless they were wives. | The word implies that they had power over | them, and could require their attendance on them, which none could have over any it wives or servants. Now the apostles, © worked for their bread, do not seem to e been in a capacity to buy or have ser- | vants to carry with them. Not to observe that it would have raised suspicion to have carried about even women-servants, and much other women to whom they were not d; for which the apostles would never any occasion. ‘The apostle therefore ly asserts he had a right to marry as Il as other apostles, and claim a main- nce for his wife, nay, and his children too, had any, from the churches, without uring with his own hands to procure it. only and Barnabas, have not we power to car working ? v.6. In short, the apostle re claims a maintenance from the churches, th for him and his. This was due from , and what he might claim. . He proceeds, by several arguments, to prove his claim. 1. From the common prac- tice and expectations of mankind. ‘Those who addict and give themselves up to any way of business in the world expect to live out of it. Soldiers expect to be paid for their ser- vice. _Husbandmen and shepherds expect to get a livelihood out of their labours. If they plant vineyards, and dress and cultivate them, it is with expectation of fruit; if they feed a flock, it is with the expectation of being fed and clothed by it! Who goeth a warfare at any time at his own charge? Who planteth a vineyard, and eateth not the fruit thereof ? Who feedeth a flock, and eateth not the milk thereof ? v. 7—9. Note, It is very natural, and very reasonable, for ministers to expect a livelihood out of their labours. 2. He argues it out of the Jewish law: Say I these things as aman? Or saith not the law the same also? v. 8. Is this merely a dictate of common rea- son and according to common usage only? No, it.is also consonant to the old law. God had therein ordered that the ox should not be muzzled while he was treading out the corn, nor hindered from eating while he was pre- paring the corn for man’s use, and treading it out of the ear. But this law was not chiefly given out of God’s regard to oxen, or concern for them, but to teach mankind that all due encouragement should be given to those who are employed by us, or labouring for our. good—that the labourers should taste of the fruit of their labours. Those who plough should plough in hope ; and ‘those who thresh in hope should be partakers of their hope, v. 10. The law saith this about oxen for our sakes, Note, Those that lay themselves out to do our souls good should not have their mouths muzzled, but have food provided for them. 3. He argues from common equity : If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things ? What they had. sown was much better than they expected to reap. ‘They had taught them the way to eternal life, and laboured heartily to put them in possession of it. It was no great matter, surely, while they were giving themselves up to this work, to expect a sup.- port of their own temporal life. ‘They had been instruments of conveying to them the greater spiritual blessings ; and had they no claim to as great a share in their carnal things as was necessary to subsist them? Note, Those who enjoy spiritual benefits by the ministry of the word should not grudge a maintenance to such as are employed in this. work. If they have received a real benefit, one would think they could not grudge them this. What, get so much good by them, and yet grudgetodosolittlegood tothem! Is this grateful or equitable? 4. He argues from the maintenance they afforded others: ‘“ If others are partakers of this power over you, are not we rather? You allow others this mainte- nance, and confess their claim just ; put who has so just a claim as I from the church of Corinth? Who has given greater evidence Rights of a Christian minister. of the apostolical mission? Who has laboured so much for your good, or done like service among you?” Note, Ministers should be valued and provided for according to their worth. “ Nevertheless,” says the apostle, “we have not used this power ; but suffer all things, lest we should hinder the gospel of Christ. We have not insisted on our right, but have rather been in straits to serve the interests of the gospel, and promote the salvation of souls.” He renounced his right, rather than by claiming it he would hinder his success. He denied himself, for fear of giving offence ; but asserted hisright lest his self-denial should prove prejudicial to the ministry. Note, He 1s likely to plead most effectually for the rights of others who shows a generous dis- regard to his own. It is plain, in this case, that justice, and not self-love. is the principle bywhichheisactuated. 5. He argues from the old Jewish establishment : “* Do you not know that those who minister about holy things live of the things of the temple, and those who wait ut the altar are partakers with the altar ? v.13. And, if the Jewish priesthood was maintained out of the holy things that were then offered, shall not Christ’s ministers have a mainte- nance out of their ministry? Is there not as much reason that we should be maintained as they? He asserts it to be the institution of Christ: ‘‘ Even so hath the Lord ordained that those who preach the gospel should live of the gospel (v. 14), should have a right to a main- tenance, though not bound to demand it, and insist upon it.” It is the people’s duty to maintain their minister, by Christ’s appoint- ment, though it be not a duty bound on every minister to call for or accept it. He may waive his right, as Paul did, without being a sinner ; but those transgress an ap- pointment of Christ who deny or withhold it. Those who preach the gospel have a right to live by it; and those who attend on their ministry, and yet take no thought about their subsistence, fail: very much in their duty to Christ, and the respect owing to them. 15 But I have used none of these things: neither have I written these things, that it should be so done unto me : for it were better for me to die, than that any man should make my glorying void. 16 For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! 17 For if I do this thing willingiy, I have a reward: but if against my will, a dispensation of the gospel is committed unto me. 18 What is my reward then? Verily that, when I preach the gospel, may make the gospel of Christ with- i 1 CORINTHIANS. | out charge, that I ete cs as Ses rs «Gt power in the gospel. Here he tells them that he had, standing, waived his privilege; and his reason for doing it. | I He tells them that he had neg! claim his right in umes past: I have use none of these things, v.15. He neither ate nor drank himself at their cost, nor led abou a wife to be maintained by them, ner forb working to maintain himself. From) ‘ he received a maintenance, but not fror them, for some special reasons. Nor did I write this to make his claim now. Though he here asserts his right, yet he does no claim his due; but denies himself for thei sakes, and the gospel II. We have the reason assigned of exercising this self-denial. He would not have his glorying made void: Jt were bette Jor him to die than that any man should his glorying void, v. 14 This glorying di imply nothing in it of — » or self-con coy nil cota at applause, but'a high de gree of satisfaction and comfort. It singular pleasure to him to preach the gospe without making it burdensome; and he w, resolved that among them he would not los this satisfaction. His advantages for pre moting the gospel were his’ glory, ané ‘Ah valued them above his'rights, or his very life Better were it for him to die than to have h glorying made void, than to have it jus said that he preferred his wages to his wor No, he was ready to deny himself for the sak of the gospel. Note, It is the glory minister to prefer the success of his mi to his interest, and deny himself, that he ma serve Christ, and save souls. Not that im doing he does more than he ought; he- still acting within the bounds of the law. charity. But he acts upon truly noble: pri ciples, he brings much honour to God in doing; and those that honour him he w honour. It is what God will approve am commend, what a man mayvalue himself f and take comfort in, though he cannot mi a merit of it before God. Gi III. He shows that this’ self-denial % more honourable in itself, and yielded I much more content and comfort, than 1 preaching did: “ Though I preach the gosp I have nothing whereof to glory ; for necessi is laid upon me; yea, woe ts unto mie, preach not the gospel, v. 16. Itismye my business; it is the work for w : constituted an apostle, ek. i. 17. This % duty expressly bound upon me. It is not any degree a matter of liberty. Necess upon me. I am false and unfaithful to % trust, I break a plain and express comma and woe be to me, if Ido not preach gospel.” Those who are set apart to office of the ministry have it m charge preach the gospel. Woe be to'them if th do not. From this none is i we id) : ot given in charge to all, nor any r of the gospel, to do his work gratis, each and have no maintenance out of it. s not said, ‘‘ Woe be to him if he do not ach the gospel, and yet maintain himself.” this point he is more at liberty. It may 9e his jo to preach at some seasons, and inder some circumstances, without receiving “maintenance for it; but he has, in the eneral, a right to it, and may expect it from ose among whom he labours. When he Tenounces this right for the sake of the rospel and the souls of men, though he does Supererogate, yet he denies himself, ves his privilege and right ; he does more n his charge and office in general, and at times, obliges him to. Woe be to him if do not preach the gospel; but it may sometimes be his duty to insist on his main- enance for so doing, and whenever he for- s to claim it he parts with his right, gh a man may sometimes be hound to do by the general duties of love to God and to men. Note, It is a high attain- in religion to renounce our own rights the good of others; this will entitle to a aliar reward from God. For, ; TV. The apostle here informs us that doing duty with a willmg mind will meet with ious recompence from God: If I do thing, that is, either preach the gospel or e@ no maintenance, willingly, I have a re- d. Indeed, it is willing service only that able of reward from God. It is not the e doing of any duty, but the doing of it y (that is, willingly and cheerfully) ‘God has promised to reward. Leave eart out of our duties, and God abhors ne! = ae are but the carcasses, without d spirit, of religion. Those must willingly who would be accepted of ‘in this duty. -They must make their business a pleasure, and not esteem it a rudgery. And those who, out of regard to » honour of God or good of souls, give up eir claim to a maintenance, should do this uty willingly, if they would be accepted in or rewarded for it. But whether the duty f the office be done willingly or with reluct- e, whether the heart be in it or averse t, all in office have a trust and charge God, for which they must be account- Ministers have a dispensation of the pel, or stewardship—oixovop:ia (Luke xvi. 2), mitted to them. Note, Christ’s willing ants shall not fail of a recompence, and proportioned to their fidelity, zeal, and ence; and his slothful and unwilling its shall all be called to an account. his name, and professing to do his ness, will make men accountable at his And how sad an account have slothful ats to give! “The apostle sums up the argument, by x before them the encouraging hope he ge recompence for his remarkable What is my reward then? v. 18. Te CHR HS The apostle » devotedness What is it I expect a recompence from God for? That when I preach the gospel I may make it without charge, that I abuse not my power in the gospel. Or, “not so to claim my rights as to make them destroy the great intentions and ends of my office, but re- nounce them for the sake of these.” Itisan abuse of power to employ it against the very ends for which it is given. And the apostle would never use his power, or privilege of being maintained by his ministry, so as to frustrate the ends of it, but would willingly and cheerfully deny himself for the honour of Christ and the interest of souls. . That minister who follows his example may have cheerful expectations of a full recompence. 19 For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. 20 And unto the Jews I became asa Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; 21 To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. 22 To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. 23 And this I do forthe gospel’s sake, that I might be par- taker thereof with you. The apostle takes occasion from what he had before discoursed to mention some other instances of his self-denial and parting with his liberty for the benefit of others. I. He asserts his liberty (v. 19): Though I be free from all men. He was free-born, a citizen of Rome. He was in bondage to none, nor depended upon any for his subsist- ence; yet he made himself a servant to all, that he might gain the more. He behaved as a servant; he laboured for their good as a servant ; he was careful to please, as a servant to his master; he acted in many cases as it he had no privileges ; and this that he might gain the more, or make the more converts to Christianity. He made himself a servant, that they might be made free. II. He specifies some particulars wherein . he made himself a servant to all. He ac- commodated himself to all sorts of people. 1. To the Jews, and those under the law, Ke became a Jew, and as under the law, to gain them. Though he looked on the cere- monial law as a yoke taken off by Christ, yet in many instances he submitted to it, that he might work upon the Jews, remove their prejudices, prevail with them to hear the gospel, and win them over to Christ. 2. Te those that are without the law.as without law The apostie’s devotedness. that is, to the Gentiles, whether converted to the Christian faith or not. In innocent things he could comply with people’s usages or humours for their advantage. He would reason with the philosophers in their own way. And, as to converted Gentiles, he be- haved among them as one that was not under the bondage of the Jewish laws, as he had asserted and maintained concerning them, though he did not act as a lawless person, but as one who was bound by the laws of Christ. He would transgress no laws of Christ to please or humour any man; but he would accommodate himself to all men, where the might do it lawfully, to gain some. Paul -was the apostle of the Gentiles, and so, one would have thought, might have excused himself from complying with the Jews; and yet, to do them good, and win them over to Christ, he did, in innocent things, neglect the power he had to do otherwise, and con- formed to some of their usages and laws. And though he might, by virtue of that character, have challenged authority over the Gentiles, yet he accommodated himself, as much as he innocently might, to their pre- judices and ways of thinking. Doing good was the study and business of his life; and, so that he might reach this end, he did not stand’ on ‘privileges and punctilios. 3. To the weak he became as weak, that he might gain the weak, v. 22. He was willing to make the best of them. He did not despise nor judge them, but became as one of them, forbore to use his liberty for their sake, and was careful to lay no stumbling-block in their way. Where any, through the weakness of their understanding, or the strength of their prejudices, were likely to fall into sin, or fall - off from the gospel into heathen idolatry, through his use of his liberty, he refrained *himself. He denied himself for their sakes, that he might insinuate into their affections, and gain their souls. In short, he became all things to all men, that he might by all means (all lawful means) gain some. He would not sin against God to save the soul of his neighbour, but he would very cheerfully and readily deny himself. The rights of God he could not give up, but he might resign his own, and he very often did so for the good of others. III. He assigns his reason for acing in this manner (v. 23): This I do for the gospel’s sake, and that I may be partaker thereof with you; that is, for the honour of Christ, whose the gospel is, and for the salvation of souls, for which it was designed, and that he and they might communicate in the privileges of it, or partake together of them. For these ends did he thus condescend, deny himself as to his liberty, and accommodate himself to the capacities and usages of those with whom he had to do, where he lawfully might. Note, A heart warmed with zeal for God, and breathing after the salvation of men, will not plead and insist upon rights and privileges in 1 CORINTHIANS, > SS i - ve bar to this design. ‘Those manifi their power in the gospel who e to edification but destruction, and breathe nothing of its spirit. 24 Know ye not that they wh run in a race run all, but one receiveth the prize? So run, that ye may ob- tain. 25 And every man that striveth for the mastery is temperate in al things. Now they do it to obtain a corruptible crown ; but we an incor- ruptible. 26 I therefore so run, no as uncertainly; so fight I, not as one that beateth the air: 27 But I keey under my body, and bring i into sub- jection : lest that by any means, when I have preached to others, I mysel should be a castaway. - In these verses the apostle hints at thé great encouragement he had to act in t manner. He had a glorious prize, an incor ruptible crown, in view. Upon this head hi compares himself to the racers and combatant ir the Isthmian games, an allusion well know to the Corinthians, because they were celé brated in their neighbourhood: “ Know yor not that those who run in a race run all, bw one obtaineth the prize? v. 24. All run a your games, but only one gets the race < wins the crown.” And here, “4 I. He excites them to their duty: “ So ru that you may obtain. It is quite otherwise il the Christian race than in your races ; onl one wins the prize in them. You may a run so as to obtain. You have great eneou ragement, therefore, to persist constantly and diligently, and vigorously, in your rourst There is room for all to get the You cannot failif yowrun well. Yet ther should be a noble emulation; you should en deavour to outdo one another. And it is” glorious contest who shall get first to heavet or have the best rewards in that blessed worl I make it my endeavour to run; so do yo as you see me go before you.” Note, It | the duty of Christians to follow their minister closely in the chace of eternal glory, and fl honour and duty of ministers to lead the in the way. y II. He directs them in their course setting more fully to view his own examp still carrying on theallusion. 1. Those th ran in their games were kept to a set diel “ Every man that strives for the mast ri l temperate in all things, v.23. The and wrestlers in your exercises are strict diet and discipline; nay, they themselves toit. They do not indulge selves, but restrain themselves from the they eat and so from the liberties the on other occasions. And should not tians much more abridge themselves liberty, for so glorious an end as winning race, and obtaining the prize set before tae a * WwW n a & er ‘panies and coarse food, emselves much, to prepare for 7 and combat; so dol; so should see aay coxpple. It is hard if, for the venly crown, you cannot abstain from heathe ces.” 2. They were not only mn perate, but inured themselves to hard- hips. Those who fought with one another Ses exercises prepared themselves by the air, as the apostle calls it, or by ns throwing out their arms, and thereby inuring Beers, beforehand, to deal about their blows in close combat, or brandish them by way of flourish. There is no room for any exercise in the Christian warfare. Jhristians are ever in close combat. Their enemies make fierce and hearty opposition, nd are ever at hand ; and for this reason they 1 lay about them in earnest, and never drop the contest, nor flag and faint in it. They must fight, not as those that beat the air, but must strive against their enemies with all ‘their might. One enemy the apostle here mentions, namely, the body; this must be kept under, beaten black and blue, as the ec mbatants were in these Grecian games, and thereby brought into subjection. By the we are to understand fleshly appetites andinclinations. These the apostle set him- self to curb and conquer, and im this the Sorinthians were bound to imitate him. jote, Those who would aright pursue the serests of their souls must beatdown their jodies, and keep them under. They must combat hard with fleshly lusts, till they have ed them ; and not indulge a wanton petite, and long for heathenish sacrifices, eat them, to please their flesh, at the dof their brethren’s souls. The body t be made to serve the mind, not suffered lord over it. Til. The apostle presses this advice on the inthians by proper arguments drawn from @ same contenders. 1. They take pains, eaeeran all those hardships, to obtain a ptible crown (v. 25), but we an incor- tible. Those who conquered in these es were crowned only with the withering es or boughs of trees, of olive, bays, or urel. But Christians have an incorruptible wn in view, a crown of glory that never th away, an inheritance incorruptible, ved in heaven for them. And would yet suffer themselves to be outdone by racers or wrestlers? Canthey use ab- ence in diet, exert themselves in racing, ose their bodies to so much hardship in a ymbat, who have no more in view than the fling huzzas of a giddy multitude, or a m of leaves? And shall not Christians, hope for the approbation of the sovereign , and acrown of glory from his hands, h forward in the heavenly race, and exert ves in beating down their fleshly ations, and the “ strong-holds of sin? e racers in these games run at un- aimty. such a mus bod ! "CHAP. X3 Al run, but one receives the | Meat ; aw Admonitions und warnmnos prize, v. 24. Every racer, therefore, 1s ata great uncertainty whether he shali win i: orno. Butthe Christian racer is at no such uncertainty. Every one may run here so as | to obtain ; but then he must run within the lines, he must keep to the path of. duty pre- scribed, which, some think, is the meaning of running not as uncertainty, v.26. He who keeps within the limits prescribed, and keeps on in his race, will never miss his crown, though others may get theirs before him. And would the Grecian racers keep within their bounds,and exert themselves to the very last, when one only could win, and all must be uncertain which that one would be? And shall not Christians be much more exact and vigorous when all are sure of a crown when they come to the end of their race? 3. He sets before himself and them the danger of yielding to fleshly inclinations, and pampering the body and its lusts and appetites : I keep my body under, lest that by any means, when I have preached to others, I myself should be a cast-away (v. 27), rejected, disapproved, aédxyoc, one to whom the BoaBevrnc—the judge or umpire of the race, will not decree the crown. The allusion to the games runs through the whole sentence. Note, A preacher of salvation may yet miss it. He may show others the way to heaven, and never get thither himself. To prevent this, Paul took so much pains in subduing and keeping under bodily inclinations, lest by any means he himself, who had preached to others, should yet miss the crown, be dis- approved and rejected by his sovereign Judge. A holy fear of himself was necessary to pre- serve the fidelity of an apostle; and how much mofe necessary isit to ourpreservation ? Note, Holy fear of ourselves, and not pre- sumptuous confidence, is the best security against apostasy from God, and final rejec- tion by him. CHAP. X. In this chapter the apostle prosecutes the argument at the close of the last, and, I. Warns the Corinthians against security, by the example of the Jews, who, notwithstanding their profession and privileges, were terribly punished of God for their many sins, their history being left upon record for the admonition of Chris- tians, ver. i—14, H. He resumes his former argument (ch. §), about eating things offered to idols ; and shows that it was utterly inconsistent with true Christianity, that it was downright gross idolatry, to eat them as things offered to idols ; it is having fel- lowship with devils, which cannot consist with having fellowship with God, ver. 15—22. III. He lets them yet know that though they must not eat of things sacrificed to idols as such, and out of any regard te the idol, yet they might buy such flesh in the mar- kets, or eat it at the table of heathen acquaintances, without asking any questions ; for that the heathens’ abuse of them did not render the creatures of God unfit to be the food of his ser- vants. Yet liberty of this kind must be used with a due regard to weak consciences, and no offence given by it to Jew nor Gentile,nor to the church of God, ver. 23, to the end. OREOVER, brethren, I would i not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 2 And were all baptized unto Moses in the cloud and in the sea; 3 And did all eat the same spiritual 4 And did all drink the sama Admonitions and warnings. and that Rock was Christ. the wilderness. In order to dissuade the Corinthians from drink of this rock, called here spiri communion with idolaters, and security in any sinful course, he sets before them the example of the Jews, the church under the Old ‘l'estament. They enjoyed great priyi- leges, but, having been guilty of hemous provocations, they fell under very grievous punishments. In these verses he reckons up their privileges, which, in the main, were the same with ours. I. He prefaces this discourse with a note of regard: ‘‘ Moreover, brethren, I would not that you, should be ignorant. I would not have you without the knowledge of this matter; it is a thing worthy both of your knowledge and attention. It is a history very instructive and monitory.” Judaism was Christianity under a veil. wrapt up in types and dark hints. The gospel was preached to them, in their legal rites and sacrifices. And the providence of God to- wards them, and what happened to them notwithstanding these privileges, may and ought to be warnings to us. II. He specifies some of their privileges. He begins, 1. With their deliverance from Egypt: “‘ Our fathers, that is, the ancestors of us Jews, were under the cloud, and all passed through the sea. ‘They were all under the divine covering and conduct.” The cloud served for both purposes: it sometimes con- tracted itself into a cloudy pillar, shining on one side to. show them their way, dark on the other to hide them from their pursuing enemies; and sometimes spread itself over them as a mighty sheet, to defend them from the burning sun in the sandy desert, Ps. cv.39. They were miraculously conducted through the: Red Sea, where the pursuing Egyptians were. drowned: it was a lane to them, but a grave to these: a proper type of our redemption by Christ, who saves us, by conquering and destroying his enemies and ours. They were yery dear to God, and much in his favour, when he would work such miracles for their deliverance, and take them so immediately under his guidance and protection. 2. They had sacraments like ours. (1.) They were all baptized unto Moses in the cloud, and in the sea (v. 2), or into Moses, that is, brought under obligation to Moses’s law and covenant, as we are by bap- tism under the Christian law and covenant. It was to them a typical baptism. 2.) They did all eat of the same spiritual meat, and drink of the same spiritual drink, that we do. The manna on which they fed was a type of Christ crucified, the bread which came down from heaven, which whoso eateth shall live for ever. Their drink was a stream fetched 1 CORINTHIANS, spiritual drink : for they drank of that! from arock which followed spiritual Rock that followed them ;/Jo™™Heyings in the wilderness 5 But with many of them God was not well|built ; and of the streams that issue pleased: for they were overthrown in| him do all believers drink, and are refr Pe ae ae - Bile d was Christ, that is, in type and is the rock on which the Jhristian ¢. Now all the Jews did eat of this meat, rock, because it typified spiritual things, These were great privileges. One wo think that this should have savedthem; all who ate of that spiritual meat, and di of that spiritual drink, should have holy and acceptable to God. Yet we otherwise: With many of them God was 20 well pleased ; for they were overthrown in th wilderness, v. 5. Note, Men may enjoy mam and great spiritual privileges in ths world and yet come short of eternal life. Many those who were baptized unto Moses in cloud and sea, that is, had their faith of h divine commission confirmed by these mir cles, were yet overthrown in the wilderness and never saw the promised land. Let nor resume upon their t privi hain of abs Crate bles, will age Coe heavenly happiness, nor prevent ju nt here on earth, except the root of the matte be in us. ei 6 Now these things were our ex amples, to the intent we should no lust after evil things, as they als lusted. 7 Neither be ye idolaters, ¢ were some of them; as it is writtel The people sat down to eat and drink and rose up to play. 8 Neither k us commit fornication, as some ~ them committed, and fell in one d three and twenty thousand. 9 Ne ther let us tempt Christ, as som of them also tempted, and we destroyed of serpents. 10 Neitl murmur ye, as some of them also mu mured, and were destroyed of the: stroyer. 11 Now all these things haj pened unto them for ensamples: ai they are written for our admoniti upon whom the ends of the world a come. 12 Wherefore let him h é thinketh he standeth take heed I he fall. 13 There hath no temptati¢ taken you but such as is common man: but God is faithful, who? not suffer you to be tempted abx that ye are able; but will with € temptation also make a way to es¢aj that ye may be able to bear 2. Wherefore, my dearly beloy from idolatry. a rhb The apostle, having recited their privie af we would escape > suffer as they suffered. ordinate desires after carnal objects : d fed them with manna, but they must e flesh, Num. xi. 4. They had food for eir supply, but, not content with this, asked meat for their lusts, Ps. evi. 14. desires get head by indulgence§ and ‘ore should be observed and checked in first rise: if once they prevail, and © sway in us, we know not whither they earry us. This caution stands first, ise carnal appetites indulged are the t and source of much sin. 2. He warns instidolatry (v.7): Neither beyou idolaters, were some of them ; as it is written, The eople sat down to eat and drink, and rose up play. The sin of the golden calfis referred Exod. xxxii: 6. They first sacrificed to ir idol, then feasted on the -sacrifices, and danced before it. Though only eating ‘drinking are mentioned here, yet the fifice issupposed. The apostle isspeaking o the ease of the Corinthians, who were pted to feast on the heathen sacrifices, ags offered to idols, though they do not > to have been under any temptation to fer sacrifice themselves. Even eating and | drinking of the sacrifices before the idol, and things sacrificed, was idolatry, which, by example of the Israelites, they should be med to avoid. 3. He cautions against ation, a sin to which the inhabitants of th were ina peculiar manner addicted. had a temple among them dedicated to (thatis, tolust), with above a thousand esses belonging to it, all common prosti- - How needful was a caution against cation to those who lived in so corrupt city, and had been used to such dissolute anners, especially when they were under tions to idolatry too! and spiritual om did in many cases lead to bodily tion. Most of the gods whom the thens served were represented as patterns wdness ; 3 and much lewdness was com- din the very worship of many of them. my of the Jewish writers, and many ians after them, think that such wor- Dp was paid to Baal-Peor; and that forni- in the worship of that idol. They enticed by these women both to spiritual corporal whoredom ; first to feast on the ce, if not to do more beastly acts, in n of the idol, and then to defile them- ives with strange flesh (Num. xxv.), which on a plague, that in one day slew ' three thonsend, besides those who fell Was committed with the daughters of | infidelity of many under the gospel. Se Note, Whore- He warns us against tempting Christ (as some T Several of their sins are specified as | of them tempted, and were destroyed of ser- to us; as, 1. We should shun in-! pents, v. 9), or provoking him to jealousy, Not | v. 22. evil things, as they lusted, v. 6.| ness ; he was the angel of the covenant, whe He was with the church in the wilder- went before them. But he was greatly grieved and provoked by them in many ways : They spoke against him and Moses, Wherefore have you brought us out of Egypt to die in the wilderness ? for which reason God sent fiery serpents among them (Num. xxi. 5, 6), by which many of them were stung mortally. And it is but just to fear that such as tempt Christ under the present dispensation will be left by him in the power of the old serpent. 5. He warns against murmurmg: Nei- ther murmur you as some of them also mur- mured, and were destroyed of the destroyer (v. 10), by a destroying angel, an executioner of divine vengeance. They quarrelled with God, and murmured against Moses his mi- nister, when any difficulties pressed them. When they met with discouragements in the way to Canaan, they were very apt to fly in the face of their leaders, were for displacing them, and going back to Egypt under the conduct of others of their own choosing. Something like this seems to have been the case of the Corinthians; they murmured against Paul, and in him against Christ, and seem to have set up other teachers, who would indulge and: soothe them in their in- clinations, and particularly in a revolt te idolatry. Rather let them feast on idol saerifices than bear the reproach, or expose themselves to the ill-will, of heathen neigh- bours. Such conduct was very provoking to God, and was likely to bring upon them swift destruction, as’ it did on the Israelites, Num. xiv. 37. Note, Murmuring against divix®: disposals and commands is a sin that greatly provokes; especially when it grows to such a head as to issue in apostasy, anda revolt from him and his good ways. ~ II. The apostle subjoins to these particu- lar cautions a more general one (©. 11): All these things happened to them for ensamples, anu were written for our admonition. Not only the laws and ordinances of the Jews, but the providences of God towards’ them, were typical. Their sims agaist God, and backslidings from him, ‘were typical of the Ged’s yadgments on them were types of spiritual judgments now. Their exclusion from the earthly Canaan ified the exclusion of many under the gospel out of the heavenly Canaan, for their unbelief. Their history was written, to be a standing monitor to the church, even under the last and most perfect dispensation: To us, on whom the end Qo erates <9 iin : J SE ie eee x4 af CHAP Dx af Admonitions and warntny. account of their} by the hand of public justice. ‘their sins and| mongers and adulterers God will judge, mn Sy sh are ie ‘upon record for an} whatever external relation they may stand to to us, a warning against the like }him, and whatever outward privileges he may the like punish- bestow upon them. Let us fear the sins of _ We must not do as they did, lest | Israel, if we would shun their plagues. 4. oRe ne Ly ¥ ra variance ae “= - Admonitrons and warnings. ef the world is come, the concluding period of God’s gracious government over men. Note, Nothing in scripture is written in vain. God had wise and gracious purposes towards us in leaving the Jewish history upon record; and it is our wisdom and duty to receive instruction from it. Upon this hint the apostle grounds a caution (v. 12): Let him that thinketh he standeth take heed lest he fall. Note, The harms sustained by others should be cautions to us. He that thinks he stands should not be confident and secure, but upon his guard. Others have fallen, and so may we. And then we are most likely to fall when we are most confi- dent of our own strength, and thereupon most apt to be secure, and off our guard. Distrust of himself, putting him at. once upon vigilance and dependence on God, is the Christian’s best security against all sin. Note, He who thinks he stands is not likely to keep his footing, if he fears no fall, nor guards against it. God has not promised to keep us from falling, if we do not look to ourselves: his protection supposes our own care and caution. a III. But to this word of caution he adds a word of comfort, v.13. Though it is dis- pleasing to God for us to presume, it is not pleasing to him for us to despair. If the former be a great sin, the latter is far from being innocent. Though we must fear and take heed lest we fall, yet should we not be terrified and amazed; for either our trials will be proportioned to our strength, or strength will be supplied in proportion to our temptations. W > live indeed in a tempt- ing world, where we are compassed about with snares. Every place, condition, rela- tion, employment, and enjoyment, abounds with them; yet what comfort may we fetch from such a passage! For, 1. ‘‘ No tempta- tion,” says the apostle, “hath yet taken you, but such as is common to man, what is human; that is, such as you may expect from men of such principles as heathens, and such power; or else such as is common to mankind in the present state; or else such as the spirit and resolution of mere men may bear you through.” Note, The trials of common Christians are but common trials: others have the like burdens and the like tempta- tions ; what they bear up under, and break through, we may also. 2. God is faithful. Though Satan be a deceiver, God is true. Men may be false, and the world may be false; but God is faithful, and our strength and security are in him. He keepeth his covenant, and will never disappoint the filial hope and trust of his children. 3. He is wise as well as faithful, and will proportion our burden to our strength. He will not suffer us to be tempted above what we are able. He knows what we can bear, and what we can up against; and he will, in his wise providence, either proportion our temptations to our strength or make us able to grapple| to jealousv? are we stronger then hi 1 CORINIHIANS. = ;end overrule it to our advantage. : fe a - with them. He will take — not overcome, if we rely upon him, solve to approve ourselves faith We need not perplex ourselves wit ficulties in our way when God will tal that they shall not be too great for us to e counter, especially, 4. When he will mal them to issue well. He will make a way escape, either the trial itself, or at least t mischief of it. There is no valley so da but he can find a way through it, no affli tion so grievous but he can prevent, or } move, or enable us to support it, and in’ , ' IV. And upon this argument he groun another caution against idolatry: Wherefa my dearly beloved, flee from idolatry. ©) serve, 1. Howhe addresses them: My dear beloved. It is out of tender affection to that he presses this advice upon them. The matter of his advices ‘‘ Flee idolat shun it, and all approaches towards it Idolatry is the most heinous injury and a front to the true God; it is transferring h worship and honour to a rival. 3. T ground of this advice: “Seeing you ha such encouragement to trust God, and to faithful, do you approve yourselves men, | not shaken by any discouragements yot heathen enemies may lay before you. G will succour and assist, help you in yot trials, and help you out of them;-and fore be not guilty of any idolatrous con pliances.” Note, We have all the encourag ment in the world to flee sin and pro faithful to God. We cannot fall by a temp tion if we cleave fast to him. si 15 I speak as to wise men; judg yewhat I say. 16 The cup of ble ing which we bless, is it not the co munion of the blood of Christ? T bread which we break, is it not th communion of the body of Christ 17 For we being many are one brea and one body : for we are all partake of that one bread. 18 Behold Isra after the flesh: are not they whi eat of the sacrifices partakers of fh altar? 19 Whatsay I then? thattl idol is any thing, or that which offered in sacrifice to idols is a thing? 20 But J say, that the thin which the Gentiles sacrifice, they sa= crifice to devils, and not to God: an I would not that ye should have fe lowship with devils. 21 Ye cann drink the cup of the Lord, and t cup of devils : ye cannot be partake’ ef the Lord’s table, and of the table ot devils. 22 Do we provoke the Lord “ - oa ease of eating the heathen sacrifices as such, and out of any religious respect to the idol to whom they were sacrificed. I. He prefaces his argument with an ap- i a are great pretenders to wisdom, to close | reasoning and argument; I can leave it with | your own reason and conscience whether I do not argue justly.” Note, It is no dis- honour to an inspired teacher, nor disad- vantage to his argument, to appeal for the truth of it to the reason and consciences of nis hearers. It comes upon them with the 4 am force when it comes with this convic- tion. Paul, an inspired apostle, would yet, ‘mm some cases, leave it with the Corinthians _ fo judge whether what he taught was not _ conformable to their own light and sense. IL. He lays down his argument from the Lord’s supper: The cup which we bless, is it not the communion of the blood of Christ ? The _ bread which we break, is it not the communion _ of the body of Christ? Is not this sacred Tite an instrument of communion with God? Do we not therein profess to be in friendship, and to have fellowship, with him? Is it not _ a token whereby we professedly hold com- _ munion with Christ, whose body was broken, | and blood shed, to procure remission of our sins, and the favour of God? And can we be in alliance with Christ, or friendship with | God, without being devoted to him? In | short, the Lord’s supper is a feast on the | sacrificed body and blood of our Lord, epu- lum ex oblatis. And to eat of the feast is to partake of the sacrifice, and so to be his guests to whom the sacrifice was offered, and this in _ token of friendship with him. Thus to par- take of the Lord’s table is to profess ourselves his guests and covenant people. This is the very purpose and mtention of this symbo- lical eating and drinking; it is holding com- _munion with God, and partaking of those ' privileges, and professing ourselves under those obligations, which result from the death and sacrifice of Christ; and this in con- _ junction with all true Christians, with whom __ ve have communien also in this ordinance. Because the bread is one, we, being many, are _ one body, for we are made partakers of one bread, or loaf (v. 17), which £ think is thus more truly rendered: ‘ By partaking of one broken loaf, the emblem of our Saviour’s _ broken body, who is the only true bread that came down from heaven, we coalesce into one body, become members of him and one ks Say to wise men, judge you what I say, v.15. ou |. ha : Pi A | , t ( ; f 1 have this communion with Christ, and one another; and those who eat the outward _ elements make profession of having this com- , “munion, of belonging to God and the blessed fraternity of his people and worshippers. his is the true meaning of this holy rite. He confirms this from the Jewish wor- _ another.” ‘Those who truly partake by faith, — FS er ee et ee. Pe - : ats - - Si iets ne Ad ey eke en eee HOMA F ~ Aoas ae Shee pene : GHSP HEE) I Against countenancing idolatry this passage t] tle urges the gene-iship and customs: Behold Israel after the ution against idols in the particular | flesh: are not those who eat of the sacrifices partakers of the altar, that is, of the sacrifice offered upon it? Those who were admitted to eat of the offerings were reckoned to par- take of the sacrifice itself, as made for them, _ peal to their own reason and judgment: ‘Jj and to be sanctified thereby; and therefore surely to worship God, and be in alliance or covenant with him, even the God of Israel, to whom the sacrifice was made: this was a deri or token of holding communion with im. IV. He applies this to the argument against feasting with idolaters on their sacrifices, and to prove those that do so idolaters. This he does, 1. By following the principle on which they would argue it to be lawful, namely, that an idol was nothing. Many of them were nothing at all, none.of them had any divinity in them. What was sacrificed to idols was nothing, no way changed from what it was before, but was every whit as fit for food, con- sidered in itself. They indeed seem to argue that, because an idol was nothing, what was offered was no sacrifice, but common and or- dinary food, of which they might therefore eat with as little scruple. Now the apostle allows that the food was not changed as to its nature, was as fit to be eaten as common food, where it was set before any who knew not of its having been offered to an idol But, 2. He proves that the eating of it as a part of a heathen sacrifice was, (1.) A par- taking with them in their idolatry. It was having fellowship with devils, because what the {Gentiles sacrificed they sacrificed to devils; and to feast with them upon these sacrifices was to partake in the sacrifice, and therefore to worship the god to whom it was made, and liave fellowship or communion with him- jast as he who eats the Lord’s supper is supposed to partake in the Christian sacrifice; or as those who ate the Jewish sa- ‘ crifices partook of what was offered on their /altar.- But heathens sacrificed to devils - :‘? Therefore do not feast on their’ sacrifices. | Doing it is a token of your having fellowship , with the demons to whom they are offered. I would not have you be in communion with devils.”’ (2.) It was a virtual renouncing of Christianity: You cannot drink the cup of the Lord, and the cup of devils: you cannot bs partakers of the Lord’s table, and the table of devils, ¥. 21. To partake of this Christian feast was to have communion with Christ: to partake of the feasts made in honour of the heathen idols, and made of things sa-_ crificed to them, was to have communion with devils. Nowthis was to compound contraries: it was by no means consistent. Communion with Christ, and communion with devils, could never be had at once. One must be renounced, if the other was maintained. He who held communion with Christ must re- nounce that with devils; he who held com- munion with devils must by that very deee Tenogiice Communion with Christ. And what Christian liberty. 1 CORINTHIANS. ae a manifest self-eontradiction must that man’s | bid you toa feast, yet conduct be that would partake of the Lord’s| ¢¢ 0; whatsoever is st 5 table, and yet’ partake of the table of demons! 8 a God and’ mammon can never be served | Ct, asking no questi sake. 28 But if pia har together, nor fellowship be at once had with n say Christ and Satan. Those who communicate | you, This is offered m_ sacrifice with devils must virtually renounce Christ. idols, eat not for his sake’ Hoy howed > This may also intimate that such as indulge ye themselves in gluttony or drunkenness, and it, and for conscience sake : by so doing make their own table the table of earth is the Lord’s, and nea devils, or keep up fellowship with Satan by| thereof: 29 Conscience, I ot a course of known and wilful wickedness, | thine own, but of the other: for why cannot partake truly of the cup and table of tg my liberty judged of another man’s conscience? 30 For if I by grace be a partaker, why am I evil spoken ¢ the Lord. They may use the sign, but do for that for which I give thanks ? not the thing signified thereby. For amancan never be at once in: communication with Christ Whether therefore ye eat, or drink, or whatsoever ye do, do all to and his church and yet in fellowship with Satan. Note, How much reason have we to look to it that every sin and idol be re- nounced by us, when we eat and drink at the elory, of Godécieeeee iin neither to the Jews, nor to the G tiles, nor to the church of God: 33 Even as I please all mex in all thing’ Lord’s table. not seeking mine own profit, but the V. He warns them, upon the whole, against such idolatry, by signifying to them that God profit of many, that Dis may be saved. bi is a jealous God (v. 22): Do we provoke the Lord to jealousy ? Are we stronger than he? {t is very probable that many among the Co- rinthians made light of being at these heathen feasts, and thought there was no harm in it. But the apostle bids them beware. The rea-| Jn this passage the apostle howe in w son with which the second commandment is | instances, notwithstanding, Christians mi; enforced is, I am a jealous God. God cannot lawfully eat what had been sacrificed che ols. endure a rival in matter of worship ; nor give They must not eat it out of religious resp his glory, nor suffer it to be given, to another. | to the idol, nor go into his temple, and ho Those who have fellowship with other gods|4 feast there; upon what they knew was an provoke him to jealousy, Deut. xxxii. 16. | jdol-sacrifice ; nor perhaps out of the tem And, before this be done, persons should if they knew it was a feast held upon a consider whether they are stronger than he. | crifice, but there were cases wherein t It is a dangerous thing to provoke God’s might without sin eat what had’been offe anger, unless we could withstand his power. | Some such the apostle here enumerates But, I. He gives a caution against abusing ot liberty in lawful things. * That may be W- ful which is not expedient, which will x ot edify. A Christian must not barely consi¢ But who can stand before him when he is angry ? Nah. i. 6. This should be considered what i is lawful, but what is expedient, and i the use of edification. A’ private"Ch by all who continue in the love and liking of should do so even’ in his private et sm, and in league with it, while yet they pro- fess to keep up communion with Christ. Is He must not seek his own only, but his bour’s wealth. He must be not this the way to provoke his jealousy and indignation? Note, Attention to the greatness hurt his neighbour, nay, he must cerned to promote his welfar of God’s power'should restrain us from pro- voking his jealousy, from doing any thing to consider how to act so’ that’ he’ m others, and not hinder them in displease him. Shall we rouse almighty wrath? And how shall we withstand it ? Are hess, comfort,” or salvation. Those wt low themselves in every thing” not p we a match forGod? Can we'resist his power, sinful in itself will often run into wha or control it? And, if not, shall we arm it Re evil by accident, and do much mischief to against us, by provoking him to jealousy? No, let us fear his power, and let this restrain others. Every thing lawful in itself to kh done is not therefore lawfully i “ us from all provocation. , 23 All things are lawful for me, cumstances may make that a sin ¥ itself is none. ‘These must be weighe but all things are not expedient: all things are lawful for me, but all things edify not. 24 Let no man. seek his own, but every man another’s wealth. 25 Whatsoever is sold in the sham-| the expediency of an action, and its ter bles, that eat, asking no question for “a Birtiencs * 2 eee well as our own convenience, must be con- sulted in many things we do, if we would de them well. ae conscience sake: 26 For the earth is the Lord’s, and the fulness thereof. 27 If any of them that believe not Pads. 4 ae Jl. He tells them that what was sold in the shambles they. might eat without asking a questions. The priest’s share of heathen sa- _ erifices was thus frequently offered for sale, after it had been offered in the temple. Now the apostle tells them they need not be so _ scrupulous as to ask the butcher in the mar- ket whether the meat he sold had been offer- - edtoanidol? It was there sold as common - food, and as such might be bought and used ; for the earth is the Lord's, and the fulness thereof (v. 26), and the fruit and products of the earth were designed by him, the great proprietor, for the use and subsistence of mankind, and more especially of his own children and servants. Every creature of God is good, and nothing to be refused, if it be re- ceived with thanksgiving ; for it is sanctified by _ the word of God and prayer, 1 Tim. iv. 4, 5. To the pure all things are pure, Tit.i. 15. Note, Though it is sinful touse any food in an idolatrous manner, it is no sin, after such abuse, to apply it, in a holy. manner, to its common use. ae ‘Ill. He adds that if they were invited by any heathen acquaintances to a feast, they might go, and eat what was set before them, without asking questions (v. 27), nay, though they knew things: sacrificed to idols were served up at such entertainments, as well as _ sold in the shambles. Note, The apostle does not probibit their going to a feast upon the “invitation of those that believed not. There is a civility owing even to infidels and hea- thens. Christianity does by no means bind us up from the common offices of humanity, nor allew us an uncourteous behaviour to any of our own kind, however they may differ frem us in religious sentiments or practices. And when Christians were invited to feast with infidels they were not to ask needless ques- tions about the food set before them, but eat without scruple. Needless enquiries might perplex their minds and consciences, for which reason they were to be avoided. Any thing fit to be eaten, that was set before them at a common entertainment, they might law- fully eat. And why then should they scru- pulously enquire whether what was set be- _ fore them had been sacrificed? It is to be __ understood of civil feasting, not religious ; for the latter among the heathens was feast- _ ing upon their sacrifices, which he had con- __ demnedbeforeas a participationin their idola- _ trous worship. At a common feast they might expect common food ; and they need- ednot to move scruples in their own minds whether what was set before them was other- wise orno. Note, Though Christians should be very careful to know and understand their duty, yet they should not, by needless en- quiries, perplex themselves. IV. Yet, even at such an entertainment, _ he adds, if any should say it was a thin a that had been offered to idols, they should _ refrain: Hat not, for his sake that showed it, nd for conscience’ sake. Whether it were Hag Phe intima °& rab > = a - -s ay OQ See eee. ee EES eee , ‘op si Dio Pr eee se Cee eo ers ee »,° CHAP. X, Christian liberty. the master of the feast or any of the guests, whether it were spoken in the hearing of all or whispered im the ear, they should refrain for his sake who suggested this to them, whether he were an infidel or an infirm Christian ; and for conscience’ sake, out of regard to conscience, that they might show a regard to it in themselves, and keep up a regard to it in others. This he baeks with the same reason as the former: For the earth is the Lord’s. 'There is food enough pro- vided by our common Lord, of which we may eat without secruple. The same doc- trine may be variously improved, as here: “The earth is the Lord’s, therefore you may eat any thing without scruple that is set be. fore you as common food; and yet, because the earth is the Lord’s, eat nothing that will give offence, lay a stumbling-block before others, and encourage some in idolatry, or tempt others to eat when they are not clear in their own mind that it is lawful, and so sin, and wound their own consciences.” Note, Christians should be very cautious of doing what may thus prejudice the con- sciences of others, and weaken their autho- rity with them, which is by all means to be kept up. V. He urges them to refrain where they will give offence, while yet he allows it law- ful to eat what was set before them as com- mon food, though it had been offered in sacrifice. ‘‘ Another man’s conscience is no Measure to our conduct. What he thinks unlawful is not thereby made unlawful to me, but may be a matter of liberty still; and as long as I own God as the giver of my food, and render him thanks for it, itis very unjust to reproach me for using it. This must be understood abstracted from the scandal given by eating in the circumstance mentioned. Though some understand it to mean, ‘‘ Why should I, by using the liberty I have, give occasion to those who are scandalized to speak evil of me?” According to that ad- vice of the apostle (Rom, xiv. 16), Let not your good be evil spoken of. Note, Christians should take care not to use their liberty to the hurt of others, nor their own reproach. VI. The apostle takes occasion from this discourse to lay down a general rule for Christians’ conduct, and apply it to this par- ticular case (v. 31, 32), namely, that in eating and drinking, and in all we do, we should aim. at the glory of God, at pleasmg and honouring him. ‘This is the fundamental principle of practical godliness. ‘The great end of all practical religion must direct us where particular and express rules are want- ing. Nothing must be done against the glory of God, and the good of our neighbours, connected with it. Nay, the tendency of our behaviour to the common good, and the eredit of our holy religion, should give direc- tion to it. And therefore nothing should be done by us to offend any, whether Jew, or Gentile, or the church, v. 32. The Jews should ST eae ee von Tete | a ? s Directions concerning attire. not be unnecessarily grieved nor prejudiced, wks have such an abhorrence of idols that they reckon every thing offered to them thereby defiled, and that it will pollute and render culpable all who partake of it; nor should heathens be countenanced in their idolatry by any behaviour of ours, which they may construe as homage or honour done to their idols; nor young converts from Gentilism take any encouragement from our conduct to retain any veneration for the hea- then gods and worship, which they have re- nounced: nor should we do any thing that may be a means to pervert any members of the church from their Christian profession or practice. Our own humour and appetite must not determine our practice, but the honour of God and the gooa and edification of the church. We should not so much con- sult our own pleasure and interest as the ad- vancement of the kingdom of God among men. Note, A Christian should be a man devoted to God, and of a public spirit. VII. He presses all upon them by his own example: Even as I pleuse all men (or study to do it) in all things (that I lawfully can), | not seekimg my own profit, but that of many, that they may be saved, v. 33. Note, A preacher may press his advice home with boldness and authority when he can enforce it with his own example. He is most likely to promote a public spirit in others who can give evidence of it in himself. And it is highly commendable in a minister to neglect his own advantage that he may promote the salvation of his hearers. This shows that _he has a spirit suitable to his function. It is a station for public usefulness, and can never be faithfully discharged by a man of a narrow spirit and selfish principles. CHAP. XI. dn this chapter the apostle blames, and endeavours to rectify, some great indecencies and manifest disorders 1 the church of Co- rinth ; as, 1. The misconduct of their women (some of whom seem to have been inspired) in the public assembly, who laid by their veils, the eommon token of subjection to their husbands in that part of the world. ‘Ti. behaviour he reprehends, requires them to keep veiled, asserts the superiority of the husband, yet so as to remind the husband that both were made for mutua) help and comfort, ver. 1—-16. II. He blames them for their discord, riot, and neglec: and contempt of the poor, at the Lord’s supper, ver. 17—22. III. To rectify these scandalous disorders, he sets before them the nature and intentions of this holy institution, «lirects them how they should attend on it, and warns them of the danger of a conduct so indecent as theirs, and of all unworthy receiving, ver. 23, to the end. E ye followers of me, even as I also am of Christ. 2 Now I ’ praise you, brethren, that ye remem- ber me in all things, and keep the ordinances, as I delivered them to vou. 3 But I would have you know, -that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. 4 Every man praying or prophe- sying, having his head covered, dis- 5 But every honoureth his head. 1 CORINTHIANS. a /woman that prayeth or prop with her head uncovered disho: her head: for that is even all one a if she were shaven. 6 For if the woman be not covered, let her also be © shorn: but if it be a shame for a woman to be shorn or shaven, let he be covered. 7 For a man indeed ought not to cover his head, fora much as he is the image and glory of God: but the woman is the glory of the man. 8 For the man is not o the woman; but the woman of th man. 9 Neither was the man created for the woman; but the woman for the man. 10 For this cause ought the woman to have power on her head because of the angels. 11 Never- theless neither is the man without the woman, neither the woman without the man, inthe Lord. 12 For as the woman zs of the man, even so is t man also by the woman; but all thing of God. 13 Judge in yourselves : is” it comely that a woman pray unto God uncovered? 14 Doth not even na- ture itself teach you, that, if a man have long hair, it is a shame unto him? 15 But if a woman have long hair, it isa glory to her: for Aer hair is given her for a covering. 16 But if any /man seem to be contentious, we have no such custom, neither the church: of God. : Paul, having answered the cases put fo him, proceeds in this chapter to the redress of grievances. The first verse of the c is put, by those who divided the epistle in chapters, as a preface to the rest of the epis' but seems to haye been a more proper clo to the last, in which he had enforced cautions he had given against the abuse liberty, by his own example: Be ye follow of me, as I also am of Christ (v. 1), fitly clo his argument; and the way of speaking in the next verse looks like a transition to another. But, whether it more properly belong to this or the last chapter, it is from it that Paul not only preached doctrine as they ought to believe, but such a life as they ought to imitate. ye followers of me,” that is, “ Be imitators me; live as you see me live.” Note, Minist are likely to preach most to the purpo when they can press their hearers to foll their example. Yet would not Paw followed blindly neither. He encow neither implicit faith nor obedience. would be followed himself no further th ed Christ. Christ’s pattern is a copy without a blot; so is no man’s else. Note, “We should follow no leader further than he follows Christ. Apostles should be left by us when they deviate from the example of their Master. He passes next to reprehend and reform an indecency among them, of which the women were more especially guilty, _ concerning which observe, I. How he prefaces it. He begins with a commendation of what was praiseworthy in them (. 2): I praise you, that you remember me in all things, and keep the ordinances as I delivered them to you. Many of them, it is x At - i ¥ fy 7 4 ‘ y < a ¢ ee | he : s CH _ probable, did this in the strictest sense of the _ expression: and he takes occasion thence to _ addréss the body of the church under this __ good character; and the body might, in the ‘main, have continued to observe the ordi- nances and institutions of Christ, though in some things they deviated from, and cor- rupted, them Note, When we reprove what is amiss in any, it 1s very prudent and fit to commend what is good in them ; it will show that the reproof is not from ill-will, and a ‘humour of censuring and finding fault; and _ it will therefore procure the more regard to it. II. How he lays the foundation for his _ reprehension by asserting the superiority of _ the man over the woman: I would have you know that the head of every man is Christ, and the head of the woman is the man, and the head of Christ is God. Christ, in his ; _ mediatorial character and glorified humanity, is at the head of mankind. He is not only "first of the kind, but Lord and Sovereign. He has a name above every name: though ‘in this high office and authority he has a superior, God being his head. And as God s the head of Christ, and Christ the head of ‘the whole human kind, so the man is the ead of the two sexes: not indeed with such dominion as Christ has over the kind or God has over the man Christ Jesus; but a supe- | riority and-headship he has, and the woman hould be in subjection and not assume or | usurp the man’s place. This is the situation in which God has placed her; and for that rea- | son she should have a mind suited to her | rank, and not do any thing that looks like an | affectation of changing places. Something like this the women of the church of Corinth eem to have been guilty of, who were under mspiration, and prayed and prophesied even n their assemblies, v. 5. It is indeed an postolical canon, that the women should keep ilence in the churches. (ch. xiv. 34;:1'Tim. ii _ 12), which some understand without limita- tion, as if awoman under inspiration also must keep silence, which seems very well to ee with the connection of the apostle’s | discourse, ch. xiv. Others with a limitation . though a woman might not from her own - abilities pretend to teach, or so much as ques- tion and debate any thing in the church, yet _ when under inspiration the case was altered ; ie had liberty to speak. Or, though she Oa SL wae CLs Pe Me aes See a me? ‘ Female subjecivon. might not preach even by inspiration (be- cause teaching is the business of a superior). yet she might pray or utter hymns by inspira- tion, even in the public assembly. She did not show any affectation of superiority over the man by such acts of public worship. It is plain the apostle does. not in this place prohibit the thing, but reprehend the manner of doing it. And yet he might utterly dis- allow the thing and lay an unlimited restraint on the woman in another part of the epistle. These things are not contradictory. It is to his present purpose to reprehend the manner wherein the women prayed and prophesied in the church, without determining in this place whether they did well or ill in praying or pro- phesying. Note, The manner of doing a thing enters into the morality of it. We must not only be concerned to do good, but that the good we do be well done. IJI. The thing he reprehends is the woman’s praying or prophesying uncovered, or the man’s doing either covered v. 4, 5. To understand this, it must be observed that it was a signification either of shame or subjection for persons to be veiled, or covered, in the eastern countries, contrary to the ° custom of ours, where the being bare-headed betokens subjection, and being covered superiority and dominion. And this will help us the better to understand, IV. The reasons on which he grounds his reprehension. 1. The man that prays or prophesies with his head covered dishonoureth his head, namely, Christ, the head of every man (v. 3), by appearing ina habit unsuitable totherankin which Godhasplacedhim. Note We should, even in our dress and habits, avoid every thiag that may dishonour Christ. The woman, on the other hand, who prays or prophesies with her head uncovered dishonoureth her head, namely, the man, v. 3. She ap- pears in the dress of her superior, and throws: off the token of her subjection. She might, with equal decency, cut her hair short, or cut it close, which was the custom of the man in that age. This would be in a manner to de- clare that she was desirous of changing sexes, a manifest affectation of that superiority which God had conferred on the other sex. And this was probably the fault of these prophetesses in the church of Corinth. It was doing a thing which, in that age of the world, betokened superiority, and therefore a tacit claim of what did not belong to them but the other sex. Note, The sexes should not affect to change places. The order in which divine wisdom has placed persons and things is best and fittest: to endeavour to amend it is to destroy all order, and introduce confusion. ‘The woman should keep to the rank God has chosen for her, and not dis- honour her head; for this, in the result, is to dishonour God. If she was made out of the man, and for the man, and made to be tka glory of the man, she should do nothing, especially in public, that looks like a wish of Profanation of *ke Lord’s supper. having this order inverted. 2. Another reason against this’ conduct is that the man is the image and ylory of God, the repre- sentative of that glorious dominion and head- shin which God has oyer the world. It is the man who is set at the head of this lower creation, and therein he bears the resemblance of God. The woman, on. the other hand, is the glory of the man(v.7): she is his representative. Not but she has dominion over the inferior creatures, as she is a par- taker of human nature, and so far 1s God’s representative too, but it is at second-hand. She is the image of God, inasmuch as she is the image of the man: For the man was not made out of the woman, but the woman out of the man, v.8. The man was first made, and made head of the creation here below, and therein the image of the divine dominion ; and the woman was made out of the man, and shone witha reflection of his glory, being made superior to the other creatures here below, but in subjection to her husband, and deriving that honour from him out of whom she was made... 3.. The woman was made for the man, to be his help-meet, and ‘not the man for the woman. She was naturally, therefore, made subject to him, because made for him, for his use, and help, and comfort. And she who was intended to be always in subjection to the man should do nothing, in Christian assemblies; that looks like an affetaction of equality. 4. She ought to have power on her head, because of the angels. Power, that is, a veil, the token, not of her having the power or superiority, but being under the power of her husband, subjected to him, and inferior to the other sex. Rebekah, when she met Isaac, and was delivering herself into his possession, put on her veil, in token of her subjection, Gen. xxiv. 65. Thus would the apostle have the women appear in Christian assemblies, even though they spoke there by inspiration, because of the angels, that is, say some, because of the evil angels. The woman was first. in the transgression, being deceived by the devil (1 Tim, ii. 14), which increased her subjection to man, Gen. il. 16. Now, be- cause evil angels will be sure to mix in all Christian assemblies, therefore should women wear the token of their shamefacedness and subjection, which in that|age and country was ayeil. Others say because of the good angels. Jews and Christians have had an opinion that these ministering spirits are many of them present in their assemblies, Their presence should restrain Christians from all indecencies in the worship of God. Wote, We should learn from all to behave in the public assemblies of divine worship so as to express a reverence for God, and acon- tent and satisfaction with that rank in which he has placed us. V. He thinks fit to guard his argument with a caution lest the inference be carned too far (v.11, 12): Nevertheless, neither. is the san without the woman, nor the woman 1 CORINTHIANS without the man in the Lord. 1 made for one another. It is d him to be alone (Gen. ii. 18), and’ therefo: was a woman made, and made for the man and the man was intended to be a comfor and help, and defence, to the woman, thoug not so directly and immediately made for her, They were made to be a mutual. and blessing, not one a slave and the ot! tyrant. Both were to be one flesh (Gen. ii. 24), and this for the p: on of arace of man= kind. They are reciprocal i uments ¢ each other’s production. As the woman wa first formed out of the man, the man is ever since propagated by thewoman (v. 12), allb y the divine wisdom and power of the First Cau so ordaining it. The authority and subjec tion should be no greater than are sui abl to two in such near relation’ and» close unior to each other. Note, Asit is the will of G that the woman know her place, so it is hi will also that the man abuse not his power. — VI. He enforces his argument from th natural covering provided for the» an (v. 13—15) - “ Judge in yourselves—consul your own reason, hearken’ to: what nature suggests—is a comely for a woman to pray to God uncovered? Should therenot bea dis- tinction kept up between the sexes in wearing their hair, since nature has made one? Isit no! a distinction which nature has kept up among all civilized nations? The woman’s hair is a natural covering ; to wear it long is a glory to her; but for aman to havelong hair, or eli it, is a token of softness and effeminac Note, It should be our concern, especially: Christian and religious assemblies, to x ah no breach upon the rules of natural decene: VII. He sums up all. by referring tho: who were contentious to the usages ant customs of ‘the churches, v: 16. Custom i in a great measure the rule of decency. _ the common practice of the churches is what he would have them govern themselves by He does not silence the contentious by mer authority, but lets them know that’ # 1 would appear to the world as very odd an singular in their humour if they woult quarrel for a customito which all the church of Christ were at that time utter strangers or against a custom in which they all ca curred, and that upon the ground of natur decency. It was the common usage of #1 churches for women to appear in publie as semblies, and join in public worship, veiled and it was manifestly decent that they shoul doso. Those must beyery contentious indee who would quarrel with this, or lay itaside. — 17 Now in this that I declare z you I praise you not, that ye” together not for the better, b it for t worse. 18 For first of all, y he ne come ‘together in the’ ¢ The that there be divisions among and I partly believe it. 19 Foi te pV a ae r be also heresies among you, that | they which are approved may be made | manifest among you. 20 When ye | come togethertherefore into one place, | this is not to eat the Lord’s supper. _ 21 For in eating every one taketh _ before other his own supper : and one is hungry, and another is drunken. 4 Nf _ 22 What? have ye not houses to eat Es and to drink in? or despise ye the ehurch of God, and shame them that have not? What shall I say to you? ‘shall I praise you in this? I praise os aati ¢ | Ih this passage the apostle sharply re- | ‘bukes chert er inath pret iowa’ diay ’ the former, in their partaking of the Lord’s _ supper, which was commonly done in the _ first ages, as the ancients tell us, with a love- | feast annexed, which gave occasion to the scandalous disorders which the apostle here = ; reprehends, concerning which observe, __L. The manner in which he introduces his | charge : “ Now in this that I declare to you I _ praise you not, v. 17. 1 cannot commend, out must blame and condemn you. It is plain, from the beginning of the chapter, that he was willing and pleased to commend as far ashe could. But such scandalous dis- ‘orders, in so sacred an institution, as they were guilty of, called fora sharp reprehen- ‘sion. They quite turned the institution _ against itself. It was intended to make them | better, to promote their spiritual interests ; | but it really made them worse. They came together, not for the better, but for the worse. _ Note, The ordinances of Christ, if they do not make us better, will be very apt to make “us worse ; if they do not do our souls good, they do us harm; if they do not melt and mend, they willharden. Corruptions will be _ confirmed in us, if the proper means do not __ work a cure of them. _ If. He enters upon his charge against hem in more particulars than one. 1. He sthem that, upon coming together, they into divisions, schisms—cyiopara. In- stead of concurring unanimously in cele- _brating the ordinance, they fell a quarrelling vith one another. Note, There may be chism where there is no separation of com- anion. Persons may come together in the same church, and sit down at the same table of he Lord, and yetbe schismatics. Uncharita- ness, alienation of affection, especially if it Wws up to discord, and feuds, and con- tions, constitute schism. Christians 3 a Se Ssh sss tse arate from each other’s communion, and be uncharitable one towards another ; y may continue in the same communion, lyetbeuncharitable. This latteris schism, ather than the former. The apostle had id a report of the Corinthians’ divisions, nd he tells them he had too much reason to CHAP. ae ee ‘XI. Profanation of the Lord’s supper believe it. For, adds he, there must be heresies also ; not only quarrels, but factions, and perhaps such corrupt opinions as strike at the foundation of Christianity, and all sound religion. Note, No marvel there should be breaches of Christian love in the churches, when such offences will come as shall make shipwreck of faith and a good i". 7" <—* conscience. Such offencesmust come. Not that men are necessitated to be guilty of them ; but the eventis certain, and God per- mits them, that those who are approved (such honest hearts as will bear the trial) may be set to view, and appear faithful by their constant adherence to the truths and ways of God, notwithstanding the temptations of seducers. Note, The wisdom of God can make the wickedness and errors of others a foil to the piety and integrity of the saints 2. He charges them not only with discord and division, but with scandalous disorder : For in eating every one taketh before the other his own supper ; and one is hungry, and an- other is drunken, v. 21. Heathens used to drink plentifully at their feasts upon their sacrifices. Many of the wealthier Corin- thians seem to have taken the same liberty at the Lord’s table, or at least at their "Ayazm, or love-feasts, that were annexed to the supper. They would not stay for one another; the rich despised the poor, and ate and drank up the provisions they themselves brought, be- fore the poor were allowed to partake; and thus some wanted, while others had more than enough. This was profaning a sacred institution, and corrupting a divineordinance, to the last degree. What was appointed to feed the soul was employed to feed their lusts and passions. What should have been .a bond of mutual amity and affection was made an instrument of discord and disunion. The poor were deprived of the food prepared for them, and the rich turned a feast of charity ito adebauch. This was scandalous irte- gularity. Ill. The apostle lays the blame of this conduct closely on them, 1. By telling them that their conduct perfectly destroyed the purpose and use of such an institution: This is not to eat the Lord’s supper, v. 20. It was coming to the Lord’s table, and not coming. They might as well have staid away. Thus to eat the outward elements was not to eat Christ’s body. Note, There is a careless and irregular eating of the Lord’s supper which is as none at all; it will turn to no account, but to increase guilt. Such an eating was that of the Corinthians; their practices were a direct contradiction to the purposes of this sacred institution. 2. Their conduct carried in it a contempt of God’s house, or of the church, v. 22. If they had a mind to feast, they might do it at home in their own houses ; but to come to the Lord’s table, and cabal and quarrel, and keep the poor from their share of the provision there made for them as well as the rich, was such an abuse of the oe =. La Design of the Lord’s supper. ordinance, and such a. contempt of the poorer members of the church more especially, as merited a very sharp rebuke. Such a beha- viour tended much to the shame and dis- couraygement of the poor, whose souls were as dear to Christ, and cost him as much, as those of the rich. Note, Common meals may |,from the Lord what he delivered to them, v. 2: be managed after a common manner, but re- ligious feasts should be attended religiously. Note also, It is a heinous evil, and severely to be censured, for Christians to treat their fellow-christians with contempt and inso- lence, but especially at the Lord’s table. This is doing what they can to pour con- tempt on divine ordinances. And we should look carefully to it that nothing in our beha- viour at the Lord’s table have the appearance of contemning so sacred an institution. 23 For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: 24 And when he had given thanks, he brake it, and said, Take, eat : this is my body, whichis broken for you: this do in remembrance of me. 25 After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink 2é, in remembrance of me. 26 For as often as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come. 27 Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. 28 But let a man ex- amine himself, and so let him eat of that bread and drink of that cup. 29 For he that eateth and drinketh unworthily, eateth and drinketh dam- nation to himself, not discerning the Lord’s body. 30 For this cause many are weak and sickly among you, and many sleep. 31 For if we would judge ourselves, we should not be judged. 32 But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. 33 Wherefore, my brethren, when ye come together to eat, tarry one for another. 34 And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come. To rectify these gross corruptions and 1 CORINTHIANS. irregularities, the apc institution here to view. ‘T rule in the reformation of all abus I. He tells us how he came by th ledge of it. He was not among the aposth at the first institution; but he had c He had the knowledge of this matter by rev lation from Christ : and what he had received he communicated, without varying from thi truth a tittle, without adding or diminishing Il. He gives us a more particular accour of the institution than we meet with else where. We have here an account, 1. Of the author—our Lord Jesus Ch The king of the church only has power institute sacraments. Tr ad 2. The time of the institution: I¢ was #) very night wherein he was betrayed ; just ; he was entering on his sufferings which ar therein to be commemorated. ‘ 3. The institution itself. Our Savio took bread, and when he had given thank: or blessed (as it is in Matt. xxvi. 26), he broke, and said, Take, eat; this is my body, broke for you ; this.do in remembrance of me. Ané (a9 * (a OL in like manner he took the cup, when he hac supped, saying, This cup is the New Testa. ment in my blood; this do, as oft as you c it, in remembrance of me, v. 24, 25. observe, ‘ (1.) The materials of this sacrament; both, [1.] As to the visible signs: these are breat and the cup, the former of which is calle bread many times over in this passage, ever after what the papists call consecratio at the same time said to be the j Lord, a plain argument that the apostle kn nothing of their monstrous and absurd doc trine of transubstantiation. The latter is a plainly a part of this institution as words ¢ make it. St. Matthew tells us, our Lore bade them all drink of it (ch. xxvi. 27), asi he would, by this expression, lay in a cavea against the papists’ depriving the laity of th cup. Bread and the cup are both made us of, because it is a holy feast. Nor is it here or any where, made. necessary, that any pat ticular liquor should be in the cup. In on evangelist, indeed, it is plain that wine wa the liquor used by our Saviour, though — was, perhaps, mingled with water, accordin, to the Jewish custom; vide Lightfoot o Matt. xxvi. But this by no means rendei it unlawful to have a sacrament where pe sons cannot come at wine. In every placeo scripture in which we haye an account of part of the institution it is always exp by a figure. The cup is put for what y it, without once specifying what the ligi was, in the words of the institution. The things signified by these outward signs they are Christ’s body and blood, his broken, his blood shed, topetbengaa and What is eaten is called bread, i it | of the benefits which flow from his d [sa fice: it is the New Testament in his thud | ‘ileges of the new covenant; and worthy receivers take it as such, at this holy ordi- nance. They have the New Testament, and their own title to all the blessings of the new - covenant, confirmed to them by his blood. _ (2.) We have here the sacramental actions, the manner in which the materials of the sacrament are tobe used. [1.] Our Saviour’s actions, which are taking the bread and cup, pene thanks, breaking the bread, and giving about both the one and the other. [2.} The actions of the communicants, which were to _ take the bread and eat, to take the cup and “dink and both in remembrance of Christ. But the external acts are not the whole nor the principal part of what is to be done at this holy ordinance; each of them has a sig- nificancy. Our Saviour, having undertaken to make an offering of himself to God, and ocure, by his death, the remission of sins, with all other gospel benefits, for true be- lievers, did, at the institution, deliver his body and blood, with all the benefits pro- red by his death, to his disciples, and con- es to do the same every time the ordi- ¢ is administered to true believers. This is here exhibited, or set forth, as the food of uls. And as food, though ever so whole- me or rich, will yield no nourishment with- out being eaten, here the communicants are take and eat, or to receive Christ and feed m him, his grace and benefits, and by ith convert them into nourishment to their als. They are to take him as their Lord d life, yield themselves up to him, and live on him. He is our life, Col. iii. 4. .) We have here an account of the ends his institution. [1.] It was appointed to ‘done in remembrance of Christ, to keep sh in our minds an ancient favour, his g for us, as well as to remember an ab- ‘sent friend, even Christ interceding for us, in rtue of his death, at God’s right hand: The est of friends, and the greatest acts of kind- , are here to be remembered, with the cise of suitable affections and graces. The motto on this ordinance, and the very eaning of it, is, When this you see, remem- rme. [2.] It was to show forth Christ's ath, to declare and publish it. It is not arely in remembrance of Christ, of what he done and suffered, that this ordinance instituted ; but to commemorate, to elebrate, his glorious condescension and € in our redemption. We declare his ath to be our life, the spring of all our mforts and hopes. . And we glory in such declaration ; we show forth his death, and ad it before God, as our accepted sacri- fice and ransom. We set it in view of our | yn faith, for our own comfort and quicken- ing: and we own before the world, by this | very service, that we are the disciples of ist, who trust in him alone for salvation d acceptance with God. It is moreover hinted here, concerning san ec CHARMED 81 wey He re rbd Pere? | Design of the Lord’s supper. this ordinance, [1.] That it should be fre- quent: As often as you eat this bread, &c. Our bodily meals return often; we cannot maintain life and health without this. And it is fit that this spiritual diet should be taken often too. The ancient churches celebrated this ordinance every Lord’s day, if not ever day when they assembled for worship. [2] That it must be perpetual. It is to be cele- brated till the Lord shall come; till he shall come'the second time, without sin, for the salvation of those that believe, and to judge the world. This is our warrant for keeping this feast. It was our Lord’s will that we should thus celebrate the memorials of his death and passion, till he come in his own glory, and his Father’s glory, with his holy angels, and put an end to the present state of things, and his own mediatorial administra- tion, by passing the final séntence. Note, The Lord’s supper is not a temporary, but a standing and perpetual ordinance. III. He lays before the Corinthians the danger of receiving unworthily, of prostitut- ing this institution as they did, and-using it to the purposes of feasting and faction, with intentions opposite to its design, or a temper of mind altogether unsuitable to it; or keep- ing up the covenant with sin and death, while they are there professedly renewing and. confirming their covenant with God. 1. It is great guilt which such contract. They shall be guilty of the body and blood of the Lord (v. 27), of violating this sacred institu. tion, of despising his body and blood. They act as if they counted the blood of the covenant, wherewith they are sanctified, an unholy thing, Heb. x. 29. ‘They profane the institution, and in a manner crucify their Saviour over again. Instead of being cleansed by his blood, they are guilty of his blood. 2. It is a great hazard which they run: They eat and drink judgment to themselves, v. 29. They provoke God, and are likely to bring down punishment on themselves. No doubt but they incur great guilt, and so render them- selves liable to damnation, to spiritual judg- ments and eternal misery. Every sin is in its own nature damning ; and therefore surely so heinous a sin as profaning such a holy ordinance is so. And it is profaned in the grossest sense by such irreverence and rude- ness as the Corinthians were guilty of. But fearful believers should not be discouraged from attending at this holy ordinance by the sound of these words, as if they bound upon themselves the sentence of damnation by coming to the table of the Lord unprepared. This sin, as well as all others, leaves room for forgiveness upon repentance; and the Holy Spirit never indited this passage of scripture to deter serious Christians from their duty, though the devii has often made this advantage of it, and robbed good Chris- tians of their choicest comforts. The Corin- thians came to the Lord’s table as to a com- mon feast, not discerning the Lord’s body— CO apes attr eee rea 2 ais On spiritual gifts not making a difference or distinction be- tween that and eommon food, but setting beth on a level: nay, they used much more indecency at this sacred feast than they would have done'at a civil one. This was very sin- ful in them, and very displeasing to God, and brought down his judgments on them: ‘For this cause many are weak and sickly among you, and'many sleep. Some were punished with sickness, and some with death. Note, A careless and irreverent receiving of the Lord’s supper may bring temporal punish- ments. Yet the connection seems to imply that even those who were thus punished were in a state of favour with God, at least many of them: They were chastened of the Lord, that they should not be condemned with the world, v. 32. Now divine chastening is a sign of divine love: Whom, the Lord loveth he chasteneth (Heb. xii. 6), especially with so merciful a purpose, to prevent their final condemnation. In the midst of judgment, God remembers mercy: he frequently pu- nishes those whom he tenderly loves. It is kindness to use the rod to prevent the child’s ruin. He will visit such iniquity as this under consideration with stripes, and yet make those stripes the evidence of his loving- kindness. Those were in the favour of God who yet so highly offended him in this in- stance, and brought down judgments on themselves; at least many of them were; for they were punished by him out of fatherly good-will, punished now that they might not perish for ever. Note, It is better to bear troubie in this world than to be miserable to eternity. And God punishes his people now, to prevent their eternal woe. 1V. He points out the duty of those who would come to the Lord’s table. 1. In general: Let a man examine himself (v. 28), try and approve hiniself. Let him consider the sacred intention of this holy- ordinance, its nature, and use, and compare his own views in attending on it and his disposition of mind for it; and, when he has approved himself to his own conscience in the sight of God, then let him attend. Such self-exa- mination is necessary to a right attendance at this holy ordinance. Note, Those who, through weakness of understanding, cannot try themselves, are by no means fit to eat of this bread and drink of this cup; nor those who, upon a fair trial, have just ground to charge themselves with impenitency, unbe- lief, and alienation from the life of God. Those should have the wedding-garment on who would be welcome at this marriage- feast—grace in habit, and grace in exercise. 2. The duty of those who were yet un- punished for their profanation of this ordi- nance: If we would judge ourselves, we should not be judged,v.31. If we would thoroughly search and explore ourselves, and condemn and correct what we find-amiss, we should prevent divine judgments. Note, To be ex- act and severe on ourselves and our own 1 CORINTHIANS. es. a ee eee ~a) pa: conduct is the most proper way not to fall under» ust s heavenly Father. We must not jud lest we be judged (Matt. vii. 1); but we 1 judge ourselves, to prevent our being ju and condemned by God. We may be er cal as to ourselves, but should be very can in judging others. nee V. He closes all with a caution agais the irregularities of which they were guil (v. 33, 34), charging them to avoid all in cency at the Lord’s table. They were to ¢ for hunger and pleasure only at home, ai not to change the holy supper to a comme feast; and much less eat up the proyisit before those who could bring none did take of them, lest they should comevtogeth for condemnation. Note, Our holy duti through our own abuse, may prove matter: condemnation. Christians may keep pe he hear sermons, attend at sacramen and only aggravate guilt, and bring on heavier doom. A a ‘but serious. trut O! let all look to it that do not co together at any time to God’s worship, a all the while provoke him, and bring doy vengeance on themselves. Holy thing: to be used in a holy manner, orelse they profaned. What else was amiss in this ms ter, he tells them, he would rectify a came to them. ORY LCiae CHAP, XII. © - In this chapter the apostle, I. Considers the ease of.spiritual which were very plentifully poured out oriuthian eh He.considers their original, that ors from God ; their va and use, that they were all intended for one and the sam end, the advancement of Christianity and the church’s edific ver. I—1]. Il. He illustrates this by an allusion ‘to a hu body, in which all the members have a mutual relation ani serviency, and each has its proper place and we = I]I. He tells us that the church is the body of sty an members are variously gifted for the benefit of the w and each particular member, ver. 27—30. And batt IV with an exhortation to seek somewhat more benefici afts, ver. 31. . . a . ai OW concerning spiritual brethren, I would not have } ignorant. 2 Ye know that ye Gentiles, carried away unto th dumb idols, even as ye were 3 Wherefore I give you to stand, that no man speaking by Spirit of God calleth Jesus accurs' and that no man can-say that Jesu the Lord, but by the Holy G 4 Now there are diversities of gi but the same spirit. 5 And there: differences of administrations, butt same Lord. 6 And there are dix sities of operations, but it is the: sa God which worketh all in all. 7 the manifestation of the Spirit is gi¥ to every man to profit withal. 8 4 to one is given by the Spirit the we of wisdom; to another the mr knowledge by the same Spirit; 9 aa NT Ae eee eee | see va ee: faith by the same Spirit r the Foor healing by the ies ed, To another the work- of miracles ; to another prophecy : 9 another discerning of spirits; to | another divers kind of tongues; to another the interpretation of tongues : ‘11 But all these worketh that one and _ the selfsame Spirit, dividing to every | man severally as he will. __ The apostle comes now to treat of spiritual s, which abounded in the church of Co- ‘but were greatly abused. What these s were is at large told us in the body of e chapter; namely, extraordinary offices and owers, bestowed on ministers and Christians the first ages, for conviction of unbelievers, propagation of the gospel. Gifts and ee8, yaoicpara and yaprc, greatly differ. oth indeed were freely given of God. But eré grace is given it is for the salvation of se who have, it. Gifts are bestowed for e advantage and salvation of others. And ere may be great gifts where there is not a am of grace, but. persons possessed of em are utterly out of the divine favour. fey are great instances of divine benignity to men, but. do not by themselves prove those who-have them to be the objects of diyine complacency. This church was rich vifts, but there were many things scan- usly out of order in it. Now concern- these spiritual gifts, that is, the extraor- jinary powers they had received from the it, _ E The apostle tells them he would. not ve them ignorant either of their original use. They came from God, and were to é used for him. It would lead them far astray if they were ignorant of one or the ther of these. Note, Right information is great use as to all religious practice. It » wretched work which gifted men make ho either do not know or do not advert to © nature and right use of the gifts with hich they are endowed. _IL.,He puts them in mind of the sad state it of which they had been recovered : You were Gentiles, carried away to dumb idols, even s you were led, v.2. While they were so, could have no pretensions to be spiritual en, nor to have spiritual gifts. While they e under the conduct of the spirit of Gen- m, they could not be influenced by the it of Christ. If they well understood their aer condition, they could not but know , all true spiritual gifts were from God. oncerning this observe, 1. Their former er: they were Gentiles. Not God’s ar people, but of the nations whom he in a manner abandoned., 'The Jews were, re, his chosen people, distinguished from rest of the world by his favour. To them Anowledge and worship of the true God ‘ c | CHAP. Xi. | 7 to; On spiritual gifts were in a manner confined. The rest of the world were strangers to the covenant of promise, aliens from the commonwealth of Israel, and in a manner without God, Eph. ii. 12. Such Gentiles were the body of the Co- rinthians, before their conversion to Chris- tianity. What a change was here! Christian Corinthians were once Gentiles. Nete, It is of great use to the Christian, and a proper ~ consideration to stir him up both to duty and thankfulness, to think what once he was: You were Gentiles. 2. The conduct they were under: Carried away to these dumb idols, even as you were led. 'They were hur- ried-upon the grossest idolatry, the worship even of stocks and stones, through the force of a vain imagination, and the fraud of their priests practising on their ignorance. for, whatever were the sentiments of their philo- sophers, this was the practice of the herd The body of the people paid their homage and worship to dumb idols, that had ears but could not hear, and mouths but could not speak, Ps. exv. 5, 6. Miserable abjectness of mind ! And those who despised these gross con- ceptions of the vulgar yet countenanced them by their practice. O dismal state of Gen- tilism! Could the Spirit of God be among such stupid idolaters, or they be influenced by it?) How did the prince of this world triumph in the blindness of mankind! How thick a mist had he cast over their minds ! III. Heshows them how they might discern those gifts that were from the Spirit of God, true spiritual gifts: No man, speaking by the Spirit, calls Jesus accursed. ‘Thus did both Jews and Gentiles : they blasphemed him as an impostor, and execrated his name, ard deemed it abominable. And yet many Jews, who were exorcists and magicians, went about, pretending to work wonders by the Spirit of God (vid. Lightfoot’s Hore in loc.), and many among the Gentiles pretended to inspiration. Now the apostle tells them none could act under the influence, nor by the power, of the Spirit of God, who disowned and blasphemed Christ: for the Spirit of God bore uncontrollable witness to Christ by prophecy, miracles, his resurrection from the dead, the success of his doctrine among men, and its effect upon them ; and could never so far contradict itself as to declare him ac- cursed. And on the other hand no man could say Jesus was the Lord (that is, live by this faith, and work miracles to prove it), bué it must be by the Holy Ghost. To own this truth before men, and maintain it to the death, and live under the influence of it, could not be done without the sanctification of the Holy Ghost. No man can call Christ Lord, witha believing subjection to him and dependence upon him, unless that faith be wrought by the Holy Ghost. No man can confess this truth in’ the day of trial but by the Holy Ghost animating and encouraging him. Note, We have as necessary a dependence on the Spirit’s operation and influence for e:ir sanc- thee SN es ss af a gh Ep ore ere RTL Varese ‘ A . On spiritual gifts. tification and perseverance as on the me- diation of Christ for our reconciliation and acceptance with God : and no man could con- firm this truth with a miracle but by the Holy Ghost. No evil spirit would lend as- sistance, if it were in his power, to spread a doctrine and religion so ruinous to the devil’s kingdom. ‘The substance of what the apostle asserts and argues here is that whatever pre- tences there were to inspiration or miracles, among those who were enemies to Chris- tianity, they could not be from the Spirit of God; but no man could believe this with his heart, nor prove witha miracle that Jesus was Christ, but by the Holy Ghost: so that the extraordinary operations and powers among them did all proceed from the Spirit of God. He adds, IV. These spiritual gifts, though proceed- ing from the same Spirit, are yet various. They have one author and original, but are themselves of various kinds. A free cause may produce variety of effects ; and the same giver may bestow various gifts, v. 4. There ure diversities of gifts, such as revelations, tongues, prophecy, interpretations of tongues; but the same Spirit. ‘There are differences of administrations, or different offices, and officers to discharge them, different ordinances and institutions (see v. 28—30), but the same Lord, who appointed all, v. 6. There are di- versities of operations, or miraculous powers, called ivepynparu Surdpewv (v. 10), as here tvepynpara, but it is the same God that worketh allin all. ‘There are various gifts, adminis- trations, and operations, but all proceed from one God, one Lord, one Spirit ; that is, from Father, Son, and Holy Ghost, the spring and origin of all spiritual blessings and bequests: all issue from the same fountain ; all have the same author. However different they may 4e in themselves, in this they agree ; all are from God. And several of the kinds are here specified, v.8—10. Several persons had their several gifts, some one, some another, all from and by the same Spirit. To one wasgiven the word of wisdom ; thatis, say some, a knowledge of the mysteries of the gospel, and ability to ex- plain them, an exact understanding of the design, nature, and doctrines, of the Christian religion. Others say an uttering of grave sentences, like Solomon’s proverbs. Some confine this word of wisdom to the revelations made to and by the apostles.— To another the word of knowledge, by the same Spirit ; that is, Say some, the knowledge of mysteries (ch. ii. 13): wrapped up in the prophecies, types, and histories of the Old Testament: say others, a skill and readiness to give advice and counsel in perplexed cases.—To another faith, by the same Spirit ; that is, the faith of miracles, or a faith in the divine power and promise, whereby they were enabled to work miracles; or an extraordinary impulse from above, whereby they were enabled to trust God in any emergency, and go on in the way of their duty, and own and profess the truths 1 CORINTHIANS. © of Net whatever was the ger.—To another the gift of heali same Spirit ; that is, healing the sick by laying on of hands, or anointing or with a bare word.—To another the we of miracles ; the efficacies of powers, évep para dvvapewr, —_ as raising the deal restoring the blind to sight, giving speech t the dumb, hearing to the deaf. an use ¢ limbs to the lame.—To another prophecy, th: is, ability to foretel future events, which j the more usual sense of prophecy; or ¢ explain scripture by a peculiar gift of th Spirit. See ch. xiv. 24.—To another the di: cerning of Spirits, power to distinguish be tween true and false prophets, or to discer the real and internal qualifications of ar person for an office, or to discover the inwai workings of the mind by the Holy Ghost, a Peter did those of Ananias, Acts v. 3.—J7 another divers kinds of tongues, or ability speak languages by inspiration.—To anothe the interpretation of tongues, or ability render foreign languages readily and p perly into their own. With such variety ( spiritual gifts were the first ministers z churches blessed. 4 V. The end for which these gifts were be stowed : The manifestation of the Spirit given to every man to profit withal, v. 7. Spirit was manifested by the exercise of thei gifts; his influence and interest appeared i them. But they were not distributed for ¢ mere honour and advantage of those wl had them, but for the benefit of the churel to edify the body, and spread and advane the gospel. Note, Whatever gifts God ¢ fers on any man, he confers them that hk may do good with them, whether they I common or spiritual. The outward gift his bounty are to be improved for his glo} and employed in doing good to others. N man has them merely for himself. They ai a trust put into his hands, to profit withal and the more he profits others with them, # more abundantly will they turn to his accout in the end, Phil. iv. 17. Spiritual gifts a bestowed, that men may with them profit th church and promote Christianity. They at not given for show, but for service; not for pomp and ostentation, but for edification not to magnify those that have them, but t edify others. . a VI. The measure and proportion in whi they are given: All these worketh one and t same Spirit, dividing to every man as he It is according to the sovereign pleasu the donor. What more free than a gift? An shall not the Spirit of God do what he wi with his own? May he not give to what pe sons he pleases, and in what proportion h pleases ; one gift to one man, and another to another ; to one more, and another fewer, he thinks fit? Is he not the best judge ho his own purposes shall be served, and his own donatives bestowed? It is not as’ men will, nor as they may think fit, bur as 1] be ¥ 7 7 2 : f — <3 ty - eae a ae ad arta ar oN «Me ne “4 CHAP. ers es. Note, Holy Ghost is a on. He works divine effects and divine gifts as he will, by his own) 8 er, and according to his own pleasure,} The apostle here makes out the truth of out dependence or control. But though | what was above asserted, and puts the gifted distributes these gifts freely and uncon- | men among the Corinthians in mind of their Union recommended. members rejoice with it. nefit, for the edification of the body, the en ur h. 2 12 For as the body is one, and of that one body, being many, one body: so also is Christ. 13 by one Spirit are we all baptized » one body, whether we be Jews or tiles, whether we be bond or free ; have been all made to drink mto Spirit. 14 For the body is not member, but many. 15 If the shall say, Because I am not the and, I am not of the body; is it therefore not of the body? 16 And if the ear shall say, Because I am not the eye, 1 am not of the body; is it therefore not of the body: 17 Ifthe whole body were an eye, where were he hearing? If the whole were hear- where were the smelling? 18 now hath God set the members y one of them in the body, as it pleased him. 19 And if they all one member, where were the y? 20 But now are they many nbers, yet but one body. 21 And eye cannot say unto the hand, I no need of thee: nor again the to the feet, I have no need of uu. 22 Nay, much more those embers of the body, which seem to more feeble, are necessary: 23 those members of the body, hich we think to be less honour- s, upon these we bestow more ndant honour; and our uncomely s have more abundant come- ss. 24 For our comely parts no need: but God hath tem- sd the body together, having given : peor honour to that part acked: 25 That there should schism in the body; but that members should have the same ne for another. 26 And whether e member suffer, all the members bly, they are intended by him, not for | duty, by comparing the church of Christ to. vate honour and advantage, but for public | a human body. I. By telling us that one body may have many members, and that the many members of the same body make but one body (wv. 12) | As the body is one, and hath many members, many members, and all the mem- | and all the members of that one body, beina many, are one body, so also is Christ ; that is, Christ mystical, as divines commonly speak. Christ and his church making one body, as head and members, this body is made up of many parts or members, yet but one body ; for all the members are baptized into the same body, and made to drink of the same Spirit, v. 13. Jews and Gentiles, bond and free, are upon a level in this: all are baptized into the same body, and made partakers of the same Spirit. Christians become members of this bedy by baptism: they are baptized into ona body. The outward rite is of divine institu- tion, significant of the new birth, called there- fore the washing of regeneration, Tit. ii. 5. But it is by the Spirit, by the renewing of the Holy Ghost, that we are made members of Christ’s body. Itis the Spirit’s operation, signified by the outward administration, that makes us members. And by communion at the other ordinance we are sustained; but then it is not merely by drinking the wine, but by drinking into one Spirit. The out- ward administration is a means appointed of God for our participation in this great benefit; but it is baptism by the Spirit, it is internal renovation and drinking into one Spirit, par- taking of his sanctifying influence from time to time, that makes us true members of Christ’s body, and maintains our union with him. Being animated by one Spirit makes Christians one body. Note, All who have the spirit of Christ, without difference, are the members of Christ, whether Jew or Gentile, bond or free; and none but such. And all the members of Christ make up one body ; the members many, but the body one. They are one body, because they have one principle of life; all are quickened and ani- mated by the same Spirit. II. Each member has its particular form, place, and use. 1. The meanest member makes a part of the body. The foot and ear areless useful, perhaps, than the hand andeye; but because one is not a hand, and the other an eye, shall they say, therefore, that they do fiot belong tothe body? v. 15,16. Soevery member of the body mystical cannot have the same place and office; but whatthen? Shall it hereupon disown relation to the body? Because it is not fixed in the same station, or favoured with the same gifts as others, shall it say, “I do not belong to Christ?” No, with it; or one member be’ the meanest member of his body is as much 19—VL Peat PSS ar EE Bie to. (Pe Se ee Rg ee ee Union recon:mended. a memberas the noblest, and as truly regarded by him. All his members are dear to him. 2. There must be a distinction of members in the body: Were the whole body eye, where were the hearing ? Were the whole ear, where were the smelling? v.17. If all were one member, where were the body? v. 19. They are many members, and for that reason must have distinction among them, and yet are but one body, v. 20. One member of a body is not a body; this is made up of many; and among these many there must be a distinction, difference of situation, shape, use, &c. So it is in the body of Christ ; its members must have different uses, and there- fore have different powers, and be in different places, some having one gift, and others a different one. Variety in the members of the body contributes to the beauty of it. What a monster would a body be if it were all ear, or eye, or arm! So it is for the beauty and good appearance of the church that there should be diversity of gifts and offices in it. 3. The disposal of members in a natural body, and their situation, are as God pleases: But now hath God set the mem- bers, every one of them, in the body, as it hath pleased him, v.18. Wemay plainly perceive the divine wisdom in the distribution of the members; but it was made according to the counsel of his will; he distinguished and distributed them as he pleased. So is it also in the members of Christ’s body: they are chosen out to such stations, and endued with such gifts, as God pleases. He who is sovereign Lord of all disposes his favours and gifts as he will. And who should gain- say his pleasure? What foundation is here for repining in ourselves, or envying others? We should be doing the duties of our own place, and not murmuring in ourselves, nor quarrelling with others, that we are not in theirs. 4. All the members of the body are, in some respect, useful and necessary to each other: The eye cannot say to the hand, I have no need of thee; nor the head to the feet, I have no need of you: nay, those members of the body which seem to be more feeble (the bowels, &c.) are necessary (v. 21, 22); God has so fitted and tempered them together that they are all necessary to one another, and to the whole body; there is no part redundant and unnecessary. Every member serves some good purpose or other: it is useful to its fellow-members, and necessary to the good state of the whole body. Nor is there a member of the body of Christ but may and ought to be useful to his fellow- members, and at some times, and in some cases, is needful to them. None should despise and envy another, seeing God has made the distinction between them as he pleased, yet so as to keep them all in some degree of mutual dependence, and make them valuable to each other, and concerned for each other, because of their mutual use- fulness. ‘Those who excel in any gift cannot 1 CORINTHIANS. say that they have no e that gift are their inferiors, whil other gifts, they exceed them. — lowest members of all have their the highest cannot do well without th The eye has need of the hand, and the he of the feet. 5. Such is the man’s for his whole body that on the less ho members more abundant honour is be and our uncomely parts have more abund comeliness. Those parts which are not : like the rest, to be exposed to view, whic are either deformed or shameful, we mo carefully clothe and cover; whereas f comely parts have no such need. The wi dom of Providence has so contrived ; tempered things that the most abunda regard and honour should be paid to th which most wanted it, v. 24. So should members of Christ’s body behave towar their fellow-members : instead of despisi them, or reproaching them, for their infirn ties, they should endeavour to cover al conceal them, and put the best face up them that they can. 6. Divine wisdom h contrived and ordered things in this mann that the members of the body should not schismatics, divided from each other < acting. upon separate interests, but we affected to each other, tenderly concern for each other, having a fellow-feeling each other’s griefs and a communion in ea other’s pleasures and joys, v. 25, 26. G has tempered the members of the be natural in the manner-mentioned, that the might be no schism m the body (wv. 25), 1 rupture nor disunion among the membe nor so much as the least mutual disreg: This should be avoided also in the spiritu body of Christ. There should be no schi in this body, but the members shor closely united by the strongest bonds of lo All decays of this affection are the seeds schism. Where Christians grow cold towa each other, they will be careless and une cerned for each other. And this mu disregard is a schism begun. The mem of the natural body are made to have a « and concern for each other, to preven schism init. ‘So should it be inChrist’s be the members should sympathize with ¢ other. As in the natural body the pain the one part afflicts the whole, the ease | pleasure of one part affects the whole should Christians reckon themselves noured in the honours of their fellow-chi tians, and should suffer im their s i Note, Christian sympathy is a great br of Christian duty. We should beso far fre slighting our brethren’s sufferings that should suffer with them, so far fre v) their honours that we should rejoi them and reckon ourselves honot them. oe 27 Now ye are the body of Chr and members in particular. 28 A be + eo vee: .- See Pie. apos les, secondarily prophets, thirdly | chers, after that miracles, then gifts ~ _ of healings, helps, governments, diver- | _ sities of tongues. 29 Are all apostles? | _ are all prophets? areall teachers ? are all workers of miracles? 30 Have all the gifts of healing? do all speak ith tongues? do all interpret? 31 _ But covet earnestly the best gifts: and yet show I unto you a more ex- way. I. Here the apostle sums up the argument, and applies this similitude to the church of Christ, concerning which observe, __ 1. The relation wherein Christians stand to Christandoneanother. The church, or whole ollective body of Christians, in all ages, is his Every Christian is a member of his dy, and every other Christian stands re- sd to him as a fellow-member (v. 27): p you are the body of Christ, and members icsdar, or particular members. Each is a member of the body, not the whole body ; h stands related to the body as a part ofit, dall havea common relation to one an- , dependence upon one another, and aid have -a mutual care and concern. Thus are the members of the natural body, s should the members of the mystical body be, disposed. Note, Mutual indif- ference, and much more contempt, and atred, and envy, and strife, are very un- al in Christians. Itis like the members he same body being destitute of all con- mm for one another, or quarrelling with “each other. This is the apostle’s scope in his argument. He endeavours in it to sup- ss the proud, vaunting, and contentious spirit, that had prevailed among the Corin- | thians, by reason of their spiritual gifts. 2. ‘The variety of officesinstituced by Christ, and gifts or favours dispensed by him (e. 28) : mod hath set some in the church ; first, , the chief ministers entrusted with all the powers necessary to found a church, ae an entire revelation of God’s will. , prophets, or persons enabled by piration to prophesy, interpret scripture, te by inspiration, as the evangelists did. y, teachers, those who labour in word anc easy whether with pastoral charge without it. After that, miracles, or mi- e-workers. Then gifts of healing, or those had power to heal diseases ; helps, or as had compassion on the sick and k, ancl ministered to them ; governments, such as had the disposal of the charitable tibutions of the church, and dealt them ou to. the poor ; diversities of tongues, or ch as could speak divers languages. n- ning all these observe, (1.) The plenteous r of these gifts and offices. What a ltit ceesbay | Psoonan dns FRE ip “Yor. x. “we “ne CHAP. XII. oc d-hath set some in the church, first | - 7 oe eee Y 3s ile ae On spiritual gifts. his conimunications to the primitive church ; he was no niggard of his benefits and favours o, he provided richly for them. They had | no dpi but a store—all that was necessary, and even more; what was convenient for them too. (2.) Observe the order of these offices and gifts. They are here placed in their proper ranks. ‘Those of most value have the first place. Apostles, prophets, and teachers, were all intended to instruct the people, to inform them well in the things of God, and promote their spiritual edifica- tion: without them, neither evangelical knowledge nor holiness could have been pro- moted. But the rest, however fitted to an- swer the great intentions of Christianity, had no such immediate regard to religion, strictly so called. Note, God does, and we should, value things according to their real worth : and the use of things is the best criterion of their real worth. ‘Those are most valuable that best answer the highest purposes. Such were apostolical powers, compared with theirs who had only the gift of healing and miracles. What holds the last and lowest rank in this enumeration is diversity of tongues. It is by itself the most useless and insignificant of all these gifts. Healing diseases, relieving the poor, helping the sick, have their use - but how vain a thing is it to speak languages, if a man does it merely to amuse or boast himself! “This may indeed raise the admira- tion, but cannot promot: the edification, of the hearers, nor do them any good. And yet it is manifest fromch. xiv. that the Corinthians valued themselves exceedingly on this gift. Note, How proper a method it is to beat down pride to jet persons know the true value of what they pride themselves in! It is but too common a thing for men to valtie them- selves most on what is least worth : and it is of great use to bring them to a sober mind by “letting them know how much they are mistaken. (3.) The various distribution of these gifts, not all to one, nor to every one alike, All members and officers had not the same rank in the church, nor the same en- dowments (v. 29, 30): Are all apostles ? Are all prophets? This were to make the church a monster: all oneasif the body were allear or alleye. Some are fit for one office and employment, and some for another; and the Spirit distributes to every one as he will. We must be content with our own rank and share, if they be lower and less than those of others. We must not be conceited of ourselves, and despise others, if we are in the higher rank and have greater gifts. Every member of the body is to preserve its own ‘rank, and do its own office; and all are to minister to one another, and promote the good of the body in general, without envying, or despising, or neglecting, or ill-using, any one particular member. How blessed a con- stitution were the Christian church, if all thc co did their duty ! paleges this chapter with an advico On spurttual gifts. advice to covet the best gifts, yapiopara ré kpeirrova—dona potiora, prestantiora, either the most valuable in themselves or the most serviceable to others ; and these are, in truth, most yaluable in themselves, though men may be apt to esteem those most that will raise their fame and esteem highest. Those are truly best by which God will be most ho- noured and his church edified. Such gifts should be most earnestly coveted. Note, We should desire that most which 1s best, and most worth. Grace is therefore to be preferred before gifts; and, of gifts, those are to be preferred which are of greatest use. But some read this passage, not as an advice, but a charge: ZyAovre, You are envious at each other’s gifts. In ch. xii. 4, the same word is thus translated. You quarrel and contend about them. Thisthey certainly did. And this behaviour the apostle here repre- hends, and labours to rectify. Only of pride cometh contention. These contests in the church of Corinth sprang from this original. It was a quarrel about precedency (as most quarrels among Christians are, with whatever pretences they are gilded over) ; and it is no wonder that a quarrel about precedency should extinguish charity. When all would stand in the first rank, no wonderif they jostle, or throw down, or thrust back, their brethren. Gifts may be valued for their use, but they are mischievous when made the fuel of pride and contention. This therefore the apostle endeavours to prevent. 2. By giving them the hint of a more excellent way, namely, of charity, of mutual love and good-will. ‘This was the only right way to quiet and cement them, and make their gifts turn to the ad- vantage and edification of the church. This would render them kind to each other, and concerned for each other, and therefore calm their spirits, and put an end to their little piques and contests, their disputes about pre- cedency. Those would appear to be in the foremost rank, according to the apostle, who had most of true Christian love. Note, True charity is greatly to be preferred to the most glorious gifts. To have the heart glow with mutual love is vastly better than to glare with the most pompous titles, offices, or powers. CHAP. XIII In this chapter the apostle goes on to show more particularly what that more excellent way was of which he had just before heen speaking. He recommends it, I. By showing the necessity and importance of it, ver. 1—3. JI. By giving a description of its properties and fruits, ver.4—7. ILI. By showing how much it excels the best of gifts and other graces, hy its continuance, when they shall be no longer in being, or of any use, ver. 8, to the end. HOUGH I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cym- bal. 2 And though I have the gift of prophecy, and understand all mys- teries, and all knowledge ; and though Sy eae 1 CORINTHIANS as the generality read it)and a hint. 1. An| I have all faith, so t ~ mountains, and have no tw am nothing. 3 And th ste all my goods to feed the poor, an though I give my body to be burned; and have not charity, it profiteth n nothing. a Here the apostle shows what more excell way he meant, or had in view, in the clos: the former chapter, pase charity, or, as it’ commonly elsewhere rendered, love—ayam not what is meant by charity in our comm use of the word, which most men understaii of alms-giving, but love in its fullest an most extensive meaning, true love to God ar man, a benevolent disposition of mind towar our fellow-christians, growing out of sin cel and fervent devotion to God. This livi principle of all duty and obedience is more excellent way of which the apos speaks, preferable to all gifts. Nay, w this the most glorious gifts are nothing, no account to us, of no esteem in the sight God. He specifies, 1. The gift of tongus Though I speak with the tongues of men of angels, and have not charity, I am bec as sounding brass, or a tinkling cymbal, v. Could a man speak all the languages on ear! and that with the greatest propriety, elegan and fluency, could he talk like an angel yet be without charity, it would be all em noise, mere unharmonious and useless soun that would neither profit nor delight. not talking freely, nor finely, nor lez of the things of God, that will save 0 or profit others, if we are destitute of love. It is the charitable heart, not voluble tongue, that is acceptable with G The apostle specifies first this gift beca hereupon the Corinthians seemed ch value themselves and despise their br 2. Prophecy, and the understanding teries, and all knowledge. This charity is as nothing, v. 2. Had a ma so clear an understanding of the proph and types under the old dispensation, « accurate a knowledge of the doc! Christianity, nay, and this by ms from the infallible dictates and illum. of the Spirit of God, without Trap be nothing ; all this would stand ; stead. Note, Aclear and deep head is of signification, without a benevolent and ritable heart. It is not great knowled God sets a value upon, but true and he devotion and love. 3. Miraculous faith, faith of miracles, or the faith by which: were enabled to work miracles ~ Ha faith (the utmost degree of this k faith), that I could remove mountains Be “Go hence into the midst sea,” and have my command obeyed, Mar 23), and had no charity, I am nothing. — most wonder-working faith, to which noth isinamanner impossible, is itself nothing w Wy eS, it ] ns is a great nent in the of men; but one ram of charity is, in God’s account, of much eater worth than all the faith of this sort in world. Those may do. rg wondrous ‘ks in Christ’s name whom yet he wil] dis- and bid depart from him, as workers of quity, Matt. vil. 22, 23. Saving faith is ever n conjunction with charity, but the faith of cles may be without it. 4. The outward of charity : Bestowing his goods to feed oor, v. 3. Should all a man has be laid ut in this manner, if he had no charity, it guld profit him nothing. There may bean and lavish. hand, where there is no and charitable heart. The external of giving alms may proceed from a very principle. Vain-glorious ostentation, or uid conceit of merit, may put a man to xpense this way who has no true love odnormen. Our doing good to others will none tous, if it be not well done, namely, a principle of devotion and charity, love and good-will to men. Note, If we e charity out of religion, the most costly ices will be of noavail tous. If we give all we have, while we withhold the heart a God, it will not profit. 5. Even suffer- and even those of the most grievous |: If we give our bodies to be burnt, with- sharity, it profiteth nothing, v. 3. Should icrifice our lives forthe faith of the gospel, burnt to death in maintenance of its this will stand us in no stead without y, unless we be animated to these suffer- by a principle of true devotion to God, incere love to his church and people, good-will to mankind. The outward ge may be plausible, when the invisible ipleisvery bad. Somemen have thrown nselves into the fire to procure a name d reputation among men. It is possible ne very same principle may have worked ome to resolution enough to die for their ion who never heartily believed and em- d it. But vindicating religion at the of our lives will profit nothing if we feel the power of it ; and true charity is the heart and spirit of religion. If we feel e of its sacred heat in our hearts, it will nothing, though we be burnt to ashes the truth. Note, The most grievous ufferings, the most costly sacrifices, will not | mend us to God, if we do not love the ren ; should we give our own bodies to , itwould not profitus. How strange f recommending themselves to God those got into who hope to do it by burn- others, by murdering, and massacring, tormenting their fellow-christians, or by urious usageof them! My soul, enter into their secrets. If I cannot hope nmend myself to God by giving my dy to be burnt while I have no charity, ever hope to do it by burning or mal- others, in open defiance to all charity. 4 Charity suffereth long, and is ? aoe i Pe eg Charity descrised, [isind 5. charity envieth not: charity vaunteth not itself, is not puffed up, 5 Doth not behave itself unseemly. seeketh not her own, is not easily provoked, thinketh no evil; 6 Re- joiceth not in imiquity, but rejoiceth in the truth; 7 Beareth all things, believeth all things, hopeth all things, endureth all things. The apostle gives us in these verses some of the properties and effects of charity, both to describe and commend it, that we may know whether we have this grace, and that if we have not we may fall in love with what is so exceedingly amiable, and not rest till we have obtained it. It is an excellent grace, and has a world of good properties belonging to it. As, J. It is long suffering—paxpoOvpet. It can endure evil, and injury, and provocation, without being filled with resentment, indig- nation, or revenge. It makes the mind firm, gives it power over the angry passions, and furnishes it with a persevering patience, that. shall rather wait and wish for the reforma- tion of a brother than fly out in resent- ment of his conduct. It will put up with many slights and neglects from the person it loves, and wait long to see the kindly effects of such patience on him. Il. It is kind—ypyoreverar. It is benign, bountiful ; it is courteous and obliging. The law of kindness is in her lips ; her heart is large, and her hand open. She is ready to show favours and to do good. She seeks to be useful ; and not only seizes on opportu- nities of doing good, but searches for them. This is her general character. She is patient under injuries, and apt and inclined to do all the good offices in her power. And under these two generals all the particulars of the character may be reduced. III. Charity suppresses envy: It envieth not ; it is not grieved at the good of others ; neither at their gifts nor at their good qua- lities, their honours nor their estates. If we love our neighbour we shall be so far from envying his welfare, or being displeased with it, that we shall share in it and rejoice at it. His bliss and sanctification will be an addition to ours, instead of impairing or lessening it. This is the proper effect of kmdness and bene- volence: envy is the effect of ill-will. he prosperity of those to whom we wish well can never grieve us ; and the mind which is bent on doing good to all can never wish ill to any. IV. Charity subdues pride and vain-glory : Ti*aunteth not itself, isnot puffed up, is not bloated with self-conceit, does not swell upon |its acquisitions, nor arrogate to itself that honour, or power, or respect, which does not belong to it. It is not insolent, apt to despise others, or trample on them, or treat them with contempt and scorn. ‘Those who are animated with a principle of true bro- Ckarity described. therly love will in honour prefer one another, Rom. xii. 10. They will do nothing out of a spirit of contention or vain-glory, but in low- liness of mind will esteem others better than themselves, Phil. ii. 3. True love will give us an esteem of our brethren, and raise our value for them ; and this will hmit our esteem of ourselves, and prevent the tumours of self- conceit and arrogance. These ill qualities can never grow out of tender affection for the brethren, nor a diffusive benevolence. The word rendered in our translation vaunteth itself bears other significations; nor is the proper meaning, as | can find, settled; but in every sense and meaning true charity stands in opposition to it. The Syriac ren- dersit,non tumultuatur—does not raise tumults and disturbances. Charity calms the angry passions, instead of raising them. Others render it, Non perperam et perverse agit—It does not act imsidiously with any, seek to ensnare them, nor tease them with needless importunities and addresses. It is not fro- ward, nor stubborn and untractable, nor apt to be cross and contradictory. Some uncer- stand it of dissembling and flattery, when a fair face is put on, and fine words are said, without any regard to truth, or intention of good. Charity abhors such falsehood and flattery. Nothing is commonly more perni- cious, nor more apt to cross the purposes of true love and good will. V. Charity is careful not to pass the bounds of decency; ob« aoynpovei—ait behaveth not unseemly ; it does nothing indecorous, nothing that in the common account of men is base or vile. It does nothing out of place or time; but behaves towards all men as becomes their rank and ours, with reverence and respect to superiors, with kindness and condescension to inferiors, with courtesy and good-will to- wards all men. It is not for breaking order, confounding ranks, bringing all men ona level'; but for keeping up the distinction God has made between men, and acting de- cently in its own station, and minding its own business, without taking upon it to mend, or censure, or despise, the conduct of others. Charity will do nothing that mis- becomes it. VI. Charity is an utter enemy to selfish- ness: Seeketh not its own, does not imordi- nately desire nor seek its own (praise, or honour, or profit, or pleasure. Indeed self- love, in some degree, is natural to all men, enters into their very constitution. Anda reasonable love of self is by our Saviour made the measure of our love to others, that charity which is here described, Thou shalt love thy neighbour as thyself. The apostle does not mean that charity destroys all re- gard to self; he does not mean that the cha- ritable man should never challenge what is his own, but utterly neglect himself and all his interests. Charity must then root up that principle which is wrought into our nature. Butcharity never seeks its own to! 1 CORINTHIANS. the hurt of others, others. It often ne; sake of others ; prefers th ir satisfaction, and ad beige to” it ever prefers the weal ‘the pr community, whether civil or its private advantage. It would no nor aggrandize, nor enrich, nor g1 at the cost and d of the public. — VII. It tempers and restrains the pas Ob rapokbiverai—is not exasperated. I rects a sharpness of © er, sweeten softens the mind, so that it does not su conceive, nor long continue, a 1 sion. Where the fire of love is kept i flames of wrath will hot easily kind long keep burning. Charity will ne angry without a cause, and will ende confine the passions within pro that they may not exceed the me just, either m degree or duration. — cannot rest in the bosom where love It is hard to be angry with those w but very easy to drop our resen be reconciled. VIII. Charity thinks no evil. Tt ch no malice, nor gives way to someunderstand it. Tt is not soon, ne angry ; it is never mischievous, nor ii to revenge ; it does not suspect evil of ov ae 7d Kkandy—it a_i not rea evil, charge guilt u em by inf and innwcnait eet rothing of this | pears open. True love is not apt jealous and suspicious ; it will id that appear, and draw a veil over instead of hunting and raking out th lie covered and concealed: it will indulge suspicion without proofs, | rather inchne to darken pet disbe dence against the person it affeé hardly give into an ill opinion of anotl it will do it with regret and reluctane the evidence cannot be resisted ; he never be forward to suspect ill, ar itself into a bad opinion upon mere’ ances, nor give to icion withe It will not abs ait constru things, but put the best face @ circumstances that have no good IX. The matter of its joy and here suggested: 1. Negatively: not in iniquity. It takes no pleasur injury or hurt to any. It thinks m any, without very clear proof. It w to none, much less will it hurt or wroi and least of all make this the matte delight, rejoice in doing harm < Nor will it rejoice at the faults an others, and triumph over'them, eithe pride or ill-will, because it will se own excellences or’ gratify its spi sins of others are rather the grief o table spirit than its sport or deligh will touch it to the quick, and stir compassion, but can give itno enter It is the very height of malice CNene ra OS oe ef eee | “alling into. ‘sin the greatest calamity viporborsal one? How inconsistent is it h Christian charity, to rejoice at such fall! tively: Ié rejoicethein the truth, is ‘of the success of the gospel, commonly 2d the truth, by way of emphasis, i in the ‘Testament ; and rejoices to see men ed into an evangelical temper by it, made good. It takes no pleasure in sins, bat is highly delighted to see m do well, to. approve themselves men of ity and integrity. It gives it much etion to see truth and justice prevail * men, innocency cleared, and mutual and trust established, and to see piety true religion flourish. . It beareth all things, it endureth all 3 Tavra oréyet, wavra UTOmEvst. Some the first, covers all things. So the ori- also signifies. Charity will cover a de of sins,1 Pet.iv. 8. It will draw over them, as far as it can consistently Withduty. It is not for blazing nor publish- ing ‘the faults of a brother, till duty mani- y demands it. Necessity only can extort his from the charitable mind. Though such he free to tell his brother his faults in e, he is very unwilling to expose him i them public. Thus we do by our do by the faults of others; not publish n to their shame and reproach, but cover n from public notice as long as we can, as faithful to God and to others. Or, it eth all things,—will pass by and put up th injuries, without indulging anger or hing revenge, will be patient upon pro- on, and long patient, wavra iropéver— firm, though it be much shocked, and hard upon; sustains all manner of in- and ill usage, and bears up under it, as curses, contumacies, slanders, prison, e, bonds, torments, and death itself, for sake of the i injurious, and of others; and eres in this firmness. Note, W hak a nde and firmness fervent love will give aind! What cannot a lover endure for beloved and for his sake! How many shits and injuries will he put up with! many hazards will he run and how many Ities encounter ! j Charity believes and hopes well of Believeth all things ; hopeth all things. d charity does by no means destroy dence, and, out of mere simplicity and , believe every word, Prov. xiv. 15. may dwell with love, and charity be But it is apt to believe well of all, ain a good opinion of them when no appearance to the contrary; nay, e well when there may be some dark earances, if the evidence of ill be not _ All charity is full of candour, apt to e best of every thing, and put on it t face and appearance? it will judge id believe well, as far as it can with faults, and thus charity would teach us| Sai «apa its aN ar is CH AP. XU. ik Charity posaieniion: Saba wes aiwure. And | any reason, and will rather stretch its faith beyond appearances for the support of a kind opinion; bat it will go into a bad one with the utmost reluctance, and fence against it as much as it fairly and honestly can. And when, in spite of inclination, it cannot believe well of others, it will yet ‘hope well, and continue to hope as long as there is any ground for it. It will not presently conclude a case desperate, but wishes the amendment of the worst of men, and is very apt to hope for what it wishes. How well-natured and amiable a thing is Christian charity? How lovely a mind is that which is tinctured throughout with such benevolence, and has it diffused overits whole frame! Happy the man who has this heavenly fire glowing in his heart, flowing out of his mouth, and dif- fusing its warmth over all with whom he has. to do! How lovely a thing would Chris- tianity appear to the world, if those who pro- fess it were more actuated and animated by this divine principle, and paid a due regard to a command on which its blessed author laid a chief stress! A new commandment give I to you, that you love one another, as 1 have loved you, that you also love one another, John xiii. 34. By this shall all men know that you are my disciples, v. 35. Blessed Jesus! how few ‘of thy professed disciples are to be di&tinguished and marked out by this characteristic ! 8 Charity never faileth: but whe- ther there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be know- ledge, it shall vanish away. 9 For we know in part, and we prophesy in part. 10 But when that which is perfect is come, then that which is. in part shall be done away. IL When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I be- came a man, I put away childish things. 12 For now we see through a glass, darkly; but then face to face: now I know im part; but then shall I know even as also | am known. 13 And now abideth faith, hope, charity, these three ; but the greatest of these is charity. Here the apostle goes on to commend cha- rity, and show how much it is preferable to the gifts on which the Corinthians were so apt to pride themselves, to the utter neglect, and almost extinction, of charity. This he makes out, I. From its longer continuance and dura tion: Charity never faileth. Itisa permanent and perpetual grace, lasting as eternity; where. as the extraordinary gifts on which the Corin nels ill Daas - i itt ‘sata ee hee -_ # os is r he 2 Charity commended. ance. ‘They were only to edify the church on earth, and that but for a time, not during its whole continuance in this world; but in heaven would be all superseded, which yet is the very seat andelement of love. Prophecy must fail, that is, either the prediction of things to come (which is its most common sense) or the in- terpretation of scripture by immediate inspi- ration. Tongues will cease, that is, the miracu- lous power of speaking languages without learningthem. ‘There willbe but onelanguage inheaven. There isno confusion of tongues in the region of perfect tranquillity. And knowledge will vanish away. Not that, in the perfect state above, holy and happy souls shall be unknowing, ignorant: it is a very poor happiness that can consist with utter ignorance. The apostle is plainly speaking of miraculous rifts, and therefore of knowledge to be had out of the common way (see ch. xiv. 6), a knowledge of mysteries supernaturally com- municated. Such knowledge was to vanish away. Some indeed understanditof common knowledge acquired by instruction, taught andlearnt. This way of knowing is to vanish away, though the knowledge itself, once ac- quired, will not be lost. But it is plain that the apostle is here setting the grace of charity in opposition to supernatural gifts. Andit is more valuable, because more durable ; it shall last, when they shall be no more; it shall enter into heaven, where they will have no place, because they will be of no use, though, in a sense, even our common knowledge may be said to cease in heaven, by reason of the im- yrovement that will then be made init. The light of a candle is perfectly obscured by the sun shining in its strength. IJ. He hints that these gifts are adapted only to a state of imperfection: We know in part, and we prophesy in part, v. 9. Our best knowledge and our greatest abilities are at present like our condition, narrow and tem- _ porary. Even the knowledge they had by inspiration was but in part. How little a portion of God, and the unseen world, was heard even byapostles and inspired men! How much short doothers come of them! But these gifts were fitted to the present imperfect state of the church, valuable in themselves, but not to be compared with charity, because they were to vanish with the imperfections of the church, nay, and long before, whereas charity was to last for ever. Til. He takes occasion hence to show how much better it will be with the church here- after than itcan be here. A state of perfection is in view (vu. 10): When that which is perfect shall come, then that which is in part shall be done away. When the end is once attained, the means will of course be abolished. There will be no need of tongues, and prophecy, and inspired knowledge, in a future life, because then the church will be ina state of perfection, complete both in knowledge and holiness. God will be known ther clearly, and in a 1 CORINTHIANS. ae thians valued themselves were of short continu- | manner by intuition, oh , pent po a re capacity of glorified min such transient glimpses, and | as here. The difference betw states is here pointed at in two pe 1. The present state is a state of thefuture that of manhood: When Iwas: I spoke as a child (that is, as some spoke with tongues), J understood as a £¢povovv—sapiebam (that is, ‘I proph was taught the mysteries of the king heaven, in such an extraordinary way nifested I was not out of my childish s thought, ox reasoned, édoy:Zopnv, as a ch but, when I became a man, I put away chil things. Such is the difference between ea and heaven. What narrow views, what ¢ fused and indistinct notions of things, hi children, in comparison of grownmen! . how naturally do men, when reason is ripe and matured, despise and relinquish # infant thoughts, put them away, reject esteem them as nothing! Thus sh of our most valued gifts and acquisition: this world, when we come to heaven. — shall despise our childish folly, in selves in such things when we are growi to men in Christ. 2. Things are all dark confused now, in comparison of wha will be hereafter: Now we see through a g darkly (év aiviypart, in a riddle), then fae face; now we know in part, but then we s know as we are known. Now we can ¢ discern things at a great distance, as thro a telescope, and that involved in cloud obscurity; but hereafter the things known will be near and obvious, open eyes ; and our knowledge will be free obscurity and error. God is to be see to face ; and we are to know him as known by him ; not indeed as perfectly, some sense in the same manner. known to him by mere inspection ; his eye towards us, and sees and se throughout. We shall then fix our ey him, and see him as he is, 1 John iii. 2. shall know how we are known, enter int the mysteries of divine love and gr glorious change! To pass from dar! hight, from clouds to the clear sunshi Saviour’s face, and in God’s own ligh light! Ps. xxxvi. 9. Note, It is the heaven only that will remove all clo darkness from the face of God. It is at but twilight while we are in this world it it will be perfect and eternalday. IV. To sum up the excellences of he prefers it not only to gifts, but graces, to faith and hope (v. 13): abide faith, hope, and charity ; but the ¢ of these is charity. True grace is muc excellent than any spiritual gifts w And faith, hope, and love, are the th cipal graces, of which charity is the ch being the end to which the other two are means. This is the divine nature, the felicity, or its complacential rest in +4: ding work, when faith and hope shall be no _ Faith fixes on the divine revelation, md assents to that: hope fastens on future icity, and waits for that: and in heaven faith be swallowed up in vision, and hope in tion. ‘There is no room to believe and ye, when we see and enjoy. But love fas- s on the divine perfections themselves, and divine image on the creatures, and our tualrelation bothto God andthem. ‘These all shine forth in fhe most glorious splen- ; in another world, and there will love made:perfect ; there we shall pefectly love , because he will appear amiable for ever, our hearts will kindle at the sight, and y with perpetual devotion. And there all we perfectly love one another, when ail he saints meet there, when none but saints ere, and saints made perfect. O blessed 2! How much surpassing the best below ! miable and excellent grace of charity! w much does it exceed the most valuable when it outshines every grace, and is the lasting consummation of them! When and hope are at an end, true charity will for ever with the brightest flame. Note, se border most upon the heavenly state perfection whose hearts are fullest of this e principle, and burn with the most fer- charity. It is the surest offspring of and bears his fairest impression. For islove, 1 John iy. 8, 16. And where God be seen as he is, and face to face, there rity is in its greatest heisht—there, and e only, will it he perfected. CHAP. XIV. : his chapter the apostle directs them about the use of their gal gifts, preferring those most that are best and fitted to e greatest good. I. He begins with advising them of all gifts to preferprophesying, and shows that this is much han speaking with tongues, ver. 1—5. II. He goes on to them how unprofitable the speaking of foreign languages is, eless to the church ; it is like piping in one tone, like g a trumpet without any certain note, like talking gib- whereas gifts should be used for the good of the church, 14. III. He advises that worship should be celebrated so the most ignorant might understand, and join in prayer and se, and presses the advice by his own example, ver. 15—20. le informs them that tongues were a sign for unbelievers han those that believe; and represents the advantage of y above speaking with tongues, from the different sug- they would give to the inind of an unbeliever coming into assemblies, ver. 21—25. V. We biames them for the disorder confusion they had bronght mto the assembly, by their nity and ostentation of their gifts; and directs them in using both of tongues and prophecy, ver. 26—33. VI. He ‘women speaking mthe church ; and closes this subject by Fring them to perform every thing-in the public worship with and decency, ver. #4, to the end. NOLLOW after charity, and desire spiritual gifts, but rather that ye rophesy. 2 For he that speaketh unknown tongue speaketh not ymen, but unto God: for no man lerstandeth him ; howbeit in the he speaketh mysteries. 3 But; at prophesieth, speaketh unto to edification, and exhortation, comfort. 4 He that speaketh in known tongue edifieth himself ; e that prophesieth edifieth the And it is ever- | church i with tongues, but rather that ye pro- Sky 4 vor. 4 ot . 5 I would that ye all spake < phesied: for greater is he that pro- phesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying. The apostle, in the foregoing chapter, had himself preferred, and advised the Corinthians to prefer, Christian charity to all spiritual gifts. Here he teaches them, among spirituai gifts, which they should prefer, and by what rules they should make comparison. He begins the chapter, I. With an exhortation to charity (v. 1): Follow ufter charity, pursue it. The original, duokere, When spoken of a thing, signifies a. singular concern to obtain it ; and is common-- ly taken in a good and laudable sense. It isan exhortation to obtain charity, to get this ex- cellent disposition of mind upon any terms,. whatever pains or prayers it may cost: as if he had said, “‘ In whatever you fail, see you do not miss of this ; the principal of all graces. is worth your getting at any rate.” II. He directs them which spiritual gift to prefer, from a principle of charity: “Desire spiritual gifts, but rather that you may pro- phesy, or chiefly that you may prophesy ”” While they were in close pursuit of charity, and made this Christian disposition their chief scope, they might be zealous of spi- ritual gifts, be ambitious of them in some measure, but especially of prophesying, that is, of interpreting scripture. This prefer.. ence would most plainly discover that they were indeed upon such pursuit, that they had a due value for Christian charity, and were intent upon it. Note, Gifts are fit objects of our desire and pursuit, in subordi- nation to grace and charity. That should be sought first and with the greatest earnestness which is most worth. III. He assigns the reasons of this prefer- ence. And it is remarkable here that he only compares prophesying with speaking with tongues. It seéms, this was the gift on which the Corinthians principally valued themselves. This was more ostentatious than the plain interpretation of scripture, more fit to gratify pride, but less fit to pursue the purposes of Christian charity; it would not equally edify nor do good to the souls of men. For, 1. He that spoke with tongues must wholly speak between God and himself ; for, whatever mysteries might be communi- cated in his language, none of his own coun- trymen could understand them, because they dvd not understand the language, v. 2. Note, What cannot be understood can never edify. No advantage can be reaped from the most excellent discourses, if delivered in unintelli- gible language, such as the audience can neither speak nor understand: but he that prophesies" speaks to the advantage of his hearers; they may profit by his gift. Inter- si Hh Sear iy ls On spiritual gifts. - Rg in a aL a iy On spiritual gyfts pretation of scripture will be for their edifi- cation; they may be exhorted and comforted by it, v. 8. And indeed these two must go together. Duty is the proper way to com- fort; and those that would be comforted must bear being exhorted. 2. He that speaks with tongues may edify himself, v. 4. He may understand and be affected with what he speaks ; and so every minister should; and he that is most edified himself is in the disposition and fitness to do good to others by what he speaks; but he that speaks with tongues, or language unknown, can only edify himself; others can reap no_ benefit from his speech. Whereas the end of speak- ing in the church is to edify the church (v. 4), to which prophesying, or interpreting scripture by inspiration or otherwise, is im- mediately adapted. Note, That is the best and most eligible gift which best answers the purposes of charity and does most good ; not that which can edify ourselves only, but that which will edify the church. Such is pro- phesying, or preaching, and interpreting scripture, compared with speaking in an unknown tongue. 3. Indeed, no gift is to be despised, but the best gifts are to be pre- ferred. I could wish, says the apostle, that you ali spoke with tongues, but rather that you prophesied, v. 5. Every gift of God is a favour from God, and may be improved for his glory, and as such is to be valued and thankfully received; but then those are to pe most valued that are most useful. Greater ts he that prophesieth than he that speaketh with tongues, unless he interpret, that the church may receive edifying, v. 5. Benevo- lence makes a man truly great. Jt is more blessed to give than to receive. And it is true magnanimity to study and seek to be useful to others, rather than to raise their admira- tion and draw their esteem. Such a man has a large soul, copious and diffused in pro- portion to his benevolence and bent of mind for public good. Greater is he who interprets scripture to edify the church than he who speaks tongues to recommend himself. And what other end he who spoke with tongues could have, unless he interpreted what he spoke, is not easy tosay. Note, That makes most for the honour of a minister which is most for the church’s edification, not that which shows his gifts to most advantage. He acts in a narrow sphere, while he aims at himself ; but his spirit and character increase in proportion to his usefulness, I mean his own intention and endeavours to be useful. 6 Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by know- ledge, or by prophesying, or by doc- trine? 7 And even things without life giving sound, whether pipe or harp, except they give a distinction ‘ CORINTHIANS ~ Bi in the sounds, hi what is opel o: the trumpet give an unce: who shall prepare”. h in battle? 9 So likewise ye, utter by the tongue words understood, how shall it be what is spoken ? for ye shall into the air. 10 There are, it: be, so many kinds of voices i world, and none of them is vitl signification. 11 Therefore if Lk not the meaning of the voice, Is be unto him that speaketh a barhai and he that speaketh shall be “ barian unto me. 12 Even so ye, asmuch as ye are zealous of s gifis, seek that ye myer sel to edifying of the church. fore let him that palo in known tongue pray that he | interpret. i4 For if I pray i unknown tongue, my spirit pra’ but my understanding is unfruitt In this paragraph he goes on to s vain a thing the ostentation of speaking known and unintelligible language mus It was altogether ued. and be fe (v. 6): If LT come to you spea what will it profit you, ohh ena by revelation, or by knowledge, or by pi sying, or by doctrine ? would nothing to utter any of these in an ur tongue. An apostle, with all his fur could not edify, unless he spoke. to # city of his hearers. New revelation most clear explications of old onegs instructive discourses in themselves, be unprofitable in a language not u Nay, interpretations of scripture m unknown tongue would need be preted over again, before they eo any use. I. He illustrates this by several a 1. To a pipe and a harp playi one tone. Of what use can this who are dancing? Tf there be noc of sounds, how should they order 4 or motions? Unintelligible 1 piping or harping without di sounds: it gives no more, direc man should order his convers ; pipe with but one stop or a ‘hats ft one string can direct a dancer h i. order his steps, v. 7. 2. Toatn an uncertain sound, adndov pur not manifest ; either not the ] for the purpose, or not distinet e 8 discerned from every other s | stead of sounding an onset, es retreat, or sounded one knew not wh would prepare for the battle? er as vain and to no purpose as for a U et to give no certain so in the field lay of battle. The army in one case, and ‘congregation in the other, must be all in ense, and at a perfect nonplus. ‘To words that have no significancy to who hear them is to leave them igno- of what is spoken; it is speaking to the Words without a meaning can no notion nor instruction to the mind; ords not understood have no meaning those who do not understand them : to to them in such language is to waste ‘breath. 3. He compares the speaking 1 an unknown tongue to the gibberish of arbarians. ‘There are, as he says (v. 10), kinds of voices in the world, none of is without its proper signification. is true of the several languages spoken ferent nations. All of them have their signification. Without this they L be diva dgdwroi—a voice, and no voice. hat isno language, nor can it answer the of speaking, which has no meaning. t whatever proper signification the words any language may have in themselves, o those who understand them, they are ct gibberish to men of another language, understand them not. In this case, er and hearers, are barbarians to each (w. 11), they talk and hear only sounds ithout sense; for this is to be a barba- + For thus says the polite Ovid, when shed into Pontus, “a Barbarus hie ego sum, quia non intelligor ulh. ; dt am a barbarian here, none understand me. 9 Speak in the church in an unknown tongue ‘talk gibberish; it is to play the barba- it is to confound the audience, instead instructing them; and for this reason arly vain and unprofitable. Having thus established his point, in next verses he applies it, 1. By ad- ‘them to be chiefly desirous of those hat were most for the church’s edifica- 12. “ Forasmuch as you are zealous tual gifts, this way it will become iendable zeal, be zealous to edify the to promote Christian knowledge and , and covet those gifts most that will @ best service to men’s souls.” This is great rule he gives, which, 2. He applies matter in hand, that, if they did speak terpretation, this being most for the church’s benefit, and therefore among the gifts that ‘excel; vide v. 12. Some understand it, “Let him pray so as to interpret what he utters in prayer in a language unintel- higible without it.’ The sum is that they should perform all religious exercises in their assemblies so that all might join in them and profit by them. 3. He enforces this: advice with a proper reason, that, if he prayed in an unknown. tongue, his spirit might pray, that is, a spiritual gift might be exercised im prayer, or his own mind might be devoutly engaged, but his understanding would be unfruitful (v. 14), that is, the sense and meaning of his words would be unfruitful, he would not be understood, nor therefore would others join with him in hjs devotions. Note, It should be the concern of such as pray in public to pray intelligibly, not in a foreign language, nor in a language that, if it be not foreign, is above the level of his audience. Language that is most obvious and easy to be under- stood is the most proper for public devotion and other religious exercises ~ with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also. 16 Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? 17 For thou verily givest thanks well, but the other is not edified. 18 I thank my God, I speak with tongues more than ye all: 19 Yet-in the church I had rather speak five words with my un- derstanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue. 20. Brethren, be not children im under- children, but in understanding he men. The apostle here sums up the argument n language, they should beg of God “interpreting it, v. 13. That these erent gifts, see ch. xii. 10.. Those ak and understand a foreign lan- who could not readily translate it into Fown: and yet was this necessary to the Ns edification; for the church must d, that it might be edified, which could not do till the foreign language anslated into its own. Let him there- y for the gift of interpreting what he OF ra nd ask of God the gift of interpreting hitherto, and, I. Directs them how they should sing and pray in public (v. 15). What is it then? I will pray with the spirit, and I will pray with the pnderstanding also. Iwill sing vith the spirit, &c. He does not forbid their praying or singing under a divine affatus, or when they were inspired for this purpose, or had such a spiritual gift communicated to them ; but he would have them perform both so as to be understood by others, that others might $ in an unknown tongue} or rather| joinwith them. Note, Public worship should be performed so as to be understood. lati Ma AS a ai >, righ, On spiritual gifts than of speaking in a language that needs in- 15 What is it then? I will pray standing: howbeit in malice be ye. s ft 4/8 a a a awe er eae += J a Sig ¥P “ol Pisa ee F Tl), aes On spiritual gifts. II. He enforces the argument with several reasons. 1. That otherwise the unlearned could not say Amen to their prayers or thanksgivings, could not join in the worship, for they did not understand it, v.16. He who fills up or occupies the place of the unlearned, that is, as the ancients interpret it, the body of the people, who, in most Christian assemblies, are illiterate ; how should they say Amen to prayers in an unknown tongue? How should they declare their consent and concurrence ? This is saying Amen, So be it. God grant the thing we have requested ; or, We join in the confession that has been made of sin, and in the acknowledgment that has been made of divine mercies and favours. This is the import of saying Amen. All should say Amen inwardly ; and it is not improper to testify this inward concurrence in public prayers and devotions, by an audible Amen. The ancient Christians said Amen aloud. Vide Just. Mart. apol. 2. prope fin. Now, how should the people say Amen to what they did not understand? Note, There can be no concurrence in those prayers that are not understood. The intention of public devotions is therefore entirely destroyed if they are performed in an unknown tongue. He who performs may pray well, and give thanks well, but not in that time and place, because others are not, cannot be, edified (v. 17) by what they understand not 2. He alleges his own example, to make the greater impression, concerning which observe, (1.) That he did not come behind any of them in this spiritual gift: “I thank my God, I speak with tongues more than you all (v. 18); not only more than any single person among you, but more than all to- gether.” It was not envy at their better furniture that made Paul depreciate what they so highly valued and so much vaunted of; he surpassed them all in this very gift of tongues, and did not vilify their gift because he had it not. ‘This spirit of envy is too common in the world. But the apostle tock care to guard against this misconstruc- tion of his purpose, by letting them know there was more ground for them to envy him upon this head than for him to envy them. Note, When we beat down men’s ‘unreasonable value for themselves, or any of their possessions or attainments, we should let them see, if possible, that this does not proceed from an envious and grudging spirit. We miss our aim if they can fairly give our conduct this invidious turn. Paui could not be justly censured, nor suspected for any such principle in this whole argument. He spoke more languages than they all. Yet, (2.) He had rather speak five words with understanding, that is, so as to be un- derstood, and “instruct and edify others, than ten thousand words in an unknown tongue, v. 19. He was so far from valuing himself upon talking languages, or making ostenta- 1 CORINTHIANS. aS, r a ., a - ye tion of his talents o! rather speak five intel! others, than make a thous fine discourses, that would do r good, because they did not und Note, A truly Christian minister will himself much more upon doing the spiritual good to men’s souls than upon curing the greatest applause and cor tion to himself. This is true grand nobleness of spirit; it is acting up- character ; itis approving himself the sery of Christ, and not a vassal to his own p and vanity. a 3. He adds a plain intimation that fondness then discovered for this gift but too plain an indication of the im turity of their judgment: Brethren, children in understanding ; in malice be children, but in understanding be men, v. Children are apt to be struck with nov and strange appearances. ‘They are t with an outward show, without en qui into the true nature and worth of thi Do not you act like them, and prefer n and show to worth and substance; she greater mpeness of judgment, and act a’ manly part ; be like children in nothing an innocent and inoffensive disposition. double rebuke is couched in this pass both of their pride upon account of gifts, and their arrogance and haughti towards each other, and the contests quarrels proceeding from them. } Christians should be harmless and ing sive as children, void of all guile and ma but should have wisdom and knowled are ripe and mature. They should unskilful in the word of righteousn v. 13), though they should be unskilfi all the arts of mischief. it 21 In the law it is written, V men of other tongues and other will 1 speak unto this people; yet for all that will they not me, saith the Lord. 22 Wh tongues are for a sign, not t that believe, but to them that be not: but prophesying serveth ne them that believe not, but for | which believe. 23 If therefor whole church be come togethet one place, and all speak with ton and there come in those that are learned, or unbelievers, will the} say that ye are mad? 24 But prophesy, and there come in one believeth not, or one unlearne convinced of all, he is judged of 25 And thus are the secrets of heart made manifest; and so down on his face he will we ey. ’ 4 ‘In this passage the apostle pursues the argument, and reasons from other topics; as, _ I. Tongues, as the Corinthians used them, vere rather a token of judgment from God than mercy to any people (v. 21): In the law (that is, the Old Testament) it is written, With men of other tongues and other lips will I speak to this people; and yet for all this nll they not hear me, saith the Lord, Isa. lii. 11. Compare Deut. xxviii. 46, 49. ‘To both these passages, it is thought, the apo- e refers. Both are delivered by way of eatening, and one is supposed to interpret e other. The meaning in this view is that it is an evidence that a people are abandoned of God when he gives them up to this sort of ruction, to the discipline of those who speak in another language. And surely the postle’s discourse implies, “You should not be fond of the tokens of divine displeasure. sod can have no gracious regards to those who are left merely to this sort of instruc- tion, and taught in language which they tamnot understand. They can never be benefited by such teaching as this; and, when they are left to it, it is a sad sign that God gives them over as past cure.” And should Christians covet to be in such a state, bring the churches into it? Yet thus did the Corinthian preachers in effect, who would ways deliver their inspirations in an un- known tongue. IL Tongues were rather a sign to unbe- Hievers than to believers, v. 22. They were i spiritual gift, intended for the conviction conversion of infidels, that they might brought into the Christian church; but nverts were to be built up in Christianity rofitable instructions in their own lan- ge. The gift of tongues was necessary 9 spread Christianity, and gather churches; vas proper and intended to convince unbe- levers of that doctrine which Christians had already embraced ; but prophesying, and in- reting scripture in their own language, most for the edification of such as did y believe: so that speaking with mes in Christian assemblies was alto- out of time and place; neither one the other was proper for it. Note, That may be rightly used, it is proper to y the ends which they are intended to e. To go about the conversion of infi- as the apostles did, had been a vain un- ing without the gift of tongues, and liscovery of this gift; but, in an assem- of Christians already converted to the istian faith, to make use and ostentation is gift would be perfectly impertinent, ise it would be of no advantage to the mbly; not for conviction of truth, be- they had already embraced it; not for edification, because they did not under- and could not get benefit without standing. what they heard. . \ - a . > eset : Ow spirituat gifts. lil. The credit and reputation of their as- semblies among unbelievers required them to prefer prophesying before speaking with tongues. For, 1. If, when they were all assembled for Christian worship, their minis- ters, or all employed in public worship, should talk unintelligible language, and infi- dels should drop in, they would conclude them to be mad, to be no better than a parcel of wild fanatics. Who in their right senses could carry on religious worship in such a manner? Or what sort of religion is that which leaves out sense and understanding ? Would not this make Christianity ridiculous to a heathen, to hear the ministers of it pray, or preach, or perform any other religious exercise, in a language that neither he nor the assembly understood ?' Note, The Chris- tian religion is a sober and reasonable thing in itself, and should not, by the ministers of it, be made to look wild or senseless. Those disgrace their religion, and yilify their own character, who do any thing that has this as- pect. But, on the other hand, 2. If, instead of speaking with tongues, those who minis- ter plainly interpret scripture, or preach, in language intelligible and proper, the great truths and rules of the gospel, a heathen ot unlearned person, coming in, will probably be convinced, and become.a convert to Chris- tianity (v. 24, 25); his conscience will be touched, the secrets of his heart will be re- vealed to him, he will be condemned by the truth he hears, and so will be brought te confess his guilt, to pay his homage to God, and own that he is indeed among you, present intheassembly. Note, Scripture-truth, piainly and duly taught, has a marvellous aptness to awaken the conscience, and touch the heart. And is not this much more for the honour of our religion than that infidels should con- clude the ministers of it a set of madmen, and their religious exercises only fits of phrensy? This last would at once cast con tempt on them and their religion too. In stead of procuring applause for them, it would render them ridiculous, and involve their profession inthe same censure: whereas prophesying would certainly edify the church, much better keep up their credit, and might probably convince and convert infidels who might occasionally hear them. Note, Reli- gious exercises in Christian assemblies should be such as are fit to edify the faithful, and convince, affect, and convert unbelievers. The ministry was not imstituted to make ostentation of gifts and parts, but to save souls. _. ae 26 How is it then, brethren ? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an in- terpretation. Let all things be done unto edifying. 27 If any man speak in an unknown tongue, let it be by On spiritual gifts. two, or at the most by three, and that by course; and let one interpret. 28 Butif there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. 29 Let the prophets speak two or three, and let the other judge. 30 If any thing be revealed to another that sitteth by, let the first hold his peace. 31 For ye may all prophesy one by one, that all may learn, and all may be comforted. 32 And the spirits of the prophets are subject to the pro- phets. 33 For God is not the author of confusion, but of peace, as in all churches of the saints. In this passage the apostle reproves them for their disorder, and endeavours to" cor- rect and regulate ‘their conduct forthe fu- ture. I. He blames them for the confusion they ntroduced into the assembly, by ostentation of their gifts (v. 26): When you come toge- ther every one hath a psalm, hath a doctrine, hath a tongue, &c.; that is, “ You are apt to confound the several parts of worship; and, while one has a psalm to utter by inspiration, another has w ‘doctrine, or revelation ;” or else, “You Are apt to be confused in the same branch of worship, many of you having psalms of doctrines to propose at the same time, without staying for one another. Is not this yerfect uproar? Can this be edifying? And y yet all religious exercises in public as- cat abies should have this view, Let all things be done to edifying.” II. He corrects their faults, and lays down some regulations for their future conduct. 1. As to speaking in an unknown tongue, he orders that no more than two or three should do it at one meeting, and this not altogether, but successively, one after an- other. And even this was not to be done un- less there were some one to interpret (v. 27, 28), some other interpreter besides himself, who spoke; for to speak in an unknown tongue what he himself was afterwards to interpret could only be for ostentation. But, if an- other were present who could interpret, two miraculous gifts might be exercised at once, and thereby the church edified, and the faith of the hearers confirmed at the same time. But, if there were none to interpret, he was to be silent in the church, and only exercise his gift between God and himself (v. 28), that is (as I think) in private, at home; for all who are present at public worship should j join in it, and not be at their private devotions in public assemblies. Solitary devotions are out of time and place when the church has met for social worship. 2. As to prophesying he orders, (1.) That two or three only should speak at one meeting (v.20), and this suc- Bde Sa. 1 CORINTHIANS. ns Se wor i ia not all at o should examine and ju that is, discern and det : whether it were of di There might be false p ner tenders to divine initial und. ti prophets were to jndgnaist of these, and disce Dp and discover who was divinely i by such inspiration interpreted scripture, and taught the church, and who was not—what was of divine inspiration and what was This seems to be the meaning of this For where a prophet was known to be such, and under the divine afiatus, he could be judged; for this were to subject even Holy Spirit to the judgment of men. He who was indeed inspired, and ktiown to bi so, was above all human judgment. (2.) B orders that, if any assistant prophet had ; revelation, ‘while another was. prophesy’ the other should hold his peace, be siler (v. 30), before the inspired assistant uttere his revelation. Indeed, it is by many unde stood that the former speaker sho mm diately hold his peace. But this seems u natural, and not so well to agree wie context. Kor why must one that was’s ing byi inspiration be immediately silent yy another man’s being inspired, and s what was dictated to him by the same § Indeed, he who had heseembediiaal claim liberty of speech in his turn, upon pi ducing his vouchers; but why must I Bel of speech be taken from him who v a ing before, and his mouth sto 2] was delivering the dictates of the Spirit, and could produce the same voucher Would the Spirit of God move one to " and, before he had delivered what he ha say, move another to interrupt him, and him to silence? This seems to me an un tural thought. Nor is it more agre the context, and the reason annexed That all might prophesy, one by one, or | after another, which could not» be where onewasinterrupted and silenced before hi done prophesying ; but might; easily who was afterwards inspired, jorisoredl 0 liver his new revelation till the former p phet had finished what he had to say. to confirm this sense, the {apostle uid adds, The spirits of the eg to the prophets (v. 33); dint is, the gifts they have leave them still possesse their reason, and capable of using their 0 judgment in the exercise: of them. Dn inspirations are not, like) the diaboli sessions of heathen prigests, violent @ governable, and prompting them to 2 they were beside themiselves; but are and calm, and capab$le of regular condu The man inspired by, the Spirit of God 1 still act the man, aind observe the rules natural order and decency in deliverk revelations. His" spiritual gift is tht subject to his pGasure, and to bet by his discreticha, lik anon = reasons rae eee aotatick. xi. 5) as if the women sometimes Q . As, 1. That they would be for| did pray and prophecy in their assemblies, he church’s = their instruction and | which the apostle, in that passage, does not onsolation. It is all may learn, and all| simply condemn, but the manner of perform- may be comforted or exhorted, that the pro-| ance; that is, praying or prophesying with : nets were to speak in the orderiy manner | the head uncovered, which, in that age and the apostle advises. Note, The instruction, | country, was throwing off the distinction of fication, and comfort of the church, is] sexes, and setting themselves on a level with th for which God imstituted the ministry.| the men. But here he seems to forbid all And surely ministers should, as much as| public performances of theirs. They are not fit their ministrations to these pur-| permitted to speak (r. 34) in the church, poses. 2. He tells them, God is not the God | neither in praying nor prophesying. ‘The of * confusion, but of peace and good order, | connection seems plainly to include the latter, r 2.33. Therefore divine inspiration should by in the limited sense in which it is taken mo means throw Christian assemblies into|in this chapter, namely, for preaching, or ‘eonfusion, and break through all rules of| interpreting scripture by imspiration. And, common decency, which yet would be un-| indeed, for-a woman to prophesy in this sense avoidable if several inspired men should all| were to teach, which does not so well befit at once utter what was suggested to them by | her state of subjection. A teacher of others the Spirit.of God, and not wait to take their | has in that respect a superiority over them, turns. Note, The honour of God requires | which is not allowed the woman over the at things should be managed in Christian}man, nor must she therefore be allowed assemblies so as not to transgress the rules/to teach in a congregation: J suffer them f natural decency. If they are managed|zot to teach. But praying, and uttering ina tumultuous and confused manner, what| hymns inspired, were not teaching. And notion must this give of the God who is|seeing there were women who had spi- yorshipped, to considerate observers! Does} ritual gifts of this sort in that age of the it look as if he were the God of peace church (see Acts xxii. 9), and might be under and order, and an enemy to. confusion? | this impulse .in the assembly, must they alto- Things should be managed so in divine wor-| gether suppress it? Or why should they hip that no unlovely nor dishonourable no- have this gift, if it must never be publicly ion of God should be formed in the minds of | exercised? For these reasons, some think Observers. 3. He adds that things were thus | that these general prohibitions are only to be cderly managed in all the other churches: | understood in common cases; but that upon As in all the churches of the saints (v. 33);| extraordinary occasions, when women were hey kept to these rules in the exercise of | under a divine affatus, and known to be so, their spiritual gifts, which was a manifest| they might have liberty of speech. They gre the same regulations. And i= woul |to debate and ane questions in the eburch, ve the same regulations. And it would| to debate and ask questions in the church, B pexfectly scandalous for them, who ex-| but learn in silence there ; and, if difficulties eded most churches in spiritual gifts, to be| occurred, ask their own ‘husbands at home. e disorderly than any in the exercise of| Note, As it is the woman’s duty to learn in em. Note, Though other churches are not | subjection, it is the man’s duty to keep up bbe our rule, yet the zegard they pay to the| his superiority, by being able to instruct her; es of natural decency and order should] if it be her duty to ask her husband at strain us from breaking these rules. Thus| home, it is his concern and duty to endea- Diary may be proposed as examples, and| vour at least to be able to answer her en- t is a shame not to follow them. quiries ; if it be a shame for her to speak in . | the church, where she should be silent, it is 34 Let your women. keep silence 1M | a shame for him to be silent when he should the churches: for it is not permitted | speak, and not be able to give an answer, unto them to speak ; but they are| When she asks him at home. 2. We have giundded to be seid obedience, as| Bere. the reason of this injunction: It is : God’s law and commandment that they so saith the law. 35 And if they| should be under obedience (v. 34); they are il learn any thing, let them ask their placed in subordination to the man, and it usbands at eg for it is a shame|is a shame for them to do any thing that or women to speak in the church. looks like an affectation of changing ranks, # which speaking in public seemed to imply, at Here the apostle, 1. Enjoins silence on| east in that age, and among that people, as F women in public assemblies, and to} would public teaching much more: so that h a degree that they must not ask ques-| the apostle concludes it was a shame for tions for their own information in the church, | women to speak in the church, m the assem- but ask their husbands at home. They are| bly. Shame is the mind’s uneasy reflection > learn in silence with all subjection; but,|on having ‘done an indecent thing. Aad s the apostle, I suffer them not to teach, what more indecent than for a woman to nn Ti m. ii. 1 12. There is indeed an inti-| her rank, renounce the subordination of ‘ ae ™ 4 , las ie *4 ee we ahs at oe 4 ze > 1, ie fe My f & Me Be - 4 # f On spiritual gifts. sex, or do what in common account had such aspect and «ppearance? Note, Our spirit and conduct should be suitable to our rank. ‘The natural distinctions God has made, we should observe. Those he has placed in sub- jection to others should not set themselves on a level, nor affect or assume superiority. The woman was made subject to the man, and she should keep her station and be con- tent with it. For this reason women must be silent in the churches, not set up for teachers; for this is setting up for superiority over the man. 36 What? came the word of God out from you? or came it unto you only? 37 If any man think himself to be a prophet, or spiritual, let him ‘ac- knowledge that the things that I write unto you are the commandments of the Lord. 38 But if any man’ be ignorant, let him be ignorant. 39 Wherefore, brethren, covet to pro- phesy, and forbid not to speak with tongues. 40 Let all things be done decently and in order. In these verses the apostle closes his argu- ment, 1. With a just rebuke of the Corin- thians for their extravagant pride and self- conceit: they so managed with their spiritual gifts as no church did like them; they be- haved in a manner by themselves, and would not easily endure control nor regulation. Now, says the apostle, to beat down this arrogant humour, “‘ Came the gospel out from you ? Or came it to you only? v.36. Did Christianity come out of Corinth? was its original among you? Or, if not, is it now limited and confined to you? are you the only church favoured with divine revelations, that you will depart from the decent usages of all other churches, and, to make ostenta- tion of your spiritual gifts, bring confusion into Christian assemblies? How intolerably assuming is this behaviour! Pray bethink yourselves.” When it was needful or proper the apostle could rebuke with all authority ; and surely his rebukes, if ever, were proper here. Note, Those must be reproved and humbled whose spiritual pride and self- conceit throw Christian churches and assem- blies into confusion, though such men will ardly bear even the rebukes of an apostle. 2. He lets them know that what he said to them was the command of God; nor durst any true prophet, any one really inspired, deny it (v. 37): “If any man think himself a prophet, or spiritual, let him acknowledge, &c., nay, let him be tried by this very rule. If he will not own what I deliver on this head to be the will of Christ, he himself never had the Spirit of Christ. The Spirit of Christ can never contradict itself; if it speak in me, and in them, it must speak the same things im both. If their revelations contradict mine, AS ee eee eis. 1 CORINTHIANS. : yg se they do not come a I or they must e this therefore you may know say that my directions in this matter are n divine commandments, you may depend upo it they are not divinely Said. But if continue after all, through prejudice or ob stinacy, uncertain or ignorant whether the or I speak by the Spirit of God, they mu be left under the power of this ignorance. ] their pretences to inspiration can stand competition with the apostolical characte and powers which I have, I have lost all m authority and influence ; and the persons wh allow of this competition against me are ou of the reach of conviction, and must be lef to themselves.” Note, It is just with Gor to leave those to the blindness of their ow; minds who wilfully shut out the light. Thos who would be ignorant in so plain a ca were justly left under the power of thei mistake. 3. He sums up all in two geners advices :—(1.) That though they should ne despise the gift of tongues, nor altogeth disuse it, under the regulations mentioned yet they should prefer prophesying. This indeed the scope of the whole argument. was to be preferred to the other, because was the more useful gift. (2.) He charge them to let all things be done decently and order (v. 40), that is, that they should ayoi every thing that was manifestly indecent an disorderly. Not that they should hence tak occasion to bring into the Christian chure and worship any thing that a vain mind migh think ornamental to it, or that would help t set it off. Such indecencies and disorde: as he had remarked upon were especia be shunned. ‘They must do nothing was manifestly childish (v. 20), or that wi give occasion to say they were mad (v. 23 nor must they act so as to breed confusiot v. 33. This would be utterly indecent; | would make a tumult and mob of a Chri tian assembly. But they were to do thin, in order ; they were to speak one after a other, and not all at once; take their tw and not interrupt one another. To do wise was to destroy the end of a Ch ministry, and all assemblies for Christi worship. Note, Manifest indecencies ai disorders are to be carefully kept out of Christian churches, and every part of divi worship. They should have nothing in tl that is childish, absurd, ridiculous, wi tumultuous; but all parts of divine worsh should be carried on in a manly, grave, 1 tional, composed, and orderly manner. Go is not to be dishonoured, nor his wors! disgraced, by our unbecoming and disorder. performance of it and attendance at it. CHAP. XV. ee: 2 In this chapter the apostle treats of that great arucle of Chi tianity—the resurrection of the dead. 1. Heestablishes rhe ¢ tainty of our Saviour’s resurrection, ver. —Jl. 11. He, tro this truth, sets himself to refute those who said, surrectiun of the dead, ver. 12—19. IU. From our § D resurrection he establishes the resurrection of the dead ai i ng at the sound of th ‘ rewarded by him, ver. 5S. ui haye received, and wherein ye stand ; sx first - of all that which I also receiv red, ding to the scriptures ; iptures : ent, but some are fallen asleep. 7 After that, he was seen of James ; n of all the apostles. one born out of due time. 9 For I am the least of the apostles, that am meet to be called an apostle, be- pause I persecuted the church of God. 10 But by the grace of God I am at I am: and his grace which was owed upon me was not in vain; I laboured more abundantly than ray Vv Tr ‘A 11 There- e whether ié were I or they, so we reach, and so ye believed. Tt is the apostle’s business in this chapter D assert and establish the doctrine of the re- ection of the dead, which some of the inthians flatly denied, v. 12. Whether turned this doctrine into allegory, as Hymeneus and Philetus, by saying it already past (2 Tim. ii. 17, 18), and se- of the ancient heretics, by making it lean no more than a changing of their course life; or whether they rejected it as absurd, pon principles of reason and science; it s they denied it in the proper sense. And : disowned a future state of recompences, enying the resurrection of the dead. Now heathens and infidels should deny this does not seem so strange ; but that jans, who had their religion by revela- should deny a truth so plainly dis- sath God which was sith me. _ Ta * ief of it by some otker consi-_ wers an objection against this occasion. show what a vast change will bedies ere! at the resurrection, ver. 35—30. informs us what a change will be made in those who shall . trumpet, aud the complete con- “@ ee thej just shall then ob in over death and the grave, ver. 51 I, He sums up the argument with a yery serious cabegtaitian to Christians, to be resolved and diligent in their Lord’s service, because they know they shall be so gloriously Nf OREOVER, brethren, I declare # unto you the gospel which I preached unto you, which also ye 2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in - 3 For I delivered unto you how that Christ died for our sins ac- 4 And t he was buried, and that he rose n the third day according to the Ss 5 And that he was seen f Cephas, then of the twelve: 6 er that, he was seen of above five jundred brethren at once; of whom fhe greater part remain unto this 8 And last all he was seen of me also, as of ley all: yet not I, but the grace of F > es | etry. we The resurrection of Christ. is surprising, especially when it is a truth of such i importance. It was time for the apostle to confirm them in this truth, when the staggering of their faith in this point was © likely to shake their Christianity; and they were yet in great danger of having their faith staggered. He begins with an epitome or summary of the gospel, what he had preach- ed among them, namely, the death and resur- rection of Christ. Upon this foundation the doctrine of the resurrection of the dead is built. Note, Divine truths appear with great- est evidence when they are looked upon in their mutual connection. ‘The foundation may be strengthened, -that the superstruc- ture may be secured. Now concerning the gospel observe, I. What a stress he lays upon it (v. 1, 2): Moreover, brethren, I declare unto you the gospel which I preached to you. 1. It was what he constantly preached. His word was not yea and nay: he always preached the same gospel, and taught the same truth. He could appeal to his hearers for this. Truth is in its own nature invariable; and the in- faliible teachers of divine truth could never be at variance with themselves or one another. The doctrine which Paul had heretofore taught, he still taught. 2. It was what they had received; they had been convinced of the faith, believed it in their hearts, or at least made profession of doing so with theirmouths. t was no strange doctrine. It was that very gospel in which, or by which, they had hither- to stood, and must continue to stand. If they gave up this truth, they left themselves no ground to stand upon, no footing in reli- gion. Note, The doctrine of Christ’s death and resurrection is at the foundation of Chris- tianity. Remove this foundation, and the whole fabric falls, all our hopes for eternity sink atonce. And it is by holding this truth firmly that Christians are made to stand in a day of trial, and kept faithful to God. 3. It was that alone by which they could hope for salvation (v. 2), for there is no salvation in any other name ;.no name given under heaven by which we may be saved, but by the name of Christ. And there is no salvation in his name, but upon supposition of his death and resurrection. ‘These are the saving truths of our holy religion. The crucifixion of our Redeemer and his conquest over death are the very source of our spirituai life and hopes. Now concerning these saving truths observe, (1.) They must be retained in mind, they must be held fast (so the word is translated, Heb. x. 23): Let us hold fast the profession of our faith. Note, The saving truths of the gospel must be fixed in our mind, revolved much in our thoughts, and maintained and held fast to the end, if we would be saved. They will not save us, if we do not attend to them, and yield to their power, and continue to do soto the end. He only that enduret® to the end shall be saved, Matt. x. 22. (2.) We believe in vain, unless we continue and per- ‘ y + ORS ete MON Gage ee Sool 5 5 Bart Saline The resurrection of Christ. - 1 COR nay, we shall aggravate our guilt by relaps- ing into infidelity. And in vain is it to pro- fess Christianity, or our faith in Christ, if we deny the resurrection ; for this must imply and involve the denial of his resurrection ; and, take away this, you make nothing of Christianity, you leave nothing for faith or hope to fix upon. I. Observe what this gospel is, on which the apostle lays such stress. It was that . doctrme which he had received, and de- livered to them, év xpdrowe — among the first, the principal. It was adoctrine of the first rank, amost necessary truth, That Christ died for our sins, and was buried, and roseagain : or, in other words, that he was delivered for our offences and rose again for our justifica- tion (Rom. iy. 25), that he was offered in sa- crifice for our sins, and rose again, to show that he had procured forgiveness for them, and wasaccepted of God in this offerin-;. Note, Christ’s deathandresurrectionare the very sum and substance of evangelical truth. Hence we derive ourspiritual life now, and here we must found our hopes of everlasting life hereafter. III. Observe how this truth is confirmed, 1. By Old-Testament predictions. He died for our sins, according to the scriptures; he was buried, androse from the dead, ac- cording to the scriptures, according to the scripture-prophecies, and scripture-types. Such prophecies as Ps. xvi. 10; Isa. lui. 4 —6; Dan. ix. 26,27; Hos. vi. 2. Such scrip- ture-types as Jonah (Matt. xii. 4), as Isaac, who is expressly said by the apostle to have been received from the dead in a figure, Heb. xi. 19. Note, It is a great confirmation of our faith of the gospel to see how it cor- responds with ancient types and prophecies. 2. By the testimony of many eye-wit- nesses, who saw Christ after he had risen from the dead. Hereckonsup five several appear- ances, beside that to himself. He was seén of Cephas, or Peter, then of the twelve, called so, though Judas was no longer among them, because this was their usual number; then he was seen of above five hundred brethren at once, many of whom were living when the apostle wrote this epistle, though some had fallen asleep. This wasin Galilee, Matt. xxviii. 10, . After that, he was seen of James singly, andthen by all the apostles when he was taken up into heaven. This was on mount Olivet, Luke xxiv. 50. Compare Acts i. 2, 5— 7. Nete, How uncontrollably evident was Christ’s resurrection from the dead, when so many eyes saw him at so many different times alive, and when he indulged the weakness of one disciple so far as to let him handle him, to put his resurrection out of doubt! And what reason have we to believe those who were so steady in maintaining this truth, though they hazarded all that was dear to them in this world, by endeavouring to as- sere and propagate it! Even Paul himself ry called to the spowolea of called to the apostolical office, V an evidence of thie sort ; the Lora : peared to him by the way to Dam; A ix. 17. Having mentioned this favour, Paul takes occasion from it to make a bumble d gression concerning himself. He was high favoured of God, but he always endeavoure to keep up a mean opinion of himself, and t express it. So he does here, by observing (1.) That he was one born out of due tim (v. 8), anabortive, éerpwpa, a child dead bo and out of time. Paulresembled such a birtl in the s.ddenness of his new birth, in the he was not matured for the apostolic fun tion, as the others were, who had person converse with our Lord. He was called { the office when such conversation was not 1 be had, he was out of time for it. He he not known nor followed the Lord, nor bet formed in his family, as the others were, this high and honourable function. This we in Paul’s account a very humbling circun stance. (2.) By owning himself inferior | the other apostles: Not meet to be called apostle. ‘Vhe least, because the last of then called latest to the office, and not worthy be called an apostle, to have either the or the title, because he had been a persecut of the church of God, v. 9. Indeed, he tel us elsewhere that he was not a whit behi the very chief apostles (2 Cor. xi. 5)—for gif graces, service, and sufferings, inferior none of them. Yet some cireumsta his case made him think more meanly of b ix self than of any of them. Note, A hum spirit, in the midst of high attainments, ii great ornament to any man; it sets his gi qualities off to much greater advantage. kept Paul low in an especial manner wa remembrance of his former wickedne raging and destructive zeal against his members. *Note, How easily God | bring a good out of the greatest evil! WI sinners are by divine grace turned into sait he makes the remembrance of their sins very serviceable, tomake them hum! and diligent, and faithful. (3.) By aseri all that was valuable in him to divine gi But by the grace of God Iam what Iam, v. It is God’s prerogative to say, I am that I it is our privilege to be able to say, ‘ God’s grace we are what we are.” We nothing but what God makes us, no religion but what his grace makes us. that is good inus is a stream from this fe tain. Paul was sensible of this, 4 | humble and thankful by this conviction should we. Nay, though he was conse! of his own diligence, and zeal, and se that he could sav of himself, the grace was not given him in vain, but he | more abundantly than they all: he himself so much more the debtor ce 1 uh ally iain t not’ . but the grace of God which with me. Note, Those who have the ace of God bestowed on them should take re that it be not in vain. They should che- h, and exercise, and exert, this heavenly ciple. So did Paul, and therefore labour- with so much heart and so much success. d yet the more he laboured, and the more od he did, the more humble he was in opinion of himself, and the more disposed to own and magnify the favour of God to- wards him, his free and unmerited favour. Note, A humble spirit will be very apt to and magnify the graceof God. A humble pirit is commonly a gracious one. Where de is subdued there it is reasonable to be- grace reigns. 5 ter this digression, the apostle returns, his argument, and tells them (v. 11) that not only preached the same gospel him- f at all times, and in all places, but that the apostles preached the same: Whether ere they or I, so we preached, and so you ved. Whether Peter, or Paul, or any er apostle, had converted them to Chris- nity, all maintained the same truth, told he same story, preached the same doctrine, id confirmed it by the same evidence. All d in this that Jesus Christ, and him ified and slain, and then rising from the was the very sum and substance of anity; and this all true Christians we. All the apostles agreed m this tes- ony; all Christians agree in the belief fit. By this faith they live. In this faith die. 12 Now if Christ be preached that ‘rose from the dead, how say some Ing you that there is no resur- on of the dead? 13 Butif there 10 resurrection of the dead, then brist not risen: 14 And if Christ not risen, then is our preaching in, and your faith is also vain. 15 ea, and we are found false witnesses God ; because we have testified of that he raised up Christ: whom raised not up, if so be that the rise not. 16 For if the dead rise not, then is not Christ raised: 17 And if Christ be not raised, your faith ts vain ; ye are yet in your sins. 8 Then they also which are fallen Sleep in Christ are perished. 19 If in is life only we have hope in Christ, we are of all men most miserable. Having confirmed the truth of our Sa- jour’s resurrection, the apostle goes on to afte those among the Corinthians who there would be none: If Christ be aehed that he rose from the dead, how say among you that there is no resurrection S CHAP MW be t - , Fr —-. Sr: ee ee ee a , Sey.) tee Sheree TS 6 pat BF cis fa Saee. _ The resurrection of saints of the dead ? v.12. It seems from this pas- sage, and the course of ithe argument, there were some among the Corinthians wha thought the resurrection an impossibility. This was a common sentiment among the heathens. But against this the apostle pro- duces an incontestable fact, namely, the re- surrection of Christ; and he goes on to argue against them from the absurdities that must follow from their principle. As, I. If there be (can be) no resurrection of the dead, then Christ has not risen (v.13); and again, ‘‘ If the dead rise not, cannot be raised or recovered to life, then is Christ not raised, v. 16. And yet it was foretold im ancient prophecies that he should rise; and it has been proved by multitudes of eye-witnesses that he has risen. And will you say, will any among you dare to say, that is not, can- not be, which God long ago said should be, and which is now undoubted matter of fact?” I}. It would follow hereupon that the preaching and faith of the gospel would he vain: If Christ be not risen, then is ow preaching vain, and your faith vain, v. 14 This supposition admitted, would destroy the principal evidence of Christianity; and so, 1. Make- preaching vain. “ We apostles should be found false witnesses of God ; we pretend to be God’s witnesses for this truth, and to work miracles by his power in con- firmation of it, and are all the while deceivers. lars for God, if in his name, and by powei received from him, we go forth, and publish and assert a thing false in fact, and impos- sible to be true. And does not this make us the vainest men in the world, and om office and ministry the vainest and most use- less thing in the world? What end could we propose to ourselves in undertaking this hard and hazardous service, if we knew our religion stood on no better foundation, nay, if we were not well assured of the contrary? What should we preach for? Would not our labour be wholly in vain? We can have no very favourable expectations in this hfe; and we could have none beyond it. If Christ be not raised, the gospel is a jest; it is chafl and emptiness.” 2. This supposition would make the faith of Christians vain, as well as the labours of ministers: Jf Christ be not raised, your faith is vain ;. you are yet in your sins (v. 17), yet under the guilt and con- demnation of sin, because it is through his death and sacrifice for sin alone that forgive- ness is to be had. We have redemption through his blood, the forgiveness of sins, Eph. i. 7. No remission of sins ‘is to be h4d but through the shedding of his blood. And had his blood been shed, and his life taken away, without ever being restored, what evidence could we have had that through him we should have justification and eternal life? Had he remained under the power of death, how could he have delivered us from its power? And how yain a thing is faith in him, upon this supposition! He Q mys. we A — ” ee. ov “* The resurrection of Christ. must rise for our justification who was deli- vered for our sins, or in vain we look for any such benefit by him. ‘There had been no justification nor salvation if Christ had not risen. And must not faith in Christ be vain, and of no signification, if he be still among the dead? III. Another absurdity following from this supposition is that those who have fallen asleep in Christ have perished. If there be no resur- rection, they cannot rise, and therefore are lost, even those who have died in the Chris- tian faith, and for it. It is plain from this that those among the Corinthians who denied the resurrection meant thereby a state of fu- ture retribution, and not merely the revival of the flesh; they took death to be the de- struction and extinction of the man, and not merely of the bodily life; for otherwise the apostle could not infer the utter loss of those who slept in Jesus, from the supposition that they would never rise more or that they had no hopes in Christ after life; for they might have hope of happiness for their minds if these survived their bodies, and this would prevent the limiting of their hopes in Christ to this life only. ‘Upon supposition there is no resurrection in your sense, no after-state and life, then dead Christians are quite lost. How vain a thing were our faith and religion upon this supposition!” And this, IV. Would infer that Christ’s ministers and servants were of all men most miserable, as having hope in him in this life only (v.19), which is another absurdity that would follow from asserting no resurrection. ‘Their con- dition who hope in Christ would be worse than that of other men. Who hope in Christ. Note, All who believe in Christ have hope in him; all who believe in him as a Redeemer hope for redemption and salvation by him; ’ but if there be no resurrection, or state of future recompence (which was intended by those who denied the resurrection at Co- rinth), their hope in him must be limited to this life: and, if all their hopes in Christ lie within the compass of this life, they are ina much worse condition than the rest of man- «ind, especially at that time, and under those 2ircumstances, in which the apostles wrote ; tor then they had no countenance nor pro- zection from the rulers of the world, but were nated and persecuted by all men. Preachers and private Christians therefore had a hard tot if in this life only they had hope in Christ. Better be any thing than a Christian upon these terms; for in this world they are hated, and hunted, and abused, stripped of all worldly comforts and exposed to all manner of sufferings: they fare much harder than other men in this life, and yet have no fur- her nor better hopes. And is it not absurd for one who believes in Christ to admit a principle that involves so absurd an infer- ence? Can that man have faith in Christ who can believe concerning him that he will leave his faithful servants, whether ministers 1 CORINTHIANS. ee ‘Ve le a grale a ? Sigh) ~ or others, in a worse state Note, It were a gross absurdity in to admit the supposition of no res or future state. It would leave no hope be- ne this world, and would frequently m ake iscondition the worst in the world. Indeed, the Christian is by his religion crucified to this world, and taught to liveuponthe hope of ano- ther. Carnal pleasures are insipid to him in a great degree; and spiritual and heavenly pleasures are those which he affects and pants after. How sad is his case indeed, if he must be dead to worldly pleasures and yet neve: hope for any better! 20 But now is Christ risen from the dead, and become the first fruits of them that slept. 21 For since bi man came death, by man came also the resurrection of the dead. 22 For as in Adam all die, even so in Chris: shall all be made alive. 23 But every man in his own order: Christ the firstfruits ; afterward they that Christ’s at his coming. 24 The cometh the end, when he shall have delivered up the kingdom to God, even the Father ; when he shall hay put down all rule and all authorit and power. 25 For he must reign till he hath put all enemies under hi feet. 26 The last enemy that shal be destroyed is death. 27 For hi hath put all things under his fee! But when he saith, All things are pu under him, it is manifest that he i excepted, which did put all thing under him. 28 And when all thing: shall be subdued unto him, the shall the Son ,also himself be subje unto him that put all things unde him, that God may be all in all. 2 Else what shall they do which ai baptized for the dead, if the dead ris not at all? why are they then bap tized for the dead? 30 And wh stand we in jeopardy every hour? ¢ I protest by your rejoicing whi have in Christ Jesus our Lord, I d daily. 32 If after the manner | men 1 have fought with beasts : Ephesus, what advantageth if me, the dead rise not? let us eat a drink; for to morrow we die. 3 Be not deceived: evil communic tions corrupt good manners. Awake to righteousness, and } not ; for some have not the knf ie” i ; - 1A ~L speak this to your “* ae. In this passage the apostle establishes the truth of the resurrectica of the dead, the holy dead, the dead in Christ, f I. On the resurrection of Christ. 1. Be- cause heis indeed the first-fruits of those that slept, v.20. He has truly risen himself, and he has risen in this very quality and character, ~ as the first-fruits of those who sleep in him. _ Ashehasassuredly risen, soinhis resurrection ‘there is as much an earnest given that the ‘dead in him shall rise as there was that the Jewish harvest in general should be accepted and blessed by the offering and acceptance _ of the first-fruits. The whole lump was made holy by the consecration of the first-fruits (Rom. xi. 16), and the whole body of Christ, all that are by faith united to him, are by his resurrection assured of their own. As he _ has risen, they shall rise ; just as the lump is ' holy because the first-fruits are so. He has not risen merely for himself, but as head of the body, the church; and those that sleep in him God will bring with him, 1 Thess. iv. 14. Note, Christ’s resurrection is a pledge and earnest of ours, if we are true believers tm him; because he has risen, we shall rise. _ We are a part of the consecrated lump, and shall partake of the acceptance and favour - youchsafed the first-fruits. This is the first _ argument used by the apostle in confirmation of the truth; and it is, 2. Illustrated by a parallel between the first and second Adam. For, since by man came death, it was every _ way proper that by man should come deliver- ance from it, or, which is all one, a resurrec- tion, v. 21. And so, as in Adam all die, in _ Christ shall ali be made alive ; as through the sin of the first Adam all men became mcrtal, __ because all derived from him the same sinful _ nature, so through the merit and resurrection | of Christ shall all who are made to partake | ofthe Spirit, and the spiritual nature, revive, and become immortal. All who die die | through the sin of Adam ; all who are raised, | in the sense of the apostle, rise through the | merit and power of Christ. But the mean- | ing is not that, as all men died in Adam, so all men, without exception, shall be made alive in Christ ; for the scope of the apostle’s argument restrains the general meaning. _ Christ rose as the first-fruits ; therefore those that are Christ’s (v. 23) shall rise too. ‘Hence it will not follow that all men without exception shall rise too; but it will fitly follow that all who thus rise, rise in virtue of a . owing to the man Christ Jesus, as the mortality of all mankind was owing to the first man ; and so, as by man came death, by mancame deliverance. ‘Thus it seemed fit to the divine wisdom that, as the first Adam ruined his posterity by sin, the second Adam _ Should raise his seed to a glorious immor- tality. 3 Before he leaves the argument he Christ’s resurrection, and so that their revival © ae ee ‘ .* The resurrection of Christ states that there will be an order observed in their resurrection. What that precisely will be we are nowhere told, but in the general only here that there will be order observed. Possibly those may rise first who have held the highest rank, and done the most eminent service, or suffered the most grievous evils, or cruel deaths, for Christ’s sake. It is only here said that the first-fruits are supposed to rise first, and afterwards all who are Christ’s, when he shall come again. Not that Christ’s resurrection must in fact go before the resur- rection of any of his, but it must be laid as the foundation : as it was not necessary that those who lived remote from Jerusalem must go thither and offer the first-fruits before they could account the lump holy, yet they must be set apart for this purpose, till they could be offered, which might be done at any time from pentecost till the feast of dedica- tion. See Bishop Patrick on Num. xxvi. 2. The offering of the first-fruits was what made the lump holy ; and the lump was made holy by this offering, though it was not made be- fore the harvest was gathered in; so it were set apart for that end, and duly offered afterwards. So Christ’s resurrection must, in order of nature, precede that of his saints, though some of these might rise in order of time be- fore him. It is because he has risen that they rise. Note, Those that are Christ’s must rise, because of their relation to him. II. He argues from the continuance of the mediatorial kingdom till all Christ’s enemies are destroyed, the last of which is death, v. 24—26. He has risen, and, upon his resur- rection, was invested with sovereign empire, had all power in heaven and earth put into his hands (Matt xxviii. 18), had a name given him above every name, that every knee might bow to him, and every tongue confess him Lord. Phil. ii. 9—11 And the administration of this kingdom must continue in his hands till all opposing power, and rule, and authority, be put down (x. 24), till all enemies are put under his feet (v.25), and till the last enemy is dé- stroyed, whichris death, v. 26. 1. This argument implies in it all these par- ticulars :—(1.) That our Saviour rose from the dead to have all power put into his hands, and have and administer a kingdom, as Mediator: For this end he died, and rose, and revived, thai he might be Lord both of the dead and living, Rom. xiv. 9. (2.) That this mediatorial king- dom is to have an end, at least as far as it is concerned in bringing his people safely to glory, and subduing all his and their enemies: Then cometh the end, v. 24. (3.) That it is not to have an end till all opposing power be put down, and all enemies brought to his feet, v. 24, 25. (4.) That, among other ene- mies, death must be destroyed (v. 26) or abo- lished ; its powers over its members must be disannulled. Thus far the apostle is express; but he leaves us to make the inference that therefore the saints must rise, else death and the grave would have power over them, nor Peet a ae Tair The resurrection of saints. would cur Saviour’s kingly power prevaii against the last enemy of his people and annul its power. When saints shall live again, and die no more, then, and not till then, will death be abolished, which must be brought about before our Saviour’s: mediatorial kingdom is delivered up, which yet must be in due time. The saints therefore shall live again and die no more. ‘This is the scope of the argument; but, 2. The apostle drops several hints in the course’ of it which it will be proper to notice: as, (1.) That our Saviour, as man and media- tor between God and man, has a delegated royalty, a kingdom given: All things are put under him; he excepted that did put all things unde him, v. 27. As man, all his authority must be delegated. And, though his media- tion supposes his divine nature, yet as Me- diator he does not so explicitly sustain the character of God, but a middle person between God and man, partaking of both natures, human and divine, as he was to reconcile both parties, God and man, and receiving commission and authority from God the Fa- ther to act in this office. The Father appears, in this whole dispensation, in the majesty and with the authority of God: the Son, made man, appears as the minister of the Father, though he is God as well as the Father. Nor is this passage to be understood of the eternal dominion over all his creatures which belongs to him as God, but of a kingdoin committed to him as Mediator and God-man, and that chiefly after his resurrection, when, having overcome, he sat down with his Father on his throne, Rev. iii. 21. Then was the predic- tion verified, I have set my king upon my holy hill of Zion (Ps. ii. 6), placed him on his throne. This is meant by the phrase so fre- quent in the writings of the New Testament, of sitting at the right hand of God (Mark xvi. 19; Rom. vill. 34; Col. iii. 1, &c.), on the right hand of power (Mark xiv. 62; Luke xxii. 69), on the right hand of the Majesty on high (Heb. i. 3), on the right hand of the throne of God (Heb. xii. 2), on the right hand of the throne of the Majesty in the heavens, Heb. vili. 1. Sitting down im this seat is taking upon him the exercise of his mediatorial power and royalty, which was done upon his ascension into heaven, Mark xvi. 19. And it is spoken of in scripture as a recompence made him for his deep humiliation and self- abasement, in becoming man, and dying for man the accursed death of the cross, Phil. ii. 6—12. Upon his ascension, he was made head over all things to the church, had power given him to govern and protect it against all its enemies, and in the end destroy them and complete the salvation of all that believe’ inhim. This is not a power appertaining to Godhead as such; it is not original and un- limited power, but power given and. limited to special purposes. And though he who has it is God, yet, inasmuch as he is somewhat else besides God, and in this whole dispensa- uion acts not as God. but as Mediator, not as 1 CORINTHIANS. — j the offended Majesty, bu .people accomplished; and, when this end is Wa in favour of his offending c e by virtue of his consent and comm acts and appears a Ho that chi may properly be said to have t him; he sgt reign as God, ia ap an- limited, and yet may reign as Mediator, with — a power delegated, end limited to these p ticular purposes. (2.) That this deleg royalty must at length be delivered up to the Father, from whom it was received (v. 24);_ for it is a power received for particular ends and purposes, a power to govern and prot his church till all the members of it be g thered in, and the enemies of it for ever sub- dued and destroyed (. 25, 26), and when these ends shall be obtained the power and authority will not need to be continued. The Redeemer must reign till his enemies be de- stroyed, and the salvation of his church and attamed, then will he deliver up the power which he had only for this purpose, though he may continue to reign over his glorifie church and body in heaven; and in this sense it may notwithstanding be said that / shall reign. for ever and ever (Rey. xi. 15), that he shall reign over the house of Jacob for ever, and of his kingdom there shall be no ¢ (Luke i. 33), that his dominion is an everla ing dominion, which shall not pass away, D vii. 14. See also Mich. iv. 7. (3.) The deemer shall certainly reign till the last enemy” of his people be destroyed, till death itself be abolished, till his saints revive and ‘recover perfect life, never to be in fear and danger of dying any more. He shall have all power in heaven and earth till then—/e who loved us, and gave himself for us, and washed us from our sins in his own blood—he who is so nez related to us, and so much concerned for us. What support should this be to his saints in every hour of distress and temptation! HA is alive who was dead, and liveth for ever doth reign, and will continue to reign, till redemption of his people be completed the utter ruin of their enemies effected. (4) When. this is done, and all things are put un- der his feet, then shall the Son become sub, to him that put all things under him, that may be all in all, v.28. The meaning of t take to be that then the man Christ Jesus, hath appeared in so much majesty during whole administration of his kingdom, s appear upon giving it up to be a sub of the Father. Things are in scripture mz times said to be when they are manifeste made to appear ; and this delivering up kingdom will make it manifest that he whe appeared in the majesty of the sover was, during this administration, a sje f God. The glorified humanity of ou C Jesus Christ, with all the dignity and conferred on it, was no more than a gle creature. This will appear when the kin, dom shall be delivered up; and it will aj pear to the divine glory, that God may be all that the sccomplshimen gest al gether divine, and God fas veo the capt of it. Note, Though th the human nature must be employed _ in the work of our redemption, yet God was all in all init. It was the Lord’s doing and _ should be marvellous in our eyes. _ Til. He argues for the resurrection, from cow k case of those who were baptized for the dead (v. 29): What shall those do who are tized for the dead, if the dead rise not at ale Why are they ‘baptiz zed for the dead? What shall they do if the dead rise not? ‘ _ What have they done? How vain a thing _ hath their baptism been! Must they stand by ae or renounce it? why are they baptized for bE: the dead, if the dead rise not? izév rar vEKO@Y. ; But what is this baptism for the dead? It is necessary to be known, that the apostle’s ar- gument may be understood; whether it be : Peay argumentum ad hominem, or ad rem; that ___ is, whether it conclude for the thing in dis- _ pute universally, or only against the particu- lar persons who were baptized for the dead. _ But who shall interpret this very obscure pas- _ sage, which, though it consists of no more than three words, besides the articles, has had more than three times three senses put on it by interpreters? It is not agreed what is | meant by baptism, whether it is to be taken ‘mm a proper or figurative sense,-and, if ina _ proper sense, whether it is to be understood of Christian baptism properly so called, or ‘some other ablution. And as little is it agreed who are the dead, or in what sense ‘the preposition izip is to be taken. Some _ understand the dead of our Saviour himself ; _ vide Whitby in loc. Why are persons bap- _ tized in the name of a dead Saviour, a Saviour _ who remains among the dead, if the dead rise > Bes ? Butit is, I believe, an instance perfectly “Singular for ot vexpoi to mean no more than \ Gre dead person; it is a signification which _ the words have nowhere else. And the ot — Barrifopevor (the baptized) seem plainly to ean some particular persons, not Christians im general, which yet must be the significa- tion if the oi vexpoi (the dead) be understood of our Saviour. Some understand the pas- sage of the martyrs: Why do they suffer “martyrdom for their religion? This is some- _ times called the baptism of blood by the an- _ cients, and, by our Saviour himself, baptism " indefinitely, Matt. xx. 22; Luke xii. 50. But in what sense can those who die martyrs for their religion be said to be baptized (that is, die martyrs) for the dead? Some understand it of a custom that was observed, as some of the ancients tell us, among many who pro- - fessed the Christian name in the first ages, of umens dying without baptism. But this avoured of such superstition that, if the cus- tom had prevailed in the church so soon, the abut would hardly have mentioned it hout signifying a dislike of it. Some _ Paptizing some in the name and stead of ca- | of our salva-| which was a custom, they tell us, that early obtained ; and this to testify their hope of the md it of baptizing over the dead, | more!” The feeprtelien of ane resurrection. This sense is pertinent to the apostle’s argument, but it appears not that any such practice was in use in the apostle’s time. Others understand it of those who have been baptized for the sake, or on occa- sion, of the martyrs, that is, the constancy with which they died for their religion. Some were doubtless converted to Chris- tianity by observing this: and it would have been a vain thing for persons to have become Christians upon this motive, if the martyrs, by losing their lives for religion, became ut- terly extinct, and were to live no more. But the church at Corinth had not, in all proba- bility, suffered much persecution at this time, or seen many instances of martyrdom among them, nor had many converts been made by the constancy and firmness which the martyrs discovered. Not to observe that ot wexpoi seems to be teo general an expression to mean only the martyred dead. It is as easy an explication of the phrase as any I have met with, and as pertinent to the argument, to suppose the oi vexpoi to mean some among the Corinthians, who had been taken off by the hand of God. We read that many were; sickly among them, and many slept (ch. xi. 30), because of their disorderly behaviour at the Lord’s table. These executions might terrify some into Christianity; as the miraculous earthquake did the jailer, Acts xvi. 29, 30, &e. Persons baptized on snch an occasion might be properly said to be baptized for the dead, that is, on their account. And the ot Bees Zopevor (the baptized) and the ot vexpoi (the - dead) answer to one another; and upon this supposition the Corinthians could not mistake the apostle’s meaning. “Now,” says he, *‘ what shall they do, and why were they bap- tized, if the dead rise not? You have a ge- neral persuasion that these men have done right, and acted wisely, and as they ought, on this occasion; but why, if the dead rise not, seeing they may perhaps hasten their death, by provoking a jealous God, and have no hopes beyond it?” But whether this be the meaning, or whatever else be, doubtless the apostle’s argument was good and intelli- gible to the Corinthians. And his next is as plain to us. IV. He argues from the absurdity of his own conduct and that of other Christians upon this supposition, 1. It would be a foolish thing for them to run so many hazards (v. 30): “ Why stand we in jeopardy every hour ? Why do we ex- pose ourselves to continual peril—we Chris- tians, especially we apostles?” Every one knows that it was dangerous being a Chris- tian, and much more a preacher and an apos- tle, at that time. “‘ Now,” says the apostle, “what fools are we to run these hazards, if we have no better hopes beyond death,-if when we die we die wholly, and revive no Nete, Christianity were a foolish The resurrection of saints. profession if it proposed no hopes beyond this life, at least in such hazardous times as attended the first profession of it; it re- quired men to risk all the blessings and com- forts of this life, and to face and endure all the evils of it, without any future prospects. And is this a character of his religion fit for a Christian toendure? And must he not fix this character on it if he give up his future hopes, and deny the resurrection of the dead? This argument the apostle brings home to himself: “I protest,” says he, “ by your rejoicing in Jesus Christ, by all the com- forts of Christianity, and all the peculiar succours and supports of our holy faith, that IT de daily,” v. 31. danger of death, and carried his life, as we say, in his hand. And why should he thus expose himself, if he had no hopes after life ? To live in daily view and expectation of death, and yet have no prospect beyond it, must be very heartless and uncomfortable, and his case, upon this account, a very melancholy one. He had need be very well assured of the resurrection of the dead, or he was guilty of extreme weakness, in hazarding all that was dear to him in this world, and his life into the bargain. He had encountered very great difficulties and fierce enemies ; he had fought with beasts at Ephesus (wv. 32), and was in danger of being pulled to pieces by an enraged multitude, stirred up by Demetrius and the other craftsmen (Acts xix. 24, &c.), thoughsome understand this literally of Paul’s being exposed to fight with wild beasts in the amphitheatre, at a Roman show in that city. And Nicephorus tells a formal story to this purport, and of the miraculous complaisance of the lions to him when they came near him. But so remarkable a trial and circumstance of his life, methinks, would not have been passed over by Luke, and much less by himself, when he gives us so large and particular a detail of his sufferings, 2 Cor. xi. 24, ad fin. When he mentioned that he was five times scourged of the Jews, thrice beaten with rods, once stoned, thrice shipwrecked, it is strange that he should not have said that he was once exposed to fight with the beasts. I take it, therefore, that this fighting with beasts is a figurative ex- pression, that the beasts intended were men of a fierce and ferine disposition, and that this refers to the passage above cited. “Now,” says he, “‘ what advantage have I from such contests, if the dead rise not? Why should I die daily, expose myself daily to the danger of dying by violent hands, if the dead rise not? And if post mortem nthil—if I am to -verish by death, and expect nothing after it, could any thing be more weak?” Was Paul so senseless? Had he given the Corinthians any ground to entertain such a thought of him? If he had not been well assured that death would have been to his advantage, would he, in this stupid manner, have thrown away his life? Could any thing but the sure hopes of 1 CORINTHIANS. ae He was in continual | for to-morrow wedie (v. 32); letusturnepicures. Jee a a a a - oe a better life after death | x love of life in him to this degree? advantageth it me, if the dead rise not can I propose to myself?” Note, It is lawful and fit for a Christian to propose ad- vantage to himself by his fidelity to God. Thus did Paul. Thus did our blessed Lord ~ himself, Heb. xii. 2. And thus we are bidder to do after his example, and have our fruit te holiness, that our end may be everlasting lite, — This 1s the very end of our faith, even the sal- vation of our souls (1 Pet. i. 9), not only what it willissue in, but what we should aim at. 2. It would be a much wiser thing to take - the comforts of this life: Let us eat and drink, Thus this sentence means in the prophet, Isa. xxii. 13. Letus even livelike beasts, if we must — die likethem. ‘This would be a wiser course, if there were no resurrection, no after-1ife or state, than to abandon all the pleasures of life, and offer and expose ourselves to all the miseries of life, and live in continual peril of perishing by savage rage and cruelty. This passage also plainly implies, as 1 have hinted above, that those who denied the resurrection among the Corinthians were perfect Sadducees, of whose principles we have this account in the holy writings, that they say, There is no resurrection, neither ange nor spirit (Acts xxiii. 8), that is, “Mani body, there is nothing in him to survive the body, nor will that, when once he is dead, ever revive again.” Such Sadducees were” the men against whom the apostle argued ; otherwise his arguments had no force in them; for, though the hody should never revive, yet, as long as the mind survived it, he might have much advantage from all the hazards he ran” for Christ’s sake. Nay, it is certain that the mind is to be the principal seat and subject of the heavenly glory and happiness. But, if there were no hopes after death, would not eve wise man prefer an easy comfortable life befo such a wretched one as the apostle led ; and endeavour to enjoy the comforts of life fast as possible, because the continuance of is short? Note, Nothing but the hopes ¢ better things hereafter can enable a man te forego all the comforts and pleasures here, ~ and embrace poverty, contempt, misery, death. ‘hus did the apostles and primi Christians ; but how wretched was their and how foolish their conduct, if they deceive themselves, and abused the world with va and false hopes ! ' V. The apostle closes his argument with caution, exhortation, andreproof. 1. A cau- tion against the dangerous conversation of bad men, men of loose lives and principles Be not deceived, says he; evil communications corrupt good manners, v. 33. Possibly, some of those who said that there was no resurrection of the dead were men of loose lives, and endeavoured to countenance vicious practices by so corrupt a prin and had that speech often in their mow * \— — a ORY eek wid. deouk? for th e purpose if there was nofuture state. But, having confuted their principle, he now warns the Corinthians how dangerous such men’s conversation must prove. He tells them that they would probably be corrupted by them, and fall in with their course of life, if they _ gave into their evil principles. Note, Bad company and conversation are likely to make _badmen. Those who would keep their inno- "cence must keep good company. Error and _ vice are infectious : and, if we would avoid the ie contagion,we must keep clear of those who have takenit. He that walketh with wise men shall bewise; but acompanion of fools shall be destroy- 2d, Proy. xiii. 20. 2. Hereis an exhortation to _ oreak off their sins, and rouse themselves, ~ and lead a more holy and righteous life (v. _ 34): Awake to righteousness, or awake righ- | teously, ixvipbare cuxaiwe, and sin not, or sin | mnomore. “Rouse yourselves, break off your | sins by repentance: renounce and forsake Prat very evil way, correct whatever is amiss, and | do not, by sloth and stupidity, .be led away | into such conversation and principles as will | sap your Christian hopes, and corrupt your practice.” The disbelief of a future state de- | stroys all virtue and piety. But the best improvement to be made of the truth is to | cease from sin, and set ourselves to the busi- | ness of religion, and that in good earnest. If | there will be a resurrection and a future life, | we should live and act as those who believe | it, and should not give into such senseless and sottish notionsas will debauch our morals, _ and render us loose and sensual in our lives. _3. Here is areproof, andasharp one, to some at least among them: Some of you have not the knowledge of God; I speak this to your _ shame. Note, It is a shame in Christians not to have the knowledge of God. The Chris- fan religion gives the best mformation that _ can be had about God, his nature, and grace, and government. Those who profess this _ feligion reproach themselves, by remaining without the knowledge of God; for it must _ be owing to their own sloth, and slight of _ God, that they are ignorant of him. And is _ itnot a horrid shame for a Christian to slight __ God, and be so wretchedly ignorant in matters _ that so nearly and highly concern him? Note also, It must be ignorance of God that leads __ men into the disbelief of a resurrection and _ future life. Those who know God know that f he will not abandon his faithful servants, nor leave them exposed to such hardships and _ sufferings without any recompence or reward. _ They know he is not unfaithful nor unkind, to | forget their labour and patience, their faith- __ ful'services and cheerful sufferings, or let their labourbein vain. But I amapt to think that _ the expression has a much stronger meaning ; that there were atheistical people among them __ who hardly owned a God, or one who had any _ eoncern with or took cognizance of human effairs. hese were indeed a scandal and 4 ‘ a - . APL \ es ‘to-morrow we die.| shame to any Christian church. Note, Reai ot oe ee, The resurrection of satzis. 5 the apostle grants that their talk was to! atheism lies at the bottoin of men’s disbelet of a future state. Those who own a God and a providence, and observe how unequal the distributions of the present life are, and how frequently the best men fare worst, can hardly doubt an after state, where every thing‘will be set to rights. 35 But some man will say, How are the dead raised up? and with what body do they come? 36 Thou fool, that which thou sowest is not quickened, except it die: 37 And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: 38 But God giveth it a body as it hath pleased him, and to every seed his own body. 39 All flesh zs not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. 40 There are also celestial bodies, and bodies terrestrial: but the glory of the ce- lestial is one, and the glory of the terrestrial is another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. 42 So also is the resurrection of the dead. It is sown in corruption ; it is raised in incorruption: 43 It is sown in dishonour ; it is raised in glory: it is sown in weakness; it is raised in power: 44 Ii is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spi ritual body. 45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. 46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 47 The first man is of the earth, earthy: the second man zs the Lord from heaven. 48 As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. 49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom Wot ee ee. et Pa Ge! + ¥ The resurrection of saints. of God; neither doth corruption in- herit incorruption. The apostle comes now to answer a plau- sible and principal objection against the doc- trine of the resurrection of the dead, con- cerning which observe the proposal of the objection: Some man will say, How are the dead raised up? And with what body do they come? v. 35. ‘The objection is plainly two- fold. How are they raised up? that is, “ By what means? How can they be raised? What power is equal to this effect? It was an opinion that prevailed much among the heathens, and the Sadducees seem to have been in the same sentiment, that it was not within the compass of divine power, mortales eternitate donare, aut revocare defunctos—to make mortal men immortal, or revive and restore the dead. Such sort of men those seem to have been who among the Corinthians denied the resurrection of the dead, and object here, “How are they raised? How should they be raised? Is it not utterly impossible?” The other part of the objection is about the quality of their bodies, who shall rise: “ With what body will they come? Will it be with the same body, with like shape, and form, and stature, and members, and quali- ties, or various?” The former objection is that of those who opposed the doctrine, the latter the enquiry of curious doubters. I. To the former the apostle replies by telling them this was to be brought about by divine power, that very power which they had all observed to do something very like it, year after year, in the death and revival of the corn; and therefore it was an argu- ment of great weakness and stupidity to doubt whether the resurrection of the dead might not be effected by the same power: Thou fool! that which thou sowest is not quickened unless it die, v. 36. It must first corrupt, before it will quicken and spring up. It not only sprouts after it is dead, but it must die that it may live. And why should any be so foolish as to imagine that the man once dead cannot be made to live again, by the same power which every year brings the dead grain to life? This is the substance of the apostle’s answer to the first question. Note, It is a foolish thing to question the divine power to raise the dead, when we see it every day quickening and reviving things that are dead. II. But he is longer in replying to the second enquiry. 1. He begins by observing that there is a change made in the grain that is sown: It is not that body which shall be that is sown, but bare grain, of wheat or barley, &c.; but God gives it such a body as he will, and in such way as he will, only so as to distinguish the kinds from each other. Every seed sown has its proper body, is constituted of such materials, and figured in such a manner, as are proper to it, proper to that kind. This 1 CORINTHIANS. is plainly in the divine po more know how it is don how a dead man is raised to ‘lt is certain the grain undergoes a great change and it is intimated in this passage that so will the dead, when they rise again, and live again, in their bodies, after death. 1 CORINTHIANS. hae Te ee “aa —@ bring me on my jo ever a go. 7 For I willn now by the way; but I tru awhile with you, if the Lor 8 But I will tarry at Ephesus Pentecost. 9 Fora great door z effectual is opened unto me, and th are many adversaries. i. In this passage the apostle notion explains his purpose of visiting them, 7 cerning which, observe, 1. His et intended to pass out of Asia, where he n was (vide v. 8, 19) and to go through Mac donia into Achaia, where Corinth was, a to stay some time with them, and pe the winter, v. 5, 6. He had long laboured this church, and done much good a them, and had his heart set’ upon ¢ much more (if God saw fit), and there had it in his thoughts to see them, ania t with them. Note, The heart of a truly Chr tian minister must be much towards # people among whom he has long labour and with remarkable success. No wo that Paul was willing to see Corinth and : with them as long as the other duties o} } office would permit. Though some amo this people despised him, and made a fact against him, doubtless there were many 1 loved him tenderly, and paid him all the | spect due to an apostle and their spirit father. And is it any wonder that he sh be willing to visit them, and stay with # And as to the rest, who now manifested disrespect, he might hope to reduce then better temper, and thereby rectify what | out of order in the church, by staying amc them for some time. It is plain that hoped for some good effect, because he s: he intended to stay, that they might brin on his journey whithersoever he went (0. not that they might accompany him a | way on the road, but expedite and fu mn him for his journey, help and encourage h to it, and provide him for it. He is te understood of being brought forward 7 journey after a godly sort (as it is express 3 John 6), so that nothing might be 1 ing to him, as he himself speaks, Tit. His stay among them, he hoped, wot their factious humour, and reconcile th himself and their duty. Note, It —s reason for an apostle to make his 2 place that he had a prospect of doin 2. His excuse for not seeing them n v; cause it would be only by the te rapddp—in transitu—en passant : only be a transient visit. He would n them because he could not stay Such a visit would give neither them any satisfaction or advan aaa rather raise the appetite than ar ther heighten their desires of 1 oge than satisfy them. He loved them s that he longed for an opportunity t VOS ‘ a 4 : ‘Le ee i them, take up his abode among them some length of time. This would be more pleasing to himself, and, more service- le to them, than a cursory visit in his way ; and therefore he would not see them now, but another time, when he could tarry longer. . We have the limitation of this purpose: trust to tarry awhile with you, if the Lord permit, v. 7. Though the apostles wrote under inspiration, they did not know thereby how God would dispose of them. Paul _had a purpose of coming to Corinth, and staying there, and hoped to do good thereby. This was not a purpose proceeding from any _ extraordinary motion or impulse of the Spirit of God; it was not the effect of inspiration ; for had it been such he could not have spoken of it in this manner. A purpose formed thus him must have been the purpose of God, signified to him by his Spirit; and could he say he would come to Corinth upon this ew only, if God permit, that is, that he “would execute God’s own purpose concern- ‘ing himself, with God’s permission? It is to be understood then of a common purpose, formed in his own spirit. And concerning all our purposes it is fit we should say, ‘‘ We a l execute them if the Lord permit.” Note, | our purposes must be made with submis- to the divine providence. We should If the Lord will, we shall live, and do this d that, James iv. 15. It is not in us to effect our own designs, without the divine we. It is by God’s power and permission, d under his direction, that we must do every ing. Heathens have concurred in acknow- dging this concern of Providence in all Our actions and concerns; surely we should readily own it, and frequently and seriously end to it. 4. We have his purpose ex- pressed of staying at Ephesus for the pre- tee He says he would stay there till pen- “tecost, v. 8. It is very probable that at, the time of writing this epistle he was in Ephe- Sus, from this passage, compared with v. 19, where he says, The churches of Asia salute you. A proper salutation from Ephesus, but hardly so proper had he been at Philippi, as e€ subscription to this epistle in our com- mon copies has it. “ The churches of Mace- Rs salute you” had been much more pro- Ba inserted in the close of a letter from } Philippi, than the other. But, 5. We have € reason given for his staying at Ephesus w the present: Because a great door, and ffectual, was opened to him, and there were lany adversaries, v.9. A great door and effectual was opened to him; many were pre- pared to receive the gospel at Ephesus, and Goa gave him great success among them; had brought over many to Christ, and he had great hope of bringing over many more. For this reason he determined to stay awhile Ephesus. Note, Success, and a fair pros- ct of more, was a just reason to determine apostle to stay and labour in a particular ce. And there were many adversaries, The apostle recommends ‘Timothy. because a great door, and an effectual, was opened. Note, Great success in the work of the gospel commonly creates many enemies. The devil opposes those most, and makes them most trouble, who most heartily and successfully set themselves to destroy his . kingdom. ‘There were many adversaries ; and therefore the apostle determined to stay. Some think he alludes in this passage to the custom of the Roman Circus, and the doors of it, at which the charioteers were to enter, as their antagonists did at the opposite doors. ‘True courage is whetted by opposition ; and it is no wonder that the Christian courage of the apostle should be animated by the zeal of his adversaries. ‘They were bent to ruin him, and prevent the effect of his ministry at Ephesus; and should he at this time de- sert his station, and disgrace his character and doctrine? No, the opposition of ad- versaries only animated his zeal. He was in nothing daunted by his adversaries; but the more they raged and opposed the more he exerted himself. Should such a man as he flee? Note, Adversaries and opposition do not break the spirits of faithful and success- ful ministers, but only enkindle their zeal, and inspire them with fresh courage. In- deed, to labour in vain is heartless and dis- couraging. This damps the spirits, and breaks the heart.. But success will give life and vigour to a minister, though enemies rage, and blaspheme, and persecute. It is not the opposition of enemies, but the hard- ness and obstinacy of his hearers, and the backslidings and revolt of professors, that damp a faithful minister, and break his heart. 10 Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do. 11 Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the: brethren. 12 As touching our bro- ther Apollos, I greatly desired him to come unto you with the brethren = but his will was not at all to come at this time; but he will come when he: shall have convenient time. In this passage, I. He recommends Timothy to them, m several particulars. As, 1. He bids them take care that he should be among them with- out fear, v. 10. Timothy was sent by the apostle to correct the abuses which had crept in among them ; and not only to direct, but to blame, and censure, and reprove, those who were culpable. They were all in fac. tions, and no doubt the mutual strife and hatred ran very high among them. ‘There Were some very rich, as it is probable; and many very proud, upon account both of their outward wealth and spiritual gifts. Proud 20—VI. — Be ee Ee Ne Spires Sete SO = se “ee, Sak at oul =. See ‘ General directions. spirits cannot easily bear reproot. It was reasonable therefore to think young Timothy might be roughly used; hence the apostle ~varns them against using him ill. Not but that he was prepared for the worst; but, whatever his firmness and prudence might be, it was their duty to behave themselves well towards him, and not discourage and dishearten him in his Lord’s work. They should not fly out into resentment at his re- proof. Note, Christians should bear faithful reproofs from their ministers, and not terrify: and discourage them from: doing their duty. 2. He warns them against despising him, v.11. He was but a young man, and alone, as CEcumenius observes. He had no one to back him, and his own youthful face and years commanded but littlereverence ; and: there- fore the great pretenders to wisdom among them might be-apt to entertain. contemptu- ous thoughts of him. .“ Now,” says the apostle, “ guard against this.”” Not that he distrusted Timothy ; he knew that Timothy would do nothing to bring contempt on his character, nothing to make his youth despi- cable. But pride was a reigning sin among the Corinthians, and sucha caution was: but too necessary. Note, Christians. should be very careful not to pour contempt on. any, but especially on ministers, the faithful mi- nisters-of Christ. These, whether young or old, are to be had' in high esteem-for their work’s sake. 3. He tells them they should give him all due encouragement, use him well while he was with them; and, as an evidence of this, they should send him away in friend- ship, and-well prepared for his journey. back again. to Paul. ‘This, as I have before ob- served, is the meaning of bringing-him, on his;journey in peace, v.11. Note, Faithful ministers are not only to be well receiyed by a people among whom they may for a season minister; but are to be sent away with due respect. II, He assigns. the, reasons why they should behaye thus towards ‘Timothy. 1. Be- cause he was employed in the same work as Paul, and acted in it by the same authority, v.10. He did not come, on Paul’s. errand among them, nor to do his werk, but the work of the Lord. Though he was not an apostle, he was. assistant to one, and was sent upon this very business by a divine commission. And therefore to vex his spirit vould be to grieve the Holy Spirit ; to de- spise him would 'be to despise him that sent him, not Paul, but Paul’s Lord’ and’ theirs. Note, Those who work the work of the Lord should be neither terrified nor-despised, but treated with all tenderness and respect. Such are all the faithful ministers of the word, though not all in the same rank and degree. Pastors and teachers, as well as apostles and evangelists, while they are doing their duty, are to be treated with honour and respect. 2 Another reason is implied ; as they) were me? See yh hl 1 CORINTHIANS. for aul’s sake, who to esteem him for his work’s sake, so also! 14 Let all youn things: be don y a af 3 i eat, dee rinth; not of his own erranc work the work of the Lord: Ge forth in peace, that he may come to me, fo look for him. with the. brethren (v. 11); with the brethren look for him (the. origin will bear either), éxdéyoua: yap abrov pp roy adekgav—* I am expecting his rete and his report concerning you; and sha judge by your: conduct: towards. him wh your regard and respect for me will be. Loo to it that you send him baek with no evil x port.” Paul might expect from the Cori thians, that a messenger from him, upon su an errand, should; be regarded, and well treat ed. His services and success among. n his authority with themas. anapostle, wou challenge this at: theirhands. They woul hardly dare to send back Timothy with ar port that would grieve or provoke the apo: T and the brethren expeet/his return, for the report-he is'to make; and therefo do not use him ill, but respect him, rega his message, and let, him return in peace.” III. He informs them. of! Apollos’s pi pose toseethem. 1. He himself had grea desired him to come to them, v. 12. Thou one party. among them had declared | Apollos against- Paul Gf that passage is to understood literally, vide ch. iv. 6), yet Pz did not hinder Apollos from-going to in his own-absence, nay, he. pressed hi go thither. He had no suspicions of / los, as if he would lessen Paul’s. interes respect among them, to the advancemer his own. Note, Faithful: ministers ar apt to entertain: jealousies of-each-other, | suspect of such selfish designs. Tru rity and brotherly love think. no-evi where should these reign, if not’ m1 breasts of the ministers of Christ? 2. Ap los could not be prevailed on for the pres to come, but would’ at a more. con’ season. Perhaps their feuds and might render the present season’ ix He would not go to be set at the hi party and ‘countenance the- dividing < tentious humour. When: this had ‘subsi through Paul’s epistle to them and'Timotl ministry among them, he might visit would be more proper. Apo not vie with eack other, but const other’s comfort and usefulness: ‘a timates his’ great regard to. the churel Corinth, when they had used him ill) by treating Apollos to go to them ; and Ap shows his respect to Paul, and his co keep up his character and ‘authority, b clining the journey. till the Corintl in better temper. Note, It is very x the ministers of the gospel to have nifest a concern for each other's repute and usefulness. : 13, Watch ye, stand fast in faith, quit. you, like, men, be tis the firstfruits of Achaia, and that they have addicted themselves to the istry of the saints,) 16 That ye bmit yourselves unto such, and to ery one'that ‘helpéth with ws, and aboureth. “17 I'am glad of the com- -of Stephanas and Fortunatus and ‘Achaieus : for' that’ which was lacking your part they have’supplied. 18 r they have refreshed ‘my spirit and rs: therefore acknowledge ye sm ‘that-are such. | | my i In this passage the apostle:gives, 1. Some-general advices; as, 1. That they ‘shouldwatech (v.13), be wakeful -and upon ‘inthians ‘were ‘m manifest danger upon Ay accounts: their feuds ran ‘high, the arities among them were very great, ‘were ‘decéivers ‘got ainong ‘them, who voured to corrupt’ their-faith im the st important articles, those without which ‘practice'of virtue and yety could never sist. And surely in such dangerous cir- nstanves it was-their concern to watch. | Note, Ifa Christian would be secure, he must He on his guard; and the more his danger the @reater vigilance is needful for his -se- . 2 He advises them ‘to stund fast in Séith, to keep their ground, adhere to the elation ‘of God, ‘and not give it up for the 6m ‘of the world, nor suffer it to be cor- y it—stand for the faith of the gos- bel, ‘and iweintam iteventodeath ; and stand in it, So’ as'toabide in the profession of it,'and “and yield “to its influence. Note, A ian’Should be fixed in the faith of ‘the pel, and never (desert nor renounce it. It y this faith alone that he'will be able to p his sround in an hour of temptation ; it s by faith that we stand (2 Gor. i. 24); itis this that ‘we ‘must overcome the world G@ John v. 4), both when it fawns and ‘when Wiis, When it tempts and when it terri- ‘Wemmust stand theteforein the faith of ae if Wwe ‘would maintain our in- y 3. He'advises'them toact like men, nd bestrung: “Act the manly, firm,-and re- d part: behave strenuously, in opposi- to the bad'mén who would: divide and pt'you, those’ who would ‘split you into jons'dr seduce'you from the faith : be not ‘teffified ‘nor inveigled by them; but ‘show er ‘sound judement and firm resoh- ‘Note, Christians ‘should be manly firm in all their’contests: with their séne- in defending their faith, and maintain- e VOL, IX, ; -gospel. - . A @hfistian 1s always in dow! hwomenablepaived cruelty, between Christian firm- , ahd therefore should ever be on the} ness -and feverish wrath ‘and transport. ch; but the «danger 1s »gréaterat ‘some | Christianity never appears \to "so «much ~ad- sand under some circumstances. ‘The | vantage aswhen the charity of Christians is “good 4 ’ fe ara uh G ee fey a ieeoi nila sre tere s- Ae ee pa ; - CHAPS KVL Particular directions. larity. !5 1 beseech you, brethren, | ing their mtegrity. ‘hey should, in an es- e know the ‘house of Stephanas, that | Pecial manner, be so in those points of faith that lie ‘at the foundation of sound and.prac- — tical religion, such as were attacked am the Corinthians :'these must be maintainéd with solid judgment and ‘strong resolution ‘4. He advises them to do every thing in cha. rity, v. 14. Our zeal-and-constancy must be consistént with eharity. When the apostle would have us play the man-for our faith or religion, /he-putsin ‘a caution against play, img the devil for it. We -may-defend our faith, but we'must, at the ‘same time, main- tain our innocence, \and not devour and de- stroy,:and think with ourselves that the wrath of man will work the ‘righteousness of God, James i.-24. Note, Christians should be ‘eareful that charity not‘only reign in their hearts, but'shine out in their lives, may, m their ‘most manly defences of the faith of the There is:a:great' difference between most conspicuous, when they can bear with their mistaken brethren,and oppose the open enemies ‘of their holy faith in Jove, when evety thing is done in charity, when they behave towards one another, ‘and towards all men, ‘with ‘a ‘spirit of meekness -and will II. Some particular directions how’ they should behave towards some that had ‘been ‘eminently serviceable to the cause of Christ ‘among them. 1. He*gives us their character (1.) The household of Stephanas is mentioned by him, and ‘their character is, that they were the first-fraits of Achaia, the first converts to Christianity in that region of Greece in which Cormth was. Note, It is an honourable character to'any man to ‘be'early a Christian, betimes m Christ. But they had moreover addicted themselves to the ministry of the saints, to serve the sats. They have dis- -poséd'und devoted themselves—tratay éavrovc, to’ Serve the saints, todo service to'the’saints. ‘It is not’meant of the ministry of the word properly, ‘but of serving thém im ‘other re- spects, ‘supplymg their wants, helpiig ‘and ‘assisting them upon ‘all occasions, beth in their temporal‘and ‘spiritual ‘eoncerns. The family ‘of Stephanas seéms to-have been a family of rank and importanice‘in those parts, ‘and yet they willingly offered themselves to this service. Note, It isan honour to per- sons of the highest rank todevote themselves to the service of the saints. Ido not mean to change ranks, and become proper servants to the inferiors, but freely'and voltntarily to help them, and do gdod to them in all then concerns. (2.) He mentions Stephanas,:and Fortunatus, and Achaicus, as coming to him from the church of Corinth. The account he gives of them is that they supplied: the de- ficiencies of the church ‘towards him, and by & Mi A OSes 3) eee ae Commendations and salutations. so doing refreshed his spirit and theirs, v. 17, 18. They gave hima more perfect account of the state of the church by word of mouth than he could acquire by their letter, and by that means much quieted his mind, and upon their return from him would quiet the minds of the Corinthians. Report had made their cause much worse than it was in fact, and their letters had not explained it sufficiently to give the apostle satisfaction; but he had been made more easy by converse with them. It was a very good office they did, by truly stating facts, and removing the ill opinion -Paul had received by common fame. ‘They came to him with a truly Christian intention, to set the apustle right, and give him as fa- vourable sentiments of the church as they could, as peace-makers. Note, It is a great refreshment to the spirit of a faithful minister ta hear better of a people by wise and good men of their own body than by common re- port, to find himself misinformed concerning them, that matters are not so bad as they had been represented. It is a grief to him to hear ill of those he loves; it gladdens his heart to hear the report thereof is false. And the greater value he has for those who give him this information, and the more he can depend upon their veracity, the preater is his joy. 2. Upon this account of the men, he directs how they should behave towards them ; and, (1.) He would have them acknowledged (v. 11), that is, owned and respected. They deserve it for their good offices. Those who serve the saints, those who consult the honour and good esteem of the churches, and are concerned to wipe off reproaches from them, and take off from the ill opinion fame had propagated, are to be valued, and esteemed, and-loved. ‘Those who discover so good a spirit cannot easily be over-valued. (2.) He advises that they should submit themselves ’9 such, and to all who helped with the apostles, and laboured, v. 16. This is not to be under- stood of subjection to proper superiors, but of a voluntary acknowledgment of their worth. They were persons to whom they owed _pe- culiar respect, and whom they should have in veneration. Note, It is a venerable cha- racter which those bear who serve the saints and labour hard to help the success of the gospel, who countenance and encourage the faithful ministers of Christ, and endeavour to promote their usefulness. Such should be had in honourable esteem. 19 The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house. All the bre thren greet you. Greet ye one an- other with a holy kiss. 21 The . salutation of me Paul with mine own hand. 22 If any man love not the Lord Jesus Christ, let him be Ana- thema Maran-atha. 23 The grace of 1 CORINTRIANS, oes SS eee ee our Lord Jesus Christ be vith |24 My love be with you all in C Jesus. Amen. peanhit wat # The apostle closes his epistle, — I. With salutations to the church a rinth, first from those of Asia, from FP and Aquila (whoseem to have been at t inhabitants of Ephesus, vid. Acts xvi with the church in their house (v. 19), and fre all the brethren (v. 20) at Ephesus, where, is highly probable at least, he then was. these saluted the church at Corinth, by Pai Note, Christianity does by no means desti civility and good manners. Paul could fil room in an epistle treating of very impor matters to send the- salutations of frien Religion should promote a courteous a obliging temper towards all. Those m represent and reproach it who would take a encouragement from it to be sour and 1 rose. Some of these salute them much in Lord. Note, Chrstian salutations are 7 empty compliments ; they carry in them m expressions of good-will, and are atten¢ with hearty recommendations to the diy grace and blessing. ‘Those who salute int Lord wish their brethren all good fromt Lord, and breathe out their good wishes fervent prayers. We read also of a chu in a private family, v.19. It is very prob: that the family itself is called the chure their house. Note, Every Christian fe should in some respects be a Christian chui In some cases (as, for instance, were | cast away on a foreign ‘shore, where there no other Christians), they should be a chu themselves, if large enough, and live in | use of all ordinances; but in common cz they should live under the direction of Chi tian rules, and daily offer up Christian ¥ ship. Wherever two or three are gathe together, and Christ is among them, thet achurch. To these salutations he subjo 1. An advice, that they should greet other with a holy kiss (v. 20), or with good-will, a tacit reproof of their fe factions. When the churches of the Christian brethren so remote, dié heartily salute them in the Lord, ando and love them as brethren, and expresset much good-will to them, it would be a for them not to own and love one ano brethren. Note, The love of the bre should be a powerful incentive to m love. When the other churches of love us all, we are very cuipable if we love one another. 2. He subjoins his salutation : The salutation of me Paul t my own hand, v. 21. His amanuensis, reasonable to think, wrote the rest of epistle from his mouth, but at the close it was fit that himself should sign it, that they might know it to be genuine ; and therefore it is added (2 Thess. iii. 17), Which os my token in every epistle, the mark of its bemg genuine; so he wrote in every epistle wit as ‘ ane ve Thy of the brethren in respect to the Corinthians ; and therefore, after he has given their salu- tations, he adds his own. _ II. With a very solemn warning to them: ‘any man love not the Lord Jesus Christ, let him be Anathema, Maran-atha, v. 22. We sometimes need words of threatening, that we may fear. Blessed is he, says the wise ‘man, who feareth always. Holy fear is a very good friend both to holy faith and holy ing. And how much reason have all hristians to fear falling under-this doom! F any man love not the Lord Jesus Christ, let be Anathema, Maran-athu. Here ob- ve, 1. The person described, who is eto this doom: He that loveth not the d Jesus Christ. A peiwotc,as some think; e who blasphemes Christ disowns his doc- e, slights and contemns his institutions, through pride of human knowledge and ming, despises his revelations. It stands eas a warning to the Corinthians and a uke of their criminal behaviour. It is an nition to them not to be led away from plicity of the gospel, or those princi- f it which were the great motives to y of life, by pretenders to science, by e wisdom of the world, which would call religion folly, and its most important ines absurd and ridiculous. Those men spite at Christ ; and, if the Corinthians e ear to their seducing speeches, they e in danger of aposiatizing from him. st this he gives them here a very so- caution. ‘ Do not give into such con- if you would escape the severest ven- ” Note, Professed Christians will, yntempt of Christ, and revolt from him, ng upon themselves the most dreadful de- ction. Some understand the words as y lie, in their plain and obvious meaning, oF such as are without holy and sincere on for the Lord Jesus Christ. Many 0 have his name much in their mouths no true love to him in their hearts, will have him to rule over them (Luke xix. 7), no, not though they have very towering es of being saved by him. And none him in truth who do not love his laws eep his commandments. Note, There many Christians in name who do not Christ Jesus the Lord in sincerity. But any thing be more criminal or provok- = What, not love the most glorious lover world! Him who loved us, and gave elf for us, who shed his blood for us, to y his love to us, and that after heinous ng and provocation! What had we a er of loving for, if we are unmoved with A But, 2. We have here the . of the person described: “ Let him be ‘ ange ~ 2 de pies ih py eas ¢ ery see CHAP. XVI. Commendations and salutations. Anathema, Maran-atha, lie under the heaviest and most dreadful curse. Let him be sepa- rated from the people of God, from the favour of God, and delivered up to his final, irrevo- cable, and inexorable vengeance.”’ Maran- atha is a Syriac phrase, and signifies The Lord cometh. That very Lord whom they do not love, to whom they are inwardly and really disaffected whatever outward profes- sion they make, is coming to execute judg- ment. And to be exposed to his wrath, to be divided to his left hand, to be condemned by him, how dreadful! If he will destroy, who can save? Those who fall under his condemning sentence must perish, and that for ever. Note, Those who love not the Lord Jesus Christ must perish without re- medy. The wrath of God abides on every one who believes not on the Son, John iii. 36. And true faith in Christ will evermore be produc- tive of sincere love to him. Those who love him not cannot be believers in him. III. With his good wishes for them and expressions of good-will to them. 1. With his good wishes: The grace of our Lord Jesus Christ be with you, v. 23. As much as if he had said, “ Though I warn you against fall- ing under his displeasure, I heartily wish you an interest in his dearest love and his eter- nal favour.” The grace of our Lord Jesus Christ comprehends in it all that is good, for time or eternity. To wish our friends may have this grace with them is wishing them the utmost good. And this we should wish all our friends and brethren in Christ. We can wish them nothing more, and we should wish them nothing less. We should heartily pray that they may value, and seek, and ob- tain, and secure, the grace and good-will of their Lord and Judge. Note, The most solemn warnings are the result of the ten- derest affection and the greatest good-will. We may tell our brethren and friends with great plainness and pathos that, if they love not the Lord Jesus Christ, they must perish, while we heartily wish the grace of Christ may be with them. Nay, we may give them this warning that they may prize and lay hold’ of this grace. Note also, How much true Christianity enlarges our hearts; it makes us wish those whom we love the blessings of both worlds; for this is im- plied. in wishing the grace of Christ to be with them. And therefore it is no wonder that the apostle should close all, 2. With the - declaration of his love to them in Christ Jesus: My love be with you all, in Christ Jésus, Amen, v. 24. He had dealt very plainly with them in this epistle, and told them of their faults with just severity; but, to show that he was not transported with passion, he parts with them in love, makes solemn profession of his love to them, nay, to them all in Christ Jesus, that is, for Christ’s sake. He tells them that his heart was with them, that he truly loved them; but lest this, after all, should be deemed flat- er .« oe A TL er Tae ae hee ‘ “i a . . a Grateful acknowledgments. 2 CORINTHIANS. tery and insinuation, he adds that his affec- tion was the result of his religion, and would be guided by the rules of it. His heart would be with them, and he would bearthem dear affection as long as their hearts were with Christ, and ‘they bore true. affection.to his cause and interest. Note, We should be cordial lovers of all who are in Christ, and One ae those must have our are dear to Christ, and lover our love be with all those wha Jesus! Amen, tats EXPOSITION, © bom WITH PRACTICAL OBSERVATIONS, * vii . \OF THE SPCOND ‘EPISTLE! OF'ST.\PAUL'?TO THE CORINTHIANS. Is his. former epistle-the apostle had signified his-intentions of ‘comine-to:Coriith, ‘ashe « though Macedonia (ch. xvi:'5), but, being providentially hindered for.some'time, he writes ‘second epistle to them dbout a year after the former; and there seem to be these ‘two occasions :—1. ‘The case of the incestuous person, who lay under censure, required ‘ths all speed ‘he should be restored and received again into communion. “This therefore directions about (ch. ii.), and afterwards (ch. vii.) he declares the satisfaction he had intelligence he received of their good behaviour im that ‘affair. 2. There was a ¢é¢ now making forthe poor saints at Jerusalem, in which he exhorts the Cormthians to vh, viii. ix. Thereare divers other things very observable in this epistle; for example, I. ‘The*account’ apostle gives of his labours ‘and success in preaching the gospel im»several places,-h.ii. The comparison he:makes between the Old and New-Testament dispensation, ch. ui. DET. manifold sufferings that he and his fellow-labourers met with, and the motives and-encou ments for their diligence and patience, ch. iv. v. IV. The caution he gives the Corintl against mingling with unbelievers, ch. vi. V. The way and manner inswhich he justifies self and his apostleship from the opprobrious insinuations and accusations of false teach who endeavoured to ruin his reputation at Corinth, ch. x.—xii., and throughout the : epistle. ‘és ft - 1 CHAP. I. After the jutrotinction (ver. 1, 2)/the apostle begins’ with the nar- rative of his troubles and God’s goodness, which he had met with in Asia, by way) of ‘thanksgiving to God (ver. 8—6), and for the edification of the Corinthians, ver. 7—ll1. Then he attests his and his fellow-labonrers’ integrity (ver. 12—I4), and after- wards -vindicates himself frum) ‘the imputation of ‘levity and inconstaucy, ver. 15—24. EPAUL, an apostle of Jesus Christ _& by the will of God, and Timoth vur brother, unto the church of God which is at Corinth, with all the saints which “are ‘in all Achaia: 2° Grace be to you and peace from God our Father, and fxem.the Lord Jesus Christ. This\is the introduction ‘to'this’épistle, in which we have, I. The gpscription ; and therein, ‘1. "The person from whom it was sent, namély, Paul, Y | ance, but that out of the mouth of who calls himself “an ‘apostle of by the will of God. "The ‘apos was ordained ‘by Jesus Christ, lit the-will of God; and’ Paul ‘was ‘called 1 by Jesus Christ, according to the will f | He joins ‘Timotheus with himself in wil this epistle ; not because he needed |his'@ igre oS Np 1 nesses the ‘word might be establis his dignifying Timothy with the title brother (either in the common faith, ori work of the ministry)shows the ‘humilit this'great apostle, and ‘his desire’ t yt mend Timothy (though he was then ayo — the esteem of the Oori thians, give hima ' reputation ‘among the hut 2. The’ persons to’whom this J namely, the church of ‘God ‘at Cor not only to them, but also to all i 1 a eee . + eo CHAP. L _ Paul's sufferings and consolations. haia, ' to all the Christians who tially, andall mercies are from God originally. ii re ts 2 a about. Note, In| merey is his genuine offspring and. his.de- rist Jesus no distinction is made between | light. He-delighteth in mercy, Mic. vii. 18. ie inbebitants of city and country; all|3. The Godofallcomfort ; from him proceed~ haia. stands upon a level in his account. eth the ComrorTEerR, John xy. 26. He I. The salutation orapostolical benediction, giveth the earnestof the Spirit in our hearts, sh is the same asin his former epistle; and|v. 22. All our comforts come from God, and im the apostle desires the two great and | our sweetest comforts are in him. | prehensive blessings, grace and peace,| II. The reasons of the apostle’s thanks- se Corinthians. These two benefits | givings, which are these :-— ] y joined together, because there is no 1. The benefits that he himself and: his _and lasting peace without true grace; | companions had received from God ; for God pete of ere from God our Father, | had comforted them in all their tribulations, fromthe Lord Jesus Christ, who is the v. 4. In the world*they had trouble, but in r and dispenser of those benefits. to Christ they had peaee. The: apostles: met n, and is prayed to as God. ba pee aed a they fan» com- ort-in them all: their sufferings (w are 3 Blessed be, God, even the Father | called the sufferings: of Christ (vc: 5) beeause ic Lord. Jesus.Chnist, the Father) Christ sympathized with his members.when mercies. and the. God wae all, com- suffering for his sake) did: abound, but their 4 Who, comforteth, us. in. all} consolation by Christ did abound also. Note, p tribulation, that, we may be. able (1.) Then are we qualified to receive the com- ge > fort of God’s mereies when we set ourselves them, which are. im. any te give him the glory of them: (2.) Then ble-by:the- comfort wherewith we} we speak best of God and his goodness when selves are comforted. of God, 5) we speak from our own experience, and, in dor asthe sufferings of Christ,abound far oun others, tell God also what he-has done : 2 ‘ = our souls. 8 so.our consolation also abound- - The advantage which others- might re- p Chmiats. 6, And, whether. we | ceive; for God intended that they skould be ed 2é:is for your conselation:| able to comfort cone Sere (v. 4), by SD edeation:; whieh is. effectual. in,| communicating to them their experiences of = enduring of the same, sufferings Hs air camer Sak aceny 5 ete aa erings of good men have a tendency to this h we-also suffer: or whether we good end (v-. 6) when = are endued with somforted, it is for. your consela-| faith and patience. Note, (1.) What favours anc be ten Edi God bestows on us are intended not only to r the. foregoing, preface, the apostle make us cheerful ourselves, but also that we may be useful to others. (2.) If we do imi a: seeaberireeo® Sark REpROeae tate the faith and patience of geod men im their afflictions, we may hope to partake-of their 3, which, he. speaks, of by. way <7 2 See ae : consolations here and: their-salvation here- s to God, and to,adyance the after: 7 3—6) ; and.it is fitthatinall | “~~ : ee meee ys on ig hiss dlerife d.|_ 7 And our hope of you is stedfast, knowing, that as. ye are. partakers of the objectof the aposile’s thanksgiving, | the-sufferings, so shail, ye, be: also. of acoffersup blessing and praise.name-|the consolation. § For we would iicaerdiGod, whi.oaly, is to be praised, hireiiive h; : pm he describes; by. several glorious, and Sie agg Deen Pg A eo of titles, 1. The God.and.Father of our | Our trouble which came to us in Asia, Jesus Christ: 6 6 Oc6gxai ZarH}p. Tod Kugiow | that. we were pressed. out of measure, - > inet Xpisrov. God is, the Father of | above strength, insomuch: that we . athe > car Sepcraineas despaired even of life: 9 Bat we mom .of; the: virgin, and, of Chiat as | had the sentence of death in our- lod-man, and. our Redeemer, by. covenant- selves, that we should. not. trust in lation, and in ieee Dom Mediator | ourselves, but.im Ged. which raiseth ten our Father, John) xx.17~. In| thé dead: 10°Who delivered us oe The. God. of Abraham, aud of Isaac, and |S° Steat a death, and doth deliver: b, to. denote.God’s covenant-relation whom we trust that he will yet deliver wand theinseed; andinthe New Testa-|us; 11 Yevalso helping together by ae _ rtd ather Hi our | prayer for us, thatforthe gift bestowed lia Mediatorcandi hisnsp Nora seed, | Upon us by the means’ of many per- i. 16. 2:The Father of mercies. There isa | S00 thanks may be given by many dinde of tender mercies in God essen-! on our behaif. tet oe i" ee “ Lian J ae Paul's stnecrity and affliction. encouragement and edification of the Corin- thians; and tells them (v. 7) of his persua- sion or stedfast hope that they should receive benefit by the troubles he and his companions in labour and travel had met with, that their faith should not be weakened, but their con- solations increased. In order to this he tells them, 1. What their sufferings had been (v. 8): Wewould not have you ignorant of our trouble. It was convenient for the churches to know what were the sufferings of their ministers. It is not certain what particular troubles in Asia are here referred to; whether the tumult raised by Demetrius at Ephesus, mentioned Acts xix., or the fight with beasts at Ephesus, mentioned in the former epistle (ch. xv.), or some other trouble; for the apostle was in deaths often. This however is evident, that they were great tribulations. ‘They were pushed out of measure, to a very extraordinary degree, above the common strength of men, or of ordinary Christians, to bear up under them, insomuch that they despaired even of life (v. 8), and thought they should have been killed, or have fainted away and expired. 2. What they did in their distress: They trusted in God. And they were brought to this extremity in order that they should not trust in themselves but in God, v. 9. Note, God often brings his people into great straits, that they may apprehend their own insufficiency to help themselves, and may be induced to place their trust and hope in hisall-sufficiency. Our extremity is God’s opportunity. In the mount will the Lord be seen; and we may safely trust in God, who raiseth the dead,v.9. God’s raising the dead is a proof of his almighty power. He that can do this can do any thing, can do all things, and is worthy to be trusted in at all times. Abraham’s faith fastened upon this instance of the divine power: He believed God who quickeneth the dead, Rom. iv. 17. If we should be brought so low as to despair even of life, yet we may then trust in God, who can bring back not only from the gates, but from the jaws, of death. 3. What the deliverance was that they had obtained; and this was seasonable and continued. Their hope and trust were not in vain, nor shall any who trust in him beashamed. God had de- iivered them, and did still deliver them, v. 10. Having obtained help of God, they continued éo that day, Acts xxvi. 22. 4. What use they made of this deliverance: We trust that he will yet deliver us (v. 10), that God will deliver to the end, and preserve to his heavenly kingdom. Note, Past experiences are great encouragements to faith and hope, and they lay great obligations to trust in God for time to come. We reproach our experiences if we distrust God in future’ straits, who hath delivered as informer troubles. David, even when a young man, and when he had but a small stock of experiences, argued after the manner of the apostle here, 1 Sam. xvii. 37. | 2 CORINTHIANS. Ss In these verses the apostle speaks for the | 5. What was desired of wi ®t 2 ~ ot * 2 ae this account: That they by prayer for them (v. 11), agreeing and joining together in pr their behalf. Note, Our trusting must not supersede the use of any pro and appointed means; and prayer is on those means. We should pray for oursel and for one another. The apostle had h self a great interest in the throne of gre yet he desires the help of others’ praye If we thus help one another by our praye we may hope for an occasion of giving tha by many for answer of prayer. And it iso duty not only to helpers another with pray, but in praise and thanksgiving, and ther to make suitable returns for benefits receiv 12 For our rejoicing is this, testimony of our conscience, t simplicity and godly sincerity, with fleshly wisdom, but by the gr of God, we have had our conversati in the world, and more abundantly you-ward. 13 For we write no other things unto you, than what read or acknowledge; and I trust shall acknowledge even to the e1 14 As also ye have acknowledged in part, that we are your rejoici even as ye also are our’s in the ¢ of the Lord Jesus. q P The apostle in these verses attests t integrity by the sincerity of their conve tion. This he does not in a way of boast and vain-glory, but as one good reason desiring the help of prayer, as well as more comfortably trusting in God (Heb. 18), and for the necessary vindicatiol himself from the aspersions of some per at Corinth, who reproached his pe questioned his apostleship. Here, _ I. He appeals to the testimony of | science with rejoicing (v. 12), in whieh serve, 1. The witness appealed to, nam conscience, which is instead of a thous witnesses. This is God’s deputy in thes and the voice of conscience is the voit God. They rejoiced in the testimony of science, when their enemies reproached th and were enraged against them. Note, testimony of conscience for us, if tha right and.upon good grounds, will be mi of rejoicing at all times and in all condit 2. The testimony this witness gaye. — here take notice, Conscience witnessed Concerning their conversation, their c course and tenour of life: by that we | judge of ourselves, and not by this or ’ single act. (2.) Concerning the natur manner of their conversation ; that it wa simplicity and godly sincerity. This b apostle was a true Israelite, a man of | dealing ; you might know where to have! He was not a man who seemed to 4 ries s gy anc was another, but a man of sincerity. ‘Concerning the principle they acted from all their conversation, both in the world nd towards tnese Corinthians; and that was ot fleshly wisdom, nor carnal politics and worldly views, but it was the grace of God, a vital gracious principle in their hearts, that cometh from God, and tendeth to God. Then will our conversation be well ordered when e live and act under the influence and com- d of such a gracious principle in the IL. He appeals to the knowledge of the orinthians with hope and confidence, v. 13, 4. Their conversation did in part fall under he observation of the Corinthians ; and these new how they behaved themselves, how holily, justly, and unblamably ; they never found ny thing in them unbecoming an honest n, This they had acknowledged in part ady, and he doubted not but they would do so to the end, that is, that they would er have any good reason to think or say erwise of him, but that he was an honest lan. And so there would be mutual rejoicing !one another. We are your rejoicing, even ¢ you also are ours in the day of the Lord Note, It is happy when ministers nd people do rejoice in each other here ; nd this joy will be complete in that day shen the great Shepherd of the sheep shall pear. 15 And in this confidence I was minded to come unto you before, that fe might have a second benefit; 16 d to pass by you into Macedonia, d to come again out of Macedonia mto you, and of you to be brought my way toward Judea. 17 When I therefore was thus minded, did I lightness? or the things that I pose, do I purpose according to the flesh, that with me there may be a yea, and nay nay? 18 But as is true, our word toward you -not yea and nay. 19 For the nm of God, Jesus Christ, who was hed among you by us, even by nd Silvanus and Timotheus, was yea and nay, but in him was yea. For all the promises of God in m are yea, and in him Amen, unto glory of God by us. 2! Now he ich stablisheth us with you in ist, and hath anointed us, is God; Who hath also sealed us, and en the earnest of the Spirit in our ts. 23 Moreover I call God for cord upon my soul, that to spare ‘Tcame not as yet unto Corinth. Paul’s sincerity and affection. 24 Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand.. The apostle here vindicates himself from the imputation of levity and inconstancy, in that he did not hold his purpose of coming to them at Corinth. His adversaries there sought all occasions to blemish his character, and reflect upon his conduct ; and, it seemed, they took hold of this handle to reproach his person and discredit his ministry. Now, for his justification, I. He avers the sincerity of his intention (v. 15—17), and he does this in confidence of their good opinion of him, and that they would believe him, when he assured them he was minded, or did really intend, to come to them, and that with the design, not that he might receive, but that they might receive a second benefit, that is, a further advantage by his ministry. He tells them that he had not herein used lightness (v. 17), that, as he aimed not at any secular advantage to himself (for his purpose was not according to the flesh, that is, with carnal views and aims), so it was not a rash and inconsiderate resolution that he had taken up, for he had laid his measures thus of passing by them to Mace- donia, and coming again to them from Mace- donia in his way to Judea (v. 16), and there- fore they might conclude that it was for some weighty reasons that he had altered his purpose; and that with him there was not yea yea, and nay nay, v.17. He was not to be accused of levity and inconstancy, nor a contradiction between his words and inten- tions. Note, Good men should be careful to preserve the reputation of sincerity and constancy; they should not resolve but upon mature deliberation, and they will not change their resolves but for weighty reasons. II. He would not have the Corinthians to infer that his gospel was false or uncertain, nor that it was contradictory in itself, nor unto truth, v. 18, 19. _ For if it had been so, that he had been fickle in his purposes, or even false in the promises he made of coming to them (which he was not justly to be accused of, and so some understand this expression (v. 18), Our word towards you was not yea and nay), yet it would not follow that the gospel preached not only by him, but also by others in full agreement with him, was either false or doubtful. For God is true, and the Son of God, Jesus Christ, is true. The true God, and eternal life. Jesus Christ, whom the apostle preached; is not yea and nay, but in him was yea (v. 19), nothing but infallible truth. And the promises of God in Christ are not yea and nay, but yea and amen, v. 20. There is an inviolable constancy and unquestionable sincerity and certainty in all the parts of the gospel of Christ. if in the promises that the ministers of the gospel] make as common men, and about their own affairs, they see cause sometimes to vary from Pauleapresses ‘his affection. them, yet the promises of the gospel cove- nant, which they preach, stand firm and inviolable. Bad men are false; good men are fickle; but God ts true, neither fickle nor false. The apostle, having mentioned the stability .of the divine promises, makes a digression to illustrate this great and sweet truth, thatvall' the promises of God are yea andamen. For, 1. They are the promises of the God of truth (v. 20), of him that can- not lie, whose truth as wellas mercy enduréth for ever. 2. They are made in Christ Jesus (v. 20), the Amen, the true and faithful witness ; ‘he hath purchased and ratified the covenant of promises, and is the surety of the covenant, Heb. vil. 22. 3. ‘They are confirmed by the ‘Holy Spirit. He does establish Christians‘in the faith of the: gos- pel; he has anointed them»with his isanctify- ing grace, which imscripture is often com- pared ‘to oi; he has»sealed them, ‘for their security-and confirmation; and he is given as an earnest in their hearts, v.21, 22. “An earnest»secures ‘the promise, and is part of the payment. Theillumination of the Spirit is an earnest of everlasting light; the quiek- ening of the Spirit is anearnest of everlasting life; and the comforts of the Spirit are an earnest ofeverlasting joy. Note, Theveracity of God, ‘the mediation of Christ, ‘and the operation of the Spirit, are all engaged: that the»promises ‘shall be *sure'to all the seed, and the accomplishment of them shall be to the gloryof God (v.20), for the:glory \of his rich'and “sovereign grace,/and never-failing truthcand: faithfulness. III. The apostle gives a good reason ‘why he did not come'to Corinth, as was expected, v. 23. It was that he might ‘spare ‘them. They ‘ought ‘therefore ‘to'own his ‘kindness and tenderness. ‘He knew there were’ things amiss «among them, and ‘such as*deserved censure, ‘but was desirous to «show tender- ness. “He:assures them that this is the ‘true reason, after this very’solemn-manner : I call God for»a record upon ‘my soul—a way of speaking’ not justifiable: where’ used instrivial matters; but this*was very justifiable in ‘the spostle, for hisinecessary vindication, and for the credit and ‘usefulness ‘of his ministry, which was «struck ‘at ‘by his opposers. He adds, to prevent !imistakes, ‘that he didnot prétend to ‘have rany dominion: over ‘their faith, v.:24. Christ only isthe: Lord of our faith; he is the author and finisher ‘of our faith, Heb. ‘xii. 2. ‘He+reveals to us what we must believe. ‘Paul, and Apollosjand'the rest of ‘the ‘apostles, were ‘but «ministers by whom they believed (1 Cor. iii. 5), and *so'the helpers of their joy, even ‘the joy of ‘faith. For'by faith we-stand firmly, and /live safely andcomfortably. Our strength :and ability are owing to faith, and our comfort «and ‘joy must flow from faith. ‘CHAP. ‘II. ym thie chapter the apostle ;proceeds in the account of the feasons why he did not come to Corinth, ver. 1—4. "Then he writes concetuing the izitestuous! person who Jay* udder censure ; /and joice; and that he had written “to vn ge A ee 1 CORINTHIANS. pea t gives direction for restoring him, toget ‘their so duing (ver. yee val ioe and success.in that I pt not. iy you in heaviness. 2 For if I mi you sorry, who is he then that me glad, but the same ‘which ‘is ‘m sorry by me? 3 And T ‘wrote same unto you, lest, when I.can should have sorrow from them whom I ought ‘to rejoice ; hha vi confidence in “you all, that my j the joy of you all. 4 For out. much affiiction.and anguish .of h I wrote ‘unto ‘you with many t not that “ye ‘should ‘be grieved, | that ye might know the love whie¢ have more ‘abundantly unto- you. In these verses, 1. The apostle proe invgiving an account of the reason why did not come to Corinth, as | was expect namely, because hewas unwilling ‘to. them, or \be:grieved "by them, v-/1, a9 had determined not to\come ‘to them in» ness, which yet hewould have bree hi come ‘and found ‘scandal : among duly ‘animadverted upon : * this “we been cause of grief both to him and 4 for their sorrow or joy at meeti have been ‘mutual. df he ‘had! sorry, ‘that would thave'been «a sorre himself, for there would have -been-n have'made him, glad. But his. have a cheerful meeting with them, a to have it embittered ° any unhapy sion of disagreeing. °2. He’tellls the to the same intent thatvhe wrote -his > : epistle, v..3,4. (1.) That he might it sorrow from those of whom he oug confidence of their'domg what'was" in order ‘to ‘their’ benefit 'and his con The particular thing referred -to, as apj by the following’ verses, was the. he had incestuous person about whom he ten in =e first ' Riser v. ‘Nor was’ apostle disappointe pine concer tia that he did ;sot desig grieve them, but to testify his love and that he wrote to them with aoa and affliction in his own heart, and Wit affection to them. "Hehadwritten with that they might knowrhistebandent | Note, [1.] Even in (reproofs,, 2 and acts of discipline, faithful mir ( their love. [2.] ‘Needful pei d exercise of church-discipline’ pede ee ers, are a eriéf ‘to’ tendersspirite and are administered with regret. | 5 But if any-have NnuppH hath not grieved me but in p I may not overcharge yo ment; which was inflicted of many. 7 So that contrariwise ye ought rather ta-forgive him; and comfort him, lest; perhaps such a.one should be swal- lowed up with overmuch sorrow. § Wherefore I beseech you that ye would confirm your love toward him. ie terthige ad lon. did L write, that I might know the: proof of’ vou, ‘whether ye be obedient in all things. 10 To whom ye forgive any thing, I forgive also: for if. I forgave any to whom: I forgave z¢, for your : forgave Tit in the person of Christ ; 11 Lest Satan shguld get an advantage of us: for we are not a of: his devices. _ Inthese-versesthe apostle treais.concerning ineestnous: person who-had been excom- ated, which seems to be-one principal of his: writing this. epistle: Here ob-} 1. He-tellsithem that the crime.of that person had grieved himin paré); and that he| as, grieved also with a part.of them, who, notwithstanding this scandal had been found png) ata. eigiledionp avekihed not sourned, 1 Cor. v- fy nage he was - ae lay too:heavyy a charge: upon the hole paareh especially, seeing they had “e d themselves i in that: matter: by observ- ng the directions he had formerly given them. : He tells them that the: punishment which had: been inflicted upon this offender was ficient; >. 6. The desired effect was-ob- aed, for tne man was humbled, and they ad ‘shown the proof of their obedience: to his lire s. 3. He. therefore directs, them, i ailispeed, to restore the excommunicated 5 or to,receive him again to. their com- i This is expressed several s, Hebeseechesthemtoforgivehim, thatis, him-from:church-censures, for they Not remit, the, guilt\or offence against 3 and also, to, comfort; him; for, in many the comfort:of penitents depends upon men,also, whom they have; scandalized . .. They must also, confirm, their ye.to-him ; that. is, they should show that i reproofs. and censures, proceeded from ive to. his. person, aswell as: hatred to his a; and that their design was to reform, not him. Or thus,:, [fhis.fall had. weak- take sueh. satisfaction in him as formerly ; yet, now that he was. recovered by repentance, they must renew and confirm, their: love.to him. 4. He uses several weighty arguments ta.persuade them to do thus, sa,(1.). Ths.case yey with: over-mauch _ He was se sensible of this * CHAP: IL a i jusils aman is this punish- | fault, and so much afflicted under his punish- ir reconeiliation not only with Ged; but: »their,love to him, that, they could: not; Case of the incestuous person. ment, that he was in danger of fallmg. into despair. When sorrow isexcessiveit doeshurt; and even sorrow for sin 1s too great when itun- fits for other duties, and drives men to despair. (23) They had shown obedience to his direc- tions in passing a: censure upon the offender and now he weuld ‘have them comply with his desire-to restore him, v-9. (3.) He mentions his readmess to forgive this. penitent, and concur with themin this matter “‘ To whom youforgive I forgivealso, v.10: will readily coneur with you im forgiving: him.” And this he dite do for, their sakes, for love to them and for theiradvantage; and forChrist’s sake, or in his name, as his apostle, and in conformity to his doctrine and example, which are: so full of kindness and tender merey to- wards all those who truly repent. (4:) He gives another weighty reason, (vw. 11): Lest Satan get an advantage against us. Not only was there: danger lest) Satan should get ar. advantage against the penitent, by driving him. to. despair; but the churches also, and the apostles on ministers of Christ, by representing them as too rigid and severe, and so frightening people from coming among them. In this, as:in.other things; wisdom is profitable to direct, so-to manage according as the case-may be that the ministry may not be blamed, for indulging sin on the one-hand, or for too great severity towards sinners.on the other hand. Note, Satan is a subtle enemy, and uses many stratagems to deceive us; and we should not: be ignorant of his de- vices : he is also a watchful adversary, ready to take all advantages against us, and we should be very cautious: lest we give him any oceasion so te do. 12 Furthermore; when I came to Troas to preach Christ’s gospel, and a door was opened unto me of the Lord, 13.1 had.ao.rest in my spizit, because 1 found not: Titus my bro- ther: but taking my leave of them, I went from thence into Macedonia. 14 Now thanks be unto God, which ~ always. causeth us, to trrumph in Christ, and maketh manifest the savour of his knowledge by us in every place. 15 For we are unto God. a sweet savour. of Christ, in them, that are saved, and: im them that perish: 16 To the one we are the savour of death unto death; and to the other the sayour of life unto life. And who is, sufficient for these things? 17 For we arenotas many, which corrupt the werd' of God: but as of sincerity, but as of God, in the sight of Ged speak. we in Christ, After these direetions concerning the-ex- | | } 5 a ane > i ah . \"e § wee ae : Effects of the Christian ministry. 2 CORINVHIANS.- ola: communicated person the apostle makes a savour, and therefore they ar long digression, to give the Corinthians an | hardened by it: it stirs up the account of his travels and labours for the ; and exasperates their spirits. r furtherance of the gospel, and what success |the gospel, to their ruin, even to spiritt ne had therein, declaring at the same time |and eternal death. (2.) Unto others # how much he was concerned for them in their | gospel is a savour of life unto life. 1 atfairs, how he had no rest in his spirit, whew |humble and gracious souls the preaching ol he found not Titus at Troas (v. 13), ag he ex-|the word is most delightful and profitabl pected, from whom he hoped to have under- | As it is sweeter than honey to the taste, so stood more perfectly how it fared withthem.|is more grateful than the most preciou And we find afterwards (ch. vii. 5—7) that | odours to the senses, and much more profit when the apostle had come into Macedonia | able; for as it quickened them at first, w he was comforted by the coming of Titus, | they were dead in trespasses and sins, so i and the information he gave him concerning |makes them more lively, and will cult i them. So that we may look upon all that we | eternal life. readfromthis second chapter, v.12, toch. vii.5,' 2. The awful impressions this matter mad as a kind of parenthesis. Observe here, upon the mind of the apostle, and sk I. Paul’s unwearied labour and “:eruamalrag make upon our spirits: Who is sufficien in his work, v. 12,13. He travelled from|for these things? v.16. Tic txavéc—who j place to place, to preach the gospel. He| worthy to be employed in such weighty wor went to Troas from Philippi by sea (Acts xx.!a work of such vast importance, because 6), and thence he went to Macedonia; soj|so great consequence? Who is able to pe that he was prevented from passing by| form such a difficult work, that requires § Corinth, as he had designed, ch. 1. 16. But, | much skill and industry? The work is gre: though he was prevented in his design as to| and our strength is small; yea, of ourselys the place of working, yet he was unwearied | we have no strength at all; all our sufficient in his work. is of God Note, If men did seriously con Il. His success in his work- A great door |sider what great things depend upon # was opened to him of the Lord,v 12. Hehad|preaching of the gospel, and how difficu a great deal of work to do wherever he came, | the work of the ministry is, they would } and had good success in his work ; for God} very cautious how they enter upon it, an made manifest the savour of his knowledge by | very careful to perform it well. him in every place where he came. Hehad! 3 The comfort which the apostle had u an opportunity to open the door of his mouth| der this serious consideration, (1.) Becaui freely, and God opened the hearts of his| faithful ministers shall be accepted of G hearers, as the heart of Lydia (Acts xvi. 14), | whatever their success be: We are, if faithfu and the apostle speaks of this as a matter of | unto God a sweet savour of Christ (v. 15), 1 thankfulness.to God and of rejoicing to his| those who are saved and in those also ¥ soul: Thanks be to God, who always causeth| perish. God will accept of sincere intentio us to triumph in Christ. Note, 1. A be-|and honest endeavours, though with mai liever’s triumphs are all in Christ. In our-|they are not successful. Ministers shall} selves we are weak, and have neither joy nor | accepted, and recompensed, not accordi victory ; but in Christ we may rejoice and | their success, but according to their fid triumph. 2. True believers have constant | Though Israel be not gathered, yet shall cause of triumph in Christ, for they are more | glorious in the eyes of the Lord, Isa. xlixy than conquerors through him who hath loved | (2.) Because his conscience witnessed to h them, Rom. viii. 37. 3. God causeth them | faithfulness, v. 17. Though many did ¢ to triumph in Christ. It is God who has |rupt the word of God, yet the apostle’s co given, us matter for triumph, and hearts to | science witnessed to his fidelity. He did m triumph. Tohim therefore be the praise and | mix his own notions with the doctrines at glory of all.~ 4. The good success of the |institutions of Christ; he durst not add @ gospel is a.good reason for a Christian’s joy {nor diminish from, the word of God; hew and rejoicing. hee in dispensing the gospel, as he 1 III. The comfort that the apostle and his ; ceived it from the Lord, and had no companions in labour found, even when the | turn to serve; his aim was to approve gospel was not successful.to the salvation of | self to God, remembering that his eye Wi some who heard it,y.15—17. Here observe, | always upon him; he therefore spoke ai 1. The different ‘success of the gospel, and | acted always as in the sight of God, a its different effects upon several sorts of per- | therefore in sincerity. Note, What we do sons to whom it is preached. ‘The success | religion is not of God, does not come fro! is different; for some are saved by it, while | God, will not reach to God, unless it be do others perish under it. Nor is this to be! in sincer*ty, as in the sight of God. } wondered at, considering the different effects e CHAP. III. the gospel has. For, (1.) Unto some it is a| The apostle makes.an apology for his seeming to commend | Tht savour of death unto death. Those who arc | 2y{jecarefal nase.sseume too mach fo” naelt DORN willingly ignorant, and wilfully obstinate, | between the Old Testament and the New, and sho disrelish the gospel, as men dislike an ill! [10% Qnacss incaucy of pons \asimntecn: and the ale ae | we . od _ thosewhy Lived under th a bs ; ourselves? or need we, as some hers, epistles of commendation to you, or letters of commendation from ou? 2 Yeare our epistle written our hearts, known and read of all nen: 3 Forasmuch as ye are mani- estly declared to be the epistle of Christ ministered by us, written not vith ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. 4 And such trust have we through Christ to God-ward: 5 Not that we re sufficient of ourselves to think any ing as of ourselves; but our suffi- . The apostle makes an apology for seem- to commend himself. He thought it venient to protest his sincerity to them, ause there were some at Corinth who en- yvoured to blast his reputation ; yet he was not desirous of vain-glory. And he tells them, That he neither needed nor desired any erbal commendation to them, nor letters imonial from them, as some others did, meaning the false apostles or teachers, v. 1. ‘Ministry among them had, without con- rersy, been truly great and honourable, little soever his person was in reality, or thought to be. 2. The Corinthians nselves were his real commendation, and ood testimonial for him, that God was with him of a truth, that he was sent of God: You are our epistle, v. 2. ‘This was the testi- nial he most delighted in, and what was ‘most dear to him—they were written in his ¢; and this he could appeal to upon oc- lon, for it was, or might be, known and ead of all men. Note, There is nothing e delightful to faithful ministers, nor re to their commendation, than the suc- s of their ministry, evidenced in the hearts lives of those among whom they labour. I. The apostle is careful not to assume much to himself, but to ascribe all the e to God. ‘Therefore, 1. He says they e the epistle of Christ, v.3. The apostle ad others were but instruments, Christ was > author of all the good that was in them. 1¢ law of Christ was written in their hearts, d the love of Christ shed abroad in their rts. ‘This epistle was not written with ink, but with the Spirit of the living God; nor was it written in tables of stone, as the law of God given to Moses, but on the heart ; and that heart not a stony one, but a heart of h, upon the fleshy (not fleshly, as fleshli- m L denotes sensuality) ables of the heart, vey Ga the covenant, containing the tables of the law and the gospel, written with the finger, that is, by the Spirit, of the living God. 2. He utterly disclaims the taking of any praise to themselves, and ascribes all the glory to God: “We are not sufficient of ourselves, v.5. We could never have made such good -impres- sions on your hearts, nor upon our own. Such are our weakness and inability that we cannot of ourselves think a good thought, much less raise any good thoughts or atfec- tions in other men. All our sufficiency is of God; to him therefore are owing all the praise and glory of that good which is done, and from him we must receive grace and strength to do more.” ‘This is true concern- ing ministers and all Christians; the best are no more than what the grace of God makes them. Our hands are not sufficient for us, but our sufficiency is of God; and his grace is sufficient for us, to furnish us for every good word and work. 6 Who also hath made us abie ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. 7 But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his counte- nance ; which glory was to be done away: 8 How shall not the minis- tration of the spirit be rather glorious? 9 For if the ministration of condem- nation be glory, much more doth the ministration of righteousness exceed in glory. 10 For even that which was, made glorious had no glory in this respect, by reason of the glory that excelleth. 11 For if that which is done away was glorious, much more that which remaineth ts glorious. Here the apostle makes a comparison be- tween the Old Testament and the New, the law of Moses and the gospel of Jesus Christ, apd values himself and his fellow-labourers by this, that they were able ministers of the New Testament, that God had made them so, v. 6. ‘This he does in answer to the accusa- tions of false teachers, who magnify greatly the law of Moses. ; I. He distinguishes between the letter and the spirit even of the New Testament, »v, 6. As able ministers of the New ‘Testament, Snupemority of the Gospe.. they were ministers not merely of the letter, to read the written word, or to preach the letter, of the gospel only, but they were mi- nisters of the Spirit also; the Spirit of God did accompany their ministrations. ‘Phe let- ter killeth; this the letter of the law does, for that is the ministration of death; and if we rest only in the letter of the gospel we shall be never the better for so doing, for even that will be a savour of death unto death ; but the Spirit of the gospel, going along with the ministry of the gospel, giveth life spiritual and life eternal. Il; He shows the difference between the Old Testament and the New, and the exetls lency of the gospel above the law. For, 1 The Old-Testament dispensation was the mi- nistration of death (v. 7), whereas that of the New Testament is the. ministration of life. The law discovered sin, and the wrath and curse of God. This showed us a,God aboye us and a God against us. but the gospel dis- covers grace, and Bmmanuel, God with us.. Upon this account the gospel is more glorious than the law; and yet that had a glory in it, witness the shining of Moses’s face (an indi- cation thereof) when he came down from the mount with the tables in his hand, that, re- flected rays of brightness upon his. counte- nance. 2. The law was the ministration of condemnation, for that condemned and cursed every one who continued not in all things written there to do them; but the gospel is the ministration of righteousness ; therein.the righteousness of God by faith is revealed. This shows. us that ‘the just shall live by his faith. This reveals the grace and merey: of God through Jesus Christ, for. obtaining the, remission of sins and eternal life. The, gos- pel therefore so much exceeds in glory ‘that ina manner-it eclipses the glory of the legal dispensation, v.10. As the shining of a burning lamp. is, lost, or, not regarded, when the sun arises and goes forth in his strength; so there was no glory in the Old Testament, in comparison with that of the New. 3. The law is. done away, but the gospel does and shall remain, v.11, Not only did the glory of Moses’s face go away, but. the, glory; of | Moses’s law is done away also ;, yea, the law of Moses itself is now abolished. That dis- pensation. was only to. contimue for a time, and then to vanish away; whereas the gospel shall remain to. the end of the would, and is always fresh and flourishing and; remains glorious. 12 Seeing then that we have: such hope, we. use great: plainness of: speech: 13: And not as.Moses, which put a veil over his face, that the children.of Israel could not stedfastly look to the end of that whieh is: abolished: 14 But thei minds were blinded: for until this day remaineth 2 CORINTHIAN Ss. _|as by-the ‘Spirit. of, the Lords. speech in prayer. ‘The. hearttis se the same veil untaken away in the! icy TS et reading of the ol algal even, unto, this.day, 1 read, the veil. is, upon thei Naverthelcoasaheaaen eam rn, to Lord, the veil, shall be taken aw 17 Now the Lorduis that-Spinits ¢ where the Spirit of, the Lord és, t is liberty. 1s But-weall, with o face beholding.as-in,a-glass the gk of the Lord, are changed into, t same image from glory;to glory;.e In these verses. the apostle draws two ferences froma what. he, had said «2 b Old and ;New. Testament :— I. Concerning the duty of the mini the gospel to use great plainness or cl of speech. They ought not, like M put a veil upon their faces, or-obs: darken those, things, whisintbep shoul plain. The gospel isa, more, tion than the law; the things, of God vealed in the New. Testament, nof.i and shadows, and. ministers are) x blame if they do not set. spiritual things, ¢ gospel-truth and grace, in- the cleares that is possible. Though the.Israelites C not look stedfastly. to, the, end-of v commanded, but is; now abolished, t may, We may ii ees types. and shadows, by, the she seeing the veil is done, cadet ist he is come, who was, the end: of the: aw righteousness. to all those who hb; be Moses. and all the prophets pe and wrote of, II. Concerning, the; privilege cs tage of those who enjoy the, oo those. who. lived: under the: law Those who lived- ‘under the legal diy nsa had their minds, blinded (. 14), and @ was a veil upon their hearts, v. 15. ‘he was formerly, and sq: it was. especially those who, remained, in Judaism, after coming of: the Messiah and: the spam of his gospel. Nevertheless, the aj us,, there is.a tiene quniaigyrhicndta shall be taken. aways and when-tt (the: that people). shall turn. to the Lordy 0. Or, when any particular person: is conve to God, then the veil of ignoxanee is-ti away; the blindness of the mind, and hardness of the heart; are cured) 21 condition, of those. who enjoy and believe: gospel is much more: happy- For, (1) have liberty: Where the. Spirits oft t is, and where he workethy as. he. 4 the gospel-dispensation, thereis:lé freedom, from. the. yoke of» teen law; and ‘from, the servitude: ofvee liberty: of. access to: God) andi fi aa and enlarged, to run the ways of roe a ) They-haw rs for with f oth nese ners ‘of the Liord, The ‘Israelites saw the glory of God a cloud, which ‘was: dark ‘and “dreadful ; Obristians ‘see the: gloryof the-Lord -as : va glass, moreclearlyand comfortably. It y ; the. peculiar privilege ‘of Moses for God ‘converse with -him face to face, in a ndly manner ; but now all true Christians ee him more’ clearly - with open face. He weth them his glory. (3.) This light and np Ai transforming ; we are changed ato ‘the same image, from glory to glory y. 18), from one ‘degree of glorious .grace another, till«erace here be consummated 1in glory for ever. How much therefore | should) Christians oon and improve these rivileges! We: d not rest contented out fenslexpictinbnthl knowledge of the nsforming power -of the gospel, by the eration “of the Spirit, ‘bringing us into a tothe temper and tendency of exglorious Sospel of our Lord and Saviour CHAP. IV. ihis Chapter *we' lave an ‘account, 1.'Of ‘the coftistaricy of the ‘apostle and his fellow-labéurérs in theirwork. Their constancy declared (ver. 1), their sincerity is vouched (ver. 2), an obje-. ‘is obviated (Ver. 3, 4), and their integrity proved, ver. 5—7. Of their courage &nd patience under their sufferings. Where what their’ Sufferitigs’ were, together with their allays (ver. 8—12), and what icwas that em from sinkingand fainting ‘under them, ver. 13, to the end. TANHEREFORE seeing we have . thismmistry,; as-we have received rey, ‘we faint not; 2 But have uncéd'the hidden things of dis- ty, not walking in craftiness, thandling the word'of God-deceit- ; ‘but ‘by saanifestation of the ‘commeriding ourselves’ to every s ‘conseierive in the sight of God. But if our gospel-be ‘hid, it is hid hem-that«are lost: 4 In whom ‘god ofthis world ‘hath blinded ‘minds of them which believe’ not, t the light of the glorious sospel Christ, ‘whois: the amage of God, ld:Sisinve vanto “them. 5 For we not ourselves, but ' Christ: Je- the Lord; and ourselves your ntsforJesus*sake. 6 For God, > ‘commanded the: ight ‘to - shine f Aarkness, | ‘hath ‘shined in our 8, toigive the light of the know- of the.glory of God in the face s Christ. 7-But'we have this re'‘in ‘earthen vessels, ‘that the lleney “of ‘the “power may be of , and not of us. ; a apa had, in the foregoing chapter, his office, wpon the ¢on- hon of | the ‘cere orglory of that Pov ais and sib of the Apostles. gospel about which he did officiate ; and now in this chapter his design i is to vindicate ther ministry from the accusation of false teachers, ‘who charged them as deceitful workers, or endeavoured to.prejudice the minds of ‘the people against them on account of their suf- ferings. He tells them, therefore, how they believed, and how they showed their value for their ‘office as ministers of the gospel. They were not puffed up with pride, but spurred on to great diligence: ‘ Seeing we have this ministry, are so much distinguished and dignified, we do not-take state upon our- selves, nor indulge in idleness, but are ex- cited to the better performance of our duty.” I. Two things in general we have an ac- count of :—Their constancyjand sincerity in their work and labour, concerning which observe, 1. Their constancy and perseverance in their work are declared: ‘We faint not (v. 1) under the difficulty of our work, nor do we'desist from our labour.” And this their stedfastness was owing to the mercy of God. From the same mercy and grace from which they received the.apostleship (Rom. i. 5), they received strength to persevere in the work of that office. Note, As it is great mercy and. grace to be called to be saints, and especially to be counted faithful, and be put into the ministry (1 ‘Tim. i. 12), so it is owing to the mercy:and grace of God if we continue faithful and persevere in our work with diligence. The best men in the world would faint in their work, and under their burdens, if they did not receive mercy from God. By the grace of God I am what I am, said. this great apostle in his former epistle to these Corinthians, ch. xv. 10. And that merey which has helped us out, and helped us on, hitherto, we may rely upon to help us even.to'the end. 2. Their sincerity in their work is ‘avouched (v. 2) in several expres- sions: We have renounced the hidden things of dishonesty. "The things of dishonesty are hidden: things, that will not bear the light; and: those who practise them are, or should be, ashamed of them, especially when they are known. . Such things the-apostle did not allow of, but did rénounce and avoid with indignation: Not walking in craftiness, or in disguise, acting with art-and cunning, but'in great simplicity, and with open freedom. They had no base and wicked designs covered with fair and specious pretences of something that'was good. Nor did they in their preach- ing handle the word of God deceitfully ; but, as he said before, they used yreat plamness of speech, and did not make their ministry serve aAurn, or truckle to base designs. They had not cheated the people with falsehood instead of truth. Some think-the apostle alludes to the deceit which treacherous gamesters use, or that of hucksters in the market, who mix bad wares with good. The apostles aeted not like-such. persons, but they manifested the truth to every man’s conseience, declaring nothing but what in their own conscieneo é alas in ni Aa aly ‘The apostles’ integrity who heard them, who were to judge for themselves, and to give an account for them- selves. And all this they did as in the sight of God, desirous thus to commend themselves to God, and to the consciences of men, by their undisguised sincerity. Note, A sted- fast adherence to the truths of the gospel will commend ministers and people; and sincerity or uprightness will preserve a man’s reputation, and the good opinion of wise and good men concerning him. II. An objection is obviated, which might be thus formed: “If it be thus, how then does it come to pass, that the gospel is hid, and proves ineffectual, as to some who hey it?”’ ‘To which the apostle answers, byshowing that this was not the fault of the gospel, nor of the preachers thereof. But the true rea- sons of this are, 1. Those are lost souls to whom the gospel is hid, or is ineffectual, | v. 3. Christ came to save that which was lost ' (Matt. xviii. 11), and the gospel of Christ is | sent to save such; and, if this do not find | and save them, they are lost for ever; they must never expect any thing else to save them, for there is no other method or means of sal- vation. The hiding of the gospel therefore from souls is both an evidence and cause of their ruin. 2. The god of this world hath blinded their minds, v. 4. ‘They are under the influence and power of the devil, who is here called the god of this world, and elsewhere the prince of this world, because of the great in- terest he has in this world, the homage that is paid to him by multitudes in this world, and the great sway that, by divine permission, he bears in the world, and in the hearts of his subjects, or rather slaves. And as he is the prince of darkness, and ruler of the dark- ness of this world, so he darkens the under- standings of men, and increases their preju- dices, and supports his interest by keeping them in the dark, blinding their minds with ignorance, and error, and prejudices, that they should not Sehold the light of theglorious gospel of Christ, whois the image of God. Observe, (1.) Christ’s design by his gospel is to make a glorious discovery of God to the minds of men. Thus, asthe image of God, he demon- strates the power and wisdom of God, and the grace and mercy of God for their salvation. But, (2.) The design of the devil is to keep men in ignorance; and, when he cannot keep the light of the gospel out of the world, he makes it his great business to keep it out of the hearts of men. III. A proof of their integrity is given, v. 5. ‘hey made it their business to preach Christ, and not themselves: We preach not ourselves. Self was not the matter nor the end of the apostles’ preaching: they didnot give theirown notions and private opinions, northeir passions and prejudices, for the word and will of God ; nor did they seek themselves, to advance their own secitiar interest or glory. But they’ 2 CORINTRIANS ny x. they believed to be true, and what might | preached Christ Je serve for the conviction of their consciences | did become them and k bas, wo being Christ’s servants. to make their Master known to the the Messiah, or the Christ of God, ¢ Jesus, the only Saviour of men, and as t] rightful Lord, al to advance his honour a1 glory. Note, All the lines of Christian trine centre in Christ; and in prea Christ we preach all we should preach. , to ourselves,” says the apostle, “‘ we preach, declare, that we are your servants for Jesu sake.”’ ‘This was no compliment, but a nr profession of a readiness to do good to the souls, and to promote their spiritual and ete nal interest, and that for Jesus’ sake ; not fi their own sake or their own advantage, b for Christ’s sake, that they might imitate great example, and advance his glory. No Ministers should not be of peso spirits, i ing it over God’s heritage, who are servan’ the souls of men: yet, at thesame time, must avoid the meanness of spirit implied _ becoming the stryants of the humours or t ‘lusts of men; if they should thus seek please men, they would not be the servants | Christ, Gal. i. 10. And there was good r ;son, 1. Why they should preach Chri For by gospel light’ we have the knowledge the glory of God, which shines in the face Jesus Christ, v. 6. And the light of this § of righteousness is more glorious than light which God commanded to shine ow darkness. It is a pleasant thing for the ¢ to behold the sun in the firmament; but i more pleasant and profitable when the gc shines in the heart. Note, As light w first-born of the first creation, so it is new creation: the illumination of the § is his first work upon the soul. The of God created such a light in the soul ¢ those who were sometimes darkness are 1 light in the Lord, Eph. v. 8. °2. Why t should not preach themselves: because # were but earthen vessels, things of li worth or value. Here seems to be ana to the lamps which Gideon’s soldere v inearthen pitchers, Jud. vii. 16. Thetr of gospel light and grace is put into eart vessels. ‘The ministers of the gospel are w and frail creatures, and sudject to like pass and infirmities as other men; they aren and soon broken in pieces. And God ordered it that the weaker the vessels ai stronger his power may appear to be, treasure itself should be valued the r Note, There is an excellency of pa gospel of Christ, to enlighten : convince the conscience, to convert the sc and to rejoice the heart; but all this pows from God the author, and not from men, ¥ are but instruments, so that God inal th must be glorified. 8 We are troubled on every yet not distressed ; we are perple3 Out not. in despair ; 9 Perse ee es <¢ ot forsaken ; cz ae but not 5 oyed ; 10 Alwa ring about “in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. 11 For we which live are alway delivered unto death for Jesus’ sake, that the life also of Jesus might be made anifest in our mortal flesh. 12 So hen death worketh in us, but life in you. 13 We having the same spirit of ° aith, according as it is written, I be- ieved, and therefore have I spoken; e also believe, and therefore speak ; 14 Knowing that he which raised up the Lord Jesus shall raise up us also y Jesus, and shall present ws with 15 For all things are for your sakes, that the abundant grace might through the thanksgiving of many tedound to the glory of God. 16 for which cause we faint not; but hough our outward man perish, yet he inward man is renewed day by 17 For our lght affliction, hich is but for a. moment, worketh for us a far more exceeding and eter- Mal weight of glory; 18 While we look not at the things which are seen, but at the things which are not seen: or the things which are seen are tem- poral ; but ‘the things which are not seen are eternal. 4 Tn these verses the apostle gives an account eir courage and patience under all their rings, where observe, How theirsufferings, and patience under » are declared, v. 8—12. The apostles re great sufferers; therein they followed : Christ had told them that in world they should have tribulation, and so y had; yet they met with wonderful sup- - erat relief, and many allays of their ws. “Weare,” says the apostle, “trou- on every side, afflicted many ways, and eet with almost all sorts of troubles; yet istressed, v. 8. We are not hedged in ooped up, because we can see help in ad help from God, and have liberty of s to God.” Again, “ Weare perplexed, uncertain, and in doubt what will become of us, and not always without anxiety in our idson this account; yet notin despair (v.8), min our greatest perplexities, knowing that is able to support us, and to deliver us, and ium we always place our trust and hope.” ain, “We are persecuted by men, pursued hatred and violence from place to place, nm not worthy to live; yet not forsaken . CHAP. IV. TF “The eeeiie sufferings and meted, of God,” v. 9.. Good men may be sometimes rasp of their friends, as well as persecuted by their enemies ; but God will ae leave them nor forsake them. “We are sometimes dejected, or cast fit * the enemy may in a great measure prevail, and our spirits begin to fail us; there may be fears within, as well as fightings without; yet we are not destroyed,” v. 9. Still they were preserved, and kept their heads above water. Note, What- ever condition the children of God may be in, in this world, they have a “but not” to com- fort themselves with; their case sometimes is bad, yea very bad, but not so bad as it might be. The apostle speaks of their sufferings as constant, and as a counterpart of the suf- ferings of Christ, v. 10. The sufferings of Christ were, after a sort, re-acted in the suf- ferings of Christians ; thus did they bear about the dying of the Lord Jesus in their body, setting before the world the great example of a suffering Christ, that the life of Jesus might also be made manifest, that is, that people might see the power of Christ’s resurrection, and the efficacy of grace in and from the living Jesus, manifested in and towards them, who did yet live, though they were always delivered to death (v. 11), and though death worked in them (v. 12), they being exposed to death, and ready to be swallowed up by death continually. So great were the sufferings of the apostles that, in comparison with them, other Chris- tians were, even at this time, In prosperous circumstances: Death workethin us ; but life in you, v. 12. Il. What it was that kept them from sink- ing and fainting under their sufferings, v. 13—18. Whatever the burdens and trou- bles of good men. may be, they have cause enough not to faint. 1. Faith kept them from fainting: We have the same spirit of faith (v. 13), that faith which is of the operation of the Spirit; the same faith by which the saints of old did and suffered such great things. Note, The grace of faith is a sovereign cordial, and an effectual antidote against fainting-fits in troublous times. The spirit of faith will go far to bear up the spirit of a man under his infirmities ; and as the apostle had David’s example to imitate, who said (Ps. exvi. 10), I have be- lieved, and therefore have spoken, so he leaves us his example to imitate: We also believe, says he, and therefore speak. Note, As we receive help and encouragement fromthe good words and examples of others, so we should be careful to give a good example to others 2. Hope of the resurrection kept them from sinking, v.14. They knew that Christ was raised, and that his resurrection was an earnest and assurance of theirs. This he hao treated of largely imhis former epistle to these Corinthians, ch. xv. And therefore then hope was firm, being well grounded, that hie who raised up Christ the head will also raise up all his members. Note, ‘Uhe hope of the resurrection will encourage us in a suffering le ae See . 74, The believer's prospect beyonddenth. 2 CORINTHTANS. oe day, and set us above’ the fear of death: ‘for what reason has a.good Christian'tofeardeath, tnat dies tn hope of a joyful resurrection ? 3. The consideration of the glory of God and the benefit ‘of the church, by méans of their sufferings, kept them from fainting, v.15. Their sufferings ‘were for the church’s advantage (ch. i. 6), and thus did redound to God’s glory. For, when the churchisedified, then God is glorified ; and‘we may well afford to bear sufférmgs patiently ‘and cheerfully when ‘we see others are the better for them— if they ate instructed and edified, if they are confirmed’and comforted. Note, The suffer- ings of Christ’s mmisters, as'well as their preaching and conversation, ‘are intended for the good of the church and the glory of God. 4. The thoughts of the ‘advantage their souls would ‘reap'by the ‘stfferings of ‘their bodies kept them’ from fainting : Though our outward ‘man perish, our inward ‘nian is ‘re- newed ‘diy by day, v.'16. Herenote, (1.) We have every one of us‘an outward and’an inward man, ‘a body and'a‘soul. (2.) If the outward mian perish, there is no’remedy, it must and will be ‘so, it wwas*made to pérish. (3.) It is our happiness ‘if the decays of the outward man do contribute to the ‘renéwing of the inward man, if afflictions outwardly are gain to us inwardly, if when the body is sick, and weak, and périshing, the’soul’ is vigorous and prospérous. ‘The best of meén*have need of further renewing of the mward man, even day by day. ‘Where the good work is begun there is more work to be done, for -eatry- ing itforward. ‘And as‘in wicked men things grow every day' worse ‘and ‘Worse,soin'godly men they grow better avidbetter. 5. The’ prospect of eternal ‘lifeand happi- ness kept them from faititins, ‘and “was ‘a mighty “support ‘and ‘comfort. As °to this observe, (1.) The “apostle ‘and ‘his )fellow- sufferers'sa\w their'afflictions working towards heaven, “and that they “would ‘end at dast (v. 17), whereupon they weighed things'aricht in the balance of the’sarictuary ; ‘they did as it were put the heavenly'gléty ‘in oneiscale and their earthly sufferings in the’ other ;-and, pondering things ‘in ‘their thoughts, ‘they found afflictions to be'light, “and the gloryof heaven ‘to bea‘ far more-eweeeding weixht. That which \serise was "ready ‘to pronowrce heavy and long, grievous and ‘tedious, faith perceived'to be ight andshort,\@ad Wut for a moment. ‘On'the ther ‘hand, ‘the worth and weight of the erown6figlory, as they-are exceedingly ‘great in‘themselves, so they are esteemed ‘to ‘be ‘by ‘the believing ‘soul—far exceeding all ‘his €xpressions and’ thoughts ; and it will be'a'special support in ourisuffer- ings ‘when we'¢an perceive them “appointed as the way ‘and ‘preparing us for the enjoy- ment of'the future glory. (2.) Their faith enabled them to make‘this right judgment of things : ‘Wedook not ‘at the ‘things ‘whith are seen, But ‘al the things ‘which are not*seen, v. 18. ‘It is by faith that we'see'God,who is Pe ee invisible (Heb.'xi.27), and»wy-thi to an unseen heaven and hell, anc evidence of things not seen. Note are Unseen things, as Well ‘as pi seen. [2.]'Thereisthis vast difference : them : Ainseen’ things areetermal; seen'thing but temporal, or temporary ‘only. [3.] By faith we not only Gea these thi E J d the great difference between them, but b this ‘also we take ‘our “aim at tnseen things, and chiefly regard’ them, ‘and make it our end and scope, not to)eseape present evils, ‘and obtain present good, both of which ar temporal and transitory, but to escape fut evil and obtain future good things, whith, though rmseen, ‘are ’Teal, ‘and certain, anv eternal ; and‘faith is: the substance of thing hoped for, as well asthe evidence of thing not seen, Heb. x1. 1. CHAP. V. ; Thelapostle procéeds in Showing the!reasons why they ‘did tor under their afflictions, namely, their expectation, desire, an ‘assurance of happiness after death (ver: 1—5), ‘and deduce: inference for the comfort of believers in their present state (yi ‘6—8); ‘and ‘another to! quitken them in their Guty, ver. 9—] Then he makes an apology for seeming to Commend himsel and gives a good reason for his zeal “and diligence (ver: 12—16 and meritions two things that dre necesSary in order to our li to Christ, regeneration ahd’ téconciliation, ver: 16, to the’end. OR we know ‘that if our earthi i house of ‘this tabernacle »wer dissolved, we havea building of God an house not made with hands, ete nal inthe heavens. 2 For in this’ groan, earnestly desiring ‘to be cloth upon with our house which is -fron heaven: 3 If so be that beimg cloth we shall not be-foundinaked. 4 F we that arein this tabernaeledo groan being burdened : not for thatwe wo be unclothed, but clothed upon, mortality might be swallowed up « life. 5 Now he that hath wrougl us for the selfsame-thing ¢s;Ged, wi also hath ‘given “unitotus ‘the vearne of ‘the ‘Spirit. "6 Theréfore we @ alwaysconfident, knowing that, wh we are-at:home.in | the -bedy, we omg the Lord: °7 (For » walk by faith, wot by sight:) °8 ¥ ‘are conttehe ff aie enloag rath to be-absent from the ‘body, and be'present with the Lord. .9 Wh fore we labour, that, whether:presé or-absent, we may beaccepted of hi 10 ‘For we mustall appear before th judgment. seat of Christ ; that. one ‘may ‘receive the thi zit his body, ‘according “to “that ‘he ‘hath done, ‘whether it‘ be good or'bad. “TI Knowing therefore ‘Lord, we|persuade-men,; -butweeare made'manifest unto Ged; and Ttsust vie eal 27 ”% Ls made manifest: in your. con- The apostle in these verses pursues. the _ argument of the former- chapter, concerning the grounds of their courage and. patience - under afilictions, And,, 7m J. He mentions their expectation, and de- } sire, and assurance, of eternal happiness after death, v. 1—5. Observe. particularly, 1, ‘Phe: believen’s: expectation of eternal happiness after death,v. 1, He doesnot only kaow, oris well assured by faith of the truth and reality of the thing itself—that there is ‘another and a happy life after this present life " jis.ended; but-he has good hopethrough grace _ of his, interest in that everlasting blessed- presai the unseen world : “ We know that we _ have a building of God, we, have a firm and well-grounded expectation of the future fe- icity.” Let-us take notice, (1.) What heaven ‘is.in the eye: and hope: of a believer: He _ looks. upon, it as, a, house, or, habitation, a, " dwelling-place, a, resting-place, a_hiding- place, our Father’s house, where there are ‘many-Mmansions; and our everlasting home. —Tbisa house. inthe heavens, in that high and Pay, place which as. far excels all the palaces _ of this earth as the heavens. are high above the earth. It, is a buildmg of God; whose builder and'maker is God, and therefore is worthy of its author; the happiness. of the - future state is what God hath prepared for those that love him. It is eternal in the heayens, everlasting habitations, not lixe the earthly tabernacles, the poor cottages:of clay in which. our souls now dwell, which. are tnouldering and decaying, and whose founda- Ticeelere inthe dust: (2.) When. it isexpected is happiness shall be.enjoyed—immediately _ after death, so. soon.as. our house: of thas sings tabernacle. is: dissolved: Note, [1.] That the body, this earthly house, iscbutia tabernacle, that must be dissolved shortly ; the nails or pins will be drawn, and the cords beloosed; and then the body will return to | dast as it- was. [2.] When this comes: to pass, then comes the house not made-with | hands. The-spirit returns. to. God who gave ea such as have walkedwith God here * dwell with God for ever: | 2 he believer’s earnest desire after this eblessedness, which is expressed by this | word, orevaZousv—we groan; which denotes, -{L.) Av groaning of’ sorrow. under: a heavy | ‘load; so believers groan under the burden of | life: In this wegroan earnestly, v-2: Wethat | are in this tabernacle groan, being burdened, v.4. The body of: flesh is a heavy burden, | the calamities of life area, heavy load: But | believers. groan because burdened with a still) remaining. and raging. in them: akes thena-complain,; O wretehed man » Rom. vir. 24: ; and thus believers groan: Harnestly . y of; sin, and the- many: corruptions. that (2:) There - is a. | désire-after-the happiness. of/ an-. eas _ The believer's prospect beyond death. desixing. to be clothed upon. with oun house uhiehas from heaven (v. 2), to obtain a blessed immortality, that mortality might be swallowed up of life (v. 4), that being found,clothed, we may not: be naked (v.3),; that, if it; were the will of God, we might not: sleep; but be changed ; for it is not desirable. in itself to be unclothed: Death considered. merely: as a separation of soul and-body is: not to be de- sired, but rather dreaded ; but, considered as a passage: to glory, the believer is. willing ratker to die than live, to:be absent from. the body, that he may. be present: with, the Lord (v. 1), to leave this. body that: he may go to Christ, and to put off these rags.of mortality that he may. put on the robes: of: glory. Note, [1.] Death will-strip us; of the clothing of flesh, and all'the comforts of life, as. well ag put-an end to all our troubles: here below. Naked’ we came: into this. world, and naked shali we go out of it: But; [2:] Gracious souls are not found naked inthe other-world ; no, they are clothed with garments of praise, with robes of righteousness.andglory. ‘They shall be delivered out of all their troubles, and shall havewashed their robesand made them white in the blood of the Lamb, Rev. vii. 14. .3. The believer’s assurance of his interest in this. future blessedness, on a double. ac- count::—(1.) From the. experience of the grace of God, in preparing and making him meet for. this blessedness. He that hath wrought us for the self-same thing is God, v. 5. Note,’ All who are designed for heaven here- after. are wrought or prepared for heaven while they. are here ; the stones:of that spi- ritual building and temple above are squared and fashioned here below. And he that hath wrought'us for this.is God; because nothing less than a-divine power can make a soul par-. taker of a divme nature; no hand less:than the hand of God cam worl us: for this thing. A great deal is to. be done to prepare our souls for. heaven, and that) preparation of the heart is from the Lord. (2:) ‘The earnest of the. Spwrit: gave them this assurance: foran earnest; is, part of: payment, and secures the full payment: The present-graees:and com- forts of the Spirit are earnests.of everlasting grace.and comfort. Ili The: apostle-deduces-an inference: for the-comfort of believers-in their present state and ‘condition-in this. world; v. 6—8,. Here observe, 1. What their present: state or con- dition is: they are absent) from tke Lord (v. 6); they are pilgrims and strangers in this world; they do but sojourn: here in their. earthly home, or-in this tabernacle ; and though. God: is» with. us: here, by: his Spirit, and: in his. ordinances, yet we: are not with. him»aswe-hope; to be : we-cannot see-his. face while we live: For-we walk by Faith, not, by, sight; v. 7. We have:not: the vision and fruition of God; as. of! aw object that is: present with us, and’as, we hope: for hereafter, when-we-shall see-usvwe-are seen. Note. Faithis for this-worldjand sight-is-re- s The beiiever’s prospect beyond death. 2 CORINTHIANS. served for the other w srld : and itis our duty, and will be our interest, to walk by faith, till we come to live by sight. 2. How comfort- able and courageous we ought to be in all the troubles of life, and in the hour of death : Therefore we are, or ought to be, always con- fident (v. 6), and again (v.8), We. are con- fident, and willing rather to be absent from the body. ‘True Christians, if they duly con- sidered the prospect faith gives them of an- other world, and the good reasons of their hope of blessedness after death, would be comforted under the troubles of life, and sup- ported in the hour of death: they should take courage, when they are encountering the last enemy, and be willing rather to die than live, when it is the will of God that they should put off this tabernacle. Note, As those who are born from above long to be there, so itis but being absent from the body, and we shall very soon be present with the Lord—but to die, and be with Christ —but to close our eyes to all things in this world, and we shall open them in a world of glory. Faith will be turned into sight. III. He proceeds to deduce an inference | to excite and quicken himself and others to duty, v. 9—11. So it is that well-grounded hopes of heaven will be far from giving the least encouragement to sloth and sinful se- curity; on the contrary, they should stir us up to use the greatest care and diligence in religion : Wherefore, or because we hope to be present with the Lord, we abour and take pains, v. 9. BidoriobpeOa—We are ambitious, and labour as industriously as the most am- bitious men do to obtain what they aim at. Here observe, 1. What it was that the apostle was thus ambitious of—acceptance with God.. We labour that, livmg and dying, whether present in the body or absent from the body, we may be accepted of him, the Lord (v. 9), that we may please him who hath chosen us, that our great Lord may say tous, Well done. This they coveted as the greatest favour and the highest honour: it was the summit of their ambition. 2. What further quickening motives they had to excite their diligence, from the consideration of the judgment to come, v. 10,11. There are many things re- lating to this great matter that should awe the best of men into the utmost care and dili- gence in religion; for example, the certainty of this judgment, for we must appear ; the universality of it, for we must all appear; the great Judge before whose judgment-seat we must appear, the Lord fesus Christ, who himself will appear in flaming fire; the re- compence to be then received, for things done in the body, which will be very particular (unto every one), and very just, according to what we have done, whether good or bad. The apostle calls this awful judgment the terror of the Lord (v. 11), and, by the con- sideration thereof, wus excited to persuade men to repent, and live a holy life, that, when Christ shall appear terribly, they may appear | before him comfortably. his fidelity and diligence, he com peals unto God, and the conscience he wrote to: We aremade i ; and I trust aiso are made manifest in your consciences. i, 12 For we commend not ourselve: again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart. 13 For whether we be beside our. selves, it is to God: or whether we be sober, i¢ is for your cause. 14 For the love of Christ constraineth us ; because we thus judge, that i one died for all, then were all dead: 15 And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. Here observe, I. The apostle makes an apology for seeming to commend himself an his fellow-iabourers (v. 13), and tells them, 1. It was not to commend themselves, nor fe their own sakes, that he had spoken of thei fidelity and diligence in the former verses nor was he willing to suspect their good opinion of him. But, 2.'The true reason we this, to put an argument, in their mouth: wherewith to answer his accusers, who mad vain boastings, and gloried in appearance only ; that he might give them an occasion’ glory on their behalf, or to defend them agains the reproaches of their adversaries. And the people can say that the word has bee manifested to their consciences, and hee effectual to their conversion and edificatio this is the best defence they can make for th ministry of the word, when they are vilifie and reproached. II. He gives good reasons for their gre. zeal and diligence.’ Some of Paul’s advei saries had, it is likely, reproached him forhi zeal and fervour, as if he had been a madmai or, in the language of our days, a fanatic they imputed all to enthusiasm, as the Rom governor told him, Much learning has mad thee mad, Acts xxvi. 24. But the apost tells them, 1. It was for the glory of Go and the good of the church, that he was thu zealous and industrious: ‘‘ Whether we be be side ourselves, or whether we be sober (whethe you or others do think the one or the othe! it is to God, and for his glory: and it is for your cause, or to promote your good, v. 13: | If they manifested the greatest ardour and vehemency at some times, and the greatest calmness in strong reasonings & other times, it was for the best ends ; andi both methods they had good reason for what they did. For, 2. The love of Christ strained them, v.14. They were under th ‘constraints to do what -etest and strongest did. Love has a ee wee excite ministers and private tians in > thei ove to Christ will have this | yirtue ; and Christ’s love to us, which was manifested in this great instance of his dying for us, will have this effect upon us, if it be ‘duly considered and rightly judged of. For ‘observe how the apostle argues for the rea- » sonableness of love’sconstraints, and declares, (1.) What we were before, and must have con- tinued to be, had not Christ died for us : We were dead, v.14. If one died for all, then were all dead ; dead in law, under sen- ~ tence of death ; in sins and trespasses spirituall ot gg a This was the de- 2 plorabls condition of all those for whom _ Christ died: they were lost and undone, dead and ruined, and must have remained thus _ miserable for ever if Christ had not died for them. (2.) What such should do, for whom Christ died ; namely, that they should live tohim. ‘This is what Christ designed, that those who live, who are made alive unto God _ by means of his death, should live to him that died for them, and rose again for their sakes also, and that they should not live to them- selves, v.15. Note, We should not make ourselves, but Christ, the end of our living and actions : and it was one en-J of Christ’s death to cure us of this self-love, and to excite us always to act under the commanding in- “fluence of his iove. A Christian’s life should _ be consecrated to Christ ; and then do we live _ as we ought to live when we live to Christ, who died for us. _ 16 Wherefore henceforth know we “no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no -more. 17 Therefore if any man de in Christ, he is a new creature: old things are passed away ; behold, all i are become new. 18 And all ‘things are of God, who hath recon- ciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; 19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their reconciliation. 20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled *o0 God. 21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteous- ness of God in him. " Inthese verses the apostle mentions two is CHAP. ‘V- aes Christ any more after the flesh. trespasses unto them; and _ hath| Committed unto us the word ofj}i9. Reconciliation supposes a quarrel, on Ministry of the aposties thi that are necessary in order to our living to Christ, both of which are the con- sequences of Christ’s dying for us; namely, regeneration and reconciliation. I. Regeneration, which consists of two things; namely, 1. Weanedness from the world: “‘ Henceforth we know no man after the flesh, v.16. We do not own nor affect any person or thing in this world for carnal ends and outward advantage: we are enabled, by divine grace, not to mind nor regard this world, nor the things of this world, but to live above it. The love of Christ is in our hearts, and the world is under our feet.” | Note, Good Christians must enjoy the com- |forts of this life, and their relations in this | world, with a holy indifference. Yea, though | we have known Christ after the flesh, yet, says |the apostle, we know him no more. It is | questioned whether Paul had seen Christ in |the flesh. However, the rest of the apostles had, and so might some among those he was |mow writing to. However, he would not have them value themselves upon that ac- count ; for even the bodily presence of Christ is not to be desired nor doted upon by his | disciples. We must live upon his spiritual | presence, and the comfort it affords. _ Note, | Shoge who make images of Christ, and use | them in their worship, do not take the way | that God has appointed for strengthening their faith and quickening their affections; for it is the will of God that we should not 2.A |thorough change of the heart: For if any | man be in Christ, if any man be a Christian indeed, and will approve himself such, he is, or he must be, a new creature, v.17. Some read it, Let him be a new creature. This ought to be the care of all who profess the Christian faith, that they be new creatures; not only that they have a new name, and wear a new livery, but that they have a new heart and new nature. And so great is the change the grace of God makes in the soul, that, as it follows, old things are passed away—old thoughts, old. principles, and old practices, are passed away; and all these things must become new. Note, Regenerating grace creates a new world in the soul; all things are new The renewed manacts from new principles, by newrules, with new ends, andinnew company. II. Reconciliation, which is here spoken of under a double notion :— 1. As an unquestionable privilege, v. 18, breach of friendship; and sin has made a breach, it has broken the friendship between God and man. The heart of the sinner is filled with enmity against God, and God is justly offended with the sinner. Yet, behold, there may be a reconciliation; the offended Majesty of heaven is willing to be reconciled. And observe, 1. He has appointed the Me- diator of reconciliation. He has reconciled us to himself by Jesus Christ. v. 18. God is to be owned from first to last in the i iy f; Ministry of the apostles. undertaking and performance of the Medi- ator. All things relating to our iliati reconciliation by Jesus: Christare. of God, who by. the mediation of Jesus Christ has. reconeiled the world to himself, and put: himself: into a capacity of being actually reconciled: to, of- fenders, without any wrong: or injury to his justice or holiness, and does not impute. to men their trespasses, but: recedes. from the rigour of the first. covena»t, which was broken, and does not insist: upon the-advan- tage he might justly take against us for: the breach of that covenant, but is willing to enter into a new treaty, and into a new cove- nant of grace, and, aceording. to. the tenour thereof, freely te forgive us all our-sins, and | justify freely by his grace alk those who do believe. God the scriptures were written, which. con- tain the word- of reconciliation, showing us that peace was made by the blood’ of the cross, that reconciliation is: wrought, and directing us. how- we may be interested therein. And he has appointed’ the office: of the ministry, which 1s a ministry of recon- ciliation: ministers are to open and proelaim to sinners the. terms. of mercy and recon- ciliation, and persuade them. te comply therewith. For, 2. Reconciliation is here spoken of as our indispensable duty, v.20. As God is willing to be reconciled to us, we ought to. be recon- ciled to God. And it is the great end and design of the gospel, that word of reconcilia- tien, to. prevail upon sinners to Jay aside their enmity against God. Faithful ministers are Christ?s ambassadors, sent to treat witn sinners on peace and reconciliation: they come in God’s name, with his entreaties, and act in Christ’s stead, doing the very thing he did when he was upon this earth, ap? what he wills to be done now that he is in heaven. Wonderful condescension! Though God can be no loser by the quarrel, nor gainer by the peace, yet by his ministers he beseeches sinners to, lay aside. their enmity, and aecept of the terms he offers, that they would be reconciled to him, to alt his attributes, to all his laws, and to all; his providences, to be- lieve in the Mediator, to accept the atone- ment, and comply: with his gospel, in all the parts of it and in the whole design of it. And for our encouragement so to do the apostle subjoins what should be well knewn and} duly considered by us (v. 21), namely, (1.) The purity of the Mediator: He knew no sin. (2.) The sacrifice he offered: He was made sin; not a sinner, but sin, that is,a sin-offering, a sacrifice for sin. (3.) The end and design of all'this,: that we might be made the righteousness of God in him, might be instified freely bythe grace of God through the reaemption which is in Christ Jesus. Note, [1.] As Christ, who knew no sin of ithee: behold, now: ts. the aecepted 2: He has appointed the ministry of | ©! , reconciiation, v.18. By the inspiration of | time ; behold; now zs» the: day of | 2 CORINTHIANS. ae the righteousness. of. reconciliation: to God is: him thereféve. wemauat umalyyeud 7 tion of his.righteousness:andhis only. GHAPs Vio Incthis;chapter the apostle gixes.am account of his, general ereand tq,all to wkem Fe preached; with eine anh j methods he uses, er, 1—l10,. Then he a " ticuiarly, to the Corinthians, giving, then: good. cautions. great affection and strong arguments, ver. AE then, as workers together with, hum, beseech, you, also that ye receive not the: grace of God in vain. 2° (For he saith, I have heard thee in, a.time aceepted, and’in © the day. of salyation have, succoured salvation.) 3° Giving no offence in any thing, that. the ministry be not blamed: 4, Buteim all, (ings approy- ing ourselves.as.the ministers of God, in much patience, in afflietions, in ne- vessities, 1n distresses, 5 In stripes, in imprisonments, in. tumults,, in. la- hours, in. watehings; im) fastings; 6 By pureness, by knowledge, by long-- suffering, py kindness, by the Holy Ghost, by love unfeigned; 7 By the word of truth, by the power. of God, by the armour of: righteousness on the right hand and on the left, 8 By honour and’ dishonour, by: evil report and good report: as: deceivers, an yet true; 9: As. unknown, and’ yet well known; as: dying, ana, behole we live; as.chastened; and not killed; 10 As sorrowful, yet alway rejoicing as poor, yet making» many rich; as having nothing, and’ yeé’ possessing all things. In these verses we have. an account ofthe apostle’s general, errand, and, exhortation t¢ all to. whom he. preached in every place wher he came, with the several arguments ant methods he used. Observe, % I. The errand or exhortation itself, namely. to. comply with the: gospel, offers» of recom: ciliation — that; being fayoured. with. tl gospel» they would, not.receive this.grace of - ‘od in, vain, v.1. The gospel is a of | grace sounding in our-ears; but it will bei vain for us to hear it; unless:we-believe it, 2 comply. with the end anch elec of a as it is. the duty, of theministers 0: to exhort and persuade their hearers his, own, was made sin for us, so we, who| must work; and must work for God and have no righteousness of our own, are made! piory, for souls and their good: an title of co-workers with:God. Nate,.1. The d ae Oe —"," a CHAP. VI. Ministry of the aposties. “are workers with God, yet under him, ‘as; was a:great sufferer, and met with many-af- ‘instruments only; however, if they be faithful, | flictions, was often in necessities, and wanted they may hope to find’ God working with | the conveniences, if not. the necessaries, of them, and their labour will be effectual. | life; in -distresses, being straitened on every 2. Observe the language and way of the | side, -hardly knowing what to do; in stripes spirit of the#gospel : it is not with roughness | often (ch. xi. 24); in imprisonments; in tu- _ and severity, but with all mildness and gentle- | mults raised by the Jews and Gentiles against ness, to beseech“and entreat, to use exhorta-} him; in labours, net only in preaching tha tions and arguments, in order to’ prevail with | gospel, but in travelling from place to place sinners and overcome their natural unwilling- | for that end, ‘and working with his hands-to ness’to be reconciled'to God ‘and to be happy | supply his necessities; m watchings and in for ever. fastings, either voluntary-or upon a religious 3 II! The arguments ‘and method which the | account, or involuntary for the sake of reli- _ apostleused. And here he tells them, gion: but he exercised much patience in all, 1. The present time is the only proper|v.4,5. Note, [{i.] It is the lot of faithful _ season to accept of the grace that is offered, | ministers often to be’reduced to. great diffi- and improve that grace which is afforded : | culties, and to stand in-need of much pa- _ Now is the accepted time, Now isthe day of | tience. [2.) Those who would approve _ salvation, v.2. The gospel day is a day of themselves to God must approve themselves salvation, the means of grace the means of | faithful in trouble as well as in peace, not _ salvation, the offers of the gospel the offers only in doing the work of God diligently, but _ Of salvation, ‘and ‘the present time the only |also in bearmg the will of God patienily. _ proper time to accept of these offers : To-day, |(2.) By acting from good principles. The while it is called to-day. The morrow is none |-apostle went by a good principle in.all he did, of ours: we know not what will be on the ;and tells them what his principles were (v. 6, > morrow, nor ‘where we ‘shall be; and we} 7); namely, pureness; and there is no piety : should remember that present seasons of | without purity. A care to keep ourselves _ grace/are short-and uncertain, and-cannot be | unspotted from the world is necessary in or- recalled when they are past. It is therefore | der to our acceptancewith God. Knowledge _ our duty and interest to improve them while | was another principle ;. and-zeal without this _ *wehave them, and noless than oursalvation |is but madness. He also acted with Jong- _ depends upon our'so doing. suffering and kindness, being not easily pro- 2. ‘What caution they used not to give of- | yoked, but bearing with the hardness of men’s _ fence that might hinder ‘the ‘success of their | hearts,'and hard treatment from their hands, preaching: Giving ‘no offence in any thing, | to whom he kindly endeavoured to-do.goed. _ ¢.3. The’ apostle had great diffieulty:to be-| He acted under-the influence of the Holy _ have prudently-and inéffensively towards the | Ghost, from the noble principle of unfeigned _ Jews “and ‘Gentiles, for miany of both “sorts | love, according ‘to'the ‘rule of ‘the word of q watched for his! halting, and sought occasion | truth, wnder the supports and’ assistances 6f ‘to blame’ him and’ his ministry, or his conver- | the power of God, »having on-the armour of ‘sation; thereforehe'was’very catitious not to | righteousness (a consciousness -of universal _ give offence'to'those who were’so apt to take righteousness and holiness), which is the best “Ekenee, that he might mot offend the Jews | defence against the temptations of prosperity dy unnecessary zeal against the Jaw, ‘nor'the | on the ‘right ‘hand, ‘and of’ adversity ‘on the | Gentiles ‘by unnecessary ‘comipliances ‘with | left. (3.) By a due temper’and behaviour “Such “as' wé‘e zealous for ‘the law. ‘He was | under ‘all the ;wariety of-conditions in -this % eful, in“all his’words *and‘actions, ‘not'to | world, v.S—10. We must expect to meet | give offence, or occasion “of uilt or erief. | with many alterations of our circumstances | “Note, When others are too'aptto take offence, | and conditions in this world; and ‘it willbe _ ‘we'should be’ cautious lest'we give offence ; | a great'evidence of our integrity if we -pre- & ‘ministers “especially should ‘be ‘careful | serve aright:temper of mind, and-duly be- I they do’ any thing that may bring’ blame | have ourselves, under‘them all. -The apos- on their ministry or render that unsuccessful. | tles met with: honour and dishonour, good _ 3. Their constant’aim and endeavour in| report and evil report: good "men ‘in this all things'to approve ‘themselves faithful, as | worla must expect to meet with some’ disho- ecame the ministers of ‘God,'v. 4. ‘Wesee | nour’and reproaches, to balance their honour slept ‘stress ‘the ‘apostle upon allocca- | and esteem; ‘and we stand ‘in -need-of the “sions lays on fidelity in our ‘work, because »grace of God to atm us against the tempta- much Of Sur ‘succéss depends ‘upon ‘that. | tions of honour on the one hand, ‘so as to | “His*eye was Single, and his heart upright, in | bear good report without pride, 'and of dis- ‘all his ministrations; ‘and ‘his great desire | honour on the ther ‘hand, ‘so as to bear ¥e- | “Was'to be the servant of God, and to'approve proaches ‘without \impatience or ‘recrimina- “Himself ‘so. “Note, “Ministers of ‘the gospel | tion. It should-seem that persons differently should “look upon themselves “as"God’s ser- | represented the apostles in their reports; “or ministers, ‘and act°in"evety thing | that some represented them as the best, and bly ‘to that charatter. ‘So did theapos-| others as the worst, of men: by some they (1.)'By mech patience in-afflictions. He | were counted deceivers, and run dowa as “Od ry : Bientstry of the apostles. such; by others as true, preaching the gos- pel of truth,.and men who were true to the trust reposed in them. They were slighted by the men of the world as unknown, men of no figure or account, not worth taking no- tice of ; yet in all the churches of Christ they were well known, and of great account : they were looked upon as dying, being killed all the day long, and their interest was thought to be a dying interest; “ and yet behold,” says the apostle, “we live, and live com- fortably, and bear up cheerfully under all our hardships, and go on conquering and to conquer.” They were chastened, and often fell under the lash of the law, yet not killed : and though it was thought that they were sorrowful, a company of mopish and melan- choly men, always sighing and mourning, yet they were always rejoicing in God, and had the greatest reason to rejoice always. They were despised as poor, upon the ac- count of their poverty in this world; and yet they made many rich, by preaching the unsearchable riches of Christ. They were thought to have nothing, and silver and gold they had none, houses and lands they had none; yet they possessed all things: they had nothing in this world, but they had a treasure in heaven. Their effects lay in an- other country, in another world. They had nothing in themselves, but possessed all things in Christ. Such a paradox is a Chris- tian’s life, and through such a variety of con- ditions and reports lies our way to heaven; and we should be careful in all these things to approve ourselves to God. 11 O ye Corinthians, our mouth is open unto you, our heart is enlarged. 12 Ye are not straitened in us; but ye are straitened in your own bowels. 13 Now for a recompence in the same, (I speak as unto my children,) be ye also enlarged. 14 Be ye not unequally yoked together with un- believers: for what fellowship hath righteousness with unrighteousness ? and what communion hath light with darkness? 15 And what concord hath Christ with Belial? or what part hath he that believeth with an infidel ? 16 And what agreement hath the temple of God with idols? for ye are the temple of the living God ; as God oath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. 17. Wherefore come out from among hem, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, 18 And will be a father unto you, and ye| Rimmon. The apostle gives several good | 2 CORINTHIANS. shall be my sons and daughters, the Lord Almighty. ~~ : The apostle proceeds to address himself more particularly to the Corinthians, and — cautions them against mingling with unbe-— lievers. Here observe, : I. How the caution is introduced with a profession, in a very pathetic manner, of the most tender affectionto them, even like that of a father to his children, v. 11—13. Though the apostle was happy in a great fluency of expressions, yet he seemed to want words to express the warm affections he had for these Corinthians. As if he had said, “‘ O ye Co- rinthians, to whom I am now writing, I would fain convince you how well I love you: weare desirous to promote the spiritual and eternal — welfare of all to whom we preach, yet our mouth is open unto you, and our heart is en- larged unto you, in a special manner.”’ And, — because his heart was thus enlarged with love to them, therefore he opened his mouth so freely to them in kind admonitions and ex- hortations: ‘‘ You are not,” says he, ‘* strait. ened in us ; we would gladly do you all the service we can, and promote your comfort, as helpers of your faith and your joy; and, if it be otherwise, the fault is in yourselves ; it is” because you are-straitened in yourselves, and fail in suitable returns to us, through some misapprehensions concerning us ; and all we desire as a recompence is only that you would be proportionably affected towards us, as children should love their father.’’ Note, It is desirable that there should be a mutual good affection between ministers and thei people, and this would greatly tend to their mutual comfort and advantage. II. The caution or exhortation itself, not to mingle with unbelievers, not to be unequally yoked with them, v.14. Either, 1. In stated relations. . It is wron good people to join in affinity with th wicked and profane ; these will draw different | ways, and that will be galling aud grievous Those relations that are onr choice must be | chosen by rule; and it.is good for those who | are themselves the children of God to join | with those who are so likewise; for there i more danger that. the bad will damage: good than hope that the good will benefit t bad. 2. In common conversation. We should not yoke ourselves in fmendship and ac- quaintance with wicked men and unbelieye: Though we cannot wholly avoid seeing, hearing, and being with such, yet pa never choose them for our bosom-friends. 3. Much less should we join in religious communion with them; we must not join concur with them in their false worship, nor any abominations; we must not confound together the table of the Lord and the table of devils, the house of God and the house of ‘reasons against this corrupt mixture. (1.) It is a very great absurdity, v. 14,15. It is an unequal yoking of things together that ~ will not agree together; as bad as for the Jews _ to have ploughed with an ox and an ass or to have sown divers sorts of grain intermixed. What an absurdity is it to think of joming righteousness and unrighteousness, or min- gling light and darkness, fire and water, together! Believers are, and should be, _ righteous; but unbelievers are unrighteous. Believers are made light in the Lord, but un- believers are in darkness; and what com- fortable communion can these have together? _ Christ and Belial are contrary one to the other; _ they have opposite interests and designs, so _ that it is impossible there should be any con- cord or agreement between them. It is _ absurd, therefore, to think of enlisting under _ both; and, if the believer has part with an ‘infidel, he does what in him lies to bring Christ and Belial together. (2.) It is a dis-| honour to the Christian’s profession (v. 16); _ for Christians are by profession, and should _ be in reality, the temples of the living God— . dedicated to, and employed for, the service of _ God, who has promised to reside in them, to dwell and walk in them, to stand in a special _ relation to them, and take a special care of _ them, that he will be their God and they shall be his people. Now there can be no agree- _ ment between thetemple of Godand idols. Idols are rivals with God for his honour, and God _ isa jealous God, and will not give his glory é to another. (3.) There is a great deal of _ danger in communicating with unbelievers and idolaters, danger of being defiled and of eing rejected; therefore the exhortation is . 17) to come out from among them, and keep at a due distance, to be separate, as one would avoid the society of those who have the leprosy | or the plague, for fear of taking infection, and not to touch the unclean thing, lest we be de- | filed. Who can touch pitch, and not be de- | filed by it? We must take care not to defile _ ourselves by converse with those who defile | themselves with sin; so isthe will of God, as _ we ever hope to be received, and not rejected, by him. (4.) It is base ingratitude to God for all the favours he has bestowed upon believers and promised to them, v. 18. God has promised to be a Father to them, and that ‘they shall be his sons and his daughters ; and is there a greater honour or happiness nm this? How ungrateful a thing then Aust it be if those who have this dignity and felicity should degrade and debase themselves by mingling with unbelievers! Do we thus requite the Lord, O foolish and unwise ? uy a, CHAP. VII | This chapter begins with an exhortation to progressive holiness» 2nd a due regard to the ministers of the gospel, ver. —4. Then _ the apostle returns from a long digression to speak further of the fair concerning the incestuous person, and tells them what safort he received in his distress about tnat matter, upon his ‘meeting with Titus (ver.5—7), and how he rejoiced in their Fepoutance, with the evidences thereof, ver. 8—ll. And, lastly, he concludes with endeavouring to comfort the Corinthians, CHAP. VII. Progressive holiness, upon whom his admunitions had had sv good am effect, vor- 12—I6. Hees therefore these pro- mises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 2 Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man. 3 I speak not this to con- demn you: for I have said before, that ye are in our hearts to die and live with you. 4 Great is my boldness of speech toward you, great is my glorying of you: I am filled with comfort, I am exceeding joyful in alk our tribulation. These verses contain a double exhorta- tion :— I. To make a progress in holiness, or fo perfect holiness in the fear of God,v. 1. ‘This exhortation is given with most tender affec- tion to those who were dearly beloved, and enforced by strong arguments, even the con- sideration of those exceedingly great and precious promises which were mentioned in the former chapter, and which the Corinthians had an interest in anda title to. The promises of God are strong inducements to sanctifica- tion, in both the branches thereof; namely, 1. The dying unto sin, or mortifying our lusts.and corruptions: we must cleanse our- selves from ail filthiness of flesh and spirit. Sin is filthiness, and there are-defilements of. body and mind. There are sins of the flesh, that are committed with the body, and sins of the spirit, spiritual wickednesses; and we must cleanse ourselves from the filthiness of both, for God is to be glorified both with bodyandsoul. 2. The living unto righteous. ness and holiness. If we hope God is our Father, we must endeavour +o be partakers of his holiness, to be holy as he is holy, and per- fect as our Father in heaven is perfect. We must be still perfecting holiness, and not be contented with sincerity (which is our gospel perfection), without aiming at sinless perfec- tion, though we shall always come short of it while we are in this world; and this we must do in the fear of God, which is the root and principle of all religion, and there is no. holiness without it. Note, Faith and hope in the promises of God must not destroy our fear of God, who taketh pleasure in those that fear him and hope in his mercy. II. To show a due regard to the ministers of the gospel: Recewe us, v. 2. ‘Those who labour in the word and doctrine should be had in reputation, and be highly esteemed for their work’s sake: and this would be a help to making progress in holiness. If the mi- nisters of the-gospel are thought contempti- ble because of their office, there is dangev lest the gospel itself be contemned also. The Siar Baa et Various exhoriations. apostle did not think it any disparagement to court the favour of tls Corinthians; and, though we, must flatter sone, yet we must be gentle towards all. fe tells them, 1. He had done nothing to fi -eit their esteem and good-will, but) was cautious not to do any thing to deserve their ill-will (@. 2): “We have wronged no man: we have done you no harm, but always designed your good.” J have coveted no man’s silver, nor gold, nor apparel, said he. to the elders of Ephesus, Acts xx. 33. ‘‘ We have corrupted. no, man, by false doctrines or flattering speeches. We have defrauded no man ; we have not sought ourselves, nor to promote our own secular interests by crafty and greedy measures, to the damage of any persons.” This.is,an,ap- eal like that of Samuel, 1 Sam. xii, Note, Then may ministers the more confidently ex- pect esteem, and favour from the people when they can safely appeal to them that they are guilty of nothing that deserves disesteem: or displeasure. 2. He did not herein reflect upon them for want of affection to him, v. 3, 4. So tenderly and cautiously did the apostle deal with the Corinthians, among whom there were some who would be glad of any occa- sion to reproach him, and prejudice the minds of others against him. ‘To prevent any in- sinuations against him on account of ‘what he had said, as if he intended to charge them -with wronging him, or unjust accusations of him for having wronged them, he assures them. again of his great affection to them, mmsomuch that he could spend his last breath at Corinth, and live and die with them, if his business with other churches, and his work as an apostle (which was not to be confined to one place only), would permit him to do so. And he adds it was his great affection to them that made him use such boldness or freedom of speech towards them, and caused him to glory, or -make his boast of them, in all places, and upon all occasions, being filled with comfort, and exceedingly joyful in ali their tribulations. ; 2 5 For, when we were come into Macedonia, our flesh had no rest, but we were troubled on, every. side; without were fightings, within were fears. 6 Nevertheless God, that comforteth those that.are cast down, comforted us by the coming of Titus ; 7 And not: by his coming only, but by the consolation wherewith he was comforted, in you, when he told us your earnest desire, your mourning, your fervent mind toward me ; so: that I rejoiced the more. 8 For though I made you sorry with a letter, I do not, repent, though I did repent : for I perceive that the same epistle, hath vaade you sorry, though 2-were but 2 CORINTHIANS. fora season. 9 Now Ir that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a, godly manner, that ye might receive damage by us. in nothing. 10 For godlysorrow worketh repentance to salvation not to be repented of: but. the. sorrow of the world worketh death. 11 For behold. this selfsame thing, that ye sorrowed after a godly sort, what, carefulness it wrought in you, yea, whaé clearing of yourselves, yea; what indignation, yea, - what fear; yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye haye approved your- selves to be clear in, this, matter. | There. seems to besa renee between chy ii. 13, (where, the: apostle: said: he, had. no | rest in his spixit- when he,found not Titus ag. Troas) and, the, fifth verse,of. this, chapter; and. so: great was his,affection.to the.Corin; — thians, and. his, concern about,their behaviour. in relation, to, the, incestuous, person, that, in his further.travels, he still had no rest till he heard from them. And now he tells, them, | I. How he was.distresged, v. 5. io was. troubled when: he. didnot, meet, with, Titus at Troas,, and. afterwards. when. for some, time he did, not, meet. with him in, Macedonia: — this was a.grief to him, because he.could not. 4 hear what, reception, he. met with at Corinth,, ‘ nor how. their. affairs, went, forward.. And, — besides. this, they, met) with other troubles, with incessant storms. of persecutions; there — were. fightings..without, or continual conten- | tions. with; and opposition, from, Jews and Gentiles; and there, were. fears within, and | great concern: for, such as, hadsembraced the. | Christian, faith, lest, they, should be corrupted or seduced, and. give, scandal to others, or be. scandalized. 5 II. How: he was comforted, v. 6,7, Here observe, 1. The very coming, of. Titus, was, | some comfort to him. It was matter of jo to see him, whom. he. long, desired. and e pected to. meet, with. The very coming Titus and his company, who, was. dear to” him, as, his: own, son,in. the common faith (Tit. i. 4), was, a, great comfort to the. pote i his, trayels and troubles... But, 2. The goo i news, which Titus brought, concerning. the — Corinthians was matter of greater consolati i" He found Titus to be comforted in them and. this. filled the apostle with comfort, es- pecially when he acquainted him with. thei earnest desire to give good satisfaction m_ the things about which the apostle had” written to, them; and of their mourning for the scandal that was found among»them, the. great. grief they, had caused to. others, and their fervent mind or great affection: tos wards the apostle, who. had dealt so faithiully oF a Ds 57. is the observation of Solomon (Prov. xxviii. 23), He that rebuketh aman afterwards shall _ find more favour than ‘he that flattereth with nis tongue. 3. He ascribes all his comfort to God as the author. It was God who com- forted him by the coming of Titus, even the God of all comfort: God, who comforteth those that are cast down, v.-6. Note, We should look‘above and beyondall' means and instruments, unto God,-as the author of ‘all the consolation and the:good that we enjoy. ‘Ill. How greatly he rejoiced at their re- pentance, and ‘the evidences thereof. ‘The | apostle’ was sorry that he had grieved them, that some pious persons among them laid to heart very‘greatly what he said in his former ~ epistle, or that it was needful he should make ¥ those sorry whom he would rather have made ' glad, v. 8. But now he rejoiced, when he _ found they had-sorrowed to repentance, v. 9. Their sorrow in itself was not the cause of his _ rejoicing; but'the’nature of it, and the’effect of it (repentanceunto salvation, v. 10), made _ him rejoice ;'for now it appeared that they had received damage by him in nothing. _ Their sorrow “was but for a ‘setison ; it was turned into joy, ‘and ‘that joy'was durable. Observe here, 1. The “antecedent of ‘true repentance is _ godly sorrow ; ‘this worketh ‘repentance. It _ is not repentance itself, but it is'a good pre- parative to repentance, ‘and im Some sense the cause that ‘produces repentance. The _ offendér*had great*sorrow, he was in danger _ of being swallowed up with overmuch sorrow ; and the 'sdciety was greatly sorrowful which jefore Was puffed up: ‘and this sorrow of eirs was ‘after’a codly manner, oraccording _ to God (as it is m'the original), that'is, it was | according to the will of God, tended’ to the glory of God, and was wrought by the Spirit | of God. It ‘was ‘a ‘godly sorrow, because a | sorrow for sin, as’an offence against God, ‘an instance of ingratitude, and a forfeiture of | God’s favour. ‘There is a'great difference | between this ‘sorrow ofa godly sort and the sorrow of this world. Godly ‘sorrow pro- | duces repentance ‘and ‘reformation, and will | endinsalvation; butworldly'sorrow worketh death. The sorrows of worldly ‘men for | worldly ‘things will bring ‘down gray hairs _ the sooner to the igrave, and‘such’a sorrow | éven for'sin'as Judas had will have’ fatal con- | sequences, as his had, which wrought death. Note, (1.) Repentance will be attended with | salvation. Therefore, (2.) True penitents | willmever repent that they have repented, nor of any thing that was conducive thereto. (3.) Humiliation and/godly sorrow are previously necessary in order to repentance, and both of them are from'God, the giver of all grace. 2. Phe ‘happy fruits and consequences of ' true ‘vepentance are ‘mentioned (v.11); and those fruits that are mect for repentance are the best evidences of it. ‘Where the heart is Ned a ’ t _ CHAP. VII. with them in reproying ther faults: so true|too. The Corinthians made it evident that 49 : . aie a a iy isha ts i SS il el caky yaa” iy RD i pitied i rake. lating SL) Case of the incestuous person. their sorrow was a godly sorrow,-and such as wrought repentance, because it wrought in them great carefulness about their souls, and to:avoid sin, and please God; it wrought also a clearmg of themselves, not by imsisting upon their own justification before God, es- pecially while they persisted in their sin, but by endeavours to put away theaccursed thing, and so freethemselves from the just impu- tation of approving the evil that had been done. It wrought indignation’at sin, at them- selves, at the tempter and his instruments ; it wrought fear, a fear of reverence, a fear of watchfulness, and a fear of distrust, not a distrust of God, but»of themselves ;\an awful fear of God, a cautious fear of sin, and a jealous fear of themselves. It wrought vehe- ment desires after a thorough reformation of what had been amiss, and of reconciliation with Godwhom theyhad offended. Itavrought zeal, a mixture-of love and anger, a zeal for duty, and against ‘sin. It wrought, lastly, revenge against sin and their own folly, by endeavours to make jall due satisfaction for injuries that might be done thereby. Ard thus.in all, things had they approved themselves to be clear in-that matter. Not that they were innocent, -but that they were penitent, ‘and therefore. clear of, guilt before God, whowould pardon.and not punish them; and they ought no lenger to be reproved, much less to be reproached, by men, for what they had truly repented of. 12 Wherefore, though I wrote. unto you, J did it not ‘for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you. 13 Therefore we were comforted in ‘your comfort : "yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by youall. 14 For if I have boasted any thing to him of you, I am not ashamed; but ‘as we spake all things to you in truth, ‘even so our boasting, which I made before Titus, is found.a truth. 15 And his inward affection is more abundant toward you, whilst he remembereth the obedience of you all, how ‘with fear and trembling ‘ye received him. 16 I rejoice therefore that I have confidence in you in all things. In these verses the apostle endeavours to comfort the Corinthians, upon whom his admonitions had Had such good effect. And in order thereto, 1. He tells them he had a good design in his former epistle, which might be thought severs, v. 12. It was nut chiefly ‘changed, the life ‘and ‘actions will be changed | for his cause that did the wrong, not only for Charity of the Nraceaonians. 2 CORIN his benefit, much less merely that he should be punished; nor was it merely for his cause that suffered wrong, namely, the injured father, and that he might have what satis- faction could be given him; but it was also to manifest his great and sincere concern and care for. them, for the whole church, lest that should suffer by letting such a crime, and the scandal thereof, remain among them without due remark and resentment. 2. He acquaints them with the joy of Titus as well as of him- self upon the account of their repentance and good behaviour. Titus was rejoiced, and his spirit refreshed, with their comfort, and this comforted and rejoiced the apostle also (v. 13); and, as Titus was comforted while he was with them, so when he remembered his re- ception among them, expressing their obe- dience to the apostolical directions, and their | fear and trembling at the reproofs that were given them, the thoughts of these things inflamed and increased his affections tothem, v. 15. Note, Great comfort and joy follow upon godly sorrow. Assin occasions general grief, so repentance and reformation occasion general joy. Paul was glad, and Titus was glad, and the Corinthians were comforted, and the penitent ought to be comforted ; and well may all this joy be on earth, when there isjoy in heaven overonesinnerthat repenteth. 3. He concludes this whole matter with ex- pressing the entire confidence he hadin them : hewasnotashamed ofhis boasting concerning | them to Titus (v. 14); for he was not disap- pointed in his expectation concerning them, which he signified to Titus, and he could now with great joy declare what confidence hestill had in them as to all things, that he did not doubt of their good behaviour for the time to come. Note, It isa great comfort and joy to a faithful minister to have to do with a people whom he-can confide in, and who he has reason to hope will comply withevery thinghe proposes to them that is for the glory of God, the credit of the gospel, and their advantage. CHAP. VIII. In this and the followmg chapter Paul is exhorting and directing, the Corinthians about a particular work of charity—to relieve the necessities of the poor saints at Jerusalem and in Judea, according to the good example of the churches in Macedona, Rom. xv.26. The Christians at Jerusalem, through war, famine, and persecution, had become poor, many of them had fallen into decay, and perhaps most of them were but poor when they first embraced Christianity ; for Christ said, ‘* The poor receive the gospel.” Now Paul, though he was the apostle of the Gentiles, juad a tender regard, and kind concern, for those among the Jews who were converted to the Christian faith; and, though many of them had not so much affection to the Gentile converts as they ought to have had, yet the apostle would have the Gen- tiles to be kind to them, and stirred them up to contribute Iiberally for their relief. Upou this subject he is very copious, and writes very affectingly. In this eighth chapter he acquaints he Corinthians with, and commends, the good example of the Macedonians in this work of charity, and that Titus was sent to Corinth to collect their bounty, ver. 1—6. He then proceeds to urge this duty with several cogent arguments (ver. 7--15), and Gann the persons who were employed in this affair, ver. -7A. OREOVER, brethren, we do you to wit of the grace of God oestowed on the churches of Mace- donia; 2 How that in a great trial of afflictron the abundance of their THIANS. n. 57. |joy and their deep poverty abounde? unto the riches of their liberality. + For to their power, { bear record, yea, and beyond their, power-they were willing of themselves; 4 Praying us with much entreaty that we would receive the gift, and take upon us the ~ ifellowship of the ministermg to the — saints. 5 And this they did, not as — we hoped, but first gave their own” selves to the Lord, and unto us by the will of God. -6 Insomuch that’ we desired Titus, that as he had be-_ gun, so he would also finish in you — the same grace also. : Observe here, a I. The apostle takes occasion from the © sood exampleof the churches of Macedonia, ~ that. is, of Philippi, Thessalonica, Berea, and — others in the region of Macedonia, to exhort F the Corinthians and the Christians in Achaia — to the good work of charity. And, : 1. He acquaints them with their great libe. rality, which he calls the grace of God bestowed on the churches, v. 1. Some think the words” should be rendered, the gift of God given in or by the churches. He certainly means the charitable gifts of these churches, which are called the grace or gifts of God, either because” they were very large, or rather because their charity to the poor saints did proceed from God as the author, and was accompanied with © true love to God, which also was manifested this way. The grace.of God must be owned as the root and fountain of all the good that © is in us, or done by us, at any time ; and it is great grace and favour from God, and be stowed on us, if we are made useful to others, and are forward to any good work. . 2. He commends the charity of the Mace-— donians, and sets it forth with good advantage He tells them, (1.) They were but in a low condition, and themselves in distress, yet they | contributed to the relief of others. They w \tn great tribulation and deep poverty, v. 2. I was a time of great affliction with them, a |may be seen, Acts xviii. 17- The Christia lin these parts met with ill treatment, which had reduced them to deep poverty; yet, as they had abundance of joy in-the midst of tribulation, they abounded in their liberalit they gave out of a little, trusting in God provide for them, and make it up to the (2.) They gave very largely, with the riches liberality (v. 2), that is, as liberally as if the had been rich. It was a large contribution they made, all things considered ; it was ac-— cording to, yea beyond, their power (v. 3), much as could well be expected from them, i not more. Note, Though men.may cond the indiscretion, yet God will accept the piou: zeal, of those who in real works of piety and charity do rather beyond their power. (5.1 They were very ready and forward to this” Teery . 3), and were so far from needing that Paul should urge and press them with many ar- . guments that they prayed him with much _entreaty to receive the gift, v.4. It seems Paul was backward to undertake this trust, for he would give himself to the word and ayer ; or, it may be, he was apprehensive ioe ready his enemies would be to reproach ‘and blacken him upon all occasions, and -might take a handle against him upon ac- count of so large a sum deposited in his hands, to suspect or accuse him of indiscretion and partiality in the distribution, if not of some injustice. Note, Howcautious ministers ‘should be, especially in money-matters, not “to give occasion to those who seek occasion to speak reproachfully! (4.) Their charity ‘was founded in true piety, and this was the great commendation of it. They performed this good work in a right method : First they "gave themselves to the Lord, and then ‘hey “gave unto us their contributions, by the will _of God (v. 5), that is, according as it was the will of God they should do, or to be disposed a4 as the will of God should be, and “r his glory. This, it seems, exceeded the evpecta- tion of the apostle; it was more’ than he hoped for, to see such warm and pious affections shining in these Macedonians, and this good work performed with so much de- ‘ yotion andsolemnity. They solemnly, jointly, and unanimously, made a fresh surrender of hemselves, and all they had, unto the Lord Jesus Christ. They had done this before, and now they doit again upon this occasion ; sanetifying their contributions to God’s Ye onour, by first giving themselves to the sord. Note, [1.] We should give ourselves to God; we cannot bestow ourselves better. Pl When we give ourselves to the Lord, we “then give him all we have, to be called for lees disposed of according to his will. [3.] Whatever we use or lay out for God, it is | only giving to him what is his own. [4.] What be give or bestow for charitable uses will not | be accepted of God, nor turn to our advantage, ‘unless we first give ourselves to the Lord. Il. The apostle tells them that Titus was desired to go and make a collection among them (0.6), and Titus, he knew, would be an | acceptable person to them. He had met with kind reception among them formerly. They had shown good affection to him, and he had \ ee love for them. Besides, Titus had ready begun this work among them, there- |fore he was desired to finish it. So that he was, on all accounts, a proper person to be employed; and, when so good a work had | already prospered in so good a hand, it would ibs a pity if it should not proceed and be finished. Note, It is an instance of wisdom |to use proper instruments in a work we desire to do well; and the work of charity will often succeed the best when the most er persons are employed to solicit contri- ons and dispose of them. 4 } | ae | . ree en OAR: good work. They were willing of’ themseives | 4 ee ee ee a se “- 4 ry > hd TE Se PR a ie, UR |g Charity urged, 7 ‘Therefore, as ye abound in every thing, im faith, and utterance, and knowledge, and zn all diligence, and in your love to us, see that ye abound in this grace also. 8 I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love. ¢ For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich... 10 And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago. 11 Now therefore perform the doing of zt ; that as there was a rea- diness to will, so there may be a per- formance also out of that which ye have. 12 For if there be first a willing mind, zt. is accepted according to that a man hath, and not according to that he hath not. 13 For I mean not that other men be eased, and yv burdened: 14 But by an equality, that now at this time your abundance may be a supply tor their want, that their abundance also may be a supply for your want: that there may be equality: 15 As it is written, He that had. gathered much had nothing over ; and he that had gathered little had no lack. In these verses the apostle uses several co- gent arguments to stir up the Corinthians te this good work of charity. I. He urges upon them the consideration of their eminence in other gifts and graces, and would have them excel in this of charity also}v. 7. Great address and much holy art are here used by the apostle. When he would persuade the Corinthians to this good thing, he commends them for other good things that were found in them. Most people love to be complimented, especially when we ask a gift of them for ourselves or others ; and it is a justice we owe to those in whom God’s grace shines to give them their due com- mendation. Observe here, What it was that the Corinthians abounded in. Faith is men- tioned first, for that is the root ; and, as with- out faith it is impossible to please God (Heb. xi. 6), so those who abound in faith will abound in other graces and good works also ; and this will work and show itself by love. To their faith was added utterance, which is an excellent gift, and redounds much to the glory of God and the good of the church. Charity urgeu. Many have faith who want utterance. But these Corinthians excelied most churches in spiritual gifts, and particularly in utteratice ; and yet this'was not in them, as in too‘teany, both the effect andevidence of ignorance ; for with their-utterance there appeared -know- ledge, abundance! of knowledge. "They had/ a treasury of things new and old, and in their utterance ‘they brought out of this tréa- sury. ‘They’abounded also‘in’ all diligence. LPhose who have:great knowledge/and ready utterance are not always the most diligent Christians. Great talkers ate not always the best doers ; but these Corinthians “were dili- gent ‘to do,‘as well ‘as ‘know and‘talk, well. And further, they had'abundant love to their ministers; and were ‘not ike-too many, who, having gifts: of their own, are but too apt to slight their ministers, and neglect them. Now to all these good things the apostle desives them ‘to ‘add this grace also, ‘to.aboundin charity to the poor ; ‘that, where:so much.good was found, there should be found yet moregood. Before the apostle proceeds to another argument he takes care to prévent’any ‘misapprehensions of his @e- sign) to Wnipose “on “them, ‘or ‘to ‘bind "heavy burdens -upon them by his -authority; and tells them (v. 8) he does not speak by com- mandment, or in a way of authority. I give my advice,'v.10. “He'took occasion from'the forwarditess of others to propose what would be expedient for them, ‘and ‘would. prove: the sincerity of their love, or be the genuine effect and evidence thereof. Note, A great differ- ence-Should be made between plain and po- sitive duty,’and the improvement ofa present opportunity of doing orgetting good. Many a thing which is-goed ‘for us-to.do, yet: ean- not besaid to be, by express and indispensable commandment, our duty at this or that time. II. Another argument is taken fromthe consideration of the grace of our Lord Jesus Christ. The best-arguments for Christian duties are those that are taken. from the love of Christ, that.constrainethus. 'The example of the churches ef Macedonia ‘was such .as the Corinthians should imitate ; but -the example ‘of -our -Lord Jesus Christ should have much gréater influence. And you know, saith the apostle, the grace of our Lord Jesus Christ (v. 9), that though hewas rich, as being God, equal in “power ‘and ‘glory with the Father, rich in all. the. glory and blessedness of the upper world, ‘yet for your sakes he be- came poor ; not only did become man for us, but he became pooralso. ‘He was-born in poor circumstances, lived-a poor life, and died in poverty; and this ‘was for our sakes, that we thereby might be made rich, rich in the love and favour.of God, rich in the blessings and promises of thenew'covenant, rich inthehopes of eternal life, being heirs of the kingdom. This is a, good reason why we should be'cha- ritable to the poor out of what we have, be- éause we ourselves live upon the chanty of the Lord Jesus Christ. 2 CORINTHIANS. ‘pleasant:to behold, and give hopes ef g00 ‘can do, and not reject them for what they , 4 praise, who- brought glory to Christas instrv- ee = r= Et Pree Ait TSE te ae he See Charity. urged ments and had obtained honour from Christ to be counted faithful and employed in his service. Wherefore, upon the whole, he exhorts them to show their liberality, answer- able to the great expectation others had concerning them at this time, that these messengers of the churches, and the churches themselves, might see a full proof of their love to God and to their afflicted brethren, and that it was with good reason the apostle had even boasted on their behalf, v.24. Note, The good opinion others entertain of us should be an argument with us to do well. CHAP. IX. In this chapter the apostle seems to excuse his earnestuess in pressing the Corinthians to the duty of charity (ver. 1—5), and proceeds to give directions about the acceptable way and manner of performing it, namely, bountifully, deliberately, and freely, and gives good encouragement for so doing, ver. 6, to the end. OR as touching the miistering to the saints, it is superfluous for me to write to you: 2 For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath pro- voked very many. 3 Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready: 4 Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting. 5 Therefore I thought it necessary to exhort the orethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness. In these verses the apostle speaks very respectfully to the Corinthians, and with great skill; and, while he seems to excuse his urging them so earnestly to charity, still presses them thereto, and shows how much his heart was set upon this matter. I. He tells them it was needless to press them with further arguments to afford relief to their poor brethren (v. 1), being satisfied he had said enough already to prevail with those of whom he had so, good an opinion. For, 1 He knew their forwardness to every good work, and how they had begun this good work a year ago, insomuch that, 2. Hehad boasted of their zeal to the Mace- donians, and this had provoked many of them to do as they had done. Wherefore he was persuaded, that, as they had begun well, they would go on well; and so, commending them for what they had done, he lays an obligation on them to proceed and persevere. hehe, a | 2 CORINTHIANS. Il. He seems to ap ‘Titus and the other brethren / is unwilling they should be c for this, as if he were too earnest, too hard upon them; and tells the t sons why he sent them, namely, 1. Ti having this timely notice, pe: mi fully ready (v. 3), and not s hasty demands, when he should come to the When we would have others to do tl which is good we must act towards the prudently and tenderly, and give them tin 2. That he might not be ashamed of boasting concerning them, if they sho be found unready, v. 3, 4. He intimat that some from Macedonia might oC with him: and, if the collection shoul then be made, ‘this would make him, not say them, ashamed, considering the boasti of the apostle concerning them. Thus ¢ ful was he to preserve their reputation ar own. Note, Christians should cons reputation of their profession, and endeay to adorn the doctrine of God our Savi 6 But this I say, He which sow sparingly shall reap also sparing! and he which soweth boun shall reap also bountifully. 7 man according as he purpos¢ his heart, so let him give; grudgingly, or of necessity: for loveth a cheerful giver. 8 And | is able to make all grace aba toward you; that ye, always he a all sufficiency in all things, abound to every good work: it is written, He hath disy abroad; he hath given to the po his righteousness remaineth for 10 Now he that ministereth se the sower both minister bread your food, and multiply your s sown, and increase the fruits of ¥ righteousness ;) 11 Being « in every thing to all bounti which causeth through us © giving to God. 12 For the tration of this service not only si plieth the want of the saints, bu abundant also by many thanksgivi unto God; 13 Whiles by. periment of this ministra ae glorify God for your profess jection unto the gospel of Ch and for your liberal distribution them, and unto all men; 14 Ane their prayer for you, which after you for the exceeding § jcOws TT Se _ I. Proper directions to be observed about the right and acceptable manner of bestow- ing charity; and it is of great concernment that we not only do what is required, but do it as is commanded. Now, as to the manner m which the apostle would have the Corin- thians give, observe, 1. I¢ should be bounti- fully; this was intimated, v. 5, that a liberal contribution was expected, a matter of bounty, not what savoured of covetousness; and he ‘offers to their consideration that men who expect a good return at harvest are not wont to pinch and spare in sowing their seed, for the return is usually proportionable to what they sow, v. 6. 2. It should be deliberately - Every man, according as he purposes in his , v. 7. Works of charity, like other works, should be done with thought id design ; whereas some do good only by derident They comply, it may be hastily, with the importunity of others, without any design, and give more than they in- tended, and then repent of it afterwards. Or possibly, had they duly considered all things, they would have given more. Due delibera- fion, as to this matter of our own circum- Stances, and those of the persons we are about to relieve, will be very helpful to di- rect us how liberal we should be in our con- ibutions for charitable uses. 3. It should freely, whatever we give, be it more or : Not grudgingly, nor of necessity, but erfully, v. 7. Persons sometimes will merely to satisfy the importunity of e who ask their charity, and what they isin a manner squeezed or forced from n, and this unwillingness spoils all they . We ought to give more freely than the nodesty of some necessitous persons will al- them to ask: we should not only deal out ead, but draw out our souls to the hungry, Isa. viii. 10. We should give liberally, with an open hand, and cheerfully, with an open countenance, being glad we have ability and an opportunity to be charitable. _ II. Good encouragement to perform this work of charity in the manner directed. ere the apostle tells the Corinthians, They themselves would be no losers by they gave in charity. This may serve obviate a secret objection in the minds of ly against this good work who are ready hink they may want what they give away ; ut such should consider that what is given he poor in a right manner is far from g lost; as the precious seed which is ast into the ground is not lost, though it is uried there for a time, for it will spring up, ad bear fruit; the sower shall receive it n with increase, v. 6. Such good re- Tay those expect who give freely and ly in charity. For, (1.) God lovetha ul giver (v. 7), and what may not those ¢. Var te ee eee — * POL ee oR" os ah 5, a, peor CHAP: EES rae Charity urged. mn you. be unto | hove to receive who are the objects of the di- HH akable ci s vine love? Canaman be a loser by doing head iis psp pitt that with which God is pleased? May not Here we have, such a one besure that he shall some way or other be a gainer? Nay, are not the love and favour of God better than all other things, better than life itself?- (2.) God 3s able to make our charity redound to our advantage, v. 8. We have no reason to distrust the goodness of God, and surely we have no rea- son to question his power; he is able to make all grace abound towards us, and abound in us; to give a large increase of spiritual and temporal good things. He can cause us to have a sufficiency in all things, to be con- tent with what we have, to make up what we give, to be able to give yet more: as it is written (Ps. cxii. 9) concerning the charitable man, He hath dispersed abroad. He hath given to the poor. His righteousness, that is, his almsgiving, endureth for ever. The ho- nour of it is lasting, the reward of it eternal, and he is still able to live comfortably him- self and to give liberally to others. (3.) The apostle puts up a prayer to God in their be- half that they might be gainers, and not losers, v. 10, 11. Here observe, [1.] To whom the prayer is made—to God, who ministereth seed to the sower, who by his pro- vidence giveth such an increase of the fruits of the earth that we have not only bread sufficient to eat for one year, but enough to sow again for a future supply: or thus, It is God who giveth us not only a competency for ourselves, but that also wherewith we may supply the wants of others, and so should be as seed to be sown. [2.] For what he prayeth. There are several things which he desires for them, namely, that they may have bread for their food, always a compe- tency for themselves, food convenient,—that God will multiply their seed sown, that they may still be able to do more good,—and that there may be an increase of the fruits of righteousness, that they may reap plenti- fully, and have the best and most ample re- turns of their charity, so as to be enriched in every thing to all bountifulness (v. 11),—that upon the whole they may find it true that they shall be no losers, but great gainers. Note, Works of charity are so far from im- poverishing us that they are the proper means truly to enrich us, or make us truly rich. 2. While they would be no losers, the poor distressed saints would be gainers; for this service would supply their wants, v.12. If we have reason to think them to be saints, whom we believe to be of the household of faith, whose wants are great, how ready should we be to do them good! Our goodness can- not extend unto God, but we should freely extend it to these excellent ones of the earth, and thus show that we delight in them. 3. This would redound to the praise and glory of God. Many thanksgivings would be given to God on this account, by the apostle, and by those who were employed ir 21—Vi. v7 Mel ts wet a | a/ re Pog of The apostle’s spiritual authority. 2 this ministration, v. 1t. These would bless God, who had made them happy instru- ments in so good a work, and rencered then ; successful in it. Besides these, others also would be thankful ; the poor, who were sup- plied in their wants, would not fail to be very thankful to God, and bless God for them ; and all who wished well to the gospel would glorify God for this experiment, or proof of subjection to the gospel of Christ, and true love to all men, v. 13. Note, (1.) True Christianity is a subjection to the gospel, a yielding of ourselves to the commanding in- fluence of its truthsand laws. (2.) We must evince the sincerity of our subjection to the gospel by works of charity. (3.) This will be for the credit of our profession, and to the praise and glory of God. 4. Those whose wants were supplied would make the best return they were able, by send- ing up many prayers to God for those who had relieved them, v. 14. And thus should we recompense the kindnesses we receive when we are not in a capacity of recom- pensing them in any other way; and, as this is the only recompence the poor can make, so it is often greatly for the advantage of the rich. Lastly, The apostle concludes this whole matter with this doxology, Thanks be to God for his unspeakable gift, v.15. Some think that by this unspeakable gift he means the gift of grace bestowed on the churches, in making them able and willing to supply the necessities of the saints, which would be at- tended with unspeakable benefit both to the givers and receivers. It should seem rather that he means Jesus Christ, who is indeed the unspeakable gift of God unto this world, a gift we have all reason to be very thankful for. CHAP. X. There was no place in which the apostle Paul met with more oppo- sition from false apostles than at Corinth; he had many enemies there. Let not any of the ministers of Christ think it strange if they meet with perils, not only from enemies, but from false bre- thren; for blessed Paul himself did so. Though he was so blameless and inoffensive in all his carriage, so condescending and useful to all, yet there were chose who bore him ill-will, who enyied him, and did all they could to undermine him, and lesson his interest and reputation. Therefore he vindicates himself from their impntations, and arms the Corinthians against their insinua~- tions. In this chapter the apostle, in a mild and humble man- ner, asserts the power of his preaching, and to punish oftenders, ver. 1—6. He then proceeds to reason the case with the Corin- thians, asserting his relation to Christ, and his authority as an apostle of Christ (ver. 7—11), and refuses to justify himself, or to act by such rules as the false teachers did, but according to the better rules he had fixed for bimself, ver. 12, to the end. OW I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you: 2 But I beseech you, that I may not be bold when I am present with that confidence where- with I think to be bold against some, which think of us as if we walked according to the flesh. 3 For though we walk in the flesh, we do not war after the flesh: 4 (For the weapons ‘some who unjustly charged him « of our warfare are 1 mighty through God to ; down of strong hold 3) down imaginations, and thing that exalteth itself aga knowledge of God, and brineoel captivity every thought | to the o dience of Christ; 6 And. having in readiness to revenge all disobedier when your obedience is fulfilled. — Here we may observe, I. The mild and humble manner in the blessed apostle addresses the Corinth and how desirous he is that no call may be given him to use severity. addresses them in a very mild and hu manner: I Paul myself beseech you, % We find, in the introduction to this epi he joined Timothy with himself; but no speaks only for himself, against whor false apostles had particularly levelled #] reproaches ; yet in the midst of the gree provocations he shows humility and 1 ness, from the consideration of the » and gentleness of Christ, and desires th example may have the same influence the Corinthians. Note, When we find selves tempted or inclined to be rough severe towards any body, we should ‘ hin the meekness and gentleness of Ch: appeared in him in the days of his the design of his undertaking, and in al acts of his grace towards poor eotietad humbly also does tnis great apostle spe himself, as one in presence base an So his enemies spoke of him with cont and he seems to acknowledge it; ~ others thought meanly, and spoke scorn of him, he had low thoughts of himself, spoke humbly of himself. Note, We: be sensible of our own infirmities, 2 humbly of ourselves, even when rep proach us for them. a 2. He is desirous that no occasio1 be given to use severity, v. 2. Hel them to give no occasion for him to | or to exercise his authority against ¢ general, as he had resolved to ioe a x Ye v1 4 Ong 1 according to the flesh, that is, reg lati conduct, even in his ministerial act cording to carnal policy or with world This was what the apostle had and this is contrary to the spirit of the gospel, and was far from b aim and design of the apostle. E II. He asserts the power of his pi and his power to punish offenders. 1. The power of his . Here observe, (1.) The work of the: is a warfare, not after the flesh indee is a spiritual warfare, with spirifi and for spiritual purposes. — ministers walk in the flesh, or CAs hearst jas 4 in the common affairs of en, yet in their work and warfare ey must not go by the maxims of the flesh, or should they design to please the flesh: must be crucified. with its affections and s; it must be mortified and kept under. The doctrines of the gospel and discipline fthe church are the weapons of this war- ; and these are not carnal : outward force, ore, is not the method of the gospel, but persuasions, by the power of truth and the meekness of wisdom. A good argu- ment this is against persecution for conscience’ sake : conscience is accountable to God only ; and people must be persuaded to God and their duty, not driven by force of arms. And so the weapons of our warfare are mighty, or ery powerful ; the evidence of truth is con- neing and cogent. This indeed is through od, or owing to him, because they are his tutions, and accompanied with his bless- which makes all opposition to fall before Wietorious gospel. We may here observe, What opposition is made against the el by the powers of sin and Satan in the s of men. Ignorance, prejudices, be- . lusts, are Satan’s strong-holds in the of some; vain imaginations, carnal mings, and high thoughts, or proud elts, in others, exalt themselves against owledge of God, that is, by these ways > devil endeavours to keep men from faith obedience to the gospel, and secures his ion of the hearts of men, as his own se or property. But then observe, [2.] ‘conquest which the word of God gains. strong-holds are pulled down by the pel as the means, through the grace and er of God accompanying it asthe principal cient cause. Note, The conversion of the ‘is the conquest of Satan in that soul. The apostie’s power to punish offenders that in an extraordinary manner) is as- inv. 6. The apostle was a prime- er in the kingdom of Christ, and chief er in his army; and had in readiness (that had power and authority at hand) to ge all disobedience, or to punish offenders ‘a most exemplary and extraordinary ner. ‘The apostle speaks not of personal age, but of punishing disobedience to gospel, and disorderly walking among h-members, by inflicting church-cen- Note, Though the apostle showed ss and gentleness, yet he would not his authority; and therefore intimates when he would commend those whose ence was fulfilled or manifested others ld fall under severe censures. Do ye look on things after the d appearance? If any man te himself that he is Christ’s, m of himself think this again, as he is Christ’s, even so are wist’s. S For though I should ‘as CHAP” life act | boast somewhat more of our autho- “7 The upostle's spiritual authority |rity, which the Lord hath given us for edification, and not for your de- struction, I should not be ashamed: 9 That I may not seem as if I would terrify you by letters. 10 For his ‘letters, say they, are weighty and |powertul; but his bodily presence is /weak, and his speech contemptible. 11 Let such a one think this, that, |such as we are in word by letters when we are absent, such will we be also in deed when we are present. In these verses the apostle proceeds to reason the case with the Corinthians, in op- position to those who despised him, judged him, and spoke hardly of him: “ Do you,” says he, “look on things after the outward appearance? v.7. Is this a fit measure or rule to make an estimate of things or persons by, and to judge between me and my adver- saries?” In outward appearance, Paul was mean and despicable with some; he did not make a figure, as perhaps some of his com- petitors might do: but this was a false rule to make a judgment by. It should seem that some boasted mighty things of them- selves, and made a fair show. But there are often false appearances. A man may seem to be learned who has not learned Christ, and appear virtuous when he has not a principle of grace in his heart. However, the apostle asserts two things of himself :-— I. His relation to Christ: [f any man trust to himself that he is Chrisi’s, even so are we Christ’s,v. 7. It should seem by this that Paul’s adversaries boasted of their relation to Christ as his ministers and servants. Now the apostle reasons thus with the Corinthians: “« Suppose it to be so, allowing what they say to be true (and let us observe that, in fair arguing, we should allow all that may be reasonably granted, and should not think it impossible but those who differ from us very much may yet belong to Christ, as well as we), allowing them,” might the apostle say, ‘*what they boast of, yet they ought also to allow this to us, that we also are Christ’s.”’ Note, 1. We must not, by the most charitable allowances we make to others who differ from us, cut ourselves off from Christ,nor deny our - relation to him. For, 2. There is room in Christ for many ; and those who differ much from one another may yet be one in him. It would help to heal the differences that are among us if we would remember that, how confident soever we may be that we belong to Christ, yet, at the same time, we must allow that those who differ from us may belong to Christ too, and therefore should be treated accordingly. We must not think that we are the people, and that none belong to Christ but ourselves. This we may plead for ourselves, against those who judge us and despise us T a | ' ™ eT ee PS Oe Tee eee The apostle asserts his claims. that, how weak soever we are, yet, as they ere Christ’ S$, SO are we: we profess the same faith, we walk by the same rule, we build upon the same foundation, and hope for the same inheritance. II. His authority from Christ as an apostle. This he had mentioned before (v. 6), and now he tells them that he might speak of it again, and that with some sort of boasting, seeing it was a truth, that the Lord had given it to him, and it was more than his adversaries could justly pretend to. It was certainly what he should not be ashamed of, v. 8. Concerning this observe, 1. The nature of his authority: it was for edification, and not for destruction. This indeed is the end of all authority, civil and ecclesiastical, and was the end of that extraordinary authority which the apostles had, and of all church-discipline. 2. The caution with which he speaks of his authority, professing that his design was not to terrify them with big words, nor by angry letters, v. 9. Thus he seems to obviate an objection that might have been formed against him, 10. But the apostle declares he did not intend to frighten those who were obedient, nor did he write any thing in his letters that he was not able to make good by deeds against the disobedient; and he would have his adversaries know this (v. 11), that he would, by the exercise of his apostolical te committed to him, make it appear to ve a real efficacy. 12 For we dare not make ourselves of the number, or compare ourselves with some that commend themselves : but they .measuring themselves by themselves, and comparing themselves among themselves, are not wise. 13 But we will not boast of things with- out our measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you. 14 For we stretch not ourselves beyond our measure, as though we reached not unto you: for we are come as far as to you also in preaching the gospel of Christ: 15 Not boasting of things without our measure, that is; of other men’s la- bours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly, 16 To preach the gospel in the regions beyond you, and not to boast in another man’s line of things made ready to our hand. 17 But he that glorieth, let him glory in the Lord. 18 For not he that com- mendeth himself is approved, but whom the Lord commendeth. 2 CORINTHIANS. v.|namely, not to boast of things without m ue eis Baty In these verses obset t I. The apostle refuses to to act by such rules as the st v.12. He plainly intimates shat h wrong method to commend themselves measuring themselves by themselves, and co paring themselves dmong themselves, which w not wise. ‘They were pleased, and did pri themselves, in their own attainments, < never considered those who far exceed them in gifts and graces, in power and aut rity; and this made them haughty and i solent. Note, If we would compare oursel with others who excel us, this would | good method to keep us humble; we show u be pleased and thankful for what we hay gifts or graces, but never pride ou selv therein, as if there were none to be compai with us or that did excel us. The apos would not be of the number of such y men: let us resolve that we will not mi ourselves of that number. II. He fixes a better rule for his condu measure, which was the measure God had d tributed to him, v.13. His meaning is, eifl that he would not boast of more gifts graces, or power and authority, than God really bestowed on him ; or, rather, that would not act beyond his commissign as persons or things, nor beyond fhe prescribed to him, whictidae plainly intim: the false apostles did, while they doastex other men’s labours. The apostle’s resolut was to keep within his own province, 2 that compass of ground which God 4a marked out for him. His commission as apostle was to preach the gospel every Ww especially among the Gentiles, and he was confined to one place; yet he observed directions of Providence, and the Holy Sp as to the particular places whither i ‘ or where he did abide. III. He acted according to this rule: stretch not ourselves beyond our measure, D p And, particularly, he acted according tot rule in preaching at Corinth, and it exercise of his apostolical authority ther : he came thither by divine direction, and t he converted many to Christianity therefore, in boasting of them as his ¢ he acted not contrary to his rule, he b 02 not of other men’s labours, v. 15. 1V. He declares his success in obsery this rule. His hope was that their faith increased, and that others beyond them, € in the remoter parts of Achaia, would brace the gospel also; and in all exceeded not his commission, nor ote another man’s line. ; V. He scems to check himself tn ~ matter, as if he had spoken too much i own praise. The unjust accusati reflections of his enemies had made it ne he should justify himself; and the methods they took gave him good ¢ to mention the better rule he had : a | ee 2 is afraid of boasting, or taking any e to himself, and therefore he mentions things which ought to be regarded :— e that glorieth should glory in the Lord, 17. If we are able to fix good rules for conduct, or act by them, or have any ood success in so doing, the praise and ry of all are owing unto God. Ministers n particular must be careful not to glory in neir performances, but must give God the glory of their work, and the success thereof. 2. Not he that commendeth himself is approved, but he whom the Lord commendeth, v.18. Of all flattery, self-flattery is the worst, and self-applause is seldom any better than self- flattery and self-deceit. At the best, self- commendaticn is no praise, and it is often- er as foolish and vain as it is proud; «m. erefore, instead of praising or commending rselyes, we should strive to approve our- ves to God, and his approbation will be = best commendation. Y CHAP XI. In this chapter the apostle goes on with his discourse, opposition to the false apostles, who were very industrious to lessen his i and reputation among the Corinthians, and had pre- led too much by their insinuations. 1. He apologizes for ng about to commend himself, and gives the reason for what did, yer. —4. II. He mentions, in his own necessary vindi- Hon, his equality with the other apostles, and with the false les in this particular of preaching the gospel to the Corin- freely, without wages, ver. 5—15. 11. He makes another face to what he was about further to say in his own justifica- n, ver. 16—21. And, IV. He gives a large account of his lifications, labours, and sufferings, in which he exceeded the apostles, ver. 22, to the end. OULD to God ye could bear with me a little in my folly, indeed bear with me. 2 For I jealous over you with godly jea- sy: for I have espoused you to one and, that I may present you asa ste virgin to Christ. 3 But I r, lest by any means, a=, the serpent ailed Eve through his subtlety, so ir minds should be corrupted from the simplicity that is in Christ. 4 For if he that cometh preacheth an- r Jesus, whom we have not pted, ye might well bear with him. re we may observe, 1. The apology the makes for going about to commend He is loth to enter upon this sub- self-commendation: Would to God you bear with me a little in my folly, v. 1. lis this folly, because too often it is yno better. In his case it was necessary ; eing others might apprehend it to be ‘in him, he desires them to bear with it. As much against the grain as it is with d man to acknowledge his infirmities, his it against the grain with a humble to speak in his own praise. It is no easure to a good man to speak well of him- > XE ¥ a ‘The apostle asserts his claims. self, yet m some cases it is lawful, namely, when it is for the advantage of others, or for our own necessary vindication ; as thus it was here. For, 2. We have the reasons for what the apostle did. (1.) To preserve the Co- rinthians from being corrupted by the in- sinuations of the false apostles, v. 2,3. He tells them he was jealous over them with godly jealousy ; he was afraid lest their faith should be weakened by hearkening to such sug- gestions as tended to lessen their regard to his ministry, by which they were brought to the Christian faith. He had espoused them to one husband, that is, converted them to Chris- tianity (and the conversion of a soul is its marriage to the Lord Jesus}; and he was desirous to present them as a chaste virgin— pure, and spotless, and faithful, not having their minds corrupted with false doctrines by false teachers, as Eve was beguiled by the sub- tlety of the serpent. This godly jealousy in the apostle was a mixture of love and fear; and faithful ministers cannot but be afraid and concerned for their people, lest they should lose that which they have received, and turn from what they have embraced, especially when deceivers have gone abroad, or have crept im among them. (2.) To yin- dicate himself against the false apostles, foras- much as they could not pretend they had another Jesus, or another Spirit, or another gospel, to preach to them, v. 4. If this had been the case, there would have been some colour of reason to bear with them, or to hearken tothem. But seeing there is but one Jesus, one Spirit, and one gospel, that is, or at least that ought to be, preached to them and received by them, what reason could there be why the Corinthians should be pre- judiced against him, who first converted them to the faith, by the artifices of any adversary? It was a just occasion of jealousy that such persons designed to preach another Jesus, another Spirit, and another gospel. 5 For I suppose I was not a whit behind the very chiefest apostles. 6 But though J be rude in speech, yet not in knowledge; but we have been thoroughly made manifest among you in all things. 7 Have I com- mitted an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely? § I robbed other churches, taking wages of them, to do you service. 9 And when I was present with you, and wanted, | was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself. 10 As the truth ad 1? Me ’ " Tee Aes = The apostle asserts his claims. me of this boasting in the regions of - Achaia.. 11 Wherefore? because I love you not? God knoweth. 12 But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we. 13 For such are false apostles, deceitful workers, transforming them- selves into the apostles of Christ. 14 And no marvel; for Satan himself is transformed into an angel of light. 15 Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works. After the foregoing preface to what he was about to say, the apostle in these verses mentions, I. His equality with the other apostles— that he was not a whit behind the very chief of the apostles, v. 5. This he expresses very modestly: I suppose so. He might have spoken very positively. The apostleship, as an office, was equal in all the apostles; but the apostles, like other Christians, differed one from another. These stars differed one from another in glory, and Paul was indeed of the first magnitude; yet he speaks mo- destly of himself, and humbly owns his per- sonal infirmity, that he was rude in speech, had not such a graceful delivery as some others might have. Some think that he was a man of very low stature, and that his voice was proportionably small; others think that he may have had some impediment in his speech, perhaps a stammering tongue. How- ever, he was not rude in knowledge ; he was not unacquainted with the best rules of oratory and the art of persuasion, much less was he ignorant of the mysteries of the king- dom of heaven, as had been thoroughly mant- fested among them. II. His equality with the false apostles in this particular—the preaching of the gospel unto them freely, without wages. This the apostle largely insists on, and shows that, as they could not but own him to be a minister of Christ, so they ought to acknowledge he had been a good friend to them. For, 1. He had preached the gospel to them freely, v.7—10. He had proved at large, in his former epistle to them, the lawfulness of ministers’ receiving maintenance from the people, and the duty of the people to give them an honourable maintenance; and here he says he himself had taken wages’ of other churches (v. 8), so that he hada right to have asked and received from them : yet he waived his right, and chose rather to abase himself, by working with his hands in the trade of ternt-making to »aintain himself, than be ee ae wk ; , ~ 3) % My) ne me Ra 2 CORINTHIANS. = of Christ is in me, no man shall stop | burdensome to exalted, or encourag which they had so cheaply; 3 rather to be supplied ‘from Macedon to be chargeable unto them. 2. He: them of the reason of this his conduet am them. It was not because he did not them (v.11), or was unwilling to rec tokens of their love (for love -and 1d: are manifested by mutual givi ; ceiving), but it was to avoid offence, he might cut off occasion from those that sired occasion. He would not give occas for any to accuse him of worldly de zm preaching the gospel, or that he intende make a trade of it, to enrich himself; that others who opposed him at Cor might not in this respect gain an advant against him: that wherein they gloried, as this matter, they might be found even a v.12. It is not improbable to suppose the chief of the false teachers at Corint some among them, were rich, and taughi deceived) the people freely, and might the apostle or his fellow-labourers as m nary men, who received hire or wai therefore the apostle kept to his not to be chargeable to any of the Cori III. The false apostles are rged deceitful workers (v. 13), and that upon account, because they would i selves into the likeness of the apostl Christ, and, though they were the mir of Satan, would seem to be the mini. righteousness. They would be as industi and as generous in. promoting error a apostles were in preaching truth ; they endeavour as much to undermine the dom of Christ as the apostles did to esta it. There were counterfeit prophets 1 the Old Testament, who wore the gar learned the language of the prop Lord. So there were~ counterfei under the New Testament, who seem many respects like the true apostles of € And no marvel (says the apostle); hype is a thing not to be much wonder this world, especially when we consi great influence Satan has upon the mi many, who rules in the hearts of the ch of disobedience. As he can turn himse any shape, and put on almost any forn look sometimes like an angel of light in to promote his kingdom of darkness will teach his ministers and ins do the same. But it ‘follows, ; according to their works (v- 15); the er discover them to be deceitful er's their work will end im ruin and 16 I say again, Let no man’ me a fool; if otherwise, yet as a receive me, that I may boast m a little. 17 That which I spe: speak z¢ not after the Lord, b it were foolishly, in this conf y after i flesh, I will glory also. 19 For ye suffer fools. gladly, seeing ye yourselves are wise. 20 For ye suffer, if a man bring you into bond- 2, if a man devour 4 you, if a man ce of you, if a man exalt himself, fa man smite youon the face. 21 I “speak as concerning reproach, as ‘though we had been weak. Howbeit whereinsoever any is bold, (I speak ‘foolishly,) I am bold also. Here we have a further excuse that the postle makes for what he was about to say his own vindication. 1. He would not e them think he was guilty of folly, in ing what he said to vindicate himself: oman think me a fool, v.16. Ordinarily, mdeed, it is unbecoming a wise man to be much and often speaking in his own praise. of ourselves is usually not only a a of a proud mind, but a mark of folly However, says the apostle, yet as a eceive me; that is, if you count it folly to boast a little, yet give due regard to I shall sav. 2. He mentions a caution, event the abuse of what he should say, @ them that what he spoke, he did not after the Lord, v.17. He would not ave them think that boasting of ourselves, glorying in what we have, is a thing com- ded by the Lord ingeneral unto Christians, nor yet that this is always necessary in our wn vindication ; though it may be lawfully d, because not contrary to the Lord, ; Strietly speaking, it is not after the It is the duty and practice of tians, in obedience to the command example of the Lord, rather to humble abase themselves ; yet prudence must ect in what circumstances it is needful to that which we may do lawfully, even < of what God nas wrought for us, and , and byus too. 3. He gives a good nm why they should suffer him to boast le; namely, because they suffered others te so who had less reason. Seeing many ry after the flesh (of carnal privileges, or bward advantages and attainments), I will also, v.18. But he would not glory e things, though he had as much or reason than others todo so. But he in his infirmities, as he tells them rds. The Corinthians thought them- wise, and might think it an instance of to bear with the weakness of others, therefore suffered others to do what ‘seem folly; therefore the apostle have them bear with him. Or these You suffer fools gladly, seeing you elves are wise (v. 19), may be ironical, the meaning is this: “ Notwith- all your wisdom, you willingly selves to. be brought into bondage pasting _ «The apostle asserts his clatzmes. under the Jewish yoke, or suffer others to tyrannize over you; nay, to devour you, or make a prey of you, and take of you hire for their own advantage, and to exalt themselves above you, and lord it over you; nay, even to smite you on the face, or impose upon you to your very faces (v. 20), upbraiding you while they reproach me, as if you had been very weak in showing regard to me,” v. 21. Seeing this was the case, that the Corinthians, or some among them, could so easily bear al] this from the false apostles, it was reasonable for the apostle to desire, and expect, they should bear with what might seem to them an indiscretion in him, seeing the circum- stances of the case were such as made it needful that whereinsoever any were bold he should be Gold also, v. 21. 22 Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am lI. 23 Are they ministers of Christ? (1 speak asa fool) I am more ; in labours more abundant, in stripes above mea- sure, IN prisons more frequent, in deaths oft. 24 Of the Jews five times received I forty stripes save one. 25 Thrice was I beaten with rods, once was I stoned, thrice I suffered ship- wreck, a night and a day I have been in the deep; 26 Jn journeyings often, zn perils of waters, zz perils of robbers, in perils by mine own countrymen, zm perils by the hea- then, im perils in the city, a perils im the wilderness, in perils in the sea, in perils among false brethren; 27 In weariness and painfulness, in watchings oiten, m hunger and thirst, in fastings often; in cold and nakedness. 28 Beside those things that are without, that which cometh upon me daily, the care of all the churches. 29 Who is weak, and I am not weak? who is offended,and I burn not? 30 If I must needs elory, I will glory of the things which concern mine infirmities. 31 The God and Fatherof our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not. 32 In Da- mascus the governor wnder Aretas the king kept the city of the Dama- scenes with a garrison, desirous to apprehend me: 33 And through a window im a basket was I let down by the wall, and escaped his hands. Here the apostle gives a large account of PE ge AB IE a Ne al * “ety 2. Se a oo een ee. Se ae 2 Rn ge =e af = be wi ; é be heed ers x : e SF os tS aS it Ur! he a Re Ses” SFR ee ‘ » The apostle recounts his sufferings. 2 CORINTHIANS. his own qualifications, labours, and sufferings (not out of pride or vain-glory, but to the honour of God, who had enabled him to do and suffer so much for the cause of Christ), and wherein he excelled the false apostles, who would lessen his character and useful- ness among the Corinthians. Observe, }. He mentions the privileges of his birth (v. 22), which were equal to any they could pretend to. He was a Hebrew of the Hebrews; of a family among the Jews that never intermarried with the Gentiles. He -yas also an Israelite, and could boast of his oeing descended from the beloved Jacob as well as they, and was also of the seed of Abraham, and not of the proselytes. It should seem from this that the false apostles were of the Jewish race, who gave disturb- ance to the Gentile converts. II. He makes mention also of his apostle- ship, that he was more than an ordinary minister of Christ, v.23. God had counted him faithful, and had put him into the ministry. He had been a useful minister of Christ unto them; they had found full proofs of his ministry : Are they ministers of Christ ? I am more so. III. He chiefly insists upon this, that he had been an extraordinary sufferer for Christ ; and this was what he gloried in, or rather he gloried in the grace of God that had enabled him to be more abundant in labours, and to endure very great sufferings, such as stripes above measure, frequent im- prisonments, and often the dangers of death, v. 23. Note, When the apostle would prove himself an extraordinary minister, he proves that he had been an extraordinary sufferer. Paul was the apostle of the Gentiles, and for that reason was hated of the Jews. They did all they could against him; and among the Gentiles also he met with hard usage. Bonds and imprisonments were familiar to him; never was the most notorious male- factor more frequently in the hands of public justice than Paul was for righteousness’ sake. The jail and the whipping-post, and all other hard usages of those who are accounted th> worst of men, were what he was accustomeu to. As to the Jews, when- ever he fell into their hands, they never spared him. Five times he fell under their lash, and received forty stripes save one, v. 24. Forty stripes was the utmost their law allowed (Deut. xxv. 3), but it was usual with them, that they might not exceed, to abate one at least of that number. And to have the abateznent of one only was all the favour that ever Paul received from them. The Gentiles were not tied up to that moderation, and among them he was thrice Lenten with rods, of which we may suppose once was at Philippi, Acts xvi. 22. Once he was stoned in a popular tumult, and was taken up for dead, Acts xiv. 19. He says that thrice he suffered shipwreck ;~and we may believe him, though the sacred history gives a relation but of one. A night anda da deep (v. 25), in some deep d shut up as a prisoner. Thus he’ days a constant confessor ; perhaps s a year of his life, after his conversion, without suffering some hardship or other fi his religion; yet this was not for, wher ever he went, he went in perils; he was es posed to perils of all sorts. If he journeye by land, or voyaged by sea, he was in peri of robbers, or enemies of some sort; th Jews, his own countrymen, sought to kil him, or do him a mischief ; the heathen, t whom he was sent, were not more kind te him, for among them he was in peril. If hi was in the city, or in the wilderness, still was in peril. He was in peril not on among avowed enemies, but among thos also who called themselves brethren, but we false brethren, v. 26. Besides all this, he ha great weariness and painfulness in his minis terial labours, and these are things that come into account shortly, and people willb reckoned with for all the care and pains | their ministers concerning them. Paul w a stranger to wealth and plenty, power z pleasure, preferment and ease; he was | watchings often, and exposed to hunger thirst ; in fastings often, it may be out of: cessity; and endured cold and nakedne v. 27. Thus was he, who was one of # greatest blessings of the age, used as if he ha been the burden of the earth, and the plag of his generation. And yet this is not al for, as an apostle, the care of all the chure lay on him, v. 28. He mentions this last, if this lay the heaviest upon him, and as if | could better bear all the persecutions of h enemies than the scandals that were to found in the churches he had the oversight ¢ Who is weak, and I am not weak? Whe offended, and I burn not? v. 29. There ¥ not a weak Christian with whom he did sympathize, nor any one scandalized, but was affected therewith. See what litile son we have to be in love with the pomp a plenty of this world, when this blessed ap tle, one of the best of men that ever liv excepting Jesus Christ, felt so much hards in it. Nor was he ashamed of all this, | on the contrary, it was what he accounted honour; and therefore, much against | grain as it was with him to glory, yet, s he, if I must needs glory, if my adversa will oblige me to it in my own necess dication, I will glory in these my in v. 30. Note, Sufferings for righte sake will, the most of any thing, our honour. oe In the last two verses, he mentions 0; ticular part of his sufferings out of its ph as if he had forgotten it before, or because deliverance God wrought for him was1 remarkable; namely, the danger hex Damascus, soon after he was con’ not settled in Christianity, at 1é ministry and apostleship. This is rel = = +% ee , B24 95.0 ‘This was his first great and difficulty, and the rest of his life of apiece with this. And itis observable hat, lest it should be thought he spoke more han was true, the apostle confirms this nar- ative with a solemn oath, or appeal to the mniscience of God, v. 31. Itis a great com- to a good man that the God and Father our Lord Jesus Christ, who is an omniscient God, knows the truth of all he says, and knows ‘all he does and all he suffers for his sake. CHAP. XII. ‘In this chapter the apostle proceeds in maintaining the honour of his apostleship. He magnified his office when there were those who vilified it. What he says in his own praise was only in his own justification and the necessary defence of the honour of his ministry, the preservation of which was necessary to its success. First, He makes mention of the favour God had shown him, the honour done him, the methods God took to keep him humble, and the use he made of this dispensation, ver. 1—10. _ Then he addresses himself to the Corinthians, blaming them for what was faulty among them, and giving a large account of his behaviour and kind intentions towards them, ver. 1i, to the end. T is not expedient for me doubtless to glory. -I will come to visions revelations of the Lord. 2 I knew a man in Christ about fourteen ears ago, (whether in the body, I nnot tell; or whether out of the dy, I cannot tell: God knoweth ;) h a one caught up to the third en. 3 And [| knew such a man, hether in the body, or out of the ody, I cannot tell: God knoweth ;) How that he was caught up into radise, and heard unspeakable words, which it is not lawful for a to utter. 5 Of sucha one will ory: yet of myself I will not , but in mine infirmities. 6 For gh I would desire to glory, I Ll not be a fool; for I will say the h: but now I forbear, lest any n should think of me above that ich he seeth me fo be, or that he reth of me. 7 And lest I should exalted above measure through abundance of the revelations, € was given to me a thorn in the sh, the messenger of Satan to buffet lest I should be exalted above sure. & For this thing I besought Lord thrice, that it might depart mme. 9 And he said unto me, grace is sufficient for thee: for strength is made perfect in weak- . Most gladly therefore will I er glory in my infirmities, that wer of Christ may rest upon 10 Therefore I take pleasure in ties, in reproaches, in necessi- a CHAP. ~\ ay . a 2 - IPs | The upostle’s rapture. Christ’s sake: for when I am weak, then am I strong. . Here we may observe, I. The narrative the apostle gives of the favours God had shown him, and the ho- nour he had done him; for doubtless he himself is the man in Christ of whom he speaks. Concerning this we may take notice, 1. Of the honour itself which was done to the apostle: he was caught up into the third heaven, v. 2. When this was we cannot say, whether it was during those three days that he lay without sight at his conversion or at some other time afterwards, much less can we pretend to say how this was, whether by a. separation of his soul from his body or by an extraordinary transport in the depth of contemplation.. It would be presumption for us to determine, if not also to enquire into, this matter, seeing the apostle himself says, Whether in the body or out of the body, I can- not tell. It was certainly a very extraordinary honour done him: in some sense he was caught up into the third heaven, the heaven of the blessed, above the aérial heaven, in which the fowls fly, above the starry heaven, which is adorned with those glorious orbs: it was into the third heaven, where God most emi- nently manifests his glory. We are not ca. pable of knowing all, nor is it fit we should know very much, of the particulars of that glorious place and state; it is our duty and interest to give diligence to make sure to ourselves a mansion there; and, if that be cleared up to us, then we should long to he removed thither, to abide there for eve. This third heaven is called paradise (v. 4), in allusion to the earthly paradise out of which Adam was driven for his transgression; it is called the paradise of God (Rev. ii. 7), sig- nifying to us that by Christ we are restored to all the joys and honours we lost by sin, yea, to much better. ‘The apostle does not men- tion what he saw in the third heaven or pa- radise, but tells us that he heard unspeakable words, such as it is not possible for a man to utter—such are the sublimity of the matter and our unacquaintedness with the language of the upper world: nor was it lawful to utter those words, because, while we are here in this world, we havea more sure word of pro- phecy than such visions and revelations. 2 Pet.i.19. We read of the tongue of angels as well as of men, and Paz! knew as-much of that as ever any man upon earth did, and yet preferred charity, that is, the sincere love of God and our neighbour. This ac- count which the apostle gives us of his vision should check our curious desires after for- bidden knowledge, and teach us to improve ihe revelation God has given us in his word. Paul himself, who had been in the third hea- ven, did not publish to the world what he had heard there, but adhered to the doctrine of d Abies ; Christ: on this foundation the church is A persecutions, in distresses for | built, and on this we must build our faith aad ip? va VRRP Sy oa ee ee 4 The apostie’s rapture. hope. 2. The modest and humble manner in which the apostle mentions this matter is observable. One would be apt to think that one who had had such visions and revela- tions as these would have boasted greatly of them; but, says he, It is not expedient for me doubtless to glory, v. 1. He therefore did not mention this immediately, nor till above four- teen years after, v. 2. And then it is not without some reluctancy, as a thing which in a manner he was forced to by the necessity of the case. Again, he speaks of himself in the third person, and does not say, I am the man who was thus honoured above other men. Again, his humility appears by the check he seems to put upon liimself (v. 6), which plainly shows that he delighted not to dwell upon this theme. Thus was he, who was not behind the chief of the apostles in dig- nity, very eminent for his humility. Note, It is an excellent thing to have a lowly spirit in the midst of high advancements; and those who abase themselves shall be exalted. II. The apostle gives an account of the methods God took to keep him humble, and to prevent his being &fted up above measure ; and this he speaks of to balance the account that was given before of the visions and re- velations he had had. Note, When God’s people communicate their experiences, let them always remember to take notice of what God has done to keep them humble, as well as what he has done in favour to them and for their advancement. | Here observe, 1. The apostle was pained with a thorn in the flesh, and buffeted with a messenger of Satan, v. 7. We are much in the dark what this was, whether some great trouble or some great temptation. Some think it was an acute bodily pain or sickness; others think it was the indignities done him by the false apostles, and the opposition he met with from them, particularly on the account of his speech, which was contemptible. However this was, God often brings this good out of evil, that the reproaches of our enemies help to hide pride from us ; and this is certain, that what the apostle calls a thorn in his flesh was for a time very grievous to him: but the thorns Christ wore for us, and with which he was crowned, sanctify and make easy all thethorns in the flesh we may at any time be afflicted with; for he suffered, being tempted, that-he might be able to succour those that are tempted. Temptations to sin are most grievous thorns ; they are messengers of Satan, to buffet us. Indeed it is a great grievance to a good man to be so much as tempted to sin. 2. The design of this was to keep the apostle humble: Lest he should be exalted above mea- sure, v.7. Paul himself knew he had not yet attained, neither was already perfect ; and yet he was in danger of being lifted up with pride. If God love us, he will hide pride from us, and keep us from being exalted above mea- sure; and sniritnal burdensare ordered, tocure spiritual pride. This thorn in the flesh is : Ay ‘, : =, 2 CORINTHIANS, said to be a messen not send with a contrary, with ill intentions, to ave bitolar had been so highl God) and hinder him in his work. designed this for good, and he over for good, and made this messenger of Sata be eo far from being a hindrance that itw help to the apostle. a 3. The apostle prayed earnestly to God | the removal of this sore grievance. Ne Prayer is a salve for every sore, a remedy every malady ; and when we are afflicted wi thorns in the flesh we should give oursel to prayer. Therefore we are sometil tempted that we may learn to pray. “1 apostle besought the Lord thrice, that it mi depart from him, v.8. Note, Though z tions are sent for our spiritual benefit, yet may pray to God for the removal of the we ought indeed to desire also that the yn reach the end for which they are desigr The apostle prayed earnestly, and repe: his requests; he besought the Lord that is, often. So that if an answer be} given to the first prayer, nor to the seek we must hold on, and hold out, till we reee an answer. Chnst himself prayed to” Father thrice. As troubles are sent to us to pray, so they are continued -to teach to continue instant in prayer. a 4. We have an account of the answer g to the apostle’s prayer, that, althoug! trouble was not removed, yet an equive should be granted: My grace is sufficient thee. Note, (1.) Though God accepts prayer of faith, yet he does not always an it in the letter; as he sometimes g wrath, so he sometimes denies in love. - When God does not remove our trou temptations, yet, if he gives us grace s for us, we have no reason to c to say that he deals ill by us. Itisa comfort to us, whatever thorns in we are pained with, that God’s sufficient forus. Gracesignifiestwoth [1.] The good-will of God towar this 1s enough to enlighten and enlive sufficient to strengthen and com support our souls and cheerup our all afflictions and distresses. [2.] work of God in us, the grace we the fulness that is in Christ our from him there shall be communi which is suitable and seasonable, cient for his members. Christ Jesus u stands our case, and knows our nee will proportion the remedy to our and not only strengthen us, but gl self. His strength is made perfect u weakness. Thus his grace is manifes magnified; he ordains his prais mouths of babes and sucklings. — Ill. Here is the use which makes of this dispensation: He gy infirmities (v. 9), and took plea v. 10. He does not mean his si hose we have reason to be ashamed grieved at), but he means his afflictions, sproaches, necessities, persecutions, and esses for Christ’s sake, r 10. And the reason of his glory and joy on account of these things was this—they were fair oppor- unities for Christ to manifest the power and sufficiency of his grace resting upon him, by which he had so much experience of the ‘strength of divine grace that he could say, When I am weak, then am I strong. This is a Christian paradox: when we are weak in ourselves, then we are strong in the grace of our Lord Jesus Christ ; when we see ourselves weak in ourselves, then we go out of ourselves Christ, and are qualified to receive strength rom him, and experience most of the supplies divine strength and grace. ‘11 Iam become a fool in glorying ; haye compelled me: for I ought thave been commended of you: in nothing am I behind the very ehst apostles, though I be nothing. uly the signs of an apostle were ght among you in all patience, in s, and wonders, and mighty deeds. For what is it wherein you were ior to other churches, except it vat I myself was not burdensome ou? forgive me this wrong. 14 old, the third time I am ready to me to you; and will not be bur- asome to you: for I seek not your's, you: for the children ought not lay up for the parents, but the ats for the children. 15 And I yery gladly spend and be spent ou; though the more abundantly e you, the less I be loved. 16 be it so, I did not burden you: theless, being crafty, I caught with guile. 17 Did I make a of you by any of them whom I unto you? 18 I desired Titus, with him I sent a brother. Did s make a gain of you? walked ot in the same spirit? walked we in the same steps? 19 Again, ye that we excuse ourselves ‘you? we speak before God in : but we do all things, dearly ved, for your edifying. 20 For r, lest, when I come, I shall not you such as I would, and that I ye found unto you such as ye ‘not lest there be debates, , wraths, strifes, backbitings, ings, swellings, tumults: 21 thet, * Paul’s expostutations. . And lest, when I come:again, my God will humble me among you, and that I shall bewail many which have sinnea already, and have not repented of the uncleanness and fornication and lasciviousness which they have com- mitted. In these verses the apostle addresses him- self to the Corinthians two ways :— I. He blames them for what was faulty in them ; namely, that they had not stood up in his defence as they ought to have done, ang so made it the more needful for him to insist so much on his own vindication. They ina manner compelled him to commend himself, who ought to have been commended of them v.11. And had they, or some among them, not failed on their part, it would have been less needful for him to have said so much on his own behalf. He tells them further that they in particular had good reason to speak well of him, as being im nothing behind the very chief apostles, because he had given them full proof and evidence of his apostle- ship; for the signs of an apostle were wrought among them in all patience, in signs, and wonders, and mighty deeds. Note, 1. It 1s a debt we owe to good men to stand up in the defence of their reputation; and we are under special obligations to those we have received benefit by, especially spiritual benefit, to own them as instruments in God’s hand of good tous, and to vindicate them when they are calumniated by others. 2. How much soever we are, or ought to be, esteemed by others, we ought always to think humbly of our- selves. See an example of this in this great apostle, who thought himself to be nothing, though in truth he was not behind the greatest apostles—so far was he from seeking praise from men, though he tells them their duty to vindicate his reputation—so far was"he from applauding himself, when he was forced to insist upon his own necessary self-defence. II. He gives a large account of his be- haviour and kind intentions towards them, in which we may observe the character of a faithful minister of the gospel. 1. He was not willing to be burdensome to them, ner did he seek theirs, but them. He says (v, 13) he had not heen burdensome to them, for the time past, and tells them (v. 14) he would not be burdensome to them for the time to come, when he should come to them. He spared their p-tses, and did not covet their money: I seek not yours but you. He sought not to enrich himself, but to save their souls he did not desire to make a property of them to himself, but to gain them over to Christ, whose servant he was. Note, Those who aim at clothing themselves’ with the fleece of the. flock, and take no care of the sheep, are hire- lings, and not good shepherds. 2. He would gladly spend and be spent for them (v. 15); that is, he was willing te take pains and to ete 8 ye eve wee” 1 ON Ne ee a The aposile asserts his cluims. suffer loss for their good. He would spend his time, his parts, his strength, his interest, his all, to do them service ; nay, so spend as to be spent, and be like a candle, which con- sumes itself to give light to others. 3. He did not abate in his love to them, notwith- standing their unkindness and ingratitude to him; and therefore was contented and glad to take pains with them, though the more abundantly he loved them theless he was loved, v, 15. This is applicable to other relations : if others be wanting in their duty to us it does not follow therefore that we may neg- lect our duty to them. 4. He was careful not only that he himself should not be bur- densome, but that none he employed should. This seems to be the meaning of what we read, v. 16—18. If it should be objected by any that though he did not himself burden them, yet, being crafty, he caught them with guile, that is, he sent those among them who pillaged them, and afterwards he shared with them in the profit : ‘* This was not so,” says the apostle ; “ I did not make a gain of you myself, nor by any of those whom I sent ; nor did Titus, nor any others We walked by the same spirit and in the same steps.” They all agreed in this matter to do them all the good they could, without being burden- some to them, to promote the gospel among them and make it as easy to them as possible. Or, this may be read with an interrogation, as utterly disclaiming any gtfile in himself and others towards them. 5. He wasa man who did all things for edifying, v. 19. This was his great aim and design, to do good, to lay the foundation well, and then with care and diligence to build the superstructure. 6. He would not shrink from his duty for fear of displeasing them, though he was so careful to make himself easy tothem. There- fore he was resolved to be faithful in reproving sin, though he was therein found to be such as they would not, v. 20. The apostle here mentions several sins that are too commonly found among professors of religion, and are very reprovable : debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults ; and, though those who are. guilty of these sins can hardly bear to be reproved for them, yet faithful ministers must not fear offending the guilty by sharp reproofs, as they are needful, in public and in private. 7. He was grieved at the apprehension that he should find scandalous sins among them not duly repented of. This, he tells them, would be the cause of great humiliation and lamentation. Note, (1.) The falls and mis- carriages of professors cannot but be a hum- bling consideration to a good minister; and God sometimes takes this way to humble those who might be under temptation to be lifted up: I fear lest my God will humble me among you. (2.) We have reason to bewail those who sin and do not repent, to bewail many that have sinned, and have not repented, v. 21. If these have not, as yet, grace to! third time, to exercise severity agal 2 CORINTHIANS. ee ae mourn and Jament their 0 is the more lamentable ; an God, and love them, should mourn CHAP. XIII. In this chapter the apostle threatens to be severe aga:mst | sinners, and assigns the reason thereof (ver. 1—6); makes a suitable prayer to God on the beha.f of the Corinthi: with the reasons inducing him thereto (ver. 7—10), an cludes his epistle with a valediction and a benediction, ver HIS is the third time I am comii to you. In the mouth of ty or three witnesses shall every woi be established. 2 I told you befor and foretel you, as if I were prese: the second time; and being abse now I write to them which heretof¢ have sinned, and to all other, that, I come again, I will not spare: Since ye seek a proof of Christ speal ing in me, which to you-ward is 7 weak, but is mighty in you. 4 FE though he was crucified through wea ness, yet he liveth by the power God. For we also are weak in hi butwe shall live with him bythe poy of God toward you. 5 Exami yourselves, whether ye be in 1 id faith ; prove your own selves. Kn ye not your own selves, how fl Jesus Christ is in you, except ye. reprobates? 6 But I trust ye know that we are not reprobates. In these verses observe, f 1. The apostle threatens to be severe aga obstinate sinners when he should comi Corinth, having now sent to them a first second epistle, with proper admonitions: exhortations, in order to reform what 3 amiss among them. Concerning this we: notice, 1. The caution with which he | ceeded in his censures: he was not has using severity, but gave a first and s admonition. So some understand his wi (v1): This is the third time I am ’ you, referring to his first and second by which he admonished them, as i present with them, though in person absent, v. 2. According to this in tion, these two epistles are the witne means in the first verse, referring the direction of our Saviour (Matt. concerning the manner how Christians deal with offenders before they proc extremity than to the law of Moses (D 6 ; xix. 15) for the behaviour o criminal matters. We should go, ors our brother, once and again, to tell his fault. Thus the apostle had told t Corinthians before, in his former epi now he tells them, or writes to those who tofore had sinned, and to ail others, g warning unto all before he came in 4 offenders. Others think that the e had designed and prepared for his jour- Corinth twicealready, but was providen- ally hindered, and now informs them of his intentions a third time to cometo them. How- ever this be, it is observable that he kept an account how often he endeavoured, and what pains he took with these Corinthians for their ood : and we may be sure that an account is cept in heaven, and we must be reckoned with ancther day for the helps we have had for our souls, and how we have improved them. 2. The threatening itself That if (or when) he came again (in person) he would not spare obstinate sinners, and such as were impenitent, in their scandalous enormities. He had told them before, he feared God would a him among them, because he should d “ > - pent some who had sinned and had not re- ed ; and now he declares he would not are such, but would inflict church-censures n them, which are thought to have been mpanied in those early times with visible ad extraordinary tokens of divine displea- . Note, Though it is God’s gracious thod to bear long with sinners, yet he will bearalways; at length he will come, and not spare those who remain obstinate and penitent, notwithstanding all his methods eclaim and reform them. Il. The apostle assigns a reason why he ild be thus severe, namely, for a proof of ist’s speaking in him, which they sought ,v.3. The evidence of his apostleship necessary for the credit, confirmation, ‘success, of the gospel he preached; and ore such as denied this were justly and rely to be censured. It was the design 2 false teachers to make the Corinthians this matter into question, of which yet had not weak, but strong and mighty (v. 3), notwithstanding the mean figure de in the world and the contempt which me was cast upon him. Even as Christ was crucified through weakness, or ed in his crucifixion as a weak and mptible person, but liveth by the power sod, or in his resurrection and life mani- his divine power (v. 4), so the apostles, mean and contemptible soever they ap- ed to the world, did yet, as instruments, nifest the power of God, and particularly ower of his grace, in converting the to Christianity. And therefore, as a to those who among the Corinthians a proof of Christ’s speaking in the he puts them upon proving their nity (v. 5): Examine yourselves, &c. he intimates that, if they could prove ir own Christianity, this would be a proof f his apostleship ; for if they were in the lath, if Jesus Christ was in them, this was a of th iat Christ spoke ir him, because it _by his ministry that they did believe. been not only an instructor, but a hem. He had begotten them again ae gospel of Christ. Now it could not CHAP. XUL _ The aposiie asserts his claims. be imagined that a divine power should go along with his ministrations if he had not his commission from on high. If therefore they could prove themselves not to be reprobates, not to be rejected of Christ, he trusted they would knew that he was not a reprobate ww. 6), not disowned by Christ. What the apostle here says of the duty of the Corinthians to examine themselves, &c., with the particular view already mentioned, is applicable to the great duty of all who call themselves Chris- tians, to examine themselves concerning their spiritual state. Weshould examine whether we be in the faith, because it is a matter in which we may be easily deceived, and wherein a deceit is highly dangerous: we are therefore concerned to prove our own selves, to put the question to our own souls, whether Christ be in us, or not ; and Christ is in us, except we be reprobates: so that either we are true Christians or we are great cheats ; and what a reproachful thing is it for a man not to know himself, not to know his own mind! 7 Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates. 8 For we can do no thing against the truth, but for the truth. 9 For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection. 10 Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not'to destruc- tion. Here we have, ; I. The apostle’s prayer to God on the be- half of the Corinthians, that they might do noeril, v.7. This is the most desirable thing we can ask of God, both for ourselyes and for our friends, to be kept from sin, that we and they may do no evil; and it is most needful that we often pray to God for his grace to keep us, because without this we cannot keep ourselves. We are more con- cerned to pray that we may not do evil than that we may not suffer evil. II. The reasons why the apostle put up this prayer to God on behalf of the Corin- thians, which reasons haye a special reference to #heir case, and the subject-matter about which he was writing to them. Observe, he tells them, 1. It was not so much for his own personal reputation as for the honour of religion: “ Not that we should appear ap- proved, but that you should do that which is honest, or decent, and for the credit of reli- gion, though we should be reproached and vilified, and accounted as reprcbates,” v. 7. Note, (1.) The great desire of faithful minis- oy EN ARR Pee Chey any pe The apostolic benediction. ters of the gospel is that the gospel they preach may be honoured, however their per- sons may be vilified. (2.) The best way to adorn our holy religion is to do that which is honest, and of good report, to walk as be- comes the gospel of Christ. 2. Another reason was this: that they might be free from all blame and censure when he should come to them. This is intimated in v. 8, We can do nothing against the truth, but for the truth. If therefore they did not do evil, nor act contrary to their profession of the gospel, the apostle had no power nor autho- rity to punish them. He had said before (ch. x. 8) and says here (v. 10) that the power which the Lord had given him was to edifi- cation, not to destruction; so that, although the apostle had great powers committed to him for the credit and advancement of the gospel, yet he could not do any thing to the disparagement of the truth, nor the discourage- ment of those who obeyed it. He could not, that is, he would not, he dared not, he had no commission to act against the truth; and it is remarkable how-the apostle did rejoice in this blessed impotency: ‘“‘ We are glad,” says he (v. 9), ““when we are weak and you are strong; that is, that we have no power to censure those who are strong in faith and fruitful in good works.” Some understand this passage thus: “Though we are weak through persecutions and contempt, we bear it patiently, and also joyfully, while we see that you are strong, that you are prosperous in holiness, and persevering in well-doing.” For, 3. He desired their perfection (v. 9); that is, that they might be sincere, and aim at perfection (sincerity is our gospel-perfec- tion), or else he wished there might be’a tho- rough reformation among them. He not only desired that they might be kept from sin, but also that they might grow in grace, and increase in holiness, and that all that was amiss among them might be rectified and reformed. This was the great end of his writing this epistle, and that freedom he used with them by writing these things (those friendly admonitions and warnings), being absent, that so, being present, he should not use sharpness (v. 10), that is, not proceed to the utmost extremity in the exercise of the power which the Lord had given him as an apostle, to revenge all disobedience, ch. x. 6. 11 Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you. 12 Greet one another with a holy kiss. 13 Allthe saints salute you. 14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen. “Thus the apostle concludes this epistle with, | Saat Ces Sabo, N, 2 CORINTHIANS. me Oe I. A valediction. He ing farewell, and takes his the present, with hearty spiritual welfare. In order to thi: 1. He gives them several good e tions. (1.) To be perfect, or to be kn gether in love, which would tend greatl a their advantage as a charch, or Christian s ciety. (2.) To be of good comfort under 4 the sufferings and persecutions they mig endure for the cause of Christ, or any cala mities and disappointments they might me with in the world. (3.) To be of one mind which would greatly tend to their com for the more easy we are with our brethr the more ease we shall have in our own soul The apostle would have them, as far as we possible, to be of the same opinion and juc ment; however, if this could not be attains yet, (4.) He exhorts them to live in peat that difference in opinion should not cau an alienation of affections—that they sho be at peace among themselves. He wou have all the schisms that were among the healed, that there should be no more conte tion and wrath found among them, to pi vent which they should avoid debates, en ings, backbitings, whisperings, and such 1] enemies to peace. ~ ee 2. He encourages them with the prom of God’s presence among them: The love and peace shall be with you, v.11. Ne (1.) God is the God of love and peace. — is the author of peace, and lover of cone He hath loved us, and is willing to be peace with us ; he commands us to love hi and to be reconciled to him, and also t] love one another, and be at peace ourselves. (2.) God will be with thos live in love and peace. ‘He will love who love peace; he will dwell with th here, and they sh&ll dwell with him for é Such shall have God’s gracious presence h and be admitted to his glorious pres hereafter. : 3. He gives directions to them to s each other, and sends kind salutatit them from those who were with him, v. 1! He would have them testify their af one another by the sacred rite of charity, which was then used, but has been disused, to prevent all occasions tonness and impurity, in the more ¢ and degenerate state of the church. II. The apostolical benediction (. | The grace of the Lord Jesus Christ, ant love of God, and the communion of the Ghost, be with you all. Thus concludes his epistle, and thus it is proper to dismiss worshippmg This plainly proves the doctrine o pel, and is an acknowledgment that F Son, and Spirit, are three distinct pers yet but one God; and herein the sar they are the fountain of all bless It likewise intimates our duty, hi have an eye by faith to Father, Son, and ‘persons pain: rinity, into whose we were baptized, and in whose name blessed. ‘This is a very solemn bene- ction, and we should give all diligence to rit this blessing. The grace of Christ, love of God, and the communion (or nunication) of the Holy Ghost: the oo as Redeemer, the love of God ied Be The introductory address — who sent the Redeemer, and all the commu- nications of this grace and love, which come to us by the Holy Ghost ; it is the communi- cations of the Holy Ghost that qualify us for an interest in the grace of Christ, and the love of God: and we can desire no more to make us happy than the grace of Christ, the love of God, and the communion of the Holy Ghost. Amen. AN ich among them as had kept their integrity. CHAP. I. ster, after the preface or introduction (v. 1—5), the ly reproves these churches for their defection from ith (ver. 6—9), and then proves his own apostleship. which emies had brought them to question, |. From his end sign in preaching the gospel, ver. 10. 11. From his having lit by immediate revelation, ver- 11, 12. For the proof of n= acquaints them, 1. What his former conversation was, 2. How he was converted, and called to the apostle- 16. 3. How he behaved himself afterwards, ver. 4, an apostle, (not. of men, : EXPOSITION, _ WITH PRACTICAL OBSERVATIONS, THE GALATIANS. epistle of Paul is directed not to the church or churches of a single city, as some othersare, of a country or province, for so Galatia was. st converted to the Christian faith by his ministry ; or, if he was not the instrument of planting, st at least he had been employed in watering these churches, as is evident from this epistle f, and also from Acts xviii. 23, where we find him going over all the country of Galatia and fia inorder, strengthening all the disciples. he greatest esteem and affection both for his person and ministry; but he had not been long sent from them before some judaizing teachers got in among them, by whose arts and insinua- ms they were soon drawn into a meaner opinion both of the one and of the other. se false teachers chiefly aimed at was to draw them off from the truth as it is in Jesus, particu- ly in the great doctrine of justification, which they grossly perverted, by asserting the necessity joining the observance of the law of Moses with faith in Christ in order to it: and, the better scomplish this their design, they did all they could to lessen the character and reputation of postle, and to raise up their own on the ruins of his, representing him as one who, if he was owned as an apostle, yet was much inferior to others, and particularly who deserved not h a regard as Peter, James, and John, whose followers, it is likely, they pretended to be: and both these attempts they had but too great success. e, wherein he expresses his great concern that they had suffered themselves to be so soon d aside from the faith of the gospel, vindicates his own character and authority as an apostle st the aspersions of his enemies, showing that his mission and doctrine were both divine, nd that he was not, upon any account, behind the very chief of the apostles, 2 Cor. xi. 5. en sets himself to assert and maintain the great gospel doctrine of justification by faith without the works of the law, and to obviate some difficulties that might be apt to arise in their minds icerning it: and, having established this important doctrine, he exhorts them to stand fast in liberty wherewith Christ had made them free, cautions them against the abuse of this liberty, s them several very needful counsels and directions and then concludes the epistle by ¢ them a just description of those false teachers by whom they had been ensnared, and, on contrary, of his own temper and behaviour. ) recover those who had been perverted, to settle those who might be wavering, and to confirm It is very probable that these Galatians were While he was with them, they had expressed That which This was the occasion of his writing this He In all this his great scope and design were Christ, and God the Father, whe raised him from the dead;) 2 And all the brethren which are with me, unto the churches of Galatia: 3 Grace be to you and peace from God the Father, and from our Lord Jesus Christ, 4 Who gave himself for our sins, that he might deliver us from The introductory address. this present evil world, according to the will of God and our Father: 5 To whom 6e glory for ever and ever. Amen. In these verses we have the preface or mtroduction to the epistle, where observe, I. The person or persons from whom this epistle is sent—from Paul an apostle, &c., and all the brethren that were with him. 1. The epistle is sent from Paul; he only was the penman of it. And, because there were some among the Galatians who endeavoured to lessen his character and authority, in the very front of it he gives a general account both of his office and of the manner in which he was called to it, which afterwards, im this and the following chapter, he enlarges more upon. As to his office, he was an apostle. He is not afraid to style himself so, though his enemies would scarcely allow him this title: and, to let them see that he did not assume this character without just ground, he acquaints them how he was called to this dignity and office, and assures them that his commission to it was wholly divine, for he was an apostle, not of man, neither by man ; he had not the common call of an ordinary minister, but an extraordinary call from heaven to this office. He neither received his qualification for it, nor his designation to it, by the mediation of men, but had both the one and the other directly from above; for he was an apostle by Jesus Christ, he had his instructions and commission immediately from him, and consequently from God the Father, who was one with him in respect of his divine nature, and who had appointed him, as Mediator, to be the apostle and high priest of our profession, and as such to authorize others to this office. He adds, Who raised him from the dead, both to acquaint us that herein God the Father gave a public testi- mony to Christ’s being his Son and the promised Messiah, and also that, as his call to the apostleship was immediately from Christ, so it was after his resurrection from the dead, and when he had entered upon his exalted state; so that he had reason to look upon himself, not only as standing upon a ‘evel with the other apostles, but as in some sort preferred above them ; for, whereas they were called by him when on earth, he had his call from him when in heaven. Thus does the apostle, being constrained to it by his adversaries, magnify his office, which shows that though men should by no means be proud of any authority they are possessed oi, yet at certain times and upon certain oc- casions it may become needful to assert it. But, 2. He joins all the brethren that were with him in the inscription of the epistle, and writes in their name as well as his own. By the brethren that were with him may be under- stood either the Christians ix common of that place where he now was, or such as were employed as ministers of the gospel. ‘These, ye! } wy. ee “ GALATIANS. notwithstanding his o and attainments, he is brethren; and, though hea rt tle, yethejoins them with himselfint tion of it. Herein, as he shows his great modesty and humility, and how rem he was from an assuming temper, so he mi do this to dispose these churches to a gre: regard to what he wrote, since h would appear that he had their coneu with him in the doctrine which he had preach and was now about to confirm, and that was no other than what was both publish and professed by others as well as himsel II. To whom this epistle is sent— churches of Galatia. There were churches at that time in this country, an should seem that all of them were more or! corrupted through the arts of those sedu who had crept in among them; and there! Paul, on whom came daily the care of ali churches, being deeply affected with t state, and concerned for their recovery to faith and establishment in it, writes_ epistle to them. He directs it to all of th as being all more or less concerned in matter of it; aid he gives them the nam churches, though they had done enoug forfeit it, for -orrupt churches are mi allowed to be churches: no doubt the: some among them who still continued im faith, and he was not without hope that o might be recovered to it. III. The apostolical benediction, Herein the apostle, and the brethren were with him, wish these churches g and peace from God the Father, and froi Lord Jesus Christ. This is the usual bles wherewith he blesses the churches tt name of the Lord—grace and peace. G includes God’s good-will towards us an good work upon us; and peace implies all that inward comfort, or outward prosp which is really needful for us; and they: from God the Father as the fountain, thr Jesus Christ as the channel of convey Both these the apostle wishes for | Christians. But we may observe, First g and then peace, for there can be no peace without grace. Having mention: Lord Jesus Christ, he cannot pass enlarging upon his love ; and the (v. 4), Who gave himself for our sins might deliver, &c. Jesus Christ gave hit for our sins, as a great. sacrifice to atonement for us; this the justice of | required, and to this he freely submi our sakes. One great end hereof we deliver us from this present evil world; only to redeem us from the wrath and the curse of the law, but also to ree us from the corruption that is in the} through lust, and to rescue us vicious practices and customs of it, unto W we are naturally enslaved; and poss to set us free from the Mosaic constitt for so aiéy obros is used. 1 Cor. it + oe eee Z 4 : = ee re a = ’ Ses ew ,4 ie OS ee ee ey f FS Rach Se la lle CHAP. I. The apostie s concern at their defection. is we may note, 1. This present isan evil world: it has become so by the sin of man, and it is so on account of the sin ‘and sorrow with which it abounds and the _- many snares and temptations to which we are exposed as long as we continue in it. - But, 2. Jesus Christ has died to deliver us from this present evil world, not presently _ toremove his people out of it, but to rescue | them from the power of it, to keep them from the evil of it, and in due time to pessess them _ of another and better world. This, theapostle 3.0 some following parts of it, enlarges more upon. Here we may observe, I. How much ke was concerned at their defection: I marvel, &c. It filled him at once with the greatest surprise and sorrow. Their sin and folly were that they did not hold fast the doctrine of Christianity as it had» been preached to them, but suffered themselves to be removed from the purity and simplicity of it. And there were several things by which their defection was greatly aggravated; as, 1. That they were removed informs us, he has done according to the will|from him that had called them; not only | of God and our Father. In offering up him- self a sacrifice for this end and purpose, he acted by the appointment of the Father, as well as with his own free consent; and there- | fore we have the greatest reason to depend -apon the efficacy and acceptableness of what he has done and suffered for us; yea, hence | we have encouragement to look upon Godas | our Father, for thus the apostle here repre- | sents him: as he is the Father of our Lord _ Jesus, so in and through him he is also the Father of all true believers, as our blessed _ Saviour himself acquaints us (John xx. 17), when he tells his disciplesthat he was ascend- xg to his Father and their Father. ___ The apostle, having thus taken notice of the great love wherewith Christ hath loved as, concludes this preface with a solemn " ascription of praise and glory to him (v. 5): ‘To whom be glory for ever and ever. Amen. fn timating that on this account he is justly ‘Sen itled to our highest esteem and regard. Dr this doxology may be considered as re- ‘erring both to God the Father and our Lord _desus Christ, from whom he had just before been wishing grace and peace. They are both proper objects of our worship and adora- ‘on, and all honour and glory are perpetually ge to them, both on account of their own finite excellences, and also on account of e blessings we receive from them. _ 6 I marvel that ye are so soon re- moved from him that called you into the grace of Christ unto another gospel: 7 Which is not another; _ but there be some that trouble you, ‘and would pervert the gospel of ‘Christ. $8 But though we, or an angel from heaven, preach any other ospel unto you than that which we ave preached unto you, let him be 4 sed. 9 As we said before, so _ say I now again, If any man preach any other gospel unto you than that have received, let him be ac- eursed. _ Here the apostle comes to the body of the istle ; and he begins it with a more general ‘oof of these churches for their unsteadi- $3 in the faith, which he afterwards, in ve * from the apostle, who had been the in- strument of calling them into the fellow- ship of the gospel, but from God himseif, by whose order and direction the gospel was preached to them, and they were invited to a participation of the privileges of it: so that herein they had been guilty of a great abuse of his kindness and mercy towards them. 2. That they had been called into the grace of Christ. As the gospel which had been preached to them was the most glorious discovery of divine grace and mercy in Christ Jesus; so thereby they had been called te partake of the greatest blessings and bene. fits, such as justification, and reconciliation with God here, and eternal life and happiness hereafter. These our Lord Jesus has pur- chased for us at the expense of his precious blood, and freely bestows upon all who sin- cerely accept of him: and therefore, in pro- portion to the greatness of the privilege they enjoyed, such were their sin and folly in de- serting it and suffering themselves to be drawn off from the established way of ob- taining these blessings. 3. That they were so soon removed. In a. very little time they lost that relish and esteem of this grace of Christ which they seemed to have, and too easily fell in with those who taught justifica- tion by the works of the law, as many did, who had been bred up in the opinions and notions of the Pharisees, which they mingled with the doctrine of Christ, and so corrupted it; and this, as it was an instance of their weakness, so it was a further aggravation of their guilt. 4. That they were removed to another gospel, which yet was not another. Thus the apostle represents the doctrine of these judaizing teachers; he calls it another gospel, because it opened a different way of justification and salvation from that which was revealed in the gospel, namely, by works, and not by faith in Christ. And yet he adds, “ Which is not another—you will find it to be no gospel at all—not really another gospel, but the perverting of the gospel of Christ, and the overturning of the foundations of that”—whereby he intimates that those who go about to establish any other way to heaven than what the gospel of Christ has revealed are guilty of a gross perversion of it, and in the issue will find themselves wretchedly mistaken. Thus the apostle endeavours te impress upon these Galatians a due sense of at te le BO ee The aposile's integrity. their guilt in forsaking the gospel way of justification; and yet at the same time he tempers his reproof with mildness and ten- derness towards them, and represents them as rather drawn into it by the arts and in- dustry of some that troubled them than as coming into it of their own accord, which, though it did not excuse them, yet was some extenuation of their fault. And hereby he teaches us that, in reproving others, as we should be faithful, so we should also be gentle, and endeavour fo restore them im the spirit of meekness, ch. vi. 1. II. How confident he was that the gospel he had preached to, them was the only true gospel. He was so fully persuaded of this that he pronounced an anathema upon those who pretended to preach any other gospel (v. 8), and, to let them see that this did not proceed from any rashness or intemperate zeal in him, he repeated it, v. 9. This will not jus- tify our thundering out anathemas against those who differ from usinminorthings. It is only against those who forge a new gospel, who overturn the foundation of the covenant of grace, by setting up the works of the law in the place of Christ’s righteousness, and cor- rupting Christianity with Judaism, that Paul denounces this. -He puts the case: “ Sup- pose we should preach any other gospel; nay, suppose an angel from heaven should :” aot as if it were possible for an angel from heaven to be the messenger of a lie; but it is expressed so the more to strengthen what he was about to say. “If you have any other gospel preached to you by any other person, under our name, or under colour of haying it from an angel himself, you must conclude that you are imposed upon: and whoever preaches another gospel lays him- self under a curse, and is in danger of laying you under it too.” 10 For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ. 11 But I certify you, brethren, that the gospel which was preached of me is not after man. 12 For I neither received it of man, neither was | taught 2, but by the revelation of Jesus Christ. 13 For ye have heard of my conversa- tion in time past in the Jews’ religion, how that beyond measure I perse- cuted the church of God, and wasted it: 14 And profited in the Jews’ re- ligion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers. 15 But when it pleased God, who separated me from mymother’s womb, and called me by his grace, 16 To Oe ea ae GALA aA TIANS. reveal his Son e, t preach him among the hi mediately I conferred not 1 fle and blood: 17 Neither went I t to Jerusalem to them which wer apostles before me; but I went int Arabia, and returned again unto D: mascus. 18 Then after three year I went up to Jerusalem to see Peter and abode with him fifteen days. 1! But other of the apostles saw I none save James the Lord’s brother. 2€ Now the things which I write unt you, behold, before God, I lie not 21 Afterwards I came into the region of Syria and Cicilia; 22 And wa unknown by face unto the churche of Juda which were in Christ: 2 But they had heard only, That h which persecuted us in times pas now preacheth the faith which om he destroyed. 24 And they glorifie God in me. a What Paul had said more generally, in th preface of this epistle, he now proceeds mor particularly to enlarge upon. There he he declared himself to be an apostle of Chris and here he comes more directly to sup po his claim to that character and office. ‘J were some in the churches of Galatia w were prevailed with to call this in questic for those who preached up the ceremon law did all they could to lessen Paul’s rep tation, who preached the pure gospel — Christ to the Gentiles: and therefore he h sets himself to prove the ary both his mission and doctrine, that thereby might wipe off the aspersions which his ¢1 mies had cast upon him, and recover th Christians into a better epinion of the gos he had preached to them. This he gi sufficient evidence of, a I. From the scope and design of his 1 nistry, which was not to persuade men, God, &c. The meaning of this may be that in his preaching the gospel he did 1 act in obedience to men, but God, who called him to this work and office; his aim therein was to bring persons to obedience, not of men, but of God. As professed to act by a commission from Ge so that which he chiefly aimed at wa mote his glory, by recovering sinners” state of subjection to him. And as the great end he was pursuing, so, agreeal hereunto, he did not seek to please pte CE did not, in his doctrine, mies nil self to the humours of persons, either to gé their affection or to avoid their rese! but his great care was to approve hi God. The judaizing teachers, b ye these churches were corrunted, hac ’ 4 fi a ah . ee a very different temper ; they mixed ks with faith, and the law with the gospel, to please the Jews, whom they were ing to court and keep in with, that they “might escape persecution. But Paul was a " man of another spirit ; he was not so solici- tous to please them, nor to mitigate their rage against him, as to alter the doctrine of ' ‘Christ either to gain their favour or to avoid their fury. And he gives this very yood reason for it, that, if he yet pleased men, he would not be the servant of Christ. These he _ knew were utterly inconsistent, and that no man could serve two such masters; and _ therefore, though he would not needlessly ' displease any, yet he dared not allow himself to gratify men at the expense of his faithful- ~ ness to Christ. Thus, from the sincerity of _ his aims and intentions in the discharge of Ris office, he proves that he was truly an _ apostle of Christ. And from this his temper and behaviour we may note, 1. That the "great end which ministers of the gospel should aim at is to bring mento God. 2. That those who are faithful will not seek to he as my a « ee e men, but to approve themselves to God. 3. That they must not be solicitous to please men, if they would approve them- Ives faithful servants to Christ. But, if is argument should not be thought sufii- he goes on to prove his apostleship, . From the manner wherein ke received gospel which he preached to them, con- ming which he assures them (v. 11, 12) at he had it not by information from others, by revelation from heaven. One thing euliar in the character of an apostle was he had been called to, and instructed for, is office immediately by Christ himself. ad in this he here shows that he was by ) means defective, whatever his enemies ight suggest to the contrarv. Ordinary isters, as they receive their call to preach gospel by the mediation of others, so it _is by means of the instruction and assistance of others that they are brought to the know- edge of it. But Paul acquaints them that _he had his knowledge of the gospel, as well his authority to preach it, directly from e Lord Jesus : the gospel which he preached as not after man; he neither received it of an, nor was he taught tt by man, but by 1m- ediate inspiration, or revelation from Christ imself. This he was concerned to make out, to prove himself an apostle: and to this purpose, ‘1. He tells them what his education was, what, accordingly, his conversation in e past had been, v. 13, 14. Particularly, aequaints them that he had been brought p in the Jewish religion, and that he had d init above many his equals of his own that he had been exceedingly zealous ‘the traditions of the elde:s, such doctrines _ and customs as had been invested by their and conveyed down from one gene- o another ; yea, to sucha degree that, al for them, he ad beyond measure .. IK. ' The apostle’s iategrity persecuted the church of God, and wasted it He had not only been a rejecter of the Chis- tian religion, notwithstanding the mary evi- dent proofs that were given of its divine origin; but he had been a persecutor of it - too, and had applied himself with the utmost violence and rage to destroy the professors of it. This Paul often takes notice of, for the magnifying of that free and rich grace which had wrought so wonderful 2 change in him, whereby of so great a sitmer he was made a sincere penitent, and from a persecutor had become an apostle. And it, was very fit to mention it here; for it would hence appear that he was not led to Christianity, as many others are, purely by education, since he had been bred up in an enmity and opposition to it; and they might reasonably suppose that it must be something very extraordinary which had made so great a change in him, which had conquered the prejudices of his education, and brought him not only to pro- fess, but to preach, that doctrine, which he had before so vehemently opposed. 2. In how wonderful a manner he was turned from the error of his ways, brought to the knowledge and faith of Christ, and appointed to the office of an apostle, v. 15, 16. This was not done in an ordinary way, nor by ordinary means, but in an extraordinary manner; for, (1.) God had separated him hereunto from his mother’s womb : the change that was wrought in him was in pursuance of a divine purpose concerning him, where- by he was appointed to be a Christian and an apostle, before he came into the world, or had done either good or evil. (2.) He was called by his grace. All who are savingly converted are called by the grace of God; their conversion is the effect of his good pleasure concerning them, and is effected by his power and grace in them. But there was something peculiar in the case of Paul, both in the suddenness and in the greatness of the change wrought in him, and also in the manner wherein it was effected, which was not by the mediation of others, as the instruments of it, but by Christ’s per- sonal appearance to him, and immediate operation upon him, whereby it was rendered a more special and extraordinary imstance of divine power and favour. (3.) He had Christ revealed in him. He was not only revealed to him, but in him. It will but little avail us to have Christ revealed to us if he is not also revealed in us; but this was not the case of Paul. It pleased God to reveal his Son in him, to bring him to the knowledge of Christ and his gospel by special and im- mediate revelation. And, (4.) lt was with this design, that he should preach him among the heathen; not only that he should em- brace him himself, but preach him to others; so that he was both a Christian and an apostle by revelation. ; 3. He acquaints them kow he behaved pane herexpon, from v. 25, te the end Paui’s journey to Jerusalem. Bemg thus called to this work and office, he conferred net with flesh and blood. This may 4e talcen more generally, and so we may learn from it that, when God calls us by his grace, we must not consult flesh and blood. But the meaning of it here is that he did not con- sult men; he did not apply to any others for their advice and direction; neither did he go up to Jerusalem, to those that were apostles Sefore him, as though he needed to be ap- proved by them, or to receive any further in- structions or authority from them: but, instead of that, he steered another course, and went into Arabia, either as a place of re- tirement proper for receiving further divine revelations, or in order to preach the gospel there among the Gentiles, being appointed to be the apostle of the Gentiles ; and thence he returned again to Damascus, where he had first begun his ministry, and whence he had with difficulty escaped the rage of his ene- mies, Acts ix. It was not till three years after his conversion that he went up to Jerusalem, to see Peter; and when he did so he made but a very skort stay with him, no more than fifteen days ; nor, while he was there, did he go much into conversation; for others of the apostles he saw none, but James, the Lord’s brother. So that it could not well be pre- tended that he was indebted to any other either for his knowledge of the gospel or nis authority to preach it; but it appeared that both his qualifications for, and his call to, the apostolic office were extraordinary and divine. This account being of import- ance, to establish his claim to this office, to remove the unjust censures of his adversaries, and to recover the Galatians from the im- pressions they had received to his prejudice, he confirms it by a solemn oath (v. 20), de- claring, as in the presence of God, that what he had said was strictly true, and that he had not in the least falsified in what he had related, which, though it will not justify us in solemn appeals to God upon every occa- casion, yet shows that, in matters of weight and moment, this may sometimes not only be lawful, but duty. After this he acquaints them that ke came into the regions of Syria and Cilicia: having made this short visit to Peter, hereturnsto his work again. Hehadno communication at that time with the churches of Christ in Judea, they had not so much as seen his face ; but, having heard that he who persecuted them in times past now preached the faith which he once destroyed, they glori- fied God because of him; thanksgivings were rendered by many unto God on that behalf; the very report of this mighty change in him, as it filled them with joy, so it excited them to give glory to God on the account of it. CHAP. II. The apostle, in tnis chapter, continues the relation of his past life and conduct, which ne had begun in the former; and, by some further instances of what had passed between him and the other apostles, makes it appear that he was not beholden to them vither for his knowledge of the gospel or his authority as an apostle, as his adversaries wouid insinuate s but, onthe contrary, that he was owned aud s>proved even by them, as having an GALATIANS. Beas i i>” \ equal commission with them to this office. I. He | informs them of another journey which he tool to Je many years after the former, and how he behaved himae! time, ver. 1—10. And, II. Gives them am account of an interview he had with the apostle Peter at Antioch, and was obliged to behave himself towards nim there. From u subject-matter of that conversation, he proc: to di the great doctrive of justification by faith in Chris., wit! b works of the law, which it was the main design of this toestablish, aad which he enlarges more upon in the two fi low ing chapters. : fi isha fourteen years after I went up again to Jerusalem with Bar- nabas, and took Titus with me also, 2 And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I shoule run, or had run, in vain. 3 Bui neither Titus, who was with me, being a Greek, was compelled to bh circumcised: 4 And that because of false brethren unawares broug in, who came in privily to spy out our liberty which we have in Chris Jesus, that they might bring us into bondage: 5 To whom we gave plac by subjection, no, not for an hour! that the truth of the gospel mighi continue with you. 6 But of thos who seemed to be somewhat, what soever they were, it maketh no matte to me: God accepteth no man’s per son: for they who seemed éo be some. what in conference added nothing t me: 7 But contrariwise, when saw that the gospel of the uncire cision was committed unto me, as gospel of the circumcision was u Peter; 8 (For he that wroug! effectually in Peter to the apostleshiy of the circumcision, the same wa mighty in me toward the Gentile 9 And when James, Cephas, ant John, who seemed to be pillars, per ceived the grace that was given unte me, they gave to me and Barnaba the right hands of fellowship; that we should go unto the heathen, 2 they unto the circumcision. 10 Onl they would that we should remembei the poor; the same which I also was forward to do. - It should seem, by the account Paul g of himself in this chapter, that, from the first preaching and planting of Christi there was a difference of apprehensi tween those Christians who had first Jews and those whu had first been Gent med a regard to the ceremonial law, and strove to keep up the reputation of that ; but hose who had first been Gentiles had no re- gard to the law of Moses, but took pure _ Christianity as perfective of natural religion, and resolved to adhere to that. Peter was the apostle of the circumcision, and preach- ed the gospel to them; and the ceremonial law, though dead with Chnst, yet not being yet buried, he connived at the respect kept up for it. But Paul was the apostle of the Gentiles ; and, though he was a Hebrew of the Hebrews, yet he adhered to pure Chris- tianity. Now im this chapter he tells us what passed between him and the otker apostles, and particularly between him and Peter _hereupon. In these verses ke informs us of another journey which he took to Jerusalem, and of what passed between him and the other _ apostles there, v.1—10. Here heacquaintsus, I. With some circumstances relating to _ this his journey thither. As particularly, 1. With the time of it : that it was not till four- _ teen years after the former (mentioned ch. i. - 18), or, as others choose to understand it, - from his conversion, or from the death of “Christ. It was an instance of the great good- ness of God that so useful a person was for _ 80 many years preserved in his work And _ it was some evidence that he had no depend- “ence upon the other apostles, but had an equal authority with them, that he had beenso : "ong absent from them, and was all the while _ employed in preaching and propagating pure Christianity, without being called into ques- | tion by them for it, which it may be thought he would have been, had he been inferior to _ them, and his doctrine disapproved by them. 2. With his companions in it: he went up with Barnabas, and took with him Titus also. Tf the journey here spoken-of was the same with that recorded Acts xv. (as many think), then we have a plain reason why Barnabas ‘went along with him; for he was chosen by the Christians at Antioch to be his compa- -nion and associate in the affair he went about. But, as it does not appear that Titus was put into the same commission with him, so _ the chief reason of his taking him along with him seems to have been to let those at Jeru- «salem see that he was neither ashamed nor afraid to own the doctrine which he had con- ‘stantly preached; for though Titus had now — not only a convert to the Christian faith, but a preacher of it too, yet he was by birth a Gentile and uncircumcised, and there- fore, by making him his companion, it ap- peared that their doctrine and practice were of a piece, and that as he had preached the ‘ ecessity of circumcision, and observing the law of Moses, so he was ready to own and converse with those who were uncircum- _ cised. 3. With the reason of it, which was _ adivine revelation he had concerning it : he ‘went up by revelation ; not of his own head, (mach less as bemg summoned to appear CHAP. Ii. oe aa eee win. 2 = tine Pauf’s journey to Jerusalem. there, but by special order and direction from Heaven. It was a privilege with which this apostle was often favoured to be under a spe- cial divine direction in his. motions and un- dertakings; and, though this is what we have no reason to expect, yet it should teach us, in every thing of moment we go about, to endeavour, as far as we are capable, to see our way made plain before us, and to com- mit ourselves to the guidance of Providence. II. He gives us an account of his beha- viour while he was at Jerusalem, which was such as made it appear that he was not in the least inferior to the other apostles, but that both his authority and qualifications were every way equal to theirs. He particularly acquaints us, 1. That he there communicated the gospel to them, which he preached among the Gentiles, but privately, &c. Here we may observe both the faithfulness and prudence of our great apostle. (1.) His faithfulness in giving them a free and fair account of the doctrine which he had all along preached among the Gentiles, and was still resolved to preach— that of pure Christianity, free from all mix tures of Judaism. This he knew was a doc- trine that would be ungrateful to many there, and yet he was notafraid to own it, but ina free and friendly manner lays it open before them and leaves them to judge whether or no it was not the true gospel of Christ. And yet, (2.) He uses prudence and caution here- in, for fear of giving offence. He chooses rather to do it ina more private than ina public way, and fo those that were of reputa- tion, that is, to the apostles themselves, or toa the chief among the Jewish Christians, rather than more openly and promiscuously to all, because, when he came to Jerusalem, there were multitudes that believed, and yet con- tinued zealous for the law, Acts xxi. 20. And the reason of this his caution was lest he should run, or had run, in vain, lest he should stir up opposition against himself and thereby either the success of his past labours should be lessened, or his future usefulness be ob- structed ; for nothing more hinders the pro- gress of the gospel than differences of opi- nion about the doctrines cf it, especially when they occasion quarrels and contentions among the professors of it, as they too usually do. It was enough to his purpose to have his doctrine owned by those who were of great- est authority, whether it was approved by others or not. And therefore, to avoid offence, he judges it safest to communicate jt privately to them, and not in public to the whole church. This conduct of the apostle may teach all, and especially ministers, how much need they haye of prudence, and how careful they should be to use it upon all occasions, as far as is consistent with their faithfulness. 2. That in his practice he firmly adhered to the doctrine which he had preached. Panl was a man of resolution, and would adhere . ae eee Peul’s decision and fidelity. to his principles; and therefore, ‘rough he had Titus with him, who was a Greek, yet he would not suffer him to be circumcised, be- cause he would not betray the doctrine of Christ, as he had preached it to the Gentiles. It does not appear that the apostles at all insisted upon this; for, though they connived at the use of circumcision among the Jewish converts, yet they were not for imposing it upon the Gentiles. But there were others who did, whom the apostle here calls false brethren, and concerning whom he informs us that they were wnawares brought i, that is, into the church, or into their company, and that they came only to spy out their liberty which they had in Christ Jesus, or to see whe- ther Paul would stand up in defence of that freedom from the ceremonial law which he had taught as the dectrine ofthe gospel, and represented as the privilege of those who em- braced the Christian religion. ‘Their design herein was to bring them into bondage, which they would have effected could they have gained the point they aimed at; for, had they prevailed with Paul and the other apostles to have circumcised Titus, they would easily have imposed circumcision upon other Gentiles, and so have brought them under the bondage of the law of Moses. But Paul, seeing their design, would by no means yield to them; he would not give place by subjection, no, not for an hour, not in this one single instance ; and the reason of it was that the truth of the gospel might continue with them—that the Gentile Christians, and particularly the Ga- atians, might have it preserved to them pure and entire, and not corrupted with the mix- tures of Judaism, as it would have been had he yielded inthis matter. Circumcision was at that time a thing indifferent, and what in some cases might be complied with without sin; and accordingly we find even Paul him- self sometimes giving way to it, as in the case of Timothy, Acts xvi. 3. But when it is insisted on as necessary, and his consenting to it, though only in a single instance, is likely to be improved as giving countenance to such an imposition, he has too great a concern for the purity and liberty of the gos- pel, to submit to it; he would not yield to those who were for the Mosaic’ rites and ceremonies, but would stand fast in the liberty wherewith Christ hath made us free, which conduct of his may give us occasion to observe that what under some circum- stances may lawfully be complied with, yet, when that cannot be done without betraying the truth, or giving up the liberty, of the gospel, it ought to be refused. 3. That, though he conversed with the other apostles, yet he did not receive any addition to his knowledge or authority from them, v.6. By those who seemed to be somewhat he means the other apostles, particularly James, Peter, and John, whom he afterwards men- tions by name, v. 9. And concerning these he grents that they were deservedly had m PAA y Aat GALATIANS. ‘ tae aad reputation by all, that t (and justly too) as _— were set not only for its ornament, its support, and that on some accounts the might seem to have the advantage of him, that they had seen Christ in the flesh, which he had not, and were apostles before him yea, even while he continued a persecutot But yet, whatever they were, it was no mé ter to him. This was no prejudice to his being equally an apostle with Gaim for Got does not accept the persons of men on the account of any such outward advantages As he had called them to this office, so h was at liberty to qualify others for it, and 1 employ them in it. And it was evident in this case that he had done so; for in conference they added nothing to him, they told him fy but wi; bs before knew by ation, nor could they ex against th doctrine which he ‘oonkemasaniten to them, whence it appeared that he was not at al inferior to them, but was as much called an qualified to be an apostle as they themselves were. 4. That the issue of this conversation that the other apostles were fully convini of his divine mission and authority, accordingly acknowledged him as thi fellow-apostle, v. 7—10. They were not onl satisfied with his doctrine, but they saw divine power attending him, both in preach ing it and in working miracles for the ; firmation of it: that he who wrought effectualh in Peter to the apostleship of the cirewmcision the same was mighty in him towards theGentile And hence they justly concluded that th gospel of the wncircumcision was committed Paul, as the gospel of the circumeision was te Peter. And therefore, perceiving the grac that was given to him (that he was de signe to the honour and office of an apostle as themselves)they gaveunto him andBarnabas the right hand of fellowship, asymbol whereby the acknowledged their equality with them, at agreed that these should go to theheathen, whit they continued to preach to the cire as judging it most agreeable to the mir Christ, and most conducive to the intere: Christianity, so to divide their work. - Ar thus this meeting ended in an entire harmor and agreement ; they approved both Pau doctrine and conduct, they were fully satisfic in him, heartily embraced him as an apést of Christ; and had nothing further to af only that they would remember the poor, wii of his own accord he was very forward to\ The Christians of Judea were at that t labouring under great wants and diffiewlth and the apostles, out of their compassior} them and concern for them, recommend the text i ‘oe that he should use kis intere with the Gentile churches to procure a sup; for them. This was a roeec alll requ¢ for, if the Gentiles were made their spiritual things, it was their du minister to them in carnal things . 2s Roms y ‘tie showed ey, fa and catholic disposition, how ready he was to own the Jewish converts as brethren, though many ; of them could scarcely allow the like favour to the converted Gentiles, and that mere dif- y ference of opinion was no reason with him why he should not endeavour to relieve and help them. Herein he has given us an _ excellent pattern of Christian charity, and ~ has taught us that we should by no means confine it to those who are just of the same _ sentiments with us, but be ready to extend it to all whom we have reason to look upon as the disciples of Christ. 11 But when Peter was come to _ Antioch, I withstood him to the face, 4 because he was to be blamed. 12 — For before that certain came from James, he did eat with the Gentiles: “bt when they were come, he with- _ drew and separated himself, fearing them which were of the circumcision. , 13 And the other Jews dissembled likewise with him; insomuch that _ Barnabas also was carried away with their dissimulation. 14 But when I saw that they walked not uprightly “according to the truth of the gospel, I said unto Peter before them all, If lo Pa Jews, why eae thou he Gentiles to live as do the Jews? 5 We who are Jews by nature, and ot sinners of the Gentiles, 16 Know- ‘that a man is not justified by the works of the law, but by the faith of Ss esus Christ, even we have believed in Jesus Christ, that we might be _ justified by the faith of Christ, and not by the works of the law: for by ‘the works of the law shall no flesh be justified. 17 But if, while we seek to be justified by Christ, we ourselves also are found sinners, zs therefore Zz 9 brist the minister of sm? God ’ 18 For if I build again the hinges which I destroyed, I make vyself a transgressor. 19 For L page the law am dead to the law, I might live unto God. 20 I erucified with Christ: neverthe- I hve; yet not I, but Christ in me: and the life which I _live in the flesh { live by the . of the Son of God, who loved falls 12 with it, a AS eo yas ae ‘7 Peter reproved by Paul. me, and gave himself forme. 21 1 do not frustrate the grace of God. for if righteousness come by the law, then Christ is dead in vain. I. From the account which Paul gives of what passed hetween him and the other apostles at Jerusalem, the Galatians might easily discern both the falseness of what his enemies had insinuated against him and their own folly and weakness in departing from that gospel which he had preached to them. But to give the greater weight to what he had already said, and. more fully to fortify them against the insinuations of the judaizing teachers, he acquaints them with another interview which he had with the apostle Peter at Antioch, and what passed between them there, v. 11—14. Antioch was one of the chief churches of the Gentile Christians, as Jerusalem was of those Christians who turned from Judaism to the faith of Christ There is no colour of reason for the suppo- sition that Peter was bishop of Antioch. If he had, surely Paul would not have withstood him in his own church, as we here find he did ; but, on the contrary, it is here spoken of as an occasional visit which he made thither In their other meeting, there had been good harmony and agreement. Peter and the other apostles had both acknowledged Paul’s com- mission and approved his doctrine, and they parted very good friends. But in this Paul finds' himself obliged to oppose Peter, for he was to be blamed, a plain evidence that he was not inferior to him, and consequently of the weakness of the pope’s pretence to supre- macy and infallibility, as the successor of Peter. Here we may observe, 1. Peter’s fault. When he came among the Gentile churches, he complied with them, and did eat with them, though they were not cir- cumcised, agreeably to the instructions which were given in particular to him (Acts x), when he was warned by the heavenly vision to call nothing common or unclean. But, when there came some Jewish Christians from Je- rusalem, he grew more shy of the Gentiles, only to humour those of the circumcision and for fear of giving them offence, which doubtless was to the great grief and discou- ragement of the Gentile churches. ‘Then he withdrew, and separated himself. Uis fault herein had a bad influence upon others, for the other Jews also dissembled with him ; though before they might be better disposed, yet now, from his example, they took on them to scruple eating with the Gentiles, and pre- tended they could not in conscience do it, because they were not circumcised. And (would you think it?) Barnabas himself, one of the apostles of the Gentiles, and one who had been instrumental in planting and water- ing the churches of the Gentiles, was carried away with their dissimulation. Here note, (1.) The weakness and inconstancy cf the best of men, when left to themselves, and i _of the chapter is what he said to Peter at| that the observance of the Mosaic law Peter reproved by Paul. GALATIANS. a> how apt they are to falter in their duty to| Paul had preachea ane God, out of an undue regard to the pleasing | which he still adhered, and of men. And, (2.) The great force of bad | great business in this epistle to examples, especially the examples of great| confirm. Now concerning this Paul 2 men and good men, such as are in reputation | quaints us, Fi for wisdom and honour. 1. With the practice of the Jewish 2. The rebuke which Paul gave him for | tians themselves: ‘‘ We,” says he, “ who his fault. Notwithstanding Peter’s character, | Jews by nature, and not sinners of the Gentile yet, when he observes him thus behaving (even we who have been born and bred in th himself to the great prejudice both of the| Jewish religion, and not among the impur truth of the gospel and the peace of the | Gentiles), knowing that a man is not justified bj church, he is not afraid to reprove him for it. | the works of the law, but by the faith of Jesu Paul adhered resolutely to his principles, | Christ, even we ourselves have believed in Je when others faltered in theirs ; he was as good | Christ, that we might be justified hayehe Same a Jew as any of them (for he was a Hebrew Christ, and not by the works of the law. A of the Hebrews), but he would magnify his | if we haves thought it necessary to seek j office as the apostle of the Gentiles, and there- | fication by the faith of Christ, why then shoul fore would not see them discouraged and | we hamper ourselves with the law? What di trampled upon. When he saw that they walked | we believe in Christ for? Was it not that w not uprightly, according to the truth of the| might be justified by the faith of Christ gospel—that they did not live up to that prin- | And, if so, is it not folly to go back to th ciple which the gospel taught, and which they | law, ’and to expect to be justified either by th had professed to own and embrace, namely, | merit of moral works or the influence of ai that by the death of Christ the partition-wall | ceremonial sacrifices or purifications? Aj between Jew and Gentile was taken down, |if it would be wrong in us who are Jews b D and the observance of the law of Moses was | nature to return to the law, and expect jus no longer in force—when he observed this, as | fication by it, would it not be much om Peter’s offence was public, so he publicly re-|to require this of the Gentiles, who we proved him for it: He said unto him before | never subject to it, since by the works of t them all, If thou, being a Jew, livest after the | law no flesh shall be justified ?” To give t 4 manner of the Gentiles, and not as do the Jews, | greater weight to this he adds (. 17), “ why compellest thou the Gentiles to live as do | if, while we seek to be justified by Christ, 1 the Jews ? Herein one part of his conduct was | ourselves also are found sinners, ts a contradiction to the other; for if he, who | minister of sin ? If, while we seek justifies ic was a Jew, could himself sometimes dispense | by Christ alone, and teach others to do s with the use of the ceremonial law, and‘ live | we ourselves are found giving countenance after the manner of the Gentiles, this showed | indulgence to sin, or rather are accou at that ke did not look upon the observance of | sinners of the Gentiles, and such as it isn it as still necessary, even for the Jews them- | fit to have communion with, unless we al selves ; and sherelone that he could not, con-| observe the law of Moses ts Christ ti sistently with his own practice, impose it upon | minister of sin? Will it not follow that he the Gentile Christians. And yet Paul charges | so, if he engage us to receive a doctrine #! him with this, yea, represents him as com- | gives liberty to sin, or by which we are so! pelling the Gentiles to live as did the Jews— | from being justified that we remain in not by open force and violence, but this was | sinners, and unfit to be conversed y the tendency of what he did; for it was in | This, he intimates, would be the consequen effect to signify this, that the Gentiles must | but he rejects it with abhorrence: “G comply with the Jews, or else not be admitted | forbid,” says he, “ that we shouid enterts into Christian communion. such a thought of Christ, or of his doctri II. Paul having thus established his cha- | that thereby "ie should direct us into a racter and office, and sufficiently showr that | justification that is defective and inef he was not inferior to-any of the apostles, no, | and leave those who embrace it still ui not to Peter himself, from the account of the | tified, or that would give the least enco’ reproof he gave him he takes occasion to | ment to sin and sinners.” This would be ve speak of that great fundamental doctrine of | dishonourable to Christ, and it would be vei the gospel—That justification is only by faith | injurious to them also. ‘ For,” says in Christ, and not by the works of the law | (v.18), “ if I build again the things whicl (though some think that all he says to the end | destroyed—if I (or any other), who have tz Antioch), which doctrine condemned Peter for | necessary to justification, should now, } his symbolizing with the Jews. For, if it was | word or practice, teach or intimate pe : the principle of his religion that the gospel is | necessary—I make myself a transgres: the imstrument of our justification and not the | own myself to be still an impure ane law, then he did very ill in countenancing| to remain under the guilt of sin, notwi those who kept up the law, and were for| standing my faith in Christ; or I shall | mixing it with faith in the business of our | liable to be charged with deceit and p justification ‘I‘his was the doctrine whick | varication, and acting inconsistently W Pao 3 for the at doctrine of justification by faith without he works of the law from the principles and - practice of the Jewish Christians themselves, and from the consequences that would attend _ their departure from it, whence it appeared that Peter and the other Jews were much in _ the wrong in refusing to communicate with the Gentile Christians, and endeavouring to _ bring them under the bondage of the law 2. He acquaints us what his own judgment and practice were. (1.) That he was dead to the law. Whatever account others might make of it, yet, for his part, he was dead to it. He knew that the moral law denounced a curse against all that continue not in all things written therein, to do them ; and there- fore he was dead to it, as to all hope of justi- fication and salvation that way. And as for _ the ceremonial law, he also knew that it was _ now antiquated and superseded by the coming _ of Christ, and therefore, the substance having _ come, he had no longer any regard to the shadow. He was thus dead to the law, _ through the law itself; it discovered itself to _beatanend. By considering the law itself, he saw that justification was not to be ex- "pected by the works of it (since none could m perform a perfect obedience to it) and that _ there was’now no further need of the sacrifices and purifications of it, since they were done _ away in Christ, and a period was put to them _ by his offering up himself a sacrifice for us ; and therefore, the more he looked into it _ the more he saw that there was no occasion _ for keeping up that regard to it which the _Jews pleaded for. But, though he was thus dead to the law, yet he did not look upon _ himself as without law. He had renounced all hopes of justification by the works of it, and was unwilling any longer to continue under the bondage of it ; but he was far from thinking himself discharged from his duty to _ God; on the contrary, he was dead to the _ law, that he might live unto God. Thedoctrine ~ of the gospel, which he had embraced, instead _ of weakening the bond of duty upon him, did but the more strengthen and confirm it; and _ therefore, though he was dead to the law, _ yet it was only in order to his living a new and better life to God (as Rom. vu. 4,6), such a life as would be more agreeable and acceptable to God than his observance of the Mosaic law could now be, that is, a life of faith in Christ, and, under the influence | thereof, of holiness and righteousness towards God. Agreeably hereunto he acquaints us, _ (2.) That, as he was dead to the law, so he was alive unto God through Jesus Christ _ @. 20): I am crucified with Christ, &e. And here in his own person he gives us an ex- cellent description of the mysterious life of a believer. 1) He is crucified, and yet he ves; the old man is crucified (Rom. vi. 6), but the new man is living; he is dead to the _ world, and dead to the law, and yet alive to ad and Christ ; sin is mortified, and grace _— ae ie ry CHAP. Pees ge In. : Justificution by faith. quickened. [2.] He lives, and yct not he. This is strange: I live, and yet not I; he livee in the exercise of grace; he has the comforts and the triumphs of grace ; and yet that grace is not from himself, but from another. Be- lievers see themselves living in a state of de- pendence. [3.] He is crucified with Christ, and yet Christ lives in him ; this results from his mystical union with Christ, by means of which he is interested in the death of Christ, so as by virtue of that to die unto sin; and yet interested in the life of Christ, so as by virtue of that to live unto God. [4.] He lives in the flesh, and yet lives by faith; to outward appearance he lives as other people do, his natural life is supported as others are ; yet he has a higher and nobler principle that supports and actuates him, that of faith in Christ, and especially as eyeing the wonders of his love in giving himself for him. Hence it is that, though he lives in the flesh, yet he does not live after the flesh. Nete, Those who have true faith live by that faith; and the great thing which faith fastens upon is Christ’s loving us and giving himself for us. The great evidence of Christ’s loving us is his giving himself for us; and this is that which we are chiefly concerned to mix faith with, in order to our living to him. Lastly, The apostle concludes this discourse with acquainting us that by the doctrine of justification by faith in Christ, without the works of the law (which he asserted, and others opposed), he avoided two great diffi- culties, which the contrary opinion was loaded with :—1. That he did not frustrate the grace of God, which the doctrine of justification by the works of the law did; for, as he argues (Rom. xi. 6), If it be of works, it is no more of grace. 2. That he did not frustrate the death of Christ ; whereas, if righteousness come by the law, then it must follow that Christ has died in vain ; for, if we look for salvation by the law of Moses, then we render the death of Christ needless : for to what purpose should he be appointed tc die, if we might have been saved without it? CHAP. III. The apostle in this chapter, I. Reproves the Galatians for their folly, in suffering themselves to be drawn away from the faith of the gospel, and endeavours, from several considerations, to impress them with a sense of it, II. He proves the doctrine which he had reproved them for departing from—that of justifi cation by faith without the works of the law, 1. From the example of Abraham’s justification. 2. From the nature and tenour of the law. 3. From the express testimony of the Old Testament ; and, 4. From the stability of the covenant of God with Abraham. Lest any should hereupon say, ** Wherefore then serveth the law ?” he answers, (l.) It was added because of transgressions. (2.) It was given to convince the world of the necessity of a Saviour. (3.) It was designed as a schoolmaster, to bring us to Christ. And then he concludes the chapter by acquainting us with the privilege of Christians under the gospel state. FOOLISH Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? 2 This only would I learn of you, Received ye the Spirit by the works of the law, ete aa ee ae Soe ie) Ne ees a) Me SOE, Aon) GALATIANS. o 3 Are} the Spirit, that many Justificatron by faith, or by the hearing of faith? ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? 4 Have ye suffered so many things in vain? if if be yet m vain. 5 He therefore that minister- eth to you the Spirit, and worketh | oo. of the peculiarities me miracles among you, doeth he it by the works of the law, or by the hearing of faith ? The apostle is here dealing with those who, having embraced the faith of Christ, still con- tinued to seek for justification by the works of the law; that is, who depended upon their own obedience to the moral precepts as their righteousness before God, and, wherein that was defective, had recourse to the legal sacri- fices and purifications to make it up. These he first sharply reproves, and thenendeavours, by the evidence of truth, to convince them. This is the right method, when we reprove any for a fault or an error, to convince them that it is an error, that it is a fault. He reproves them, and the reproof is very close and warm: he calls them foolish Ga- latians, v. 1. Though as Christians they were Wisdom’s children, yet as corrupt Christians they were foolish enews ? Yea, he asks, Who hath bewitched you ? whereby he represents them as enchanted by the arts md snares of their seducing teachers, and so far deluded as to act very unlike themseives. That wherein their folly and infatuation ap- peared was that they did not obey the truth ; that is, they didnot adhere to the gospel way of justification, wherein they had been taught, and which they had professed to embrace. Note, It is not enough to know the truth, and to say we believe it, but we must obey it too; we must heartily submit to it, and stedfastly abide by it. Note, also, Those are spiritually bewitched who, when the truth as it is in Jesus is plainly set before them, will not thus obey it. Several things proved and aggravated the folly of these Christians. 1. Jesus Christ had been evidently set forth as crucified among them ; thatis, they had had the doctrine of the cross preached to them, and the sacrament of the Lord’s supper ad- ministered among them, in both which Christ crucified had been set before them. Now, it was the greatest madness that could be for those who had acquaintance with such sacred mysteries, and admittance to such great solemnities, not to obey the truth which was thus published to them, and signed and sealed in that ordinance. Note, The consideration of the honours and privileges we have been admitted to as Christians should shame us out of the folly of apostasy and backsliding. 2. He appeals to the experiences they had had of the working of the Spirit upon their souls (v. 2); he puts them in mind that, upon their becoming Christians, they had received ¥ ; ka rat been made partakers ne fying influences, but of of the Holy Spirit, which were proofs of the truth of the Christian re and the several doctrines of it, and esp of this, that justification is by Christ and not by the works of the law, which w ciples of it: To convince them of the f of their departing from this doctrine, he d sires to know how they came by these gifts ; and graces: Was it by the works of the law, that is, the preaching of the necessity of tk in order to justification? ‘This they cov not say, for that doctrine had not then bee preached to them, nor had they, as Gentile any pretence to justification in thatway. Or was it by the hearing of faith, that is, th preaching of the doctrine of faith in Christa the only way of justification? This, if th would say the truth, they were obliged to own, and therefore must be very unreasonab! if they should reject a doctrine of the goi effects of which they had had such experier Note, (1.) It is usually by the ministry of th hi gospel that the Spirit is communicated persons. And, (2.) Those are very unwise who suffer themselves to be turned away from the ministry and doctrine which have be blessed to their spiritual advantage. é 3. He calls upon them to consider their past and present conduct, and'thence to judge whether they were not acting very weakly and unreasonably (v. 3, 4): he tells ere they had begun inthe Spirit, but now were se ing to be made perfect by the flesh; they hadi braced the doctrine of the gospel, by mean which they had received the Spirit, and whe only the true way of justification is revealed And thus they had begun well; but now th were turning to the law, and expected to b advanced to higher degrees.of confocal Dy adding the observance of it to faith in Chris in order to their justification, which could ex in nothing but their shame and disappoint ment: for this, instead of being an impro ment upon the gospel, was really a perversio of it; and, while they sought to be justifie in this way, they were so far from being m perfect Christians that they were more it danger of becoming no Christians’ at all: hereby they were pulling down with one | what they had built with the other, and um doing what they had hitherto done in Chris tianity. Yea, he further puts them in min that they had not only embraced the Christia doctrine, but suffered for it too ; uid th their folly would be the more aggre now they should desert it : fei in this cas all that they had suffered would be i Pr it would appear that they had been foolis! suffering for what they now ae their sufferings would be altogether in y and of no advantage to them. Note, (1.) ] is the folly of apostates that they lost benefit of all they have done im religion, 6 | oom) 4. He puts them in mind that they had - had ministers among them (and particularly who came with a divine seal and com- - mission ; for they had ministered the Spirit to them, and wrought miracles among them: and he appeals to them whether they did it by the works of the law or by the hearing of faith, whether the doctrine that was preached by them, and confirmed by the miraculous gifts and operations of the Spirit, was that of _ justification by the works of the law or by the ; ‘faith of Christ; they very well knew that it _ was not the former, but the latter ; and there- _ fore must needs be inexcusable in forsaking .- ~ 6 Even as Abraham believed God, and it was accounted to him fide righteousness. 7 Know ye there- fore that they which are of faith, the ame are the children of Abraham. B d would justify the heathen through faith, preached before the gospel unto braham, saying, In thee shall all tions be blessed. 9 So then they hi ful Abraham. 10 For as many are of the works of the law are sed is every one that continueth ¢ in all things which are written in e book of the law to do them. 11 that no man is justified by the law im the sight of God, it zs evident: for, The just shall live by faith. 12 md the law is not of faith: but, The manthatdoeth them shall live in them. Christ hath redeemed us from the se of the law, being made a curse us: for it is written, Cursed is ry one that hangeth onatree: 14 the blessing of Abraham might on the Gentiles through Jesus that we might receive the romise of the Spirit through faith. > Brethren, I speak after the man- of men ; "Though t¢ be but a man’s renant, yet if zt be confirmed, no disannulleth, or addeth thereto. Mee Eos e the promises made. >! Christ. ow to Abraham and his seed |; pikes, by ho natal to seeds, as of many; but as of one, And to thy seed, which is 17 And this I say, that the “| covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 18 For if the inheritance be of the law, i¢ is no more of promise: but God gave it to Abraham by promise. The apostle having reproved the Galatians for not obeying the truth, and endeavoured to impress them with a sense of their folly herein, in these verses he largely proves the doetrine which he had reproved them for re- jecting, namely, that of justification by faith without the works of the law. This he does several ways. I. From the example of Abraham’s justifi- cation. This argument the apostle uses, Rom. iv. Abraham believed God, and thai was accounted to him for righteousness (v. 5) ; that is, his faith fastened upon the word and promise of God, and upon his believing he was owned and accepted of God as arighteous man: as on this account he is represented as the father of the faithful, so the apostle would have us to know that those who are of faith are the children of Abraham (v. 7), not ac- cording to the flesh, but according to the promise; and, consequently, that they are justified in the same way that he was. Abra- ham was justified by faith, and so are they. To confirm this, the apostle acquaints us that the promise made to Abraham (Gen. xii. 3), In thee shali all nations be blessed, had a re- ference hereunto, v.8. The scripture is said to foresee, because he that indited the serip- ture did foresee, that God would justify the heathen world in the way of faith; and there- fore in Abraham, that is, in the seed of Abra- ham, which is Christ, not the Jews only, but the Gentiles also; should be blessed; not only blessed in the seed of Abraham, but blessed as Abraham was, being justified as he was. This the apostle calls preaching the gospel to Abraham; and thence infers (v. 9) that those who are of faith, that is, true believers, of what nation soever they are, are blessed with faithful Abraham. They are blessed with Abraham the father of the faithful, by the promise made to him, and therefore by faith as he was. It was through faith in the promise of God that he was blessed, and it is only in the same way that others obtain this privilege Il. He shows that we cannot be justified but by faith fastening on the gospel, because. the law condemns us. If we put ourselves upon trial in that court, and stand to the sentence of it, we are certainly cast, and lost, and undone; for as many as are of the works of the law are under the curse, as many as He saith | depend upon the ment of their own works as Justyfication by faith. their righteousness, as plead not guilty, and insist upon their owa justification, the cause will certainly go against them ; for it is writ- ten, Cursed ts every one that continueth not in all things which are written in the book of the law, to do them, v.10, and Deut. xxvii. 26. The condition of life, by the law, is perfect, personal, and perpetual, obedience; the lan- guage of it is, Do this and live ; or, as v. 12, The man that doeth them shall live in them: and for every failure herein the law de- nounces a curse. Unless our obedience be universal, continuing in all things that are written in the book of the law, and unless it be perpetual too Gf in any instance at any time we fail and come short), we fall under the curse of the law. The curse is wrath re- vealed, and ruin threatened: it is a separation unto all evil, and this is in full force, power, and virtue, against all sinners, and therefore against all men; for all have sinned and become guilty before God: and if, as trans- gressors of the law, we are under the curse of it, it must be a vain thing to look for jus- tification by it. But, though this is not to be expected from the law, yet the apostle afterwards acquaints us that there is a way open to our escaping this curse, and regain- ing the favour of God, namely, through faith in Christ, who (as he says, v. 13) hath re- deemed us from the curse of the law, &c. A strange method it was which Christ took to redeem us from the curse of the law; it was by his being himself made a curse for us. Be- ing made sin for us, he was made a curse for us; not separated from God, but laid for the present under that infamous token of the divine displeasure upon which the law of Moses had put a particular brand, Deut. xxi. 23. The design of this was that the blessing of Abraham might come on the Gen- tiles through Jesus Christ—that all who be- lieved on Christ, whether Jews or Gentiles, might become heirs of Abraham’s blessing, and particularly of that great promise of the Spirit, which was peculiarly reserved for the times of the gospel. Hence it appeared that it was not by putting themselves under the law, but by faith in Christ, that they became the people of God and heirs of the promise. Here note, 1. The misery which as sinners we are sunk into—we are under the curse and condemnation of the law. 2. The love and grace of our Lord Jesus Christ towards us—he has submitted to be made a curse for us, that he might redeem us from the curse of the law. 3. The happy prospect which we now have through him, not only of escaping the curse, but of inheriting the blessing. And 4. That it is only through faith in him that we can hope to obtain this favour. III. To prove that justification is by faith, and not by the works of the law, the apostle alleges the express testimony of the Old Tes- tament, v. 11. The place referred to is Habak. ii. 4, where it is said, The just shall live by faith ; it is again pucted, Rom. i. 17, GALATIANS. tv pay eo eae and Heb. x. 38. The design c that those only are just or ri truly live, who are freed from wrath, and restored into a state of lif favour of God; and that it is only th faith that persons become righteous, and : such obtain this life and happimess—th they are accepted of God, and enabled to liv to him now, and are entitled to an eternal I in the enjoyment of him hereafter. Hene the apostle says, It is evident that no man justified by the law in the sight of God. What. ; ever he may be in the account of others, ye he is not so in the sight of God; for the law is not of faith—that says nothing concernin faith in the business of justification, nor do it give life to those who believe; but tt language of it is, The man that doeth ther | shall live in them, as Lev. xviii. 5. It re | quires perfect obedience as the condition o life, and therefore now can by no means b the rule of our justification. This argumeé of the apostle’s may give us occasion 10 re mark that justification by faith is no ney doctrine, but what was established and taugh in the church of God long before the time of the gospel. Yea, it is the only way wher in any sinners ever were, or can be, justifier IV. To this purpose the apostle urges tl stability of the covenant which God mac with Abraham, which was not vacated né disannulled by the giving of the law to Moses v. 15, &c. Faith had the precedence of tl law, for Abraham was justified by faith. was a promise that he built upon, and pr mises are the proper objects of faith. G entered into covenant with Abraham (®. 8 and this covenant was firm and steady; evi men’s covenants are so, and therefore muc more his. When a deed is executed, or ¢ ticles of agreement are sealed, both parti are bound, and it is too late then to sett things otherwise; and therefore it is not be supposed that by the subsequent law tl covenant of God should be vacated. Tl original word dvaOjen signifies both a coy nant and a testament. Now the promi made to Abraham was rather a testame than a covenant. When a testament has come of force by the death of the testator, is not capable of being altered; and there fore, the promise that was given to Abrah being of the nature of a testament, it remal firm and unalterable. But, if it should said that a grant or testament may be ¢ feated for want of persons to claim the bene of it (v. 16), he shows that there is no dar of that in this case. Abraham is dead, the prophets are dead, but the covenant made with Abraham and his seed. And I gives us a very surprising exposition of th We should have thought it had been mea only of the people of the Jews. “ Nay,” sé the apostle, “it is in the singular numb and points at a single person—that seed Christ.” So that the covenant is sill im | force; for Christ abideth for ever in} +h ca , and att aith. And if it be objected that the law h was given by Moses did disannul this ~ covenant, because that insisted so much upon ‘works, and there was so little in it of faith or _ of the promised Messiah, he answers that the subsequent law could not disannul the pre- vious covenant or promise (v.18): If the in- heritance be of the law, it is no more of pro- mise; but, says he, God gave it to Abraham by promise, and therefore it would be incon- sistent with his holiness, wisdom, and faith- fulness, by any subsequent act to set aside _ the promise, and so alter the way of justifi- cation which he had thus established. If the mheritance was given to Abraham by pro- mise, and thereby entailed upon his spiritual ‘seed, we may be sure that God would not _ retract that promise; for he is not a man that he should repent. 19 Wherefore then serveth the law? “It was added because of transgres- i sions, till the seed should come to whom the promise was made; and tt was ordained by angels in the hand of a mediator. 20 Now a mediator is not a mediator of one, but God is ‘one. 20 Js the law then against the promises of God? God forbid: for _if there had been a law given which ‘could have given life, verily righteous- ness should have been by the law. 22 _ But the scripture hath concluded all ‘under sin, that the promise by faith ‘of Jesus Christ might be given to them that believe. 23 But before hh came, we were kept under the | law, shut up unto the faith which should afterwards be revealed. 24 Therefore the law was our school- aster 10 bring us unto Christ, that we might be justified by faith. 25 | But after that faith is come, we are ee longer under a schoolmaster. 26 | For ye are all the children of God by faith in Christ Jesus. 27 For as many of you as have been baptized 0 Christ have put on Christ. 28 re is neither Jew nor Greek, re is neither bond nor free, there either male nor female: for ye are all one in Christ Jesus. 29 And | if ye be Christ’s, then are ye Abra- m’s seed, and heirs according to promise. e apostle having just before been speak- f the promise made to Abraham, and enting that as the rule of our justifica- and not the law, lest they should think is spiritual seed, who are his Design of the taw. he did too much derogate from the law, and render it altogether useless, he thence takes occasion to discourse of the design and tend- ency of it, and to acquaint us for what pur- poses it was given. It might be asked, “ If that promise be sufficient for salvation, where- fore then serveth the law? Or, Why did God give the law by Moses?” To this he answers, I. The law was added because of trans- gressions, v. 19. It was not designed to dis- annul the promise, and to establish a differ- ent way of justification from that which was settled by the promise; but it was added to it, annexed on purpose to be subservient to it, and it was so because of transgressions. The Israelites, though they were chosen to be God’s peculiar people, were sinners as well as others, and therefore the law was given to convince them of their sin, and of their ob- noxiousness to the divine displeasure on the account of it; for by the luw is the knowledge of sin (Rom. iii. 20), and the law entered that sin might abound, Rom. v. 20. And it was also intended to restrain them from the com- mission of sin, to put anawe upon their minds, and be a curb upon their lusts, that they should not run into that excess of riot te which they were naturally inclined ; and yet atthe same time it was designed to direct them to the true and only way whereby sin was ta be expiated, and wherein they might obtain the pardon of it; namely, through the death and sacrifice of Christ, which was the special use for which the law of sacrifices and purifi- cations was given. The apostle adds that the law was given for this purpose till the seed should come to whom the promise was made ; that is, either till Christ should come (the principal seed referred to in the promise, as he had before shown), or till the gospel dispensation should take place, when Jews and Gentiles, without distinction, should, upon believing, become the seed of Abraham. ‘The law was added because of transgressions, till this fulness of time, or this complete dispensation, should come. But when the seed came, and a fuller discovery of divine grace in the promise was made, then the law, as given by Moses, was to cease; that covenant, being found faulty, was to give place to another, and a better, Heb. viii. 7, 8. And though the law, considered as the law of nature, is always in force, and still continues to be of use, to convince men of sin and to restrain them from it, yet we are now no longer under the bondage and terror of that legal covenant. The law then was not in- tended to discover another way of justifica tion, different from that revealed by the promise, but only to lead men to see their need of the promise, by showing them the sin- fulness of sin, and to point them to Christ, through whom alone they could be pardoned and justified. As a further proof that the law was not designed to vacate the promise, the apostle adds, It was ord.tined by angels in the hand of QE ae ee Se rl 4 a . Paty ‘er ¥ ~ "4 _ — bo ee ae ee Men hee ah The design of the caw. 1 mediator. It was given to different persons, and in a different manner from the promise, and therefore for different purposes. The promise was made to Abraham, and all his spiritual seed, including believers of all na- tions, even of the Gentiles as well as the Jews; but the law was given to the Israelites as a peculiar people, and separated from the rest of the world. And, whereas the promise was given immediately by God himself, the law was given by the ministry of angels, and the hand of a mediator. Hence it appeared that the law could not be designed to set aside the promise ; for (v. 20), A mediator is not a mediator of one, of one party only ; but God is one, but one party in the promise or covenant made with Abraham: and therefore it is not to be supposed that by a transaction which passed only between him and the nation of the Jews he should make void a promise which he had long before made to Abraham and all his spiritual seed, whether Jews or Gentiles. This would not have been ‘onsistent with his wisdom, nor with his truth and faithfulness. Moses was only a mediator between God and the Israelites, not between God and the spiritual seed of Abraham; and therefore the law that was given by him could not affect the promise made to them, much less be subversive of it. Il. The law was given to convince men of the necessity of a Saviour. The apostle asks (v. 21), as what some might be willing to object, “Is the law then against the pro- mises of God? Wo they really clash and in- terfere with each other? Or do you not set the covenant with Abraham, and the law of Moses, at variance with one another?” To this he answers, God forbid ; he was far from entertaining such a thought, nor could it be inferred from what he had said. The law is by no means inconsistent with the promise, but subservient to it, as the design of it is to discover men’s transgressions, and to show them the need they have of a better righteous- ness than that of the law. That consequence vould much rather follow from their doc- trine than from his; for, if there had been a law given that could have given life, verily righteousness would have been by the law, and in that case the promise would have been superseded and rendered useless. But that in our present state could not be, for the scripture hath concluded all under sin (v. 22), or declared that all, both Jew and Gentile, are in a state of guilt, and therefore unable to attain to righteousness and justification by the works of the law. The law discovered their wounds, but could not afford them a remedy: it showed that they were guilty, because it appointed sacrifices and purifica- tions, which were manifestly insufficient to take away sin: and therefore the great design of it was that the promise by faith of Jesus Christ might be given to those that believe, that being convinced of their guilt, and the| law served; and, from what he § insufficiency of the law to effect a righteous- | cerning this matter, we may assrye,; GALATTANS. |.) a 'to him as there was then. Thus the a , ey vo es) ¥ ness for them, they believe on Christ, and so obtain of the promise. eet III. The law was designed fe master, to bring a to Christ, v. 24. foregoing verse, the apostle acquaints 1 writh the state of the Jews under Mosa economy, that before faith came, or Christ appeared and the doctrine of j tion by faith in him was more fully discovere they were kept under the law, obliged, und severe penalties, to a strict observance of th various precepts of it; and at that time th were shut up, held unv-r the terror a discipline of it, as prisoners in a state ¢ confinement: the design of this was th hereby they might be disposed more reat to embrace the faith which should aft r be revealed, or be persuaded to accept C when he came into the world, and to fall with that better dispensation he was to i troduce, whereby they were to be freed fre bondage and servitude, and brought into state of greater light and liberty. Now, that state, he tells them, the law was i schoolmaster, to bring them to Christ, they might be justified by faith. As it declai the mind and will of God concerning and at the same time denounced a cu against them for every failure in their dt so it was proper to convince them of th lost and undone condition in themselves, to let them see the weakness and insufficiel of their own righteousness to recommeé them to God. And as it obliged them variety of sacrifices, &c., which, though # could not of themselves take away sim, \ typical of Christ, and of the great which he was to offer up for the expi it, so it directed them (though in a mo dark and obscure manner) to him as fl only relief and refuge. And thus it was t schoolmaster, to instruct and govern th in their state of minority, or, as the) madaywyoc most properly signifies, t servant, to lead ni conduct them to Cl (as children were wont to be led to schoo those servants who had the care of the that they might be more fully instructed him as their schoolmaster, in the true justification and salvation, which is onl faith in him, and of which he was ap) to give the fullest and clearest discov But lest it should be said, If the this use and service under the Jewi may it not continue to be so ur Christian state too, the apostle ad that after faith has come, and dispensation has taken place, : Christ, and the way of pardon through faith in him, are set in the light, we are no longer under a school: we have no such need of the law to acquaints us for what uses and purpose: a’ “a CH. ) giving the law to them; for though, comparison of the gospel state, it was a spensation of darkness and terror, yet it furnished them with sufficient means and helps both to direct them in their duty to _ God and to encourage their hopes in him. _ 2. The great fault and folly of the Jews, in _ mistaking the design of the law, and abusing it to avery different purpose from that which God intended in the giving of it: for they éxpected to be justified by the works of it, whereas it was never designed to be the rule of their justification, but only a means of convineing them of their guilt and of their need of a Saviour, and of directing them to Christ, and faith in him, as the only way of _ obtaining this privilege. See Rom. ix. 31, 32; x. 3, 4. 3. The great advantage of the gospel state above the legal, under which we not only a joy a clearer discovery of divine grace and erey than was afforded to the Jews of old, t are also freed from the state of bondage d terror under which they were held. We ¢ not now treated as children in a state of nority, but as sons grown up to a full age, are admitted to greater freedoms, and ted in larger privileges, than they were. the apostle enlarges upon in the follow- verses. For, having shown for what t the law was given, in the close of the apter he acquaints us with our privilege by rist, where he particularly declares, 1.) That we are the children of God by ith in Christ Jesus, v.26. And here we y observe, [1.] The great and excellent vilege which real Christians enjoy under gospel: They are the children of God; are no longer accounted servants, but ; they are not now kept at such a dis- , and under such restraints, as the Jews re, but are allowed a nearer and freer ss to God than was granted to them; a, they are admitted into the number, and we a right to all the privileges, of his dren. (2.] How they come to obtain privilege, and that is by faith in Christ | Jesus. Having accepted him as their Lord and Saviour, and relying on him alone for ification and salvation, they are hereupon mitted into this happy relation to God, j are entitled to the privileges of it; for ohn i. 12) as many as received him, to them he power to become the sons of God, even those that believe on his name. And this in Christ, whereby they became the ren of God, he reminds us (v. 27), was at they professed in baptism ; for he adds, many ef you as have been baptized into st have put on Christ. Having in bap- ofessed their faith in him, they were devoted to him, and had, as it were, t on his livery, and declared themselves to } servants and disciples; and, having ‘become the members of Christ, they through him owned and accounted as » te : ‘ > IL sg _ goodness of God to his people of | the children The true chiidren of Abrahum. of God. Here note, First, Baptism is now the solemn rite of our ad- mission into theChristian church, as circum- cision was into that of the Jews. Our Lord Jesus appointed it to be so, in the com- mission he gave to his apostles (Matt. xxviil. 19), and aceordingly it was their practice to baptize those whom they had discipled to the Christian faith ; and perhaps the apostle might take notice of their baptism here, and of their becoming the children of God through faith in Christ, professed therein, to obviate a further objection, which the false teachers might be apt to urge in favour of circumcision. They might be ready to say, “Though it should be allowed that the law, as given at mount Sinai, was abrogated by the coming of Christ the promised seed, yet why should circumcision be set aside too, when that was given to Abraham toge- ther with the promise, and long before the giving of the law by Moses?” But this difficulty is sufficiently removed when the apostle says, Those who are baptized inte Christ have put on Christ; for thence it appears that under the gospel baptism comes in the room of circumcision, and that those who by baptism are devoted to Christ, and do sincerely believe in him, are to all intents and purposes as much admitted into the privileges of the Christian state as the Jews were by circumcision into those of the legal (Phil. ii. 3), and therefore there was no reason why the use of that should still be continued. Note, Secondly, In our baptism we put on Christ; therein we profess our discipleship to him, and are obliged to behave ourselves as his faithful servants. Being baptized inte Christ, we are baptized into his death, that as he died and rose again, so, in conformity thereunto, we should die unto sin, and walk in newness of ‘ife (Rom. vi. 3, 4); it would be of great advantage to us did we oftener remember this. (2.) That this privilege of being the children of God, and of being by baptism devoted to Christ, is now enjoyed in common by all real Christians. The law indeed made a dif- ference between Jew and Greek, giving the Jews on many accounts the pre-eminence : that also made a difference between bond and Free, master and servant, and between male and female, the males being circumcised. But it is not so now; they all stand on the same level, and are all one in Christ Jesus : as the one is not accepted on the account of any national or personal advantages he may enjoy above the other, so neither is the other rejected for the want of them; but all who sincerely believe on Christ, of what nation, or sex, or condition, soever they be, are ac- cepted of him, and become the children of God through faith in him. (3.) That, being Christ’s, we are Abraham’s seed, and heirs according to the promise. Their judaizing teachers would have tnem believe that they must be circumcised and Pero RL ee bn) ok NAR SAL sl alae ahs as a malta The redemption of Christ. keep the law of Moses, or they zould not be saved: ‘ No,” says the apostle, ‘‘ there is no need of that; for if you be Christ’s, if you sincerely believe on him, who is the promised seed, in whom all the nations of the earth were to be blessed, you therefore become the true seed of Abraham, the father of the faith- ful, and as such are heirs according to the promise, and consequently are entitled to the great blessings and privileges of it.” And therefore upon the whole, since it appeared that justification was not to be attained by the works of the law, but only by faith in Christ, and that the law of Moses was a temporary institution and was given for such purposes as were only subservient to and not subversive of the promise, and that now, under the gospel, Christians enjoy much greater and better privileges than the Jews did under that dispensation, it must needs foliow that they were very unreasonable and unwise, in hearkening to those who at once endeavoured to deprive them of the truth and liberty of the gospel. The apostle, zn this chapter, 1s still carrying on the same general design as in the former—to recover these Christians from the impressions made upon them by the judaizing teachers, and to represent their weakness and folly in suffering themselves to be drawn away from the gospel doctrine of justification, and to be deprived of their freedom from the bondage of the law of Moses. For this purpose he makes use of various considerations; such as, |. The great excellence of the gospel state above the legal, ver. 1—7. Il The happy change that was made in them at their conversion, ver. 8—ll If. The affection they had had for him and his ministry, ver. 12—16. IV, The character of the false teachers by whom they had been perverted, ver. 17, 18. V. The very tender affection he had for them, ver. 19, 20. VI. The his- tory of Isaac and Ishmael, by acomparison taken from which he illustrates the difference between such as rested in Christ and such as trusted in the law. And in all these, as he uses great plainness and faithfulness with them, so he expresses the ten- derest concern for them. OW I say, That the heir, as {N long as he is a child, differeth nothing from a servant, though he be lord of all; 2 But is under tutors and governors until the time ap- pointed of the father. 3 Even so we, when we were children, were in bond- age under the elements of the world: 4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5 To redeem them that were ander the law, that we might receive the adoption of sons. 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, erying, Abba, Father. 7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ. In this chapter the apostle deals plainly with those who hearkened to the judaizing teachers, who cried up the law of Moses in competition with the gospel of Christ, and endeavoured to bring them under the bondage ~~ ae GALATIANS. of it. ‘To convinee th Et to rectify their mistake herein, in the: he prosecutes the comparison of a chi age, which he had touched upon in the fot going chapter, and thence shows what g advantages we have now, under the gos above what they had under the law. here. I. He acquaints us with the state of th Old-Testament church: it was like a chil under age, and it was used accordingly being kept ina state of darkness and bondag in comparison of the greater light and libert: which we enjoy under the gospel. That vy indeed a dispensation of grace, and yet it wa comparatively a dispensation of darkness for as the heir, in his minority, is under tutor. and governors till the time appointed of Sather, by whom he is educated and instructé in those things which at present he know little of the meaning of, though afterward they are likely to be of great use to him; s it was with the Old-Testament church—th Mosaic economy, which they were under, w whai they could not fully understand meaning of; for, as the apostle says { Cor. iii. 13), They could not stedfastly los to the end of that which is abolished. But the church, when grown up to maturity, gospel days, it becomes of great use. as that was a dispensation of darkness, so. bondage too ; for they were in bondage unde the elements of the world, being tied to a gre number of burdensome rites and observance by which, as by a kind of first rudiment they were taught and instructed, and wherel they were kept in a state of subjection, li child under tutors and governors. church then lay more under the characte a servant, being obliged to do every thing ai cording to the command of God, witho being fully acquainted with the reason of } but the service under the gospel appears to | more reasonable than that was. The tin appointed of the Father haying come, whe the church was to arrive at its full age, # darkness and bondage under which it bef lay are removed, and we are under a dispens tion of greater light ana liberty. II. He acquaints us with the much happ' state of Christians under the gospel-dispen tion, v. 4—7. When the fulness of time come, the time appointed of the Father, wh he would put an end to the legal dispensatic and set up another and a better in the roc of it, he sent forth his Son, &c. The pers who was employed to introduce this n dispensation was no other than the Son God himself, the only-begotten of the Fath who, as he had been prophesied of a promised from the foundation of the wor so in due time he was manifested for © purpose. He, in pursuance of the gi design he had undertaken, submitted to made of a woman—there is his ined and to be made under the law—there subjection. He who was truly God for’ ; becam 1; and he who was Lord of gnsented to come into a state of subjec- and to take upon him the form of a vant ; and one great end of all this was 9 redeem those that were under the law—to save us from that intolerable yoke and to ap- /point gospel ordinances more rational and leasy. He had indeed something more and | greater in his view, in coming into the world, [than merely to deliver us from the bondage of | the ceremonial law; for he came in our nature, land consented to suffer and die for us, that hereby he might redeem us from the wrath of od, and from the curse of the moral law, vhich, as sinners, we alllay under. But that /was one end of it, and a mercy reserved to be bestowed at the time of his manifestation; ‘then the more servile state of the church was [to come to a period, and a better to succeed in the place of it; for he was sent to redeem ‘as, that we might receive the adoption of sons |—that we might no longer he accounted and ‘treated as servants, but as sons grown up to Beacis whe are allowed greater freedoms, and itted to larger privileges, than while they re under tutors and governors. ‘This the rse of the apostle’s argument leads us to fake notice of, as one thing intended by this ression, though no doubt it may also be lerstood as signifying that gracious adop- on which the gospel so often speaks of as the fivilege of those who believe in Christ. Tsrael was God’s son, his first-born, Rom. ix. _ But now, under the gospel, particular believers receive the adoption; and, as an lest and evidence of it, they have together rewith the Spirit of adoption, putting em upon the duty of prayer, and enabling em in prayer to eye God asa Father (v. 6): ‘ause you are sons, God hath sent forth the iit of his Son into your hearts, crying ba, Father. And hereupon (v. 7) the ostle concludes this argument by adding, Wherefore thou art no more a servant, but a 3 and, if ason, then an heir of God through hrist ; that is, Now, under the gospel state, e are no longer under the servitude of law, but, upon our believing in Christ, ‘ecome the sons of God; we are there- jon accepted of him, and adopted by him ; d, being the sons, we are also heirs of , and are entitled to the heavenly in- th the (as he also reasons Rom. viii. 17), \ d therefore it must needs be the greatest akness and folly to turn back to the law, | to seek justification by the works of it. ‘om what the apostle says in these verses, we may observe, . The wonders of divine love and mercy ds us, particularly of God the Father, ding his Son into the world to redeem save us,—of the Son of God, in submit- 0 low, ard suffering so much, for us, in suance of that design,—and of the Holy fit, In condescending to dwell in the 8 of believers for such gracious purposes. The great and invaluable advantages he The redemption by Christ. which Christians enjoy unuer the gespel ; for, (1.) We receive the adoption of sons Whence note, It is the great privilege which believers have through Christ that they are adopted children of the God of heaven. We who by nature are children of wrath and dis- obedience have become by grace children of love. (2.) We receive the Spirit of adoption. Note, [1.] All who have the privilege of adoption have the Spirit of adoption—all who are received into the number partake of the nature of the children of God ; for he will have all his children to resemble him. [2.] The Spirit of adoption is always the Spirit of prayer and it is our duty in prayer to eye God as a Father. Christ has taught us in prayer to eye God as our Father in heaven. ([3.] If we are his sons, then his heirs. It is not so among men, with whom the eldest son is heir; but all God’s children are heirs. Those who have the nature of sons shall have the inheritance of sons. t 8 Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. 9 But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? 10 Ye observe days, and months, and times, and years. 11 I am afraid of you, lest I have bestowed upon you labour in vain. In these verses the apostle puts them ir mind of what they were before their conver- sion to the faith of Christ, and what a blessed change their conversion had made upon them; and thence endeavours to convince them of their great weakness in hearkening to those who would bring them under the bondage of the law of Moses. I. He reminds them of their past state and behaviour, and what they were before the gospel was preached to them. Then they knew not God; they were grossly igno- rant of the true God, and the way wherein he is to be worshipped: and at that time they were under the worst of slaveries, for they did service to those which by nature were no gods, they were employed in a great number of superstitious and idolatrous services to those who, though they were accounted gods, were yet really no gods, but mere creatures, and perhaps of their own making, and there- fore were utterly unable to hear and help them. Note, 1. Those who are ignorant ot the true God cannot but be inclined to false gods. Those who forsook the God who made the world, rather than be without gods, worshipped such as they themselves made. 2. Religious worship is due to none but to him who is by nature God; for, when the apostle blames the doing service to such as by nature were no gods, he plainly shows 22—V1i. Affecttonate remonstrance that he only who is by nature God is the proper object of our religious worship If. He calls upon them to consider the happy change that was made in them by the preaching of the gospel among them. Now they had known God (they were brought to the knowledge of the true God and of his Son Jesus Christ, whereby they were re- covered out of the ignorance and bondage under which they before lay) or rather were known of God; this happy change in their state, whereby they were turned from idols to the living God, and through Christ had received the adoption of sons, was not owing to themselves, but to him ; it was the effect of his free and rich grace towards them, and as such they ought to account it; and there- fore hereby they were laid under the greater obligation to adhere to the liberty wherewith he had made them free. Note, All our ac- quaintance with God begins with him ;: we know him, because we are known of him. III. Hence he infers the unreasonableness and madness of their suffering themselves to be brought again into a state of bondage. He speaks of it with surprise and deep con- cern of mind that such as they should do so: How turn you aguin, &c., says he, v. 9. “ How is it that you, who have been taught to worship God in the gospel way, should now be persuaded to comply with the ceremonial way of worship? that you, who have been acquainted with a dispensation of light, li- berty, and love, as that of the gospel is, should now submit to a dispensation of dark- ness, and bondage, and terror, as that of the law is?” This they had the less reason for, since they had never been under the law of Moses, as the Jews had been; and therefore on this account they were more inexcusable than the Jews themselves, who might be supposed to have some fondness for that which had been of such long standing among them. Besides, what they suffered them- selves to be brought into bondage to were but weak and beggarly elements, such things as had no power in them to cleanse the soul, nor to afford any solid satisfaction te the mind, and which were only designed for that state of pupillage under which the church had been, but which had now come to a pe- riod; and therefore their weakness and folly were the more aggravated, in submitting to them, and in symbolizing with the Jews in observing their various festivals, here signi- fied by days, and months, and times, and years. Here note, 1. It is possible for those who have made great professions of religion to be afterwards drawn into very great defections from the purity and simplicity of it, for this was the case of these Christians. And, 2. The more mercy God has shown to any, in bringing them into an acquaintance with the gospel, and the liberties and privileges of it, the greater are their sin and folly in suffering themselves to be deprived of them; for this the apostle lays a special stress upon, that , sere 4 aE a). + 3 iris GALATIANS. after they had kr known of him, they des to under the weak and beggarly the law. ‘ st IV. Hereupon he expresses his cerning them, lest he bestowed on th labour in vain. aa had been at ag ( of pains about them, in preaching the gos to them, and endeavourii $6 oni th in the faith and liberty of it; but now th were giving up these, and’ thereby render: his labour among them fruitless and in fectual, and with the thoughts of this” could not but be deeply affected. Note, A great deal of the labour of faithful m sters is labour in vain; and, when it is sé cannot but be a great grief to those who ¢ sire the salvation of souls. Note, 2. 7 labour of ministers is in vain upon those * begin in the Spirit and end in the flesh, ¥ though they seem to set out well, yet af wards turn aside from the way of the gos Note, 3. Those will havea ao deal to ; swer for upon whom the faithful minister Jesus Christ bestow labour in vain, 12 Brethren, I beseech you, be I am; for lam as ye are: ye he not injured me at all. 13 Ye kn how through infirmity of the fles! preached the gospel unto you at 1 first. 14 And my temptation wh was in my flesh ye despised not, 1 rejected ; but received me as an al of God, even as Christ Jesus. Where is then the blessedness spake of? for I bear a oC that, if i¢ had been possible, ye we have plucked out your own eyes, : have given them to me. 16 / therefore become your enemy, bec: i tell you the truth? a That these Christians might be the m ashamed of their defection from the t the gospel which Paul had preached to he here reminds them of the great affec they formerly had for him and his mini and puts them upon considering ho unsuitable their present behaviour wa what they then professed... And here we observe. _ ve I. How affectionately he addresses | self to them. He styles them breth though he knew their hearts were in measure alienated fromhim. He de all resentments might be laid aside, they would bear the same temper of mit wards him which he did to them; he w have them to be as he was, for hewas as were, and moreover tells them that they not injured him at all. He had no q with them upon his ownaccount. Thoug blaming their conduct, he had expresse self with some warmth and concernot mi - , i ured them that it was not owing to any se of personal injury or affront (as they ht be ready to think),, but proceeded lly from a zeal for the truth and purity of the gospel, and their welfare and happiness. hus he endeavours to mollify their spirits wards him, that so they might be the bet- ter disposed to receive the admonitions he was giving them. Hereby he teaches us that in reproving others we should take care to convince them that our reproofs do not proceed from any private pique or resent- ment, but from a sincere regard to the honour of God and religion and their truest welfare; for they are then likely to be most successful when they appear to be most. dis- interested. IJ. How he magnifies their former affec- on to him, that hereby they might be the more ashamed of their present behaviour to- ards him. To this purpose, 1. He puts m in mind of the difficulty under which e laboured when he came first among them: Knew, says he, how, through infirmity of the wi Ipreached the gospel unto you at the first. at this infirmity of the flesh was, which in e following words he expresses by his tation that was in his flesh (though, no bt, it was well known to those Christians to whom he wrote), we can now have no cer- n knowledge of: some take it to have m the persecutions which he suffered for e gospel’s sake; others, to have been ething in his person, or manner of speak- , which might render his ministry less pateful and acceptable, referring to 2 Cor. ‘10, and to ch. xii. 7—10. But, whatever [ Was, it seems it made no impression on 1 to his disadvantage. For, 2. He takes Otice that, notwithstanding this his infirmity ich might possibly lessen him in the ‘esteem of some others), they did not despise or reject him on the account of it, but, on the contrary, received him as an angel of God, xen as Christ Jesus. ‘They showed a great deal of respect to him, he was a welcome essenger to them, even_as though an angel ‘of God or Jesus Christ himself had preached 0 them; yea, so great was their. esteem of n, that, if it would haye been any advan- eto him, they could have plucked out their wn eyes, and have gwen them to him. Note, Jow uncertain the respects of people are, w apt they are to change their minds, and how easily they are drawn into. contempt of se for whom they once had the greatest eem and affection, so that they are ready to pluck out the eyes of those for whom hey would before have plucked out their ‘own! We should therefore labour to be ac- cepted of God, for it is a small thing to be ged of man’s judgment, 1 Cor. iv. 3. J. How earnestly he expostulates with hereupon: Where is then, says he, the ssedness you spoke of ? As if he had , “Time was when you expressed the atest joy and satisfaction in the glad ti- VOL, f MCT Te Petts oa COE CHAP. IV. Affectionate remonstrance dings of the gospel, and were very forward in pouring out your blessings upon me as the publisher of them ; whence is it that you are now so much altered, that you have so little relish of them orrespect for me? You once thought yourselves happy in receiving the gospel; have you now any reason to think otherwise?” Note, Those who have left their first love would do well to consider, Where is now the blessedness they once spoke of? What has become of that pleasure they used to take in communion with God, and in the company of his servants? The more to impress upon them ajust shame of their present conduct, he again asks (v. 16), Am I become your enemy, because I tellyou the truth ? How is it that I, who was heretofore your favourite, am now accounted your enemy? Can you pretend any other reason. for it than that I have told you the truth, endeavoured to acquaint you with, and to confirm you in, the truth of the gospel? And, if not, how unreasonable must your disaffection be!’ Note, 1. It is no un- common thing for men to account those their enemies who are really their best friends ; for so, undoubtedly, those are, whether ministers or others, who tell them the truth, and deal freely and faithfully with them in matters re- lating to their eternal salvation, as the apostle now did with these Christians. 2. Ministers may sometimes create enemies to them- selves by the faithful discharge of their duty ; for this’ was the case of Paul, he was ac- counted their enemy for telling them the truth. 3. Yet ministers must not forbear speaking the truth, for fear of offending others and drawing their displeasure upon ‘them. 4. They may be easy in their own minds, when they are conscious to themselves that, if others have become their enemies, it 1s only for telling them the truth. 17 They zealously affect you, but not well; yea, they would exclude you, that ye might affect them. 18 But t£is good to be zealously affected always in a good thing, and not only when I am present with you. The apostle is still carrying on the same design as in the foregoing verses, which was, to convince the Galatians of their sin and folly in departing from the, truth of the gos- pel: having just before been expostulating with them about the change of their beha- viour towards him who endeavoured to es- tablish them in it, he here gives them the character of those false teachers who made it their business to draw them away from it, which if they would attend to, they might soon see how little reason they had to hearken to them: whatever opinion they might have of them, he tells them they were designing men, who were aiming to set up themselves, and who, under their specious pretences, were more consulting their own interest than theirs: “ They zealously affect you,” says he; x Ajfectionute remonstrance. “they show a mighty respect for you, and pretend a great deal of affection to you, but not well; they do it not with any good de- sign, they are not sincere and upright in it, for they would exclude you, that you might affect them. That which they are chiefly aiming at is to engage your affections to them; and, in order to this, they are doing all they can to draw off your affections from me and from the truth, that so they may engross you to themselves.” ‘This, he as- sures them, was their design, and therefore they must needs be very unwise in hearken- ing to them. Note, 1. There may appear to be a great deal of zeal where yet there is but little truth and sincerity. 2. It is the usual way of seducers to insinuate themselves into people’s affections, and by that means to draw them into their opinions. 3. Whatever pretences such may make, they have usually more regard to their own interest than that of others, and will not stick at ruining the reputation of others, if by that means they can raise their own. On this occasion the apostle gives us that excellent rule which we have, v. 18, It is good to be zealously affected always in a good thing. What our transla- tion renders in a good thing some choose to render to a good man, and so consider the apostle as pointing to himself; this sense, they think, is favoured both by the preceding context and also by the words immediately following, and not only when I am present with you, which may be as if he had said, “Time was when you were zealously affected towards me; you once took me for a good man, and have now no reason to think otherwise of me; surely then it would become you to show the same regard to me, now that I am absent from you, which you did when I was present with you.” But, if we adhere to our own translation, the apostle here furnishes us with a very good rule to direct and regulate us in the exercise of our zeal: there are two things which to this purpose he more especially re- eommends to us :—(1.) That it be exercised only upon that which is good; for zeal is then only good when it is in a good thing: those who are zealously affected to that which is evil will thereby only do so much the more hurt. And, (2.) That herein it he constant and steady: it is good to be zealous always in a good thing; not for a time only, or now and then, like the heat of an ague-fit, but, like the natural heat of the body, constant. Happy would it be for the church of Christ if this rule were better ob- served among Christians! 19 My little children. cf whom I travail in birth again until Christ be formed in you. 20 I desire to be present with you now, and to change my voice for I stand in doubt of you. That the apostle might the better dispose these Christians to bear with him mm the re- proofs which he was cbliged to give them, GALATIANS. Bea |in doubt of them. He knew not well ¥ eS he here expresses his great and the very tender concern h rt welfare: he was not like them—one th when among them and another when ab from them.. Their disaffection to him not removed his affection from them ;' but still bore the same respect to them which had formerly done, nor was he like their fa teachers, who pretended a great deal of” fection to them, when‘at the same time th were only consulting their own interest; i he had a sincere concern for their truest ¢ vantage; he sought not theirs, but the They were too ready to account him th enemy, but he assures them that he } their friend; nay, not only so, but that had the bowels of a parent towards the He calls them his children, as he justly migl since he had heen the instrument of th conversion to the Christian faith; yea, | styles them his little children, which, as it notes a greater degree of tenderness and fection to them, so it may possibly have respect to their present behaviour, where! they showed themselves too much like lit children, who are easily wrought upon the arts and insinuations of others. Hee presses his concern for them, and earn desire of their welfare and soul-prosperity, the pangs of a travailing woman: He travat in birth for them: and the great thing wh he was in so much pain about, and which: was so earnestly desirous of, was not much that they might affect him as # Christ might be formed in them, that th might become Christians indeed, and | more confirmed and established in the | of the gospel. From this we may note, The very tender affection which faithful i nisters bear towards those among whom th are employed; it is like that of the mi affectionate parents to their little childre 2. That the chief thing they are longing even travailing in birth for, on their accoui is that Christ may be formed in them; 1 so much that they may gain their affectioi much less ‘that they may make a them, but that they may be renee spirit of their minds, wrought into the im of Christ, and more fully settled and co firmed in the Christian faith and life: a how unreasonably must those people act w suffer themselves to be prevailed upon desert or dislike such ministers! 3. T Christ is not fully formed in’ men till tl are brought off from trusting in their 0 righteousness, and made to rely only up him and his righteousness, we As a further evidence of the affection an@ concern which the apostle had for t Christians, he adds (v. 20) that he des be then present with them—that he wo glad of an opportunity of being among and conversing with them, and that upon he might find occasion to chang voice towards them; for at present he ed with their state as to know how to commodate himself to them. - He was full of fears and jealousies concerning them, which was the reason of his writing to them in such a manner as he had done; but he ar + end than he feared, and that he might have eccasion to commend them, instead of thus reproving and chiding them. Note, Though ministers too often find it ne- cessary to reprove those they haye to do with, et this is no grateful work to them; they d much rather there were no occasion for it, and are always glad when they can see reason to change their voice towards them. 2 Tell me, ye that desire to be under the law, do ye not hear the w? 22 For it is written, that braham had two sons, the one by a »ndmaid, the other by a freewoman. But he who was of the bondwoman -born after the flesh; but he of freewoman was by promise. 24 ich things are an allegory: for se are the two covenants ; the one o the mount Sinai, which gender- to bondage, which is Agar. 25 this Agar is mount Sinai in a, and answereth to Jerusalem now is, and is in bondage with children. 26 But Jerusalem ch is above is free, which is the ther of us all. 27 For it is writ- Rejoice, thow barren that bearest ; break forth and cry, thou that ailest not: for the desolate hath y more children than she which h a husband. 28 Now we, bre- ren, as Isaac was, are the children of promise. 29 But as then he that was born after the flesh persecuted that was born after the Spirit, nsoizfisnow. 30 Nevertheless at saith the scripture? Cast out bondwoman and her son; for the of the bondwoman shall not be with the son of the freewoman. So then, brethren, we are not these verses the apostle illustrates the nce between believers who rested in st only and those judaizers who trusted law, by a comparison taken from the n of their great weakness in depart- _eSOiKWae ee cHar. IV of them. He was not so fully ac-| ing from the truth, to find that matters were, Affectionate remonsirance and suffering themseives to be deprived of the liberty of the gospel : Tell me, says he, you that desire to be under the law, do you not hear the law? He takes it for granted that they did hear the law, for among the Jews it was wont to be read in their public assemblies every sabbath day ; and, since they were so very fond of being under it, he would have them duly to con- sider what is written therein (referring to what is recorded Gen. xvi. and xxi.), for, if they would do this, they might soon see how little reason they had to trust in it. And here, 1 He sets before them the history itself (v. 22, 23): For it is written, Abraham had two sons, &c. Here he represents the different state and condition of these two sons of Abraham—that the one, Ishmael, was bu a bond-maid, and the other, Isaac, by a free- woman ; and that whereas the former was born after the flesh, or by the ordinary course of nature, the other was by promise, when in the course of nature there was no reason to expect that Sarah should have a son. 2. He acquaints them with the meaning and design of this history, or the use which he intended to make of it (v. 24—27): These things, says he, are an allegory, wherein, besides the literal and historical sense of the words, the Spirit of God might design to signify something further to us, and that was, That these two, Agar and Sarah, are the two covenants, or were intended to typify and prefigure the two different dispensations ot the covenant. The former, Agar, represented that which was given from mount Sinai, and which gendereth to bondage, which, though it was.a dispensation of grace, yet, in compari- son of the gospel state, was a dispensation of bondage, and became more so to the Jews, through their mistake of the design of it, and expecting to be justified by the works of it. For this Agar is mount Sinai in Arabia (mount Sinai was then called Agar by the Arabians), and it answereth to Jerusalem which now is, and is in bondage with her children; that is, it justly represents the present state of the Jews, who, continuing in their infidelity and adhering to that covenant, are still in bondage with their children. But the other, Sarah, was intended to prefigure Jerusalem which is above, or the state of Christians under the new and better dispensa- tion of the covenant, which is free both from the curse of the moral and the bondage of the ceremonial law, and is the mother of us all— a state into which all, both Jews and Gentiles, are admitted, upon their believing in Christ. And to this greater freedom and enlargement of the church under the gospel dispensation, which was typified by Sarah the mother of the promised seed, the apostle refers that of the prophet, Isa. liv. 1, where it is written, f Isaac and Ishmael. This he intro-| Rejoice, thou barren that bearest not ; break in such a manner as was proper to | forth and cry, thou that travailest not: for the d impress their minds, and to con-| desolate hark many more children than she whe | &-s? seas a husband. 3. He applies the uistory Ezxhortation to stedfastness. thus explained to the present case (v. 28): Now we, brethren, says he, as Isaac was, are the children of the promise. We Christians, who have accepted Christ, and rely upon him, and look for justification and salvation by him alone, as hereby we become the spiritual, though we are not the natural, seed of Abra- ham, so we are entitled to the promised inherit- ance and interested in the blessings of it. But lest these Christians should be stumbled at the opposition they might meet with from the Jews, who were so tenacious of their law as to be ready to persecute those who would not submit to it, he tells them that this was no more than what was pointed to in the type; for as then he that was born after the flesh persecuted him that was born after the Spirit, they must expect it would be so now. But, for their comfort in this case, he desires them to consider what the scripture saith (Gen. xxi. 10), Cast out the bond-woman and her son, for the son of the bond-woman shall not be heir with the son of the free-woman. Though the judaizers should persecute and hate them, yet the issue would be that Judaism would sink, and wither, and perish; but true Christianity should flourish and last for ever. d then, as a general inference from the whole of the sum of what he had said, he concludes (v. 31), So then, brethren, we are not children of the bond-woman, but of the free. CHAP. V. In this chapter the apostle comes to make application of his fore- going discourse. He begins it witha general caution, or exhorta- tion (ver-1), which he afterwards enforces by several considera- tions, ver 2—l2 He then presses them to serious. practical godliness, which would be the best antidote against the snares of their false teachers; particularly, J. That they should not strive with one auother, ver-i3—15. Jl. That they would strive against sin, where he shows, 1. That there is in every one a struggle between flesh and spirit, ver. 17. 2. That it is our duty and interest, in this struggle, to side with the better part, ver, 16, 1S. 3. He specifies the works of the flesh, which must be watched against and mortified, and the fruits of the Spirit, which must be brought forth and cherished, and shows of what importance it is that they be so, ver. 19—24. And then concludes the chapter with a caution against pride ald envy. inten’ fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. 2 Behold, I Paul say unto you, that if ye be circum- cised, Christ shall profit you nothing. 3 For I testify again to every man that is circumcised, that he is a debtor to do the whole law. 4 ‘Christ is become of no effect unto you, who- soever of you are justified by the law; ye are fallen from grace. 5 For we through the Spirit wait for the hope of righteousness by faith. 6 For in Jesus Christ neither circumcision availeth any thing, nor uncircum- cision ; but faith which worketh by love. 7 Ye did run well; who did hinder you that ye should not obey the truth? 8 This persuasion cometh GALATIANS. et.) ¥ not of him vhat calleth ou. 9 Al leaven leaveneth the whole h I have confidence in you through Lord, that ye will be none otherwi minded: but he that troubleth y shall bear his judgment, whosoe) he be. 11 And I, brethren, if 1 j preach circumcision, why do I suffer persecution ? then is the offen of the cross ceased. 12 I would were even cut off which trouble ye In the former part of this chapter | apestle cautions.the Galatians to take hee the judaizing teachers, who endeavoured are Ho vis under'the bondage of aw. He had been argui ainst them: fore, and had largely se Mons contr principles and spirit of those teachers we: the spirit of the gospel; and now this is 4 were the general inference or applicatiot all that discourse. Since it appeared by w had been said that we can be justified by faith in Jesus Christ, and not by the r teousness of the law, and that the law Moses was no longer in force, nor Christi under any obligation to submit to it, # fore he would have them to stand fast i liberty wherewith Christ hath made us free, not to be again entangled with the yoke of b age. Here observe, 1. Under the gospel we enfranchised, we are brought into a ste liberty, wherein we are freed from the yok the ceremonial law and from the curse o! moral law; so that we are no longer ti the observance of the one, nor tied up rigour of the other, which curses eve that continues not in all things written the to do them, ch. iii. 10. 2. We owe this lib to Jesus Christ.. It is he who has made ws. by his merits he has satisfied the deman¢ the broken law, and by his authority king he has discharged us from the oblig of those carnal ordinances which were posed on the Jews. And, 3. It is then our duty to stand fast in. this liberty, stantly and faithfully to adhere to the g and to the liberty of it, and not to suffer selves, upon any consideration, to Ue ¢ entangled in the yoke of bondage, nor pers to return back to the law of Moses. TI the general caution or exhortation, bi the following verses the apostle enfor several reasons or arguments. As, I. That their submitting to circumel and depending on the works of the lar righteousness, were an implicit contradi of their faith as Christians and a forfeit all their advantages by Jesus Chri And here we may observe, 1. W solemnity the apostle asserts and this: Behold, I Puul say unto you (© he repeats it (v. 3), I testify unto yc he had said, “ 1, who have proved m apostle of Christ, and to have re 4 7 s rY 4 and mstruchons from him, do and am ready to pawn my credit and putation upon it, that if you be circumcised ist shall profit you nothing, &c.,” wherein . shows that what he was now saying was tt only a matter of great importance, but zat might be most assuredly depended on. e was so far from being a preacher of cir- mcision (as some might report him to be) at he looked upon it as a matter of the eatest consequence that they did not submit it. 2. What it is which he so solemnly, id with so much assurance, declares: it is at, if they were circumcised, Christ would ofit them nothing, &c. We are not to sup- se that it is mere circumcision which the ostle is here speaking of, or that it was his om to say that none who are circumcised uld have any benefit by Christ ; for all the ‘Testament saints had been circumcised, The himself had consented to the circum- ing of Timothy. But he is to be under- 90d as speaking of circumcision in the sense hich the judaizing teachers imposed it, taught that except they were circumcised, kept the law of Moses, they could not be Acts xv. 1. That this is his meaning s from v. 4, where he expresses the thing by their being justified by the law, ing justification by the works of it. dw in this case, if they submitted to circum- in this sense, he declares that Christ 1 profit them nothing, that they were to do the whole law, that Christ had me of no effect to them, and that they were from grace. From all these expressions ars that thereby they renounced that of justification which God had estab- ; yea, that they laid themselves under mpossibility of being justified in his sight, hey became debtors to do the whole law, equired such an obedience as they not capable of performing, and de- ed a curse against those who failed in | therefore condemned, but could not hem ; and, consequently, that having revolted from Christ, and built their upon the law, Christ would profit them g, nor be of any effect to them. Thus, being circumcised they renounced their fianity, so they cut themselves off from ntage by Christ; and therefore there e greatest reason why they should stly adhere to that doctrine which they d embraced, and not suffer themselves to brought under this yoke of bondage. te, (1.) Though Jesus Christ is able to the uttermost, yet there are mul- whom he will profit nothing. (2.) All who seek to be justified by the law do y render Christ of no effect to them. g their hopes on the works of the they forfeit all their hopes from him ; for not be the Saviour of any who will and rely, upon him as their only ns pe t ith CHAP. V. rR ee ss fen Re Pie NS Ge ee Persuasives to stedfastness. the doctrine and liberty of the gospel, he sets before them his own example, and that of other Jews who had embraced the Chris- tian religion, and acquaints them what their hopes were, namely, That through the Spirit they were waiting for the hope of righteousness by faith. Though they were Jews by nature, and had been bred up under the law, yet being, through the Spirit, brought to the knowledge of Christ, they had renounced all dependence on the works of the law, and looked for justification and salvation only by faith in him ; and therefore it must needs be the greatest folly in those who had never been under the law to suffer themselves to be brought into subjection to it, and to found their hopes upon the works of it. Here we may observe, 1. What it is that Christians are waiting for : it is the hope of righteousness, by which we are chiefly to understand the happiness of the other world. This is called - the hope of Christians, as it is the great object of their hope, which they are above every thing else desiring and pursuing; and the hope of righteousness, as their hopes of it are founded on righteousness, not their own, but that of our Lord Jesus: for, though a life of righteousness is the way that leads to this happiness, yet it is the righteousness of Christ alone which has procured it for us, and on account of which we can expect to be brought to the possession of it. 2. How they hope to obtain ‘this happiness, namely, by faith, that is, in our Lord Jesus Christ, not by the works of the law, or any thing they can do to deserve it, but only by faith, receiving and relying upon him as the Lord our righ- teousness. It is in this way only that they expect either to be entitled to it here or pos- sessed of it hereafter. And, 3. Whence it is that they are thus waiting for the hope of righteousness: it is through the Spirit. Herein they act under the direction and influence of the Holy Spirit; it is under‘his conduct, and by his assistance, that they are both persuaded and enabled to believe on Christ, and to look for the hope of righteousness through him. When the apostle thus represents the case of Christians, it is implied that if they expected to be justified and saved in any other way they were likely to meet with a disappoint- ment, and therefore that they were greatly concerned to adhere to the doctrine of the gospel which they had embraced. III. He argues from the nature and de- sign of the Christian institution, which was to abolish the difference between Jew and. Gentile, and to establish, faith in Christ as the way of our acceptance with God. He tells them (v. 6) that 2 Christ Jesus, or under the gospel dispensation, neither circumcision availeth any thing nor uncircumeision. Though, while the legal state lasted, there was a dif- ference put between Jew and Greek, between those who were and those who were not cir- cumcised, the former being admitted to those privileges of the church of God from which ie _ ; # ee gi Persuasives to sledfustuess. the other were excluded, yet it was otherwise i the gospel state: Christ, who is the end of the law, having come. now it was neither here nor there whether a man were circumcised or uncircumcised ; he was neither the better for the one nor the worse for the other, nor would either the one or the other recommend him to God; and therefore as their judaizing teachers were very unreasonable in imposing circumcision upon them, and obliging them to observe the law of Moses, so they must needs be very unwise in submitting to them herein. But, though he assures them that nei- ther circumcision nor uncircumcision would avail to their acceptance with God, yet he informs them what would do so, and that is faith, which worketh by love: such a faith in Christ as discovers itself to be true and genuine by a sincere love to God and our ueighbour. If they had this, it mattered not whether they were circumcised or uncircum- cised, but without it nothing else would stand them in any stead. Note, 1. No external privileges nor profession will avail to our ac- ceptance with God, without a sincere faith in our Lord Jesus. 2. Faith, where it is true, is a working grace: it works by love, love to God and love to our brethren; and faith, thus working by love, is all in all in our Christianity. IV. To recover them from their back- slidings, and engage them to greater stedfast- ness for the future, he puts them in mind of their good beginnings, and calls upon them to consider whence it was that they were so much altered from what they had been, v. 7. 1. He tells them that they did run well ; at their first setting out in Christianity they had behaved themselves very commendably, they had readily embraced the Christian reli- gion, and discovered a becoming zeal in the ways and work of it; as in their baptism they were devoted to God, and had declared themselves the disciples of Christ, so their behaviour was agreeable to their character and profession. Note, (1.) The life of a Christian is a race, wherein he must run, and hold on, if he would obtain the prize. (2.) It is not enough that we run in this race, by a profession of Christianity, but we must run well, by living up to that profession. Thus these Christians had done for awhile, but they had been obstructed in their pro- gress, and were either turned out of the way or at least made to flag and falter in it. ‘Therefore, 2. He asks them, and calls upon them to ‘ask themselves, Who did hinder you? How came it to pass that they did not hold on in the way wherein they had begun to run so well? He very well knew who they were, and what it was that hindered them; but he would have them to put the question to themselves, and seriously consider whether they had any good reason to hearken to those who gave them this disturbance, and whether what they offered was sufficient to GALA IANS. Et i nS SI IS ae justify them in their present (1.) Many who set out fair run well for awhile—run within the bot appointed for the race, and run with zeal alacrity too—are yet by some means or o! hindered in their progress, or turned out the way. (2.) It concerns those who h run well, but now begin either to turn ow the way or to tire in it, to enquire what it that hinders them. Young converts m expect that Satan will be laying stumblii blocks in their way, and doing all he can divert them from the course they are in; b whenever they find themselves in danger being turned out of it, they would do wel consider who it is that hinders them. W ever they were that hindered these Ch tians, the apostle tells them that by heark ing to them they were kept from obeying truth, and were thereby in danger of losing benefit of what they had done in religi The gospel which he had preached to thi and which they had embraced and profes he assures them was the truth; it was the only that the true way of justification salvation was fully discovered, and, in to their enjoying the advantage of it, it necessary that they should obey it, that t should firmly adhere to it, and continu govern their lives and hopes according tc directions of it. If therefore they shc suffer themselves to be drawn away they must needs be guilty of the gre weakness and folly. Note, [1.] The tru not only to be believed, but to be obeye be received not only in the light of it, bi the love and power of it. [2.] Those de rightly obey the truth, who do not stedf adhere to it. [3.] There is the same for our obeying the truth that there wai our embracing it: and therefore those very unreasonably who, when they hay gun to run well in the Christian race, s themselves to be hindered, so as not to severe in it. yO V. He argues for their stedfastness it faith and liberty of the gospel from t rise of that persuasion whereby they” drawn away from it (v. 8): This persua says he, cometh not of him that calleth The opinion or persuasion of which apostle here speaks was no doubt th the necessity of their being circumcised, keeping the law of Moses, or of their the works of the law with faith in the business of justification. This the judaizing teachers endeavoured to impos upon them, and what they had too easil fallen into. To convince them of their herein, he tells them that this persuz sio not come of him that called them, th either of God, by whose authority the g had been preached to them and they hae called into the fellowship of it, or ¢ apostle himself, who had been emp) the instrument of calling them he could not come from God, for it was ci Fe vee way of justification and salvation n he had established; nor could they we received it from Paul himself; for, what- er some might pretend, he had all along en an opposer and not a preacher of cir- -cumcision, and, if in any instance he had - submitted to it for the sake of peace, yet he “had never pressed the use of it upon Chris- tians, much less imposed it upon them as “necessary to salvation. Since then this per- suasion did not come of him that had called them, he leaves them to judge whence it must arise, and sufficiently intimates that it could be owing to none but Satan and his in- ‘struments, who by this means were endea- ‘youring to overthrow their faith end ob- struct the progress of the gospel, and there- fore that the Galatians had every reason to ‘reject it, and to continue stedfast in the truth hich they had before embraced. Note, 1. order to our judging aright of the different ersuasions in religion which there are among Christians, it concerns us to enquire whether hey come of him that calleth us, whether or they are founded upon the authority of st and his apostles. 2. If, upon enquiry, y appear to have no such foundation, how ward soever others may be to impose them on us, we should by no means submit to m, but reject them. VI. The danger there was of the spreading his infection, and the ill influence it might have upon others, are a further argument which the apostle urges against their comply- with their false teachers in what they d impose on them. It is possible that, fo extenuate their fault, they might be ready to say that there werc but few of those teach- “among them who endeavoured to draw into this persuasion and practice, or t they were only some smaller matters wherein they complied with them—that ugh they submitted to be circumcised, to. observe some few rites of the Jewish , yet they had by no means renounced Christianity and gone over to Judaism. suppose their complying thus far as faulty as he could represent it, yet haps they might further say that there but few among them who had done so, herefore he needed not be so much con- ed about it. Now, to obviate such pre- s as these, and to convince them that was more danger in it than they were e of, he tells them (v. 9) that a little lea- leaveneth the whole lump—that the whole ) of Christianity may be tainted and cor- pted by one such erroneous principle, orthat e whole lump of the Christian society may be ted by one member of it, and therefore they were greatly concerned not toyield this single instance, or, if any had done endeavour by all proper methods to rge out the infection from among them. ste, It is dangerous for Christian churches urage those amony’ them who enter- especially who set themselves to propa- foe: <) ONAPY ee a fe ee ee ee ee ee eh OE A ee ee ee Persuaswes to stedfastness. gate, destructive errors. ‘This was the case here. ‘The doctrine which the false teachers were industrious to spread, and which some in these churches had been drawn into, was subversive of Christianity itself, as the apostle had before shown ; and therefore, though the number either of the one or the other of these might be but small, yet, considering the fata] tendency of it and the corruption of human nature, whereby others were too much disposed to be infected with it, he would not have them on that account to be easy and uncon- cerned, but remember that a little leaven leaveneth the whole lump Mf these were in- dulged the contagion might soon spread further and wider; and, if they suffered them- selves to be imposed upon in this instance, it might soon issue in the utter ruin of the truth and liberty of the gospel. VII. That he might conciliate the greater regard to what he had said, he expresses the hopes he had concerning them (v. 10): I have confidence in you, says he, through the Lord, that youwill be none otherwise minded. Though he had many fears and doubts about them (which was the occasion of his using so much plainness and freedom with them), yet he hoped that through the blessing of God upon what he had written they might be brought to be of the same mind with him, and to own and abide by that truth and that liberty of the gospel which he had preached to them, and was now endeavouring to confirm them in. Herein he teaches us that we ought to hope the best even of those concerning whom we have cause to fear the worst. That they might be the less offended at the reproofs he had given them for their unstedfastness in the faith, he lays the blame of it more upon others than themselves; for he adds, But he that troubleth you shall bear his judgment, whosoever he be. He was sensible that there were some that troubled them, and would per- vert the gospel of Christ (as ch.i.7), and pos- sibly he may point to some one particular man who was more busy and forward than others, and might be the chief instrument of the disorder that was among them; and to this he imputes their defection or imcon- stancy more than to any thing in themselves ‘This may give us occasion to observe that, in reproving sin and error, we should always distinguish between the leaders and the led, such as set themselves to draw others there- into and such as are drawn aside by them. Thus the apostle softens and alleviates the fault of these Christians, even while he is reproving them, that he might the better persuade them to return to, and stand fast in, the liberty wherewith Christ had mnade them free: but as for him or those that troubled them, whoever he or they were, he declares they should bear their judgment, he did not doubt but God would deal with them according to their deserts, and out of his just indignation against them, as enemies of Christ and his church, he wishes that they zvere even ire? i so Practical. godliness enforced. cut off—not cut off from Christ and all hopes of salvation by him, but cut off by the cen- sures of the church, which ought to witness against those teachers who thus corrupted the purity of the gospel. Those, whether ministers or others, who set themselves to overthrow the faith of the gospel, and dis- turb the peace of Christians, do thereby for- feit the privileges of Christian communion and deserve to be cut off from them. VIII. To dissuade these Christians from hearkening to their judaizing teachers, and to recover them from the ill impressions they had made upon them, he represents them as men who had used very base and disingenuous methods to compass their designs; for they had misrepresented him, that they might the more easily gain their ends upon them. That which they were endeavouring was to bring them to submit to circumcision, and to mix Judaism with their Christianity ; and, the better to accomplish this design, they had given out among them that Paul himself was a preacher of circumcision: for when he says w. 11), And I brethren, if I yet preach cir- eumeision, it plainly appears that they had reported him to have done so, and that they had made use of this as an argument to pre- vail with the Galatians to submit to it. Itis probable that they grounded this report upon his having circumcised Timothy, Acts xvi. 3. But, though for good reasons he had yielded to circumcision in that instance, yet that he wasa preacher of it, and especially in that sense wherein they imposed it, he utterly denies. To prove the injustice of that charge upon him, he offers such arguments as, if they would allow themselves to consider, could not fail to convince them of it. 1. If he would have preached circumcision, he might have avoided persecution. If I yet preach circumcision, says he, why do I yet suffer persecution? It was evident, and they could not but be sensible of it, that he was hated and persecuted by the Jews; but what account could be given of this their behaviour towards him, if he had so far symbolized with them as to preach up circumcision, and the observance of the law of Moses, as necessary to salvation? This was the great point they were contending for; and, if he had fallen in with them herein, instead of being exposed to their rage he might have been received into their favour. When there- fore he was suffering persecution from them, this.was a plain evidence that he had not com- plied with them; yea, that he was so far from preaching the doctrine he was charged with, that, ratherthan do so, he was willing toexpose himself to the greatest. hazards, 2. If he had yielded to the Jews herein, then would the offence of the cross have ceased. They would not have taken so much offence against the doctrine of Christianity asthey did, nor would he and others have been exposed to. so much suffering on the account of it as they were. He informs us (1 Cor. i. 23) that the preach- GALATIANS. CT ee ee ey ing of the cross of Chnst ( justification and salvation onl Christ crucified) was to the Jews ¢ block. "That which they were most c at in Christianity was, that thereby cision, and the whole frame of the legal | ministration, were set aside, as no longe force. This raised their greatest oute against it, and stirred them up to oppose a persecute the professors of it. Now if P and others could have given into this opini that’ circumcision was still to be retain and the observance of the law of Me joined with faith in Christ as necessary salvation, then their offenee against it wo have been in a great measure removed, : they might have avoided the sufferings underwent for the sake of it. But thoy others, and particularly those who were forward to asperse him as a preacher of doctrine, could easily come into it, yet could not he. He rather chose to hazard ease and credit, yea his very life itself, t thus to corrupt the truth and give up/ liberty of the gospel. Hence it was that Jews continued to be so much offen against Christianity, and against him as preacher of it. Thus the apostle clears h self from the unjust reproach which enemies had cast upon him, and at the s time shows how little regard was due to th men who could treat him in such an injuri manner, and how much reason he had wish that they were even cut off. 13 For, brethren, ye have be called unto hberty; only use liberty for an occasion to the fle but by love serve one another. For all the law is fulfilled in « word, even in this; Thou shalt le thy neighbour as thyself. 15 Bu ye bite and devour one another, heed that ye be not consumed one another. 16 This I say then, W in the Spirit, and ye shall not fu the lust of the flesh. 17 For 1 flesh lusteth against the Spirit, ¢ the Spirit Bal the flesh: and th are contrary theonetothe other: so tl ye cannot do the things that yey 18 But if ye be led of the Spirit, are not under the law. 19 Now works of the flesh are manifest, wh are these; Adultery, fornicatic uncleanness, lasciviousness, 20 It latry, witchcraft, hatred, varia emulations, wrath, strife, sed heresies, 21 Envyings, murde drunkenness, revellings,and such li of the which J tell you before,as I have also told you in time past, that Pd =~ id om of the Sp 2 ‘ joy, peace, goodness, against such there is no law. And they taat are Christ’s have cru- eified the flesh with the affections and lusts. 25 If we live in the Spirit, let us also walk in the Spirit. 26 Let us not be desirous of vain glory, provoking one another, envying one another. ‘In the latter part of this chapter the apos- ‘tle comes to exhort these Christians to serious ‘practical godliness, as the best antidote tee the oi of the false aa Two especially he presses upon them :-— I. That they stivhild not itive with one ‘another, but love oneanother. He tells them ‘@. 13) that they had been called unto liberty, id he would have them to stand fast in the y wherewith Christ had made them but yet he would have them be very that they did not use this liberty as an ston to the flesk—that they did not thence = occasion to indulge themselves in any it affections and practices, and par- larly such as might create distance and fection, and be the ground of quarrels contentions among them: but, on the trary, he would have them by love to serve another, to maintain that mutual love and ection which, notwithstanding any minor erences there might be among them, dispose them to all those offices of ect and kindness to each other which the stian religion obliged them to. Note, The liberty we enjoy as Christians is not Ticentious liberty: though Christ has re- med us from the curse of the law, yet he ot freed us from the obligation of it; gospel is a doctrine according to godliness . vi. 3), and is so far from giving the st countenance to sin that it lays us under © strongest obligations to avoid and subdue _ 2. Though we ought to stand fast in our Christian liberty, yet we should not insist Ipon it to the breach of Christian charity; should not use it as an occasion of strife md contention with our fellow Christians, iho may be differently minded from us, but fould always maintam such a temper to- To this the apostle re are tivo considerations which he sets ore them for this purpose :—(1.) That ail law is fulfilled in one word, even in this, u shalt love thy neighbour as thyself, v. 14. is the sum of the whole law; as love to comprises the duties of the first table, so ve to our neighbour those of the second. ie apostle takes notice of the latter here, a ll not inherit es ee oe ; Practical odliness enforced. beeause he is speaking of their behaviour towards one another; and, when he makes use of this as an argument to persuade them to mutual love, he intimates both that this would bea good evidence of theirsincerity m religion and also the most likely means of rooting out those dissensions and. divisions that were among them. It will appear that we are the disciples of Christ indeed when we have love one to another (John mill. 35) and, where this temper is kept up, if it de not wholly extinguish those unhappy dis- cords that are among Christians, yet at least it will so far accommodate them that the fatal consequences of them will be prevented. (2.) The sad and dangerous. tendency of a contrary behaviour (v. 15): But, says he, if instead of serving one another in love, and therem fulfilling the law of God, you bite and devour one another, iake heed that you be not consumed one of another. If, instead of actmg like men and Christians, they would behave themselves more like brute beasts, in tearing and rending one another, they could expect nothing as the consequence of it, but that they would be consumed one of another; and therefore they had the greatest reason not ta indulge themselves in such quarrels and animosities. Note, Mutual strifes among brethren, if persisted in, are likely to prove a common ruin ; those that devour one another are in a fair way to be consumed one of an- other. Christian churches cannot be ruined but by their own hands; but if Christians, who should be helps to one another and a joy one to another, be as brute beasts, biting and devourmg each other, what can be ex- pected but that the God of love should deny his grace to them, and the Spirit of love should depart from them, and that the evil spirit, who seeks the destruction of them all, should prevail ? If. That they should all strive against sin ; and happy would it be for the church if Christians would let all their quarrels be swallowed up of this, even a quarrel against sin—if, instead of biting and devouring one another on account of their different opi- nions, they would all set themselves against sin in themselves and the places where they live. This is what we are chiefly concerned to fight against, and that which above every thing else we should make it our business to oppose and suppress. To excite Christians hereunto, and to assist them herein, the oat ett 1. t there is m every one a struggle between the flesh and dite-spirit (©. 17): The yours to persuade these Christians, and | flesh (the corrupt and carnal part of us) dusts (strives and struggles with strength and vigour) against the spirit: it opposes all the motions of the Spirit, and resists every thing that is spiritual. On the other hand, the spirit (the renewed part of us) strives against the flesh, and opposes the will and desire of it: and hence it comes to pass that we cannot do the things that we would. As the princi- Works of the flesh and of the Spirit. GALATIANS —__ ple of grace in us will not suffer us to do all| 18), If you be ied - the evil which our corrupt nature would prompt us to, so neither can we do all the gocd that we would, by reason of the oppo- sitions we meet with from that corrupt and carnal principle. Even as in a natural man there is something of this struggle (the con- victions of his conscience and the corruption . of his own heart strive with one another ; his convictions would suppress his corrup- tions, and his corruptions silence his convic- tions), so in a renewed man, where there is something of a good principle, there is a struggle between the old nature and the new nature, the remainders of sin and the be- ginnings of grace; and this Christians must expect will be their exercise as long as they cont.nue in this world. 2. That it is our duty and interest in this struggle to side with the better part, to side with our convictions against our corruptions and with our graces against our lusts. This the apostle represents as our duty, and directs us to the most effectual means of success in it. If it should be asked, What course must we take that the better interest may get the better? he gives us this one general rule, which, if duly observed, would be the most sovereign remedy against the prevalence of corruption; and that is to walk in the Spiicit (v. 16): This I say, then, Walkin the Spirit; cand you shall not fulfil the lust of the flesh. By “the Spirit here may be meant either the Hvaly Spirit himself, who conde- scends to dwell\in the hearts of those whom he has renewed ated sanctified, to guide and assist them in the way of their duty, or that gracious principle which he implants in the souls of his people and which lusts against the flesh, as that corrupt ,vrinciple which still remains in them does against it. Ac- cordingly the duty here recommeinded to us is that we set ourselves to act wnder the guidance and influence of the blessec] Spirit, and agreeably to the motions and tendency of the new nature in us; and, if this be our’ care in the ordinary course and tenour of our lives, we may depend upon it that, though we may not be freed from the stirrings and op- positions of our corrupt nature, we shall be kept from fulfilling it in the lusts thereof; so that though it remain in us, yet it shall not obtain a dominion over us. Note, The best antidote against the poison of sin is to walk in the Spirit, to be much in conversing with spiritual things, to mind the things of the soul, which is the spiritual part of man, more than those of the body, which is his carnal part, to commit ourselves to the guidance of the word, wherein the Holy Spirit makes known the will of God concerning us, and in the way of our duty to act in a dependence on his aids and influences. And, as this would be the best means of preserving them from fulfilling the lusts of. the flesh, so it would be a good evidence that they were} presence, unless they be Grst washed and Chnistians indeed; for, says the apostle (v. | sanctified, and justified in the name of our ad b under the law. As if hel expect a struggle between f long as you are in the worl will be lusting against the spirit the spirit against the flesh; but prevailing bent and tenour of your live be led by the Spirit,—if you act und guidance and governmént of the Holy Sp and of that spiritual nature and dispositic he has wrought in you,—if you make # word of God your rule and the grace of Go your principle,—it will hence appear that yé are not under the law, not under the cor demning, though you are still under the com manding, power of it; for there is now no cor demnation to those that are in Christ Jesus, wi walk not after the flesh, but after the Spirit and as many as are led by the Spirit of Gc they are the sons of God,” Rom. viii. 1—1: 3. The apostle specifies the works of # flesh, which must be watched against a1 mortified, and the fruits of the Spirit, whi must be cherished and bepumtaroull (w. 1 &c.); and by specifying particulars he furth illustrates what he is ee upon. (1.) begins with the works of the flesh, which, they are many, so they are manifest. It past dispute that the things he here spea of are the works of the flesh, or the prodi of corrupt and depraved nature; most them are condemned by the light of nat itself, and all of them by the light of seriptu The particulars he specifies are of v sorts ; some are sins against the seventh mandment, such as adultery, fornication, 1 cleanness, lasciviousness, by which are mea not only the gross acts of these sins, but such thoughts, and words, and actions, ash a tendency towards the great trans, if Some are sins against the first an commandments, as idolatry and witchera Others are sins against our neighbour, < contrary to the royal law of brotherly lo such as hatred, variance, emulations, wra strife, which too often occasion seditions, he sies, envyings, and sometimes break out in murders, not only of the names and rey tation, but even of the very lives, of fellow-creatures. Others are sins again: Selves, such as drunkenness and reve ane] he concludes the catalogue with an cetera, and gives fair warning to all to ta care ol them, as they hope-to see the face: God with comfort. Of these and such fi says he, I tell you before, as I have also t you in times past, that those who do s things, how much soever they may flatt themselves with yain hopes, shall not the kingdom of God. These are sin will undoubtedly shut men out of heay The world of spirits can never be comfortal to those who plunge themselves in the fil of the fiesh; nor will the righteous and ho God ever admit such into his favour and £ 3 4 n is called the work of the jlesh, because the , or corrupt nature, is the principle that oves and excites men to it, so grace is said ) be the fruit of the Spirit, because it wholly roceeds from the Spirit, as the fruit does rom the root: and whereas before the apostle ad chiefly specified those works of the flesh ‘hich were not only hurtful to men them- elves but tended to make them so to one nother, so here he chiefly takes notice of hose fruits of the Spirit which had a ten- ency to make Christians agreeable one to nother, as well as easy to themselves ; and his was very suitable to the caution or ex- ortation he had before given (v. 13), that ysnould not use their liberty as an occasion he flesh, but by love serve one another. He ticularly recommends to us, love, to God cially, and to one another for his sake,— , by which may be understood cheerful- im conversation with our friends, or er a constant delight in God,—peace, with ind conscience, or a peaceableness of erand behaviour towards others,—/ong- ring, patience to defer anger,’and a con- dness to bear injuries,—gentleness, such etness of temper, and especially towards nferiors, as disposes us to be affable and teous, and easy to be entreated when ave wronged us,—goodness (kindness, ficence), which shows itself in a readiness 0 good to all as we have opportunity,— fidelity, justice, and honesty, in what profess and promise to others,—meekness, with to govern our passions and re- ments, so as not to be easily provoked, when we are so, to be soon pacified,— yperance, in meat and drink, and other yments of life, so as not to be excessive immoderate in the use of them. Con- ing these things, or those in whom these s of the Spirit are found, the apostle There is no law against them, to con- lemnand punish them. Yea, hence it appears hey-are not under the law, but under for these fruits of the Spirit, in whom- they are found, plainly show that such by the Spirit, and consequently that re not under the law, as v.18. And as, ifying these works of the flesh and of the Spirit, the apostle directs us both we are to avoid and oppose and what = to cherish and cultivate, so (v. 24) he rms us that this is the sincere care and vour of all real Christians: And those are Christ’s, says he (those who are jans indeed, not only in show and pro- but in sincerity and truth), have cru- e flesh with the affections and lusts. their baptism they were obliged here- for, being baptized into Christ, they , 7. Rae ee eae Nees Foy, Cee The fruits of the Spirit. | they are now sincerely employing themselves herein, and, in conformity to their Lord and head, are endeavouring to die unto sin, as he had died for it. ‘They have not yet obtained a complete victory over it; they have still flesh as, well as Spirit in them, and that has its affections and lusts, which continue to give them no little disturbance, but as it does not now reign in their mortal bodies, so as thut they obey it in the lusts thereof (Rom. vi. 12), so they are seeking the utter ruin and, de- struction of it, and to put it to the same shameful and ignominious, though lingering death, which our Lord Jesus underwent for our sakes. Note, If we would approve our- selves to be Christ’s, such as are united to him and interested in him, we must make it our constant care and business to crucify the flesh with its corrupt affections and lusts Christ will never own those as his who yield themselves the servants of sin. But though the apostle here only mentions the crucifying of the flesh with the affections and lusts, as the care and character of real Christians, yet, no doubt, it is also implied that, on the other hand, we should show forth those fruits of the Spirit which he had just before been spe- cifying ; this is no less our duty than that, nor is it less necessary to evidence our sin- cerity in religion. It is not enough that we cease to do evil, but we must iearn to do well. Our Christianity obliges us not only to die unto sin, but to live unto righteousness ; not only to oppose the works of the flesh, but to bring forth the fruits of the Spirit too. If therefore we would make it appear that we do indeed belong to Christ, this must be our sincere care and endeavour as well as the other; and that it was the design of the ‘apostle to represent both the one and the | other of these as our duty, and as necessary to support our character as Christians, may | be gathered from what follows (v. 25), where lhe adds, If we live in the Spirit, let us qlso walk in the Spirit ; that is, ‘‘ If we profess to have received the Spirit of Christ, or that we are renewed in the spirit of our minds, and endued with a principle of spiritual life, let us make it appear by the proper fruits of the Spirit in our lives.” He had before told us that the Spirit of Christ is a privilege bestowed on all the children of God, ch.iv.6. “Now,” says he, “if we profess to be of this number, and as such to have obtained this privilege, let us show it by a temper and behaviour agreeable hereunto; let us evidence our good principles by good practices.” Our conversation will always be answerable to the principle which we are under the guidance and government of: as those that are after the flesh do mind the things of the flesh, so those that are after the Spirit do mind the things of the Spirit, Rom. viii. 5. If there- fore we would have it appear that we are Christ’s, and that we are partakers of his Spirit, it must be by our walking not ufter the baptized into his death, Rom. vi. 3), so | flesh, but after the spirit. We must set our. ‘ 2° ie. had Ve Ae Ree AS oy: ( “ . pone es GALATIANS. Tenderness i reproving. selyes in good earnest both to mortify the deeds of the body, and to walk in newness of life 4, The apostle concludes this chapter with a caution against pride and envy, v. 26. He had before been exhorting these Christians by love to serve one another (v. 13), and had put them in mind of what would be the con- sequence if, instead of that, they did bite and devour one another,v.15. Now, asameans of engaging them to the one and preserving them from the other of these, he here cautions them against being desirous of vain-gloty, or giving way to an undue affectation of the esteem and applause of men, because this, if it were in- dulged, would certainly lead them to provoke one another and to envy one another. As far as this temper’ prevails among Christians, they will be ready to slight and despise those whom they look upon as inferior to them, and to be put out of humour if they are denied that respect which they think is their due from them, and they will also be apt to envy those by whom their reputation is in any danger of being lessened : and thus a founda- tion is laid for those quarrels and contentions which, as they are inconsistent with that love which Christians ought to maintain’ towards each other, so they are greatly prejudicial to the honour and interest of religion itself. This therefore the apostle would have us by all means to watch against. Note, (1.) The glory which comes from men is vain-glory, which, instead of being desirous of, we should be dead to. (2.) An undue regard to the approbation and applause of men is one great ground of the unhappy strifes and contentions that exist among Christians. CHAP VI. This chapter chiefly consists of two parts. In the former the apostle gives us several plain and practical directions, which more especially tend to instruct Christians in their duty to one another, and to promote the communion of saints in love, ver, 1—10. In the latter he revives the main design of the epistle, which was to fortify the Galatians against the arts of their judaizing teachers, and confirm them in the truth and liberty of the gospel, for which purpose he, 1. Gives them the true character of these teachers, and shows them from what motives, and with what views, they acted, ver. 11—14. And, II. On the other hard he acquaints them with his own temper and behaviour, From both these they might easily see how little reason they had to slight him, and to fall in with them. And then he concludes the epistle with a solemn benediction. RETHREN, if a man be over- taken in a fault, ye which are spiritual, restore such a one in the spirit of meekness; considering thy- self, lest thou also be tempted. 2 Bear ye one another’s burdens, and so fulfil the law of Christ. 3 For if a man think himself to be something, when he is nothing, he deceiveth himself. 4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. 5 For every man shall bear his own burden. 6 Let him that is taught in the word communicate unto to the Spirit shall of the § 4 ¥, him that teache 7 Benotdeceivec for whatsoever a man shall he also reap. 8 F soweth to his flesh shall of reap corruption ; but he that s life everlasting. 9 Amd let v be weary in well doing: for in ‘ season we shall reap, if we faint 1 10 As we have therefore opportt let us do good unto all men, especi unto them who are of the househ of faith. ‘a The apostle having, in the foreg chapter, exhorted Christians by love to s one another (v. 13), and also cautioned (v. 26) against a temper which, if indu would hinder us from showing the m love and serviceableness which he had re mended, in the beginning of this chapt proceeds to give some further di which, if duly observed, would both the one and prevent the other of render our behaviour both more ag our Christian profession and more usefi comfortable td one another: partict I. We are here taught to deal ten with those who are overtaken in a He puts a common -case: If a man be tuken in a fault, that is, be brought tO § the surprise of temptation. It is one! to overtake a fault by contrivance am liberation, and a full resolution in sin, another thing to be overtaken in a | The latter is the case here supposed, herein the apostle shows that great tende should be used. | Those who are sp whom is meant, not only the mimisters none but they were to be called spi sons), but other Christians too, those of the higher form in Christie these must restore such a one with the of meekness. Here observe, 1. The di are directed to—to restore such ; labour, by faithful reproofs, and pe seasonable councils, to bring the pentance. The original word, signifies to set in joint, as a disloca accordingly we should endeavour te in joint again, to bring them to t by cenvincing them of their sin persuading them to return to their dui forting them in a sense of pardoni thereupon, and, having thus reco confirming our love to them. 2. Them wherein this is to be done: Wath th of meekness; not in wrath and pas those who triumph in a brother's fa with meekness, as those who rather m for them. Many needful reproofs lose efficacy by being given in wrath; but’ they are managed with calmness and te ness, and appear to proceed from 81 for the why this should be done with meek- Considering thyself, lest thou also be fed. We ought to deal very tenderly ith those who are overtaken in sin, because one of us know but it may some time or ather be our own case. We also may be empted, yea, and overcome by the tempta- jon; and therefore, if we rightly consider yurselves, this will dispose us to do by others is we desire to be done by in such a case. II. We are here directed to bear one an- ther’s burdens, v. 2. This may be considered ither as referring to what goes before, and | fall. 0 may teach us to exercise forbearance and ompassion towards one another, in the case ‘those weaknesses, and follies, and in- ties, which too often attend us—that, sh we should not wholly connive at them, e should not be severe against one an- r on account of them; or as a more precept, and so it directs us to sym- with one another under the various als and troubles that we may meet with, to be ready to afford each other the com- d counsel, the help and assistance, our circumstances may require. To us hereunto, the apostle adds, by way Otive, that so we shall fudjil the law of ist. Thisis toact agreeably tothe lawof his tept, which is the law of love, and obliges a mutual forbearance and forgiveness, y with and compassion towards ther ; and it would also be agreeable to tern and example, which have the force aw tous. He bears with us under our es and follies, he is su with a teling of our infirmities ; and therefore good reason = we should maintain temper towards one another. Note, h as Christians we are freed from the ‘Moses, yet we are under the law of and therefore, instead of laying un- ssary burdens upon others (as those who the observance of Moses’s law did), it by bearing one another’s burdens. apostle being aware how great a hin- se pride would be to the mutual conde- n and sympathy which he had been ymmending, and that a conceit of ourselves d dispose us to censure and contemn our n, instead of bearing with their in- jes and endeavouring to restore them | overtaken with a fault, he therefore takes care to caution us against this; poses it as a very possible thing (and d be well if it were not too common) to think himself to be something— rtain a fond opinion of his own suffi- , to look upon himself as wiser and an other men, and as fit to dictate eribe to them—when in truth he is has nothing of substance or solidity ar meet e welfare of those | fidence and superiority which he assumes n they are given, they are likely to | Todissuadeus from giving way to this temper a due impression. 3. A very good | he tells us that such a one does but deceive himself ; while he imposes upon others, by pretending to what he has not, he puts the greatest cheat upon himself, and sooner or later will find the sad effects of it. This will never gain him that esteem, either with God or good men, which he is ready to expect ; he is neither the freer from mistakes nor will he be the more secure against temptations for the good opinion he has of his own sufficiency, but rather the more liable to fall into them, and to be overcome by them; for he that thinks he stands has need to take heed lest he Instead therefore of indulging such a vain-glorious humour, which is both destruc- tive of the love and kindness we owe to our fellow-christians and also injurious to our-. selves, it would much better become us to accept the apostle’s exhortation (Phil. ii. 3), Do nothing through strife nor vain-glory ; but in lowliness of mind let each esteem others betier than himself. Note, Self-conceit is but self- deceit : as it is inconsistent with that charity we owe to others (for charity vaunteth not itself, is not puffed up, 1 Cor. xiii. 4), so it is a cheat upon ourselves; and there is nota | more dangerous cheat in the world than self- deceit. _Asameans of preventing this evil, III. We are advised every one to prove his own work, v.4. By our own work is chiefly meant our own actions or behaviour. These the apostle directs us to prove, that is, seriously and impartially to examine them by the rule of God’s word, to see whether or no they are agreeable to it, and therefore such as God and conscience do approve. This he represents as the duty of every man; instead of being forward to judge and censure others, it would much more become us to search and try our own ways; our business lies more at home than abroad, with ourselves than with other men, for what have we to do to judge another-man’s servant ? From the connection of this exhortation with what goes before it appears that if Christians did duly employ themselves in this work they might easily discover those defects and failings in themselves which would soon convince them how little reason they have either to be con- ceited of themselves or severe in their cen- sures of others; and so it gives us occasion to observe that the best way to keep us from being proud of ourselves is to prove our own- selves : the better we are acquainted with our own hearts and ways, the less liable shall we be to despise and the more disposed to com- passionate and help others under their in- firmities and afflictions. That we may be persuaded to this necessary and _ profitable duty of proving our own work, the apostle urges two considerations very proper for this purpose :— 1. This is the way to have rejoicing in our- Selves alone. If we set ourselves in good m, or that can be a ground of the con-| earnest to prove our own work, and, upon the Caer: 4A ne) SN ee ee = : ; ees : ~~ weted> Ben ‘he eI ‘ Spiricual mindedness and beneficence. trial, can approve aaa to God, as to our sincerity and eutge tness towards him, then may we expect to have comfort and peace in our own souls, having the testimony of our own consciences for us (as 2 Cor. i. 12), and this, he intimates, would be a much better ground of joy and satisfaction than to be able to rejoice in another, either in the good opinion which others may have of us or in having gained over others to our opinion, which the false teachers were wont to glory in (as we see v. 13), or by comparing ourselves with others, as, it should seem, some did, who were ready to think well of themselves, because they were not so bad as some others. Too many are apt to value themselves upon such accounts as these; but the joy that re- sults thence is nothing to that which arises from an impartial trial of ourselves by the rule of God’s word, and our being able there- upon to approve ourselves tohim. Note, (1.) Though we have nothing in ourselves to boast of, yet we may have the matter of re- joicing in ourselves: our works can merit nothing at the hand of God; but, if our con- sciences can witness for us that they are such as he for Christ’s sake approves and accepts, we may upon good ground rejoice therein. (2.) The true way to have rejoicing in ourselves is to be much in proving our own works, in examining ourselves by the un- erring rule of God’s word, and not by the false measures of what others are, or may think of us. (3.) It is much more desirable to have matter of glorying in ourselves than in another. If we have the testimony of our consciences that we are accepted of God, we need not much concern ourselves about what others think or say of us; and without this the good opinion of others will stand us in little stead. 2. The other argument which the apostle uses to press upon us this duty of proving our own work is that every man shall bear his own burden (v. 5), the meaning of which is that at the great day every one shall be reckoned with according as his behaviour here has been. He supposes that there is a day coming when we must all give an account of ourselves to God; and he declares that then the judgment will proceed, and the sentence pass, not according to the sentiments of the world concerning us, or any ungrounded opinion we may “have had of ourselves, or upon our having been better or worse than others, but according as our state and beha- viour have really been in the sight of God. And, if there be such an awful time to be expected, when he will render to every one ac- cording to his'works, surely there is the great- est reason why we should prove our own works now: if we must certainly be called to an account hereafter, surely we ought to be often calling ourselves to an account here, to see whether or no weare such as God will own and approve then: and, as this is our duty. so if it were more our practice we should GALATIANS. entertain more becom ourselves and our fello stead of bearing hard upon one account of any mistakes or be guilty of, we should be more ready tof that law of Carist by which we must he juc in bearing one another’s burdens. IV. Christians are here exhorted to bef and liberal in maintaining their minis (v. 6): Let him that is taught in theword ec municate to him that teacheth, in all geo things. Here we may observe, 1. The 5 tle speaks of it asa thing known and ackn ledged, that, as there are some to be taug so there are others who are appointed to te them. The office of the ministry is a di : institution, which does not lie open in ¢ mon to all, but is confined to those only whi God has qualified for it and called to it: ey reason itself directs us to put a difference tween the teachers and the taught (for, if were teachers, there would be none to taught), and the scriptures sufficiently dec! that it isthe will of God we should de 2. Itis the word of God wherein minis st are to teach and instruct others; that y they are to preach is the word, 2 Tim. i That which they are to declare is the cou of God, Acts xx. 27. They are not lords our faith, but helpers of our joy, 2 Cor. i It is the word of God which is the only 1 of faith and life; this they are concernet study, and to open, and improve, for the fication of others, but they are no furth be regarded than as they speak accordin this rule. 3. It is the duty of those who taught in the word to support those whe appointed to teach them; for they are ta ¢ municate to them in all good things, free) cheerfully to contribute, of the good th with which God has blessed them, whi needful for their comfortable subsiste Ministers are to give attendance to readi exhortation, to doctrine (1 Tim. iv. 13); | are not to entangle themselves with the aj of this life (2 Tim. ii. 4), and therefore - but fit and equitable that, while they are s to others spiritual things, they should reap carnal things. And this is the appoint of God himself; for as, under the law, : who ministered about holy things lived o things of the temple, so hath the Lord ordc that those who preach the gospel should J the gospel, 1 Cor. ix. 11, 13, 14. V. Here is a caution to take heed of m ing God, or of deceiving ourselves, by gining that he can be imposed- upon by I pretensions or professions (v. 7): Ben ceived, God is not mocked. 'This may bi sidered as referring to the foregoing e tion, and so the design of it is to those of their sin and folly who ended by any plausible pretences to excuse | selves from doing their duty in support their ministers: or it may be taken in a mq general view, as respecting the whole busin of religion, and so as designed to entertaining any vain hopes of en- ing its rewards while they live in the lect of its duties. The apostle here sup- | from the work of religion, and especially the | more self-denying and chargeable parts of it, though at the same time they may make a | show and professionof it; butheassures them that this their way is their folly, for, though hereby they may possibly impose upon others, yet they do but deceive themselves if they think to impose upon God, who is perfectly acouainted with their hearts as well as actions, and, as he cannot be deceived, so he will not he mocked; and therefore, to prevent this, he _ directs us to lay down as a rule to ourselves, That whatsoever a man soweth that shall he - ourselves now, so will our account be in the | great day. Our present time is seed-time: jn the other world there will be a great har- _ harvest according as he sows in the seedness, he further informs us (v. 8) that, as there ' are two sorts of seedness, sowing to the flesh and sowing to the Spirit, so accordingly will | the reckoning be hereafter: If we sow to the flesh, we shall of the flesh reap corruption. If _ we sow the wind, we shall reap the whirlwind. ose who live a carnal sensual life, who, instead of employing themselves to the honour _of God and the good of others, spend all their _ thoughts, and care, and time, about the flesh, must expect no other fruit of such a course | than corruption—a mean and short-lived sa- | tisfaction at present, and ruin and misery at he end of it. But, on the other hand, those _ who sow to the Spirit, who under the guidance and influence of the Spirit do live a holy and _ of usefulness and serviceableness to cthers, may depend upon it that of the Spirit they but deceive themselves. gion is the greatest folly as well as wicked- Hess, since the God we have to do with can _ easiiy see through all our disguises, and will certainly deal with us hereafter, not accord- uz to our professions, but our practices. Vi. Here is a further caution given us, io Se weary in well doing, v.9. As we ould not excuse ourselves from any part our duty, so neither should we grow weary ’ «iii. There is in all of us too great a prone- 4258 te this; we are very apt to flag and tire iu duiy, yea to fall off from it, particularly ery good reason for it, because in due sea- s0.. Je siull reap, if we faint not, where he aesures us that there is a recompence of re- es that many are apt to excuse themselves _also reap; or that according as we behave | _ Spiritual life, a life of devotedness to God and! ” shali reap life everlasting—they shall have ‘the truest comfort in their present course, and an eternal life and happiness at the end of it.’ especial manner he is good to his own ser- Note, ‘fhose who go about to mock God do|vants; and we must in doing good be Hypocrisy in reli-| followers of God as dear children. ~~, ward in reserve for all who sincerely employ themselves in well doing; that this rewari! will certainly be bestowed on us in the proper season—if not in this world, yet undoubtedly in the next; but then that it is upon suppo- — sition that we faint not in the way of our duty; if we grow weary of it, and withdraw from it, we shall not only miss of this reward, but lose the comfort and advantage of what we have already done; but, if we hold on and hold out in well-doing, though our reward may be delayed, yet it will surely come, and will be so great as to make us an abundant recompence for all our pains and constancy. Note, Perseverance in well-doing is our wis- dom and interest, as well as our duty, for to this only is the reward promised VII. Here is an exhortation to all Christians to do good in their places (v. 10): As we have therefore an opportunity, &c. It is not enough that we be good ourselves, but we yest; and, as the husbandman reaps in the| must do good to others, if we would approve ourselves to be Christians indeed. The duty so we shall reap then as we sow now. And|here recommended to us is the same that is spoken of in the foregoing verses; and, as there the apostle exhorts us to sincerity artd perseverance in it, so here he directs us both as to the objects and rule of it. 1. The objects of this duty are more generally all men. We are not to confine our charity and beneficence within too narrow bounds, as the Jews and judaizing Christians were apt to do, but should be ready to extend it te all who partake 01 the same common nature with us, as far as we are capable and they stand in need of us. But yet, in the exercise of it, we are to have a special regard to the household of faith, or to those who profess the same common faith, and are members of the same body of Christ, with us: though others are not to be excluded, yet these are to be preferred. The charity of Christians should be extensive charity; but yet therein a particular respect is to be had to good ~ peuple. God does good to all, but in an 2. ‘The rule which we are to observe in doing good to others is as we have opportunity, which implies, (1.) That we should be sure to do it while we have opportunity, or while our life Jasts, which is the only season wherein we are capable of doing good to others. If therefore we would behave ourselves aright in this matter, we must not, as too many do, neglect it in our life-time, and defer it till we come to die, under a pretence of doing some- thing of this nature then : for, as we canno: be sure that we shall then have an opportu- that part of it to which the apostle has here | nity for it, so neither, if we should, have we _ @ Ssecia: regard, that of doing guod to others. | any ground to expect that what we do wil! Pais therefore he would have us carefully to| be so acceptable to God, much less that we aten and guard against; and he gives this;can atone for our past neglects by leaving something behind us for the good of others, when we can no longer keep it ourn+!ves But we should take care to do good tu our a i ie , aT Se 3 “a : et a a _ CHAP VIC | Sptrituac mindedness and Benefirrurs. Character of seducing teachers. life-mzae, yea, to make this the business of. our lives. And, (2.) That we be ready to improve every opportunity for it: we should not content ourselves in having done some good already; but, whenever fresh occasions otter themselves, as far as our capacity reaches we should be ready to embrace them too, for we are directed to give a portion to seven and also to eight, Eccl. xi. 2. Note, [1.] As God has .made it our duty to do good to others, so he takes care in his providence to furnish us with opportunities for it. The poor we have always with us, Matt. xxvi. 11. (2.] Whenever God gives us an opportunity of being useful to others, he expects we should improve it, according to our capacity and ability. [3.] We have need of godly wisdom and discretion to direct us in the exercise of our charity or beneficence, and particularly in the choice of the proper objects of it; for, though none who stand in need of us are to be wholly overlooked, yet there is a difference to be made between some and others. 11 Ye-see how large a letter I have written unto you with mine own hand. 12 As many as desire to make a fair show in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ. 13 For neither they them- selves who are circumcised keep the law; but desire to have you cireum- cised, that they may glory in your flesh. 14 But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the worid is crucified unto me, and I unto the world. 15 For im Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. 16 And as many as walk aecording to this rule, peace be on them, and mercy, and upon the Israel of God. 17° From henceforth et no man trouble me: for I bear in my body the marks of the Lord Jesus. 18 Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen. The apostle, having at large established the doctrine of the gospel, and endeavoured to persuade these Christians to a behaviour agreeable to it, seems as if he intended here to have put an end to the epistle, especially when he had acquainted them that, as a particular mark of his respect for them, he had written this large letter with his own hand, and had not made use of another as bis amanuensis, and only subscribed his yuoue to it,as he was wont to do in his otner GALATIANS. epistles: but such is h such his concern to recov bad impressions made upon false teachers, that he cannot break of he has once again given them the true racter of those teachers, and an accou his own contrary temper and behaviour, tha by comparing these together they might the more easily see how little reason they had t depart from the doctrine he had taught then and to comply with theirs. I. He gives them the true character of 7 those teachers who were industrious to sed them, in several particulars. As, 1. The} were men who desired to make a fair show wm the flesh, v.12. They were very zealous for the externals of religion, forward to observe, © and to oblige others to observe, the rites of the ceremonial law, though at the same time they had little or no regard to real piety; for, as the apostle says of them in the follow- ing*verse, neither do they themselves keep the law. Proud, vain, and carnal hearts desire nothing more than to make a fair show in the flesh, and they can easily be content with so much religion as will help them to keep up such a fair show; but frequently those have least of the substance of religion who are most solicitous to make a show of it. 2. They were men who were afraid of suffer. ing, for they constrained the Gentile Christians to be circumcised, only lest they should suffer” persecution for the cross of Christ. It w not so much out of a regard to the law as to themselves ; they were willing to sleep in a whole skin, and to save their worldly cargo, and cared not though they made shipwreck of faith and a good conscience. ‘That which they chiefly aimed at was to please the Jews, and to keep up their reputation among them and so to prevent the trouble that. Paul, and other faithful professors of the doctrine of Christ, lay opento. And, 3. Another part of their character was that they were men of a party spirit, and who had no further zeal for the law than as it subserved their carna and selfish designs; for they desired to ha these Christians circumcised, that they mig glory in their flesh (v. 13), that they migh say they had gained them over to their side and made proselytes of them, of which they carried the mark in their flesh. And thus, while they pretended to promote religion, they were the greatest enemies of it; for nothing has been more destructive to the interest of religion than men-siding end _ party-making. re Il. He acquaints us, on the other hand, with his own temper and behaviour, or makes profession of his own faith, hope, and Jey; — particularly, = 1. That his principal glory was ip the cross of Christ: God forbid, says hs, trat] should glory, save in the eross of our Lord Jesus Christ, v.14. By the cross of Christ is ~ nere meant his sufferimgs and death or the cross, or the doctrine of salvation by # crue ond ~ eae umbled at and the Greeks accounted foolish- s; andthe judaizing teachers themselves, though they had embraced Christianity, yet | were so far ashamed of it that in compliance _ with the Jews, and to avoid persecution from them, they were for mixing the observance of the law of Moses with faith in Christ, as necessary to salvation. But Paul had avery different opinion of it; he was so far from being offended at the cross of Christ, or ashamed of it, or afraid to own it, that he gloried in it; yea, he desired to glory in nothing else, and rejected the thought of setting up anything in competition with it, as the object of his esteem, with the utmost abhorrence: God forbid, &c. This was the ground of all his hope as a Christian: this was the doctrine which, as an apostle, he was | resolved to preach; and, whatever trials his firm adherence to it might bring upon him, _ he was ready, not only to submit to them, | but to rejoice in them. Note, The cross of _ Christ is a good Christian’s chief glory, and there is the greatest reason why we should glory in it, for to it we owe all our joys and eemopes. 2. That he was dead to the world. By | Christ, or by the cross of Christ, the world was crucified to him, and he to the world ; he __ had experienced the power and virtue of it in _ weaning him from the world, and this was one. great reason of his glorying in it. The _ false teachers were men of a worldly temper, their chief concern was about their secular interests, and therefore they accommodated their religion thereunto. But Paul was a __ man of another spirit; as the world had no "kindness for him, so xeither had he any 1 great regard to it; he had got above both the __ smiles and the frowns of it, and had become as indifferent to it as one who is dying out of it. This is a temper of mind that all Chris- tians should be labouring after; and the best _ Way to attain it isto converse much with the cross of Christ. The higher esteem we have _ of him the meaner opinion shall we have of _ the world, and the more we contemplate the sufferings our dear Redeemer met with from the world the less likely shall we be to be in _ love with it. 3. That he did not lay the stress of his _ religion on one side or the other of the con- _ testing interests, but on sound Christianity, 2,15. There was at that time an unhappy _ division among Christians ; circumcision and wneircumcision had become names by which _ they were distinguished from each other ; for Ch. ii. 9, 12} the Jewish Christians are called he circumcision, and those of the circumcision. The false teachers were very zealous for cir- umcision ; yea, to such a degree as to repre- ‘ent it as necessary to salvation, and therefore ‘hey did all they could to constrain the jxentile Christians to submit to it. In this _ hey had carried the matter much further than others did; for, though the aposties / VOL, TX. CH. Pov. MEyre ‘ LES Liuaiemee tee CHAP. VI. Efficacy of the cross of Christ. ‘is was what the Jews | connived at the use of it among the Jewish converts, yet they were by no means for imposing it upon the Gentiles. But what they laid so great a stress upon Paul made very little account of. It was indeed of great importance to the interest of Christianity that circumcision should not be imposed on the Gentile converts, and therefore this he had set himself with the utmost vigour to oppose ; but as for mere circumcision or uncircumci- sion, whether those who embraced the Chris- tian religion had been Jews or Gentiles, and whether they were for or against con- tinuing the use of circumcision, so that they did not place their religion in it—this was comparatively a matter of little moment with him; for he very well knew that in Jesus Christ, that is, in his account, or under the Christian dispensation, neither circumcision availed any thing nor uncircumcision, as te men’s acceptance with God, but a new crea- ture. Here he instructs us both wherein real religion does not and wherein it does consist. It does not consist in circumcision or uncircumcision, in our being in this or the other denomination of Christians ; but it consists in our being new creatures ; not in having a new name, or putting on a new face, but in our being renewed in the spirit of our minds and having Christ formed in us: this is of the greatest account with God, and so it was with the apostle. If we com. pare this text with some others, we may more fully see what it is that renders us most ac. ceptable to God, and about which we should therefore be chiefly concerned. Here we are told that it is a new creature, and in ch. v. 6 that it is faith which worketh by love, and in 1 Cor. vii. 19 that it is the keeping of the com- mandments of God, from all which it appears that it is a change of mind and heart, whereby we are disposed and enabled to believe in the Lord Jesus and to live a life of devotedness to God; and that where this inward, vital, practical religion is wanting, no outward professions, nor particular names, will ever stand us in any stead, or be sufficient to re- commend us to‘him. Were Christians duly concerned to experience this in themselves, and to promote it in others, if it did not make them lay aside their distinguishing names, yet it would at least take them off from laying so great a stress upon them as they too often do. Note, Christians should take care to lay the stress of their religion where God has laid it, namely, on those things which are available to our acceptance with him ; so we see the apostle did, and it is our wisdom and interest herein to follow his ex- ample. ‘The apostle having shown what was of chief consideration in religion, and what he laid the greatest stress upon, namely, not a mere empty name or profession, but a sound and saving change, in v. 16 he pronounces a blessing upon all those who walk according to this rule: And as many as walk according to this rule peace beupon them, and mercy upon the Apostolical benedictio. of may signify more generally the whole word of God, which is the complete and per- fect rule of faith and life, or that doctrine of the gospel, or way of justification and salyation, which he had laid down in this epistle, namely, by faith in Christ without the works of the law ; or it may be cgnsidered as more immediately referring to the new crea- ture, of which he had just before been speak- ing. The blessings which he desires for those who walk according to this rule, or which he gives them the hope and prospect of (for the words may be taken either as a prayer or a promise), are peace and mercy— peace with God and conscience, and all the comforts of this life as far as they are needful for them, and mercy, or an interest in the free love and favour of God in Christ, which are the spring and fountain of all other bless- ings. A foundation is laid for these in that gracious change which is wrought in them; and while they behave themselves as new creatures, and govern their lives and hopes by the rule of the gospel, they may most as- suredly depend upon them. ‘These, he de- clares, shall be the portion of all the Israel of God, by whom he means all sincere Chris- tians, whether Jews or Gentiles, all who are Israelites indeed, who, though theymay notbe the natural, yet are become the spiritual seed of Abraham; these, being heirs of his faith, are also heirs together with him of the same pro- mise, and consequently entitled to the peace and mercy here spoken cf. The Jews and judaizing teachers were for confining these lessings to such as were circumcised and kept the law of Moses; but, on the contrary, the apostle declares that they belong to all who walk according to the rule of the gospel, or of the new creature, even to all the Israel of God, intimating that those only are the true Israel of God who walk according to this rule, and not that of circumcision, which they insisted so much upon, and therefore that this was the true way to obtain peace and mercy. Note, (1.) Real Christians are such as walk by rule; not a rule of their own devising, but that which God himself has prescribed to them. (2.) Even those who walk according to this rule do yet stand in need of the mercy of God. But, (3.) Allwho sincerely endeavour to walk according to this rule may be assured that peace and mercy will be upon them: this is the best way to have peace with God, ourselves, and others ; and hereupon, as we may be sure of the fa- vour of God now, so we may be sure that we shall find mercy with him hereafter. 4. That he had cheerfully suffered per-| them under all the trials of life and the pros- ‘pect of death itself. This is fitly called the — secution for the sake of Christ and Chris- tianity, v.17. As the cross of Christ, or the doctrine of salvation by a crucified Redeem-| the sole purchaser and the appointed di | penser of it ; and though these churches hi been willing to run all hazards rather than! done enough to forfeit it, by suffering them he ‘vould betray this truth, or suffer it to be| selvés to be drawn into an opinion and pra | tice highly dishonourable to Christ, as we et, was what he chiefly gloried in, so he had ccrrupted. The false teachers were atraid GALATTANS. Israel of God. The rule which he here speaks | of persecution, and t why they were zealous for we see, v. 12. But this was the afflictions he met with, nor did he c his life dear to him, so that he might fi his course with joy, and the ministry he had received of the Lord Jesus, to testify the gospel of the grace of God, Acts. xx. 24. | He had already suffered much in the cause of Christ, for he-bore in his body the marks of the Lord Jesus, the scars of those wounds | which he had sustained from persecuting enemies, for his steady adherence to~him, © and that doctrine of the gospel which he had | received from him. As from this it appear ed that he was firmly persuaded of the truth and importance of it, and that he was far © from being a favourer of circumcision, as” they had falsely reported him to be, so here- upon, with a becoming warmth and. vehe mence, suitable to his authority as an apostle and to the deep concern of mind he was un- der, he insists upon it that no man should henceforth trouble him, namely by opposing his doctrine or authority, or by any such ca- lumnies and reproaches as had been cast upor him; for as, both from what he had said and what he had suffered, they appeared to he highly unjust and injurious, so those were very unreasonable who either raised or received them. Note, (1.) It may justly be presumed that men are fully per- suaded of those truths in the defence of which they are willing to suffer. And, (2.) It is very unjust to charge those things upon others which are contrary not only to their profession, but their sufferings too. III. The apostle, having now finished ~ what he intended to write for the conviction and recovery of the churches of Galatia, con- cludes the epistle with his apostolical bene- diction, v.18. He calls them his brethren, wherein he shows his great humility, and the tender affection he had for them, notwith- standing the ill treatment he had met with from them ; and takes his leave of them with this very serious and affectionate prayer, that the grace of our Lord Jesus Christ may be — with their spirit. This was a usual farewell wish of the apostle’s, as we see, Rom. xvi. 20, 24, and 1 Cor. xyi. 23. And herein he ~ prays that they might enjoy the favour of Christ, both in its special effects and its sen. sible evidences, that they might receive from him all that grace which was needful to guide them in their way, to strengthen them in their work, to establish them in their Chris- tian course, and to encourage and comfort — grace of our Lord Jesus Christ, as he is both ~ wi Sg! , n, yet, out of his great ,and knowing of what im- it was to them, he earnestly desires on thei behalf; yea, that it might be with spirit, that they might continually ex- _ perience the influences of it upon their souls, _ disposing and enabling them to act with sin- —_ AN es cerity and uprightness in religion. We need desire no more to make us happy than the grace of our Lord Jesus Christ. This the apostle begs for these Christians, and there- in shows us what we are chiefly concerned to obtain; and, both for their and our en- couragement to hope forit, he adds his Amen, -EXPOSITION, WITH PRACTICAL OF THE EPISTLE _ to bear that particular inscription. my sent Tychicus unto them, whom, in 2 Tim. iv. OBSERVATIONS, OF ST. PAUL TO THE EPHESIANS: ‘Some think that this epistle to the Ephesians was a circular letter sent to several churches, and that the copy directed to the Ephesians happened to be taken into the canon, and so it came And they have been induced the rather to think this _ because it is the only one of all Paul’s epistles that has nothing in it peculiarly adapted to the _ state or ease of that particular church ; but it has much of common concernment to all Chris- _ tians, and especially to all who, having been Gentiles in times past, were converted to Chris- ‘tianity. But then it may be observed, on the other hand, that the epistle is expressly inscribed (ch. i. 1) to the saints which are at Ephesus ; and in the close of it he tells them that he had 12, he says he had sent to Ephesus. It is an | epistle that bears date out of a prison: and some have observed that what this apostle wrote gosvel, in order to it. _ before their conversion, ch. i—iii. when he was a prisoner had the greatest relish and savour in it of the things of God. his tribulations did abound, his consolations and experiences did much more abound, whence we _ may observe that the afflictive exercises of God’s people, and particularly of his ministers, often tend to the advantage of others as well as to their own. The apostle’s design is to settle and establish the Ephesians in the truth, and further to acquaint them with the mystery of the In the former part he represents the great privilege of the Ephesians, who, haying been in time past idolatrous heathens, were now converted to Christianity and received into covenant with God, which he illustrates from a view of their deplorable state In the latter part (which we have in the 4th, 5th, and 6th _ chapters) he instructs them in the principal duties of religion, both personal and relative, and When 4 exhorts and quickens them to the faithful discharge of them. Zanchy observes that we have _ here an epitome of the whole Christian doctrine, and of almost all the chief heads of divinity. CHAP. I. ws chapter we have, I. The introduction to the whole epistle, ich is much the same as in others, ver.1, 2. Ul. The apostle’s anksgivings and praises to God for his inestimable blessings ‘bestowed on the believing Ephesians, ver.3—14. III. His earnest P rs to God in their behalf, ver. 15—23. This great apostle ‘wont to abound in prayers and in thanksgivings to almighty which he generally so disposes and orders .hat at the same hey carry with them and convey the great and important doc- of the Christian religion, and the most weighty instruc- to all those who seriously peruse them. AUL, an apostle of Jesus Christ _ by the will of God, to the saints vhich are at Ephesus, and to the ithful in Christ Jesus: 2 Grace be ) you, and peace, from God our ather, and from the Lord Jesus Here is, 1. The title St. Paul takes to him- self, as belonging to him—Paul, an apostle of Jesus Christ, &c. He reckoned it a great honour to be employed by Christ, as-one of his messengers to the sons of men. The apostles were prime officers in the Christian church, being extraordinary ministers ap- pointed for a time only. They were fur- nished by their great Lord with extraordinary gifts and the immediate assistance of the Spirit, that they might be fitted for publish- ing and spreading the gospel and for govern- ing the church in its infant state. Such a one Paul was, and that not by the will of man conferring that office upon him, nor by his own intrusion into it; but by ihe will of God, oi an * net ee - ie lle ee) eS Praise for spiritual blessings. very expressly and plainly intimated to him, he being immediately called (as the other apostles were) by Christ’ himself to the work. Every faithful minister of Christ (though his call and office are not of so extraordinary a nature) may, with our apostle, reflect on it as an honour and comfort to himself that he is what he is by the will of God. 2. The per- sons to whom this epistle is sent: To the saints who are at Ephesus, that is, to the Christians who were members of the church at Ephesus, the metropolis of Asia. He calls them saints, for such they were in profession, such they were bound to be in truth and reality, and many of them were such. All Christians must be saints; and, if they come not under that character on earth, they will never be saints in glory. He calls them the faithful in Christ Jesus, believers in him, and firm and constant in their adherence to him and to his truths and ways. Those are not saints who are not faithful, believing in Christ, firmly adhering to him, and true to the pro- fession they make of relation to their Lord. Note, It is the honour not only of ministers, but of private Christians too, to have obtained mercy of the Lord to be faithful—In Christ Jesus, from whom they derive all their grace and spiritual strength, and in whom their persons, and all that they perform, are made accepted. 3. The apostolical benediction: Grace be to you, &c. This is the token in every epistle; and it expresses the apostle’s good-will to his friends, and a real desire of their welfare. By grace we are to understand the free and undeserved love and favour of God, and those graces of the Spirit which proceed from it; by peace all other blessings, spiritual and temporal, the fruits and product of the former. No peace without grace. No peace, nor grace, but from God the Father, and from the Lord Jesus Christ. These pe- culiar blessings proceed from God, not as a Creator, but as a Father by special relation: and they come from our Lord Jesus Christ, who, having purchased them for his people, has a right to bestow them upon them. In- deed the saints, and the faithful in Christ Jesus, had already received grace and peace; but the increase of these is very desirable, and the best saints stand in need of fresh supplies of the graces of the Spirit, and can- not but desire to improve and grow: and therefore they should pray, each one for him- self and all for one another, that such blessings may still abound unto them. After this short introduction he comes to the matter and body of the epistle; and, though it may seem somewhat peculiar in a letter, yet the Spirit of God saw fit that his discourse of divine things in this chapter should be cast into prayers and praises, which, as they are solemn addresses to God, so they convey weighty instructions to others. Prayer may preach ; and praise may do so too. 3 Blessed de the God and Father EPHESIANS. of our Loru Jesus Christ blessed us with all spiritual bles in heavenly places in Christ: 4 cording as he hath chosen us in before the foundation of the wo that we should be holy and without blame before him in love: 5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6 To the praise of the glory of his grace, wherein he hath made accepted in the beloved. 7 In whom we have redemption through his blood, the forgiveness of sins, ac- cording to the riches of his grace; § Wherein he hath abounded toward us in all wisdom and prudence: 9 Having made known unto us the mystery of his will, according to good pleasure which he hath pur posed in himself: 10 That in the dispensation of the fulness of time: he might gather together in one a things in Christ, both which are in heaven, and which are on earth; eve in him: 11 In whom also we obtained an inheritance, being pre: destinated according to the purpose of him who worketh all things’ afte; the counsel of his own will: 12 Tha we should be to the praise of hi glory, who first trusted in Christ 13 In whom ye also trusted, afte that ye heard the word of truth, thi gospel of your salvation: m whe also after that ye believed, ye v sealed with that holy Spirit of pro mise, 14 Which is the earnest o our inheritance until the redemptio of the purchased possession, unto th praise of his glory. : He begins with thanksgivings and prais and enlarges with a great deal of fluency ai copiousness of affection upon the excee great and precious benefits which we by Jesus Christ. For the great’ privi our religion are very aptly recounted a larged upon in our praises to God. of I. In general he blesses: God for spiritu blessings, v. 3, where he styles him the Go and Father of our Lord Jesus Christ ; for, 2 Mediator, the Father was his God; as God, — and the second person in the blessed T; God was his Father. It bespeaks the m cal union between Christ and believers, tha the God and Father of our Lord Jesus Christ ae x God and Father, and that in and ugh him. All blessings come from God _as the Father of our Lord Jesus Christ. No _ good can be expected from a righteous and _ holy God to sinful creatures, but by his me- diation. He hath blessedus with all spiritual blessings. Note, Spiritual blessings are the best blessings with which God blesses us, and for which we are to bless him. He blesses us by bestowing such things upon us as make us really blessed. We cannot thus bless God again ; but must do it by praising, and magnifying, and speaking well of him on that account. Those whom God blesses with some he blesses with all spiritual blessings; to whom he gives Christ, he freely gives all these things. It is not so with temporal blessings; some are favoured with health, and not with riches; some with riches, and not with health, &c. But, where God blesses with spiritual blessings, he blesses with all. Theyare spiritual blessings in heavenly places ; that is, say some, in the church, distinguished ‘from the world, and called out of it. Or it may be read, in heavenly things, such as come from heaven, and are designed to prepare men for it, and to secure their reception into it. We should hence learn to mind spiritual and heavenly things as the principal things, spiritual and heavenly blessings as the best blessings, with which we.cannot be miserable _ and without which we cannot but be so. Set _ not your affections on things on the earth, but _ on those things which are above. ‘These we are blessed with in Christ; for, as all our ser- vices ascend to God through Christ, so all our __ blessings are conveyed to us in the same way, he being the Mediator between God and us. ___IL. Yhe particular spiritual blessings with which we are blessed in Christ, and for _ which we ought to bless God, are (many of _ them) here enumerated and enlarged upon. 1. Election and predestination, which are the secret springs whence the others flow, _ v.4, 5,11. Election, or choice, respects that _ lump or mass of mankind out of which some are chosen, from which they are separated and distinguished. Predestination has re- _ Spect to the blessings they are designed for ; “Capen the adoption of children, it being e purpose of God that in due time we - should become his adopted children, and so __ have a right to all the privileges and to the inheritance of children. We have here the date of this act of love: it was before the foundation of the world; not. only before God’s _ people had a being, but before the world had a beginning ; for they were chosen in the _ counsel of God from all eternity. It mag- ifies these blessings to a high degree that ey are the products of eternal counsel. The alms which you give to beggars at your doors ae from a sudden resolve; but the pro- ision which a parent makes for his children tee ¢' ” a al ‘ the result of many thoughts, and is put © his last will and testament with a great of solemnity. And, as this magnifies eae oe Rh ae 3 GHAR. EL on es a ak rk) Praise for spiritual blessinga, divine love, so it secures the blessings to God’s elect ; for the purpose of God according to election shall stand. He acts in pursuance of his eternal purpose in bestowing spiritual blessings upon his people. He hath blessed us: according as he hath chosen us in him, in Christ the great head of the election, who is emphatically called God’s elect, his chosen ; and in the chosen Redeemer an eye of favour was cast upen them. Observe here one great end and design of this choice: chosen that we should be holy ; not because he fore- saw they would be holy, but because he determined to make them so. All who are chosen to happiness as the end are chosen to holiness as the means. Their sanctification, as well as their salvation, is the result of the counsels of divine love—And without blame before him—that their holiness might not be merely external and in outward appearance, so as to prevent blame from men, but internal and real, and what God himself, who looketh at the heart, will account such, such holiness as proceeds from love to God and to our fellow-creatures, this charity being the prin- ciple of all true holiness. The original word signifies such an innocence as no man can carp at; and therefore some understand it of that perfect holiness which the saints shall attain in the life to come, which will be eminently before God, they being in his im~ mediate presence for ever. Here is also the rule and the fontal cause of God’s election : it is according to the good pleasure of his will (v. 5), not for the sake of any thing in them foreseen, but because it was his sovereign will, and a thing highly pleasing to him. It is according to the purpose, the fixed and un~ alterable will, of him who worketh all things after the counsel of his own will (v. 11), who powerfully accomplishes whatever concerns his elect, as he has wisely and freely fore- ordained and decreed, the last and great end and design of all which is his own glory: To the praise of the glory of his grace (wv. 6), that we should be to the praise of his glory (v. 12), that is, that we should live and behave our- selves in such a manner that his rich grace might be magnified, and appear glorious, and worthy of the highest praise. All is of God, and from him, and through him, and therefore all must be to him, and centre in his praise. Note, The glory of God is his own end, and it should be ours in all that we do. This passage has been understood by some in a very different sense, and with a special re- ference to the conversion of these Ephesians to Christianity. Those who have a mind to see what is said to this purpose may consult Mr. Locke, and other well-known writers, on the place. 2. Thenext spiritual blessing the apostle takes notice of is..acceptance with God through Jesus Christ: Wherein, or by which grace, he hath made us accepted in the beloved, v. 6. Jesus Christ is the beloved of his Father (Matt. iii. 17), as well as of angels and saints. It is our great privilege to le - <—s Praise for spiritual blessings. accepted of God, which implies his love to us and his taking us under his care and into his family. We cannot be thus accepted of God, but in and through Jesus Christ. He loves his people for the sake of the beloved. 3. Re- _ mission of sins, and redemption through the ‘hlood of Jesus, v. 7. No remission without redemption. It was by reason of sin that we were captivated, and we cannot be released from our captivity but by the remission of our sins. This redemption we have in Christ, and this remission through his blood. The guilt and the stain of sin could be no other- wise removed than by the blood of Jesus. All our spiritual blessings flow down to us in that stream. This great benefit, which comes freely to us, was dearly bought and paid for by our blessed Lord; and yet it is according to the riches of God’s grace. , Christ’s satis- faction and God’s rich grace are very con- sistent in the great affair of man’s redemption. God was satisfied by Christ as our substitute and surety; but it was rich grace that would accept of a surety, when he might have executed the severity of the law upon the transgressor, and it was rich grace to provide such a surety as his own Son, and freely to deliver him up, when nothing of that nature could have entered into our thoughts, nor have heen any otherwise found out for us. Tn this instance he has not only manifested riches of grace, but has abounded towards us in all wisdom and prudence (v. 8), wisdom in contriving the dispensation, and prudence in executing the counsel of his will, as he has done. Howillustrious have the divine wis- dom and prudence rendered themselves, in so happily adjusting the matter between justice and mercy in this grand affair, in se- curing the honour of God and his law, at the same time that the recovery of sinners and their salvation are ascertained and made sure! 4. Another privilege which the apostle here blesses Ged for is divine revelation—that God hath made known to us the mystery of his will (v. 9), that is, so much of his good-will to men, which had been concealed for a long time, and is still concealed from so great a part of the world: this we owe to Christ, who, having lain in the bosom of the Father from eternity, came to declare his will to the children of men. According to his good plea- sure, his secret counsels concerning man’s redemption, which he had purposed, or re- solved upon, merely in and from himself, and not for any thing in them. In this revelation, and in his making known unto us the mystery of his will, the wisdom and the prudence of God do abundantly shine forth. It is described (v. 13) as the word of truth, and the gospel of our salvation. Every word of it is true. It contaims and instructs us in the most weighty and important truths, and it is confirmed and sealed by the very oath of God, whence we should learn to belake ourselves to ét in all our searches after divine truth. It is the gospel of our saivation- it publishes the! because it was mortgaged and forfeited bj KPHESIANS. glad tidings of salvation, ai offer of it: it points out the way it; and the blessed Spirit renders the and the ministration of it effectual salvation of souls. O, how ought we to this glorious gospel and to bless God for This is the light shining in a dark place, for which we have reason to be thankful, and te which we should take heed. 5. Union in anc with Christ is a great privilege, a spiritual blessing, and the foundation of many others” He gathers together in one all things in Christ, v.10. All the lines of divine revelation m in Christ; all religion centres in him. Jews and Gentiles were united to each other by being both united to Christ. Things in heaven and things on earth are gathered together in him; peace made, correspondence settled, between heaven and earth, through him. The innumerable company of angels becom one with the church through Christ : thi: God purposed in himself, and it was his design in that dispensation which was to be accom plished by his sending Christ in the fulne: of time, at the exact time that God had pre- fixed and settled. 6. The eternal inheritane is the great blessing with which we are blesse¢ in Christ: In whom also we have obtained a inheritance, v. 11. Heaven is the inheritance. the happiness of which is a sufficient portioi for a soul: it 1s conveyed in the way of « inheritance, being the gift of a Father to hi children. Jf children, then heirs. All th blessings that we have in hand are but smal if compared with the inheritance. Whati laid out upon an heir in his minority is ne thing to what is reserved for him when h comes to age. Christians are said to hay obtained this inheritance, as they have a pre. sent right to it, and even actual possession 6 it, in Christ their head and representati 7. The seal and earnest of the Spirit are ¢ the number of these blessings. We are sai to be sealed with that Holy Spirit of pro v.13. The blessed Spirit is holy hi and he makes us holy. He is called the of promise, as he is the promised Spirit. him believers are sealed; that is, separate and set apart for God, and distinguished an marked as belonging to him. The Spirit the earnest of our inheritance, v.14. T earnest is part of payment, and it secures th full sum: so is the gift of the Holy Ghos all his influences and operations, both as sanctifier and a comforter, are heaven b glory in the seed and bud. The § illumination is an earnest of everlasting | sanctification is an earnest of perfect holine and his comforts are earnests of ever joys. He is said to be the earnest, until th redemption of the purchased possession. may be called here the possession, becaus this earnest makes it as sure to the heirs though they were already possessed of and it is purchased for them by the blood Christ. The redemption of it is menti and Christ restores 1t to us, and so is said to redeem it, in allusion to the law of redemption. Observe, from all this, what a gracious promise that is which secures the _ gift of the Holy Ghost to thosewho ask him. ‘The apostle mentions the great end and design of God in bestowing all these spiritual privileges, that we should be to the praise of his glory who first trusted in Christ—we to whom the gospel was first preached, and who were first converted to the faith of Christ, and ' to the placing of our hope and trust in him. Note; Seniority in grace is a preferment: Who were in Christ before me, says the apostle (Rom. xvi. 7); those who have for a longer time experienced the grace of Christ are under more special obligations to glorify God. They should be strong in faith, and more eminently glorify him; but this should be the common end of all. For this we were made, and for this we were redeemed; this is the great de- sign of our Christianity, and of God in all that he has done for us: unto the praise of his glory, v.14. He intends that his grace and | power and other perfections should by this _ means become conspicuous and illustrious, and that the sons of men should magnify him. | 15 Wherefore I also, after I heard | of your faith in the Lord Jesus, and | love unto all the saints, 16 Cease not to give thanks for you, making _ mention of you in.my prayers; 17 | That the God of our Lord Jesus | Christ, the Father of glory, may give | ‘unto you the spirit of wisdom and revelation in the knowledge of him - 18 The eyes of your understanding being enlightened ; that ye may know _ what is the hope of his calling, and what the riches of the glory of his - inheritance in the saints, 19 And what is the exceeding greatness of _ his power to us-ward who believe, according to the working of his " mighty power, 20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, _ 21 Far above all principality, and power, and might, and dominion, and every name that is named, not _ only in this world, but also in that _ which is to come: 22 And hath put all things under his feet, and gave . him to be the head over all things to _ the church, 23 Which is his body, _ the fulness of him that filleth all in all. __ Wehave cometo the last part of this chapter, which consists of Paul’s earnest prayer to x00 in behalf of these Ephesians. We should side a6) SIN a cel lame aaa ae oe AS CHAP. I. The apostile’s prayer. pray for the persons for whom we give thanks. Our apostle blesses God for what he had done for them, and then he prays that he would da more forthem. He gives thanks for spiritual blessings, and prays for further supplies of them ; for God will for this be enquired of by the house of Israel, to doit for them. He has laid up these spiritual blessings for us in the. hands of his Son, the Lord Jesus; but then he has appointed us to draw them out, and fetch them in, by prayer. We have no part nor lot in the matter, any further than we claim it by faith and prayer. One induce- ment to pray for them was the good account he had of them, of their faith in the Lord Jesus and love to all the saints, v.15. Faith in Christ, and love to the saints, will be at- tended with all other graces. Love to the saints, as such, and because they are such, must include love to God. Those who lova saints, as such, love all saints, how weak in grace, how mean in the world, how fretful and peevish soever, some of them may be. Another inducement to pray for them was because they had received the earnest of the inheritance: this we may observe from the words being connected with the preceding ones by the particle wherefore. “‘ Perhaps you will think that, having received the earnest, it should follow, therefore you ara happy enough, and need take no further care : you need not pray for yourselves, nor I for you. No, quitethe contrary. Wherefore I cease not to give thanks for you, making men- tion of you in my prayers, v. 16. While he blesses God for giving them the Spirit, he ceases not to pray that he would give unto them the Spirit (v. 17), that he would give greater measures of the Spirit. Observe, Even the best of Christians need to be prayed for: and, while we hear well of our Christian friends, we should think ourselves obliged to intercede with God for them, that they may abound and increase yet more and more. Now what ‘is it that Paul prays for in behalf of the Ephesians? Not that they might be freed from persecution ; nor that they might possess the riches, honours, or pleasures of the world ; but the great thing he prays for is the illumination of their understandings, and that their knowledge might increase and abound: he means it of a practical and ex- perimental knowledge. ‘lhe graces and com- forts of the Spirit are communicated to the soul by the enligh'-ning of the under- standing. In this way he gains and keeps possession. Satan takes a contrary way: he gets possession by the senses and passions, Christ by the understanding. Observe, I. Whence this knowledge must come | from the God of our Lord Jesus Christ, v. 17 The Lord is a God of knowledge, and there is no sound saving knowledge but what comes from him ; and therefore to him we must look for it, who is the God of our Lord Jesus Christ (see v. 3) and the Father of glory. Itis a He- braism. God is infinitely glorious in himself ; The apostle s prayer. all glory is due to him from his creatures, and he is the author of all that glory with which his saints are or shall be invested. Now he gives knowledge by giving the Spirit of know- ledge; for the Spirit of God is the teacher of the saints, the Spirit of wisdom and revelation.| 3. The exceeding greatness of God's power We have the revelation of the Spirit in the | towards those who believe, v. 19. ‘The prac-— word : but will that avail us, if we have not the wisdom of the Spirit in the heart? If the same Spirit who indited the sacred scrip- tures do not take the veil from off our hearts, and enable us to understand and improve them, we shall be never the better.—Jn the knowledge of him, or for the acknowledgment of him ; not only a speculative knowledge of Christ, and of what relates to him, but an acknowledgment of Christ’s authority by an obedient conformity to him, which must be by the help of the Spirit of wisdom and reve- lation. This knowledge is first in the under- standing. He prays that the eyes of their understanding may be enlightened, v.18. Ob- serve, Those who have their eyes opened, and havesome understanding in the things of God, have need to be more and more enlightened, and to have their knowledge more clear, and distinct, andexperimental. Christians should not think it enough to have warm affections, but they should labour to have clear under- standings ; they should be ambitious of being knowing Christians, and judicious Christians. II. What it is that he more particularly desires they should grow in the knowledge of. 1. The hope of his calling, v.18. Chris- tianity is our calling. God has called us to it, and on that account it is said to be his calling. There is a hope in this calling; for those who deal with God deal upon trust. And it is a desirable thing to know what this hope of our calling is, to have such an ac- eae with the immense privileges of od’s people, and the expectations they have from God, and with respect to the heavenly world, as to be quickened thereby to the ut- most diligence and patience in the Christian course. ~ We ought to labour after, and pray earnestly for, a clearer insight into, and a fuller acquaintance with, the great objects of a Christian’s hopes. 2. The riches of the glory of his inheritance in the saints. Besides the heavenly inheritance prepared for the saints, there is a present inheritance in the saints ; for grace is glory begun, and holiness is happiness in the bud. There is a glory in this inheritance, riches of glory, rendering the Christian more excellent and more truly honourable than all about him : and it is de- sirable to know this experimentally, to be ac- quainted with the principles, pleasures, and powers, of the spiritual and divine life. It may be understood of the glorious inheritance in or among the saints in heaven, where God does, as it were, lay forth all his riches, to make them happy and glorious, and where all that the saints are in possession of is transcendently glorious, as the knowledge that can be attained of this upon earth -s very taining and delightful. Let us er then, by reading, contemplation, and » to know as much of heaven as we can, tnat we may be desiring and longing to he there. tical belief of the all-sutficiency of God, and of the omnipotence of divine grate, is abso- lutely necessary toa close and steady walking " with him. It is a desirable thing to know experimentally the mighty power of that grace beginning and carrying on the work of faith in our souls. It is a difficult thing to bring a soul to believe in Christ, and to venture its all upon his righteousness, and upon the hope of eternal life. It is nothing less than an almighty power that will work thisinus. The apostle speaks here with a mighty fluency and copiousness of expression, and yet, at the same time, as if he wanted words to express the exceeding greatnessof God's almighty power, that power which God exerts towards his people, and by which he raised Christ fro the dead, v. 20.' That indeed was the great proof of the truth of the gospel to the world but the transcript of that in ourselves (our sanctification, and rising from the death of sin, in conformity to Christ’s resurrection) is the great proof tous. Though this cannot prove the truth of the gospel to another wha knows nothing of the matter (there the resur- rection of Christ is the proof), yet to be able to speak experimentally, as the Samaritans, “ We have heard him ourselves, we have felt 2 inighty change in our hearts,” will make able to say, with the fullest satisfaction, No we believe, and are'sure, that this is the Christ, the Sonof God. Many understand the apostle here as speaking of that exeeediny. greatness of power which God will exert for raising the bodies of believers to eternal life, even the same mighty power which he wrought in Ci ist when he raised him, &c. And how’ desirable a thing must it be to’ become at length ac quainted with that. power, by being raised out of the grave thereby unto eternal life! Having said something of Christ and his resurrection, the apostle digresses a little from the subject he is upon'to make some fur. ther honourable mention of the Lord Jesus and his exaltation. He sits at the Father's right hand in the heavenly places, &c. v. 20, 21. Jesus Christ is advanced above all, and he is set in authority over all, they being m subject to him. All the glory of the uf world, and all the powers of both worlds, entirely devoted to him. The Father | put all things under his feet (v. 22), accord to the promise, Ps. ex. 1. All erez whatsoever are in subjection to him; — raust either yield him sincere obedience fall under the weight of his sceptre, and ceive their doom from him. God GAVE to be head over all things. It was a gift Christ, considered as a Mediator, to ( vanced to such dominion and hendship, am Ul sh ae ees den! et ave such a mystical body prepared for him: and it was a gift to the church, to be provided with a head endued with so much power and authority. God gave him to be the head over all things. He gave him all power both in heaven and in earth. The Father loves the Son, and hath given au. things into his hands. But that which com- pletes the comfort of this is that he is the head oyer all things to the church; he is entrusted with all power, that is, that he may dispose of all the affairs of the providential kingdom in subserviency to the designs of his grace concerning his church. With this therefore we may answer the messengers of the nations, that the Lord hath founded Zion. The same power that supports the world supports the church; and we are sure he loves his church, for it is his body (v. 23), his mystical body, and he will care for it. It is the fulness of him that filleth allinall. Jesus Christ filleth all in all; he supplies all defects m all his members, filling them with his Spirit, avd even with the fulness of God, ch. iii. 19. And yet the church is said to be | his fulness, because Christ.as Mediator would not be complete if he had nota church. How could he be a king if he had not a kingdom? _ This therefore comes into the honour of Christ, as Mediator, that the church is his fulness. CHAP. II.. | ‘This chapter contains an account, 1. Of the miserable condition of these Ephesians by nature (ver. 1—3) and again, ver, 11, 12. Il. Of the glorious change that was wrought in them by converting grace (ver: 4—10) and again, ver. 13. Ll. Ofthe greatand mighty privileges that both conyerted Jews and Gentiles receive from _ Christ, ver. 14—22, The apostle endeavours to affect them with _-n due sense of the wonderful change which divine grace had ¥ wrought in them; and this is very applicable to that great change _ which the same grace works in all those who are brought into a state of grace. So that we have here a lively picture both of the _ misery of unregenerate men and of the happy condition of con- _ yerted souls, enough to awaken and alarm those who are yet in _ their sins and to put them upon hastening out of that state, and to comfort and delight those whom God hath qnickeved, with a consideration of the mighty privileges with which they are _- invested, “ d ~ ND you hath he quickened, who ean were dead in trespasses and sins; 2 Wherein in time past ye _ walked according to the course of this _ world, according to the prince of the power of the air, the spirit that now _worketh in the children of disobe- _ dience: 3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the _ desires of the flesh and of the mind; and were by nature the children of _ wrath, even as others. 7. _ The miserable condition of the Ephesians _ by nature is here in part described. Observe, _ 1. Unregenerate souls are dead in trespasses _andsins. All those who are in their sins, __ are dead in sins ; yea, in trespasses and sins, _ which may signify all sorts of sins, habitual and actual, sins of heart and of life. Si . is ae death of the soul. Wherever that pre- f o Piya? z ivi tor a" u oe, CHAP. I. State of the Ephesians by nature. Sinners are dead in state, being destitute of the principies, and powers of spiritual life; and cut off from God, the fountain of life: and they are dead in law, as a condemned malefactor is said to be a dead man. 2. A state of sin is a state of conformity to this world, v.2. In the first verse he speaks of their internal state, in this of their outward conversation: Wherein, in which trespasses and sins, in time past you walked, you lived and behaved yourselves in such a manner as the men of the world areused todo. 3. We are by nature bond-slaves to sin and Satan. Those who walk in trespasses and sins, and according to the course of this world, walk according to the prince of the power of the air. The devil, or the prince of devils, is thus described. See’ Matt. xii. 24, 26. The legions of apostate angels are as one power united under one chief ; and therefore what is called the powers of darkness elsewhere is here spoken of in the singular number. The air is represented as the seat of his kingdom : and it was the opinion of both Jews and hea- thens that the air is full of spirits, and that there they exercise and exert themselves. The devil seems to have some power (by God’s permission) in the lower region of the air; there he is at hand to tempt men, and to do as much mischief to the world as he can: but itis the comfort and joy of God’s people that he who is head over ali things to the church has conquered the devil and has him in his chain. But wicked men are slaves to Satan, for they walk according to him; they conform their lives and actions to the will and pleasure of this great usurper. The course and tenour of their lives are according to his suggestions, and in compliance with his temptations ; they are subject to him, and are led captive by him at his will, whereupon he is called the god of this world, and the spirit that now worketh in the children of dis- obedience. The children of disobedience are such as choose to disobey God, and to serve - the devil; in these he works very powerfully and effectually. As the good Spirit works that which is good in obedient souls, so this evil spirit works that which is evil in wicked men; and he now works, not only here- tofore, but even since the world has been blessed with the light of the glorious gospel. The apostle adds, Among whom also we all had our conversation in times past, which words refer to the Jews, whom he signifies here to have been in the like sad and miserable conai- tion by nature, and to have been as vile and wicked as the unregenerate Gentiles them- selves, and whose natural state he further describes in the next words. 4. We are by nature drudges tothe flesh, and to our cor- rupt affections, v.3. By fulfilling the desires of the flesh and of the mind, men contract that filthiness of flesh and spirit from which the apostle exhorts Christians to cleanse them- selves, 2 Cor. vii. 1. The fulfilling of the iis there is a privation of all spiritnal life. | desires of the flesh and of the mind includes The chunge wrought in the Ephesians. EPHESIANS. ~ all the sin and wickedness that are acted in and by both the inferior and the higher or nobler powers of the soul. We lived in the actual commission of all those sins to which corrupt nature inclined us. ‘The carnal mind makes a man a perfect slave to his vicious appetite.—The fulfilling of the wills of the flesh, so the words may be rendered, denoting the efficacy of these lusts, and what power they have over those who yield themselves up untothem. 5. We are by nature the child- ren of wrath, even us others. 'The Jews were so, as well as the Gentiles; and one man is as much so as another by nature, not only by custom and imitation, but from the time when we began to exist, and by reason of our natural inclinations and appetites. All men, being naturally children of disobedience, are also by nature children of wrath: God is angry with the wicked every day. Our state and course are such as deserve wrath, and would end in eternal wrath, if divine grace did not interpose. What reason have, sin- ners then to be looking out for that grace that will make them, of children of wrath, children of God and heirs of glory! Thus far the apostle has described the misery of 2 natural state in these verses, which we shall find him pursuing again in some following ones. 4 But God, who is rich in mercy, for his great love wherewith he loved us, 5 Even when we. were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: 7 That in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus. 8 For by grace are ye saved through faith ; and that not of your- selves: it ts the giftof God: 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before or- dained that we should walk in them. Here the apostle begins his account of the glorious change that was wrought in them by converting grace, where observe, I. By whom, and in what manner, it was brought about and effected, 1. Negatively: Not of yourselves, v. 8. Our faith, our con- version, and our eternal salvation, are not the mere product of any natural abilities, nor of any merit of our own: Not of works, lest any man should boast,v.9. ‘These things are not brought to pass by any thing done by us, and therefore all boasting is excluded; he who lories must not glory in himself, but in the Bera There is no room for any man’s boast- ing of his own abilities and power though he had done any thing that migh deserve such immense favours from God. Positively: But God, who is rich in mercy &c. v. 4. God “himself is the author of thi: great and happy change, and his great love is the spring and fontal cause of it; hence hi resolved to show mercy. Love is his in- clination to do us good considered simply creatures; mercy respects us as apostate anc as miserable creatures. Observe, God’s eter. nal love or good-wil] towards his creature: is the fountain whence all his mercies vouc safed to us proceed; and that love of God i great love, and that mercy of his is rich mer y inexpressibly great and inexhaustibly rich. And then by grace you are saved: (v. 5), and by grace are you saved through fuith—it is ti gift of God, v. 8. Note, Every converted sinner is a saved sinner. Such are delivered from sin and wrath; they are brought in state of salvation, and have a right given then by grace to eternal happiness. The grace that saves them is the free undeserved good- ness and favour of God; and he saves them, not by the works of the law, but through faith in Christ Jesus, by means of which they com to partake of the great blessings of the gospel and both that faith and that salvation o1 which it has so great an influence are the gi! of God. The great objects of faith are known by divine revelation, and madecred by the testimony and evidence which Gor hath given us; and that we believe to salva tion and obtain salvation through faith is entirely owing to divine assistance and p God has ordered all so that the whole appear to be of grace. Observe, II. Wherein this change consists, in seve ral particulars, answering to the misery 6 our natural state, some of which are enum rated in this section, and others are mentionet below. 1. We who were dead are quickene (v. 5), we are saved from the death of sin an have a principle of spiritual life implanted ii us. Grace in the soul is a new life in the sou As death locks up the senses, seals up all Hy powers and faculties, so does a state of as to any thing that is good. Grace unlocks and opens all, and enlarges the soul. Ob serve, A regenerate sinner becomes a livin soul: he lives a life of. sanctification, beix born of God; and he lives in the sense of th law, being delivered from the guilt of sin b pardoning and justifying grace. He hat quickened us together. with Christ. Our spi ritual life results from our union with it isin him that we live: Because I li shall live also. 2. We who were burie raised up, v. 6. What remainsyet to be is here spoken of as though it were al past, though indeed we are raised up in vi of our union with him whom God hath re from the dead. Whenhe raised Christ the dead, he did in effect raise up all belie together with him, he being their co head; and when he placed him at his Oa@3 Ri ky ‘ Pow ry ee eetecaiy’ plate he advanced and rified them in and with him, their raised exalted head and forerunner.—And made us sit together in heavenly places in Christ Jesus. ‘This may be understood in another 21 Sinners roll themselves in the dust; sanctified souls sit in heavenly places, are raised above theworld ; the world isas nothing to them, compared with what it has been, and compared with what theother worldis. Saints are not only Christ’s freemen, but they are assessors with him; by the assistance of his “grace they have ascended with him above this world to converse with another, and they live im the constant expectation of it. They are not only servants to the best of masters in the best work, but they are exalted to reign with him; they sit upon the throne with Christ, aq he has sat down with his Father on his throne. _ III. Observe what is the great design and aim of God in producing and effecting this change: And this, 1. With respect to others : That in the ages to come he might show, &c. ‘{v. 7), that he might give a specimen and proof of his great goodness and mercy, for e encouragement of sinners in future time. yserve, The goodness of God in converting and ‘saying sinners heretofore is a proper iicetigenicnt to others in after-time to ope in his grace and mercy, and to apply elves to these. God having this in his ign, poor sinners should take great en- ragement from it. And what may we not pe for from such grace and kindness, from hes of grace, and from exceeding riches of gr to which this change is owing? dugh Christ Jesus, by ana through whom conveys all his favour and blessings to us. With respect to the regenerated sinners smselves: For we are his workmanship, ated in Christ Jesus unto good works, &c. v.10. It appears that all is of grace, because our spiritual advantages are from God. are his workmanship ; he means in respect ‘the new creation; not only as men, but as mts. Thenew man is a new creature ; and God is its Creator. It isa new birth, and we are born or begotten of his will. In Christ Jesus, that is, on the account of what he has and suffered, and by the influence and ‘operation of his blessed Spirit. Unto good works, &c. The apostle having before ascribed change to divine grace in exclusion of s, lest he should seem thereby to dis- age good works, he here observes that ugh the change is to be ascribed to nothing of that nature (for we are the workmanship of dj), yet God, in his new creation, has ned and prepared us for good works: ted unto good works, with a design that = should be fruitful in them. Wherever by his grace implants good principles, are intended to be for good works. ch God hath before ordained, that is, eed ane appointed. Or, the words may To which God hath before prepared at is, by blessing us with the knowledge CHAP. IL ~The change wrought im the Ephesians. of his will, and with the assistance of his Holy Spirit; and by producing such a change in us. we should walk in them, or glorify God by an exemplary conversation and by our perseverance in holiness. 11 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circum cision in the flesh made by hands ; 12 That at that time ye were without Christ, being aliens from the common - wealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. In these verses the apostle proceeds in his account of the miserable condition of these _ Ephesians by nature. Wherefore remember, &c.v. 11. As if he had said, “ You should remember what you have been, and compare it with what you now are, in order to humble yourselves and to excite your love and thank- fulness to God.” Note, Converted sinners ought frequently to reflect upon the sinful- ness and misery of the state they were in by nature. Gentiles in the flesh, that is, living in the corruption of their natures, and being destitute of circumcision, the outward sign of an interest in the covenant of grace. Who are called uncircumcision by that, &c., that is, “You were reproached and upbraided for it by the formal Jews, who made an external profession, and who looked no further than the outward ordinance.” Note, Hypocriticai professors are wont to value themselves chiefly on their external privileges, and to reproach and despise others who are destitute of them. The apostle describes the misery of their case in several particulars, v. 12. “« At that time, while you were Gentiles, and in an unconverted state, you were,” 1. “In a Christless condition, without the knowledge of the Messiah, and without any saving interest in him or relation to him.” It is true of all unconverted sinners, all those who are destitute of faith, that they have no saving interest in Christ; and it must bea sad and deplorable thing for a soul to be without a Christ. Being without Christ, they were, 2. Aliens from the commonwealth of Israel ; they did not belong to Christ’s church, and had no communion with it, that being confined to the Israelitish nation. It is no small privilege to be placed in the church of Christ, and to share with the members of it in the advantages peculiar to it. 3. They are strangers from the covenants of | promise. The covenant of grace has ever been |the same for substance, though, having un- | dergone various additions and improvements ‘in the several ages of the church, it is called Kot ne a! a ae a ee The unten of Jews and Gentiles. covenants; and the covenants of promise, because it 1s made up of promises, and par- ticularly contains the great promise of the Messiah, and of eternal life through him. Now the Ephesians, in their gentilism, were strangers to this covenant, having never had any information nor overture of it; and all unregenerate sinners are strangers to it, as they have no interest in it. Those who are without Christ, and so have no interest in the Mediator of the covenant, have none in the promises of the covenant. 4. They had no hope, that is, beyond this life—no well- grounded hope in God, no hope of spiritual and eternal blessings. Those who are with- out Christ, and strangers from the covenant, can have no good hope; for Christ and the covenant are the ground and foundation of all the Christian’s hopes. They were in a state of distance and estrangement from Ged : Without Godin the world ; not without some general knowledge of a deity, for they worshipped idols, but living without any due regard to him, any acknowledged dependence on him, and any special interest in him. The words are, atheists in the world ; for, though they worshipped many gods, yet they were without the true God. The apostle proceeds (v. 13) further to illustrate the happy change that was made in their state: But now, in Christ Jesus, you who sometimes were far off, &c. They were far off from Christ, from his church, from the promises, from the Christian hope, and from God himself; and therefore from all good, like the prodigal son in the far country: this had been represented in the preceding verses. Unconverted sinners remove themselves at a distance from God, and God puts them at a distance: He beholds the proud afar off. ‘‘ But now in Christ Jesus, &c., upon your con- version, by virtue of union with Christ, and interest in him by faith, you are made nigh.” They were brought home to God, received into the church, taken into the covenant, and possessed of all other privileges consequent upon these. Note, The saints are a people near to God. Salvation is far from the wicked; but God is a help at hand to his people ; and this is by the blood of Christ, by the merit of his sufferingsand death. Every believing sinner owes his nearness to God, and his interest in his favour, to the death and sacrifice of Christ. 14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15 Having abolished in his flesh the enmity, even the law of commandments contained in ordi- nances; for to make in himself of twain one new man, so making peace; 16 And that he might reconcile both unto God ir one body by the cross, | sinners, whether Jews or Gentiles; and C EPHESIANS. Vet eg having slain the enmity And came and preached > I which were afar off, and to them th were nigh. 18 For through him w both have access by one Spirit unt the Father. Now therefore ye a no more strangers and foreigners, bu fellowcitizens with the saints, and the household of God; 20 And ar built upon the ig of th apostles and prophets, Jesus Chris himself being the chief corner ston 21 In whom all the building fit framed together groweth unto a hol temple in the Lord: 22 Inwhomy also are builded together for an hab tation of God through the Spirit. We have now come to the last part of t] chapter, which contains an account of ¢ great and mighty privileges that convert Jews and Gentiles both receive from Chri The apostle here shows that those who we in a state of enmity are reconciled. Betwe the Jews and the Gentiles there had been great enmity; so there is between God al every unregenerate man. Now Jesus is our peace, v. 14. He made peace sacrifice of himself; and came to rece 1. Jews and Gentiles to each other. | made both one, by reconciling these two visions of men, who were wont. to malign, hate, and to reproach each other before. broke down the middle wall of partition, ceremonial law, that made the great feu and was the badge of the Jews’ peculiar called the partition-wall by way of allusio the partition in the temple, which separ the court of the Gentiles. from that i which the Jews. only had liberty to en Thus he abolished in his flesh the enmity, By his sufferings in the flesh, he took 2 the binding power of the ceremonial law removing that cause of enmity,and dist between them), which is here called the of commandments contained in ordinances, cause it enjoined a multitude of external. and ceremonies, and consisted of m stitutions and appointments about he ward parts of divine worship. The | ceremonies were abrogated by Christ, | their accomplishment in him. By taking t out of the way, he formed one chure! lievers, whether they had been Jews : tiles. Thus he made in himself of new man. He framed. both these par one new society, or body of God’s uniting them to himself as their com! head, they being renewed by the Holy Gt and now concurring in a mewrwayof gO: worship, so making peace between these parties, who were so much at variance bei 2. There 1s 4n enmity between God Paty "ae - . Pets CHA to slay that enmity, and to reconcile both to God, v. 16. Sm breeds a quar- etween God and men. Christ came to ake up the quarrel, and to bring it to an end, by reconciling both Jew and Gentile, now collected and gathered into one body, toa wovoked and an offended God : and this by the cross, or by the sacrifice of himself upon the cross, having slain the enmity thereby. He, being slain or sacrificed, slew the enmity that ¢ , ie i, P. Ill. The apostle's suffertnge. that building. They may be so called in a secondary sense, Christ bimself bemg the primary foundation; but we are rather to understand it of the doctrine delivered by the prophets of the Old Testament and the apus tles of the New. It follows, Jesus Christ himself being the chief corner-stone. In him both Jews and Gentiles meet, and constitute onechurch; and Christ supports the building by his strength: In whom all the building there was between God and poor sinners. | fitly framed together, &c.v. 21. All believers, The apostle proceeds to illustrate the great advantages which both parties gain by the mediation of our Lord Jesus Christ, v. 17. Christ, who purchased peace on the cross, came, partly in his own person, as to the Jews, who are here said to have been nigh, and partly in his apostles, whom he commis- ‘sioned te preach the gospel to the Gentiles, who are said to have been afar off, in the sense that has been given hefore. And preached peace, or published the terms of reconciliation with God and of eternal life. ‘Note here, When the messengers of Christ deliver his truths, it is in effect the same as he did it immediately himself. He is said ) preach by them, insomuch that he who receiveth them receiveth him, and he who despiseth them (acting by virtue of his com- oie and delivering his message) despiseth and rejecteth Christ himself. Now the effect ‘of this peace is the free access which both Jews and Gentiles have unto God (v. 18): For through him, in his name and by virtue of his mediation, we both have access or ad- ‘mission into the presence of God, who has be- come the common reconciled Father of both: the throne of grace is erected for us to come and liberty of approach to that throne is edus. Ouraccess is by the Holy Spirit. Christ purchased for us leave to come to God, ad the Spirit gives us a heart to come and h to come, even grace to serve God bly. Observe, We draw nigh to God, h Jesus Christ, by the help of the it. The Ephesians, upon their conver- n, having such an access to God, as well s the Jews, and by the same Spirit, the apos- @ tells them, Now therefore you are no more rangers and foreigners, v. 19. ‘This he ntions by way of opposition to what he observed of them in their heathenism: y were now no longer aliens from the com- ealth of Israel, and no longer what the "were wonttoaccountall the nations of the besides themselves (namely, strangers to , but fellow-citizens with the saints, and ie household of God, that is, members of church of Christ, and having a right to privileges of it. Observe here, The is compared to a city, and every con- d sinner is free of it. It is also com- | to a house, and every converted sinner of the domestics, one of the family, a t anda child in God’s house. In v. 20 wurch is compared to a building. The es and prophets are the foundation of of whom it consists, being united to Christ by faith, and among themselves by Christian charity, grow unto a holy temple, become a sacred society, in which there is much com- munion between God and his people, as in the temple, they worshipping and serving him, he manifesting himself unto them, they offering up spiritual sacrifices to God and he dispensing his blessings and favours to them Thus the building, for the nature of it, isa temple, a holy temple ; for the church is the place which God hath chosen to put his name there, and it becomes such a temple by grace and strength derived from himseif—in the Lord. The universal church being built — upon Christ as the foundation-stone, and united in Christ as the corner-stone, comes at length to be glorified in him as the top-stone : In whom you also are built together, &c., v. 22. Observe, Not only the universal church is called the temple of God, but particular churches; and even every true believer'is a living temple, is a habitation of God through the Spirit. God dwells in all believers now, they having become the temple of God through the operations of the blessed Spirit, and his dwelling with them now is an earnest of their dwelling together with him to eternity. CHAP. III. This chapter consists of two parts. I, Of the account which Paul gives the Ephesians concerning himself, as he was appointed by God to be the apostle of the Gentiles, ver, 1—13. LI. OF his devout and: affectionate prayer to God for the Ephesians, ver. 14:-21. We may observe it to have been very wiuch the practice of this apostle to intermix, with his instructions and counsels, intercessions and prayers to God for those to whom he wrote, as knowing that all his instructions and teachings would be useless and vain, except God did co-operate with them, and render them effectual. This is an example that all the ministers of Christ should copy after, praying earnestly that the efficacious opera— tions of the divine Spirit may attend their miuistrations, and crowu them with success. OR this cause I Paul, the prisoner _ of Jesus Christ for you Gentiles, 2 (If ye have heard of the dispensa- tion of the grace of God which is given me to you-ward: 3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words, 4 Whereby, when ye read, ye may understand my know- ledge in the mystery of Christ) 5 Which in other ages was not made known unto the sons of men, as it is now revealed unto nis holy apostles and prophets by the Spirit; 6 That the Gentiles should be fellowheirs, Ped + “es 2. ne Leta: a <> — ade 7s Paul's apporntment as an apostle. and of the same hody, and partakers of his promise in Christ by the gos- pel: 7 Whereof I was made a mi- nister, according to the gift of the grace of God given unto me by the effectual working of his power. 8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; 9 And to make all men see what zs the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, 11 According to the eternal purpose which he pur- posed in Christ Jesus our Lord: 12 In whom we have boldness and access. with confidence by the faith of him, 13 Wherefore I desire that ye faint not at my tribulations for yeu, which is your glory. Here we have the account which Paul gives the Ephesians concerning himself, as he was appoimted by Ged the apostle of the Gentiles. I. We may observe that he acquaints them with the tribulations and sufferings which he endured in the discharge of that office, v. 1. The first clause refers to the preceding chapter, and may be understood either of these two ways :—1. “For this cause,—for having preached the doctrine contained in the foregoing chapter, and for asserting that the great privileges of the gospel belong not only to the Jews, but to believing Gentiles also, though they are not circumcised,—for this I am now a prisoner, but a prisoner of Jesus Christ, as I suffer in his cause and fe- his sake, and continue his faithful servant and the object of his special protection and care, while I am thus suffering for him.” Ob- serve, Christ’s servants, if they come to be prisoners, are his prisoners ; and he despises not his prisoners. He thinks never the worse of them for the bad character which the world gives them, or the evil treatment that they met with in it. Paul adhered to Christ, and Christ owned him, when he was m prison.—For you, Gentiles ; the Jews per- secuted and imprisoned him because he was the apostle of the Gentiles, and preached the gospel to them. We may learn hence that the faithful ministers of Christ are to dis- pense his sacred trutas, however disagreeable they may be to some, and whatever they | and all the gracious overtures that it mal theinselves may suffer for doing so. Or, 2. | and the joyful tidings that it conte The words may be thus understood :-—“ For EPHESIANS. ‘ceed from the rich grace of God; this cause,—since you are and foreigners (as ch. ii. 19), but are’ to Christ, and admitted into communion his church,—J Paul, who am the prisoner ¢ Jesus Christ, pray that you may be enable to act as becomes persons thus favoured b God, and made partakers of such privileges.’ To this purport you find him expressin himself in v. 14, where, after the digressio contained in the several verses intervening he proceeds with what he began in the f verse. Observe, Those who have receive grace and signal favours from God stand | need of prayer, that they may improve an advance, and continue to act as becomes then And, seeing Paul while he was a prisone employed himself in such prayers to God | behalf of the Ephesians, we should lea that no particular sufferings of our ow should make us so solicitous about oursely as to neglect the cases of others in our supp! cations and addresses to God. He spea again of his sufferings: Wherefore I desi that you faint not at my tribulation for yo which is your glory, v.13. While he was prison, he suffered much there; and, thoug it was upon ‘their account that he suffere yet he would not have them discouraged » dismayed at this, seeing God had done su great things for them by his ministry. Wh a tender concern was herefor these Ephesiat The apostle seems to have been more sé citous lest they should be discouraged aj faint upon his tribulations than about what himself endured; and, to prevent this, tells them that his sufferings were their glo} and would be so far from being a real ¢ couragement, if they duly considered matter, that they ministered cause to thi for glorying and for rejoicing, as this ¢ covered the great esteem and regard whi God bore to them, in that he not only si his apostles to preach the gospel to the but even to suffer for them, and to con! the truths they delivered by the persecuti they underwent. Observe, Not only faithful ministers of Christ themselves, their people too, have some specia! cause joy and glorying, when they suffer for sake of dispensing the gospel. bs IJ. The apostle informs them of G appointing him to the office, and eminel fitting and qualifying him for it, by a spe revelation that he made unto him. 1. appointed him to the office:' Jf you heard of the dispensation of the grace of G which is given me to you-ward, v.2. 4 could not have heard of this, and there he does not design to speak doubtful this matter. Etye is sometimes an aff tive particle, and we may read it, Since” have heard, &c. He styles the gospel grace of God here (asin other places) because it is the gift of divine grace to sinful men; h i rument in th rit by which God works grace in the f men. He speaks of the dispensa- | of this grace given to him; he means s he was authorized and commissioned by d to dispense the doctrine of the gospel, ch commission and authority were given to him chiefly for the service ot the Gentiles : to you-ward. And again, speaking of the gospel, he says, Whereof Iwas made a mi- mister, &c. v. 7. Here he again asserts ‘his authority. He was MADE a minister—he did not make himself such; he took not to him- self that honour—and he was made such according to the gift of the grace of God unto him. God supplied and furnished him fer his work; and in the performance of it suitably assisted him with all needful gifts and graces, both ordinary and extra- ordinary, and that by the effectual work- ing of his power, in himself more especially, and also in great numbers of those to whom e preached, by which means his labours mong them were successful. Observe, What God calls men to he fits them for, and does it with an almighty power. An effectual Working of divine power attends the gifts of ne grace. 2. As God appointed him to e office, so he eminently qualified him for by a special revelation that he made unto n. He makes mention both of the mystery t was revealed and of the revelation of it. The mystery revealed is that the Gentiles ild be fellow-heirs, and of the same body, partakers of his promise in Christ, by the el (v. 6); that is, that they should be int-heirs with the believing Jews of the enly inheritance ; and that they should mbers of the same mystical body, be ed into the church of Christ, and be in- y one of sted in the gospel-promises, as well as 1e Jews, and particularly in that great pro- se of the Spirit. And this in Christ, being pited to Christ, in whom all the promises are a and. amen ; and by the gospel, that is, in times of the gospel, as some understand ; or, by the gospel preached to them, which s the great instrument and means by which God works faith in Christ, as others. This s the great truth revealed to the apostles, mely, that God would call the Gentiles to jon by faith in Christ, and that without orks of the law. (2.) Of the revelation s truth he’speaks, v. 3—5. Here we r observe that the coalition of Jews and tiles in the gospel church was a mys- a great mystery, what was designed in counsel of God before all worlds, but ; could not be fully understood for many , till the accomplishment expounded the phecies of it. It is called a mystery se the several circumstances and pecu- es of it (such asthe time and manner means by which it should be effected) concealed and kept secret in God’s own st, till by an immediate revelation he made n known to his servant. See Acts xxvi. re eo = et Paul's laboui rs 1s on apostle 16—18. And it is called the mystery of Christ because it was revealed by him (Gal. i. 12), and because it relates so very much to him. Of this the apostle has given some hints afore, or a little before; that is, in the preceding chapters. Whereby, when you read ; or, as those words may be read, unto which attending (and it is not enough for us barely to read the scriptures, unless we attend to them, and seriously consider and lay to heart what we read), you may understand my knowledge in the mystery of Christ ; so as to perceive how God had fitted and. qualified him to be an apostle to the Gentiles, which might be to them an evident token of his divine authority. This mystery, he says, im other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit (v. 5); that is, ‘‘ It was not so fully and clearly disco- vered in the ages before Christ as it is now revealed unto the prophets of this age, the prophets of the New Testament, who are im- mediately inspired and taught by the Spirit.” Let us observe, that the conversion of the Gentile world to the faith of Christ was an adorable mystery, and we ought to bless God for it. Who would have imagined that those who had been so long in the dark, and at so great a distance, would be enlightened with the marvellous light, and be made nigh? Let us learn hence not to despair of the worst, of the worst of persons, and the worst of nations. Nothing is too hard for divine grace to do: none so unworthy but God may please to confer great grace upon them. And how much are we ourselves interested in this affair ; not only as we live in a time in which the mystery is revealed, but particularly as we area part of the nations which in times past were foreigners and strangers, and lived in gross idolatry; but are now enlightened with the everlasting gospel, and partake of its promises ! III. The apostle informs them how he was employed in this office, and that with respect to the Gentiles, and to all men. 1. With respect to the Gentiles, he preached to them ihe wnsearchable riches of Christ, v. 8. Observe, in this verse, how humbly he speaks of himself, and how highly he speaks of Jesus Christ. (1.) How humbly he speaks of himself: I am less than the least of all saints. St. Paul, who was the chief of the apostles, calls himself less than the least of all saints: he means on ac- count of his having been formerly a perse- cutor of the followers of Christ. He was, in his own esteem, as little as could be. What can be less than the least? To speak himself as little as could be, he speaks hira- self less than could be. Observe, Tivose whom God advances to honourable employ- ments he humbles and makes low in their own eyes; and, where God gives grace to be humble, there he gives all other grace. You may also observe in what a different 23—VI. Te PRS ee eee eS ee The apostle’s prayer, manner tlie apostle speaxs of himseif and of his office While he magnifies his office, he debases himself. Observe, A faithful minister of Christ may be very humble, and think very meanly of himselt. even when he thinks | wisdom manifested in the’ and speaks: very highly and honourably of ais sacred function. (2.) How highly he speaks of Jesus Christ: The unsearchable riches of Christ. here isa mighty treasury of mercy, grace, and love, laid up in Christ Jesus, and that both for Jews and Gentiles. Or, the riches of the gospel are here spoken of as the riches of Christ: the riches which Christ purchased for, and bestows upon, all believers. And they are unsearchable riches, which we cannot find the bottom of, which human sagacity could never have discovered, and men could no otherwise attain to the knowledge of them but by revelation. Now it was the apostle’s business and employment to preach these unsearchable riches of Christ among the Gentiles: and it was a favour’ he greatly valued, and looked upon it as an unspeakable honour to him: “ Unto me is this grace given ; this special favour God has granted to such an unworthy creature as Tam.” And ié isan unspeakable favour to the Gentile world that to them the unsearch- able riches of Christ are preached. Though many remain poor, and are not enriched with these riches, yet it is a favour to have them preached among us, to have an offer of them made to us; and, if we are not enriched with them, it is our own fault. 2. With respect to all men, v. 9. His business and employment were to make all men see (to publish and make known to the whole world) what is the fellowship of the mystery (that the Gentiles who have hitherto been strangers to the church, shall be ad- mitted into communion with it) which from the beginning of the world hath been hid in God (kept secret in his purpose), who created all things by Jesus Christ: as John i. 3, All things were made by him, and without him was not any thing made that was made ; and therefore no wonder that he saves the Gentiles as well as the Jews; for he is the common Creator of them both: and we may conclude that he is able to perform the work of their redemption, seeing he was able to accomplish the great work of creation. It is true that both the first creation, when God made all things out of nothing, and the new creation, whereby sinners are made new creatures by converting grace, are of God by Jesus Christ. The apostle adds, To the intent that now unto the principalities and powers in heavenly places might be known, by the church, the manifold wisdom of God, v.10. This was one thing, among others, which God had in his eye in revealing this mystery, that the good angels, who have a pre-eminence in governing the kingdoms and principalities of the w rorid, and who are endued with great power to execute the will of God on this earth (though their ordinary residence is in heayen) may be in- 7 Sl ‘ ns "i 4 . Pees iS. et? Dy formed, from what: Q is done in and by it, of they of God; that is, of the which God wisely dispen arr he takes’ . ordering his: chureh the several ages of it, and’ aoa in) ceiving the Gentiles inte 4 it. ‘The holy ange who look into the mystery of our red by Christ, could not but take notice ¢ branch of that mystery, that among — tiles is preached the unsearchable ric Christ. And this is aecording to. the eter purpose which he purposed in Clirist Jani Lord, v.11. Some translate the words’ ra apd0cow Toy aidywy thus, According to t fore-disposing of the ages which hema So Dr. Whitby, &¢. “In the: first of t ages,” says this author, “ his wisdom seéi fit to give the promise of a Saviour to a fall Adam: in the second age to typify present him to the Jews in sacred p rites, and sacrifices: and in the age o Messiah, or the last age; to reveal pani 0 Jews, aid preach him to the Gentile Others understand it, according to our t lation, of the eternal pur “which G purposed to execute in | through Je Christ, the whole of wreath has‘ done in great affair of man’s: redemption’ being pursuance of his eternal decree’ eve: ; matter. The apostle, having a Lord Jesus Christ, subjoms concerning In whom we have boldness and. access. with fidence by the faith of him (v.12); that “ By (or through) whom we haye libert open our minds freely to God; as toa’ and a well-grounded persuasion ‘of audi and of acceptance with him; and thi means of the faith we have in him, as \ great Mediatorand Advocate.”” We may eo with humble boldness to hearfrom God, k ing that the terror of the curse is done 4 and we may expect to hear from him g words and comfortable. bree with confidence to speak to God, knowin we have such a Mediator between God an and such an Advocate with the Father. 14 For this cause 1 bow my 1 unto the Father of our Lord - Christ, 15 Of whom the ¥ family in heaven and earth is ne 16 That he would grant you, ac ing to the riches of his glory, te strengthened with might by his Spi in the inner man; 17 That Chi may dwell in your hearts by fait that ye, being rooted and groumi in loye, 18 “May be able “to. co prehend with all saints what is t breadth, and length, and Denial height; 19 And to know the lo € Christ, which passeth nit A, 2S Siena s ht be filled with all the fulness d. 20 Now unto him that is 2 to do exceeding abundantly above nat. we ask or.think, according to that worketh im us, 21 Unto him ¥e glory in the church by Christ Jesus throughout all ages, world without end. Amen. We now come to the second part of this chapter, which contains Paul’s devout and affectionate prayer to God for his beloved ‘ jans.— For this cause. This may be weferredseither to the immediately foregoing werse, That you faint not, &c., or, rather, the apostle is here resuming what he began at the first verse, from which he digressed .in which are interposed. Observe, __ LI. 'Powhom he prays—to God, as the Father of our Lord Jesus Christ, of which see ch. 1.3. IL. His-outward posture in prayer, which humble and reverent: I bow my knees. Whenwe draw nigh to God, we should e him in our hearts, and express our erence in the most:suitable and becoming aviour and gesture. Here, having men- ioned Christ, he cannot pass without an ho- mourable encomium of his love, v. 15. The uni- wersal church has a dependence upon the Lord us Christ: Of whom the whole family in aven and earth is.mamed. The Jews were ont to: boast of Abraham as their father, but Jews and Gentiles are both denominated rom Christ-(so some); while others under- stand it of the saints in heaven, who wear the own of glory, and of saints on earth who going on in the work of grace here. Both one and the other make but one family, 2 household ; and from him they are named ISTIANS, as they really are such, acknow- ing their dependence upon, and their re- ‘to, Christ. . What the apostle asks of God for these friends—spiritual blessings, which are the essinss,-and the most earnestly to be Jught and prayed for by every one of us, th for ourselves and for our friends. 1. itual strength for the work and duty to ich they were called, and in which they were employed: Thatehe would grant you, |aecording to the riches of ‘his grace, to be rengthened, &c. The inner man is the heart . To be strengthened with might is to chtily strengthened, much more than hey were at present; to be endued with a ugh degree of grace, and spiritual abilities discharging duty, resisting temptations, ring persecutions, &e. And the apostle at this may be according to the riches glory, or according to his glorious answerable to that great abundance of mercy, and power, which resides in d is hisglory: and this by his Spirit, is the immediate worker of grace in the uls of God’s people. Observe from these things, That strength from the Spirit of God | YOR, IX. a ic. — J ee = eee te 4 | | ae The apostle’s prayer in the mner man is the best and most * sivable strength, strength in the soul, the strength of faith and other graces, strength to serve God-and to do our duty, and to per- severe in:our Christian course with vigouz and with cheerfulness. And let us furt ie: observe that as the work of grace is first be. gun soit is continued and carried on, by the blessed. Spirit of God. 2. The indwelling of Christ in their hearts, v.17. .Christ is said to dwell in his people, as he is.always presen with them by his gracious influences and operations. Observe, It)is a desirable thing to have Christ dwell in our hearts; and if the law of Christ be written there, and the love of Christ be shed. abroad. there, then Christ dwells there. Christ is an inhabitant in the:soul of every good Christian. Where his Spirit dwells, there he dwells; and he dwells in the heart by faith, by means of the continual exercise of faith upon. him. Faith opens the. door. of the soul, to receive Christ ; faith admits him,.and submits 'to him. By faith we are united to Christ,and have an m- terest'in him. 3. The fixing of pious and devout affections in the soul: That you being rooted and grounded in love, stedfastly fixed in your love to God, the Father of our Lora Jesus Christ, and to all the saints, the beloved of our Lord Jesus Christ. Many have some love to God and to his servants, but it is a flash, like the crackling of thorns under a pot, it makes a great noise, but is gone pre-= sently. Weshould earnestly desire that good affections may be fixed in us, that we may be rooted and grounded in love. Some under- stand it of their being settled and established in the sense of God’s love to them, which would inspire them with greater ardours of holy love to him, and to one another. And how very desirable is it to have a settled fixed sense of the love of God and Christ to our souls, so as to be able to.say with the apostle at all times, He has loved me! Now the best way to attain this is to be careful that we maintain a constant love to God in our souls; this will be the evidence of the love of Ged tous. We love him, because he first loved us. In order to this he prays, 4. For their expe- rimental acquaintance with the love of Jesus Christ. The more intimate acquaintance we have with Christ’s love to us, the. more our love will be drawn out to him, and to those who are his, for his sake: That you may be able to comprehend with all saints, &c. (v. 18 19); that is, more clearly to,understand, and firmly to believe, the wonderful love of Christ to his, which the sats do understand and believe in some measure, and shall under- stand more hereafter. Christians should not aim to comprehend above all saints; but be content that God deals with them as he uses to do with those who love and fear his name we should desire to comprehend with. ail saints, to have so much knowledge as the saints are allowed to have in this world. We -should be ambitious 2f coming up with the +A ~ Consisicney en orced. first three ; but not of going beyond what is the measure of the stature of other. saints. It is observable how magnificently the apostle speaks of the love of Christ. ‘The dimensions of redeeming love are admirable: The breadth, and length, and depth, and height. By enu- merating these dimensions, the apostle de- signs to signify the exceeding greatness of the love of Christ, the unsearchable riches of his love, which is higher than heaven, deeper than hell, longer thun the earth, and broader than the sea, Job xi. 8,9, Some describe the particulars thus: By the breadth of it we may understand the extent of it to all ages, nations, and ranks of men; by the length of it, its continuance from everlasting to everlasting ; by the depth of it, its stooping to the lowest condition, with a design to relieve and save those who have sunk into the depths of sin and misery; by its height, its entitling and raising us up to the heavenly happiness and glory. We should desire to comprehend this love: it is the character of all the saints that they do so; for they all have a complacency and a confidence in the love of Christ: And to know the love of Christ which passeth know- ledge, v.19. If it passeth knowledge, how can we know it? We must pray and endea- vour to know something, ard should still covet and strive to know more and more of it, though, after the best endeavours, none _can fully comprehend it: in its full extent it surpasses knowledge. ‘Though the love of Christ may be better perceived-and known by Christians than it generally is, yet it can- not be fully understood on this side heaven. 5. He prays that they may be filled with all the fulness of God. It is a high expression: we should not dare to use it if we did not find it in the scriptures. It is lke those other expressions, of being partakers of a divine nature, and of being perfect as our Fa- ther in heaven is perfect. We are not to un- derstand it of his fulness as God in himself, but of his fulness as a God in covenant with us, as a God to his people: such a fulness as God is ready to bestow, who is willing to fill them all to the utmost of their capacity, and that with all those gifts and graces which he sees they need. Those who receive grace for grace from Christ’s fulness may be said to be filled with the fulness of God, according to their capacity, all which is in order to their arriving at the highest degree of the know- ledge and enjoyment of God, and an entire conformity to him. The apostle closes the chapter with a doxology, v. 20,21. It is proper to conclude our prayers with praises. Our blessed Sa- viour has taught us to do so. ‘Take notice how he describes God, and how he ascribes glory to him. He describes him as a God that is able to do exceedingly abundantly above all that we ask or think. There is an inex- haustible fulness of grace and mercy in God, which tke prayers of all the saints can never draw dry. Whatever we may ask, er think EPHESIANS. to ask, still God is still ; abundantly more, exceeding more. Open thy mouth ever so hath wherewithal to fill it. Note. applications to God we should encov faith by a consideration of his all-sufficien and almighty power. According to the pou which worketh in us. As if he had said, have already had a proof of this power of Ga in what he hath wrought in us and done { us, having quickened us by his grace, z converted us to himself. The power. that st worketh for the saints is according to th power that hath wrought in them. Where’ God gives of his fulness he gives to — perience his power. Having thus describ God, he ascribes glory to him. When come to ask for grace from God, we ought give glory to God. Unto him be glory in | church by Christ Jesus. In ascribing gle to God, we ascribe all excellences and p fections to him, glory being the effulgen and result of them all. Observe, ‘The seat God’s praises is in the church. ‘That li rent of praise which God receives from t world is from the church, a sacred socié constituted for the glory of God, every pai cular member of which, both Jew and Gent concurs in this work of praising God. 1 Mediator of these praises is Jesus Ch All God’s gifts come from him to us thro the hand of Christ ; and all our praises p from us to him through the same hand. God should and will be praised thus thro out all ages, world without end ; for he) ever have a church to praise him, and he ever have his tribute of praise from church. Amen. So be it; and so it will tainly be. CHAP IV. We have gone through the former part of this epistle, which sists of several important doctrinal truths, contained in preceding chapters. We enter now on th which we have the most weighty and seri can be given. We may observe that in th Paul's epistles, the furmer part is doctrin: the minds of men iw the great truths and doctrines of the § the latter is practical, and designed for the direction of thei and manners, all Christians being bound to end ut soundness in the faith, and regularity in life and what has gone before we have heard of Christian priv which are the matter of our comfort. tv what follows we hear of Christian duties, and what the Lord our God requi us in consideration of such privileges vouchsafed to best way to understand the mysteries and partake leges of which we have read before is conscientiously to pr the duties prescribed to us in what follows: as, on | hand, a serious consideration and belief of the doctrine have been taught us im the foregoing chapters wil foundation on which to build the practice of the duties in those which are yet before us. Christian faith and C! practice mutually befriend each other. In this ch divers exhortations to important duties. {. One th general, ver. 1. II. An exhortation to mutual love, 1 concord, with the proper means and motives to pi ver. 2—16. II1. An exhortation to Christian puri of life; and that both more general (ver. 17—24) an particular instances, ver. 25, to the end. woes THEREFORE, (the priso the Lord,) beseech you that walk worthy of the vocation wh with ye are called, a This is a general exhortation to wal becomes our Christian profession. | now a prisoner 2! Rome; and he was the soner of the Lord, or in the Lord, w ile ‘what he wrote to them with the greater ten- | derness and with some special advantage. It was a doctrine he thought worth suffering for, and therefore surely they should think it worthy their serious regards and their dutiful observance. We have here the petition of a poor prisoner, one of Christ’s prisgners : “ I therefore, the prisoner of the Lord, beseech you, &c. Considering what God has done for you, and to what a state and condition he has called you, as has been discoursed before, I now come with an earnest request to you {not to send me relief, nor to use your interest ‘for the obtaining of my liberty, the first thing ‘which poor prisoners are wont to solicit from their friends, but) that you would approve fourselves good Christians, and live up to our profession and calling: That you walk iorthily, agreeably, suitably, and congruously 0 those happy circumstances into which the ‘grace of God has brought you, whom he has ‘converted from heathenism to Christianity. Observe, Christians ought to accommodate fat, an to the gospel by which they are ‘ealled, and to the glory to which they are lied ; both are their vocation. We are called ristians; we must answer that name, and ive like Christians. We are called to God’s Hingiom and glory ; that kingdom and glory jerefore we must mind, and walk as becomes he heirs of them. _ 2 With all lowliness and meekness, with longsuffering, forbearing one another in love; 3 Endeavouring ‘to keep the unity of the Spirit in the ondof peace. 4 There is one body, nd one Spirit, even as ye are called 1 one hope of your calling; 5 One 4ord, one faith, one baptism, 6 One God and Father of all, who is above all, and through all, and in you all. 7 But unto every one of us is given race according to the measure of the t of Christ. 8 Wherefore he saith, When he ascended up on high, he led ivity captive, and gave gifts unto n. 9 (Now that he ascended, what sit but that he also descended first ‘into the lower parts of the earth? 10 He that descended is the same also be ascended up far above all hea- _yens, that he might fill all things.) ‘11 And he gave some, apostles; and e, prophets; and some, evange- S; and some, pastors and teachers , For the perfecting of the saints, t >. 4 vie aie Sa te tae , > =e ee Vere Fass Exhortatien to unity. |for the work of the ministry, for the edifying of the body of Christ: 13 Till we all come in the unity crf the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the ful- ness of Christ: 14 That we hence- forth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 15 But speaking the truth m love, may grow up into him in all things, which is the head, even Christ: 16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effec- tual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. Here the apostle proceeds to more parti- cular exhortations. Two he enlarges upon in this chapter :—To unity and love, purity and holiness, which Christians should very much study. We do not walk worthy of the: vocation wherewith we are called if we be not faithful friends to all Christians, and sworn enemies to all sin. This section contains the exhortation te mutual love, unity, and concord, with the proper means and motives to promote them. Nothing is pressed upon us more earnestly in the scriptures than this. Love is the law ot Christ’s kingdom, the lesson of his school, the livery of hisfamily. Observe, I. The means of unity: Lowliness and meekness, long-suffering, and forbearing one another in love, v. 2. By lowliness we are to understand humility, entertaming mean thoughts of ourselves, which is opposed to pride. By meekness, that excellent dispo- sition of soul which makes men unwilling to provoke others, and not easily to be provoked or offended with their infirmities; and it is opposed to angry resentments and peevish- ness. Long-suffering implies a patient bear- ing of injuries, without seeking revenge. Forbearing one another in love signifies bearing their infirmities out of a principle of love, and so as not to cease to love them on the account of these. ‘Tbe best Christians have need to bear one with another, and to make the best one of another, to provoke one another’s graces and not their passions. We find much in ourselves which it is hard to forgive ourselves ; and therefore we must not | think it much if we find that in others which | we think hard to forgive them, and yet we must forgive them as we forgive ourselves Now withont these things unity cannot be jreserved. The first step towards unity is Pats ea Persuasives to unity. , EPHESIANS. ‘humility ; witnout this there will be no meek- ness, no patience, or forbearance; and without these no unity. Pride and passion break the peace, and make all the mischief. Humility znd meekness restore the peace, and keep it. Only by pride comes contention ; only by dtumility comes love. The more lowly-mind- edness the more like-mindedness. We do not walk worthy of the vocation wherewith we are called if we be not meek and lowly of heart : for he by whom we are called, he to whom we are called, was eminent for meek- ness and lowliness of heart, and has com- manded us therein to learn of him. If. The nature of that unity which the _apostle prescribes : it is the unity of the Spirit, v. 3. ‘The seat of Christian unity is in the heart or spirit: it does not lie in one set of thoughts, nor in one form and mode of worship, but in one heart and one soul. This unity of heart and affection may be said to be of the Spint of God; it is wrought by him, and is one of the fruits of the Spirit. This we should endeavour to keep. Endea- vouring is a gospel word. We must do our utmost. If others will quarrel with us, we must take all possible care not to quarrel with them. If others will despise and hate us, we must not despise and hate them. In the bond of peace. Peace is a bond, as it unites persons, and makes them live friendly one with another. A peaceable disposition and conduct bind Christians together, whereas discord and quarrelling disband and disunite their hearts and affections.’ Many slender twigs, bound together, become strong. The bond of peace is the strength of society. Not that it can be imagined that all good people, and ali the members of societies, should be in every thing just of the same length, and the same sentiments, and the same judgment : but the bond of peace unites them all to- gether, with anon obstante to these. As in a bundle of rods, they may be of different lengths and different. strength; but, when they are tied together by one bond, they are stronger than any, even than the thickest and strongest was of itself. III. The motives proper to promote this Christian unity and concord. The apostle urges several, to persuade us thereto. 1. Consider how many. unities there are that are the joy and glory of our Christian profession. ‘There should be one heart ; for there is one body, and one Spirit, v.4. Tio hearts in one body would be monstrous. If there be but one body, all that belong to that body should have one heart. ‘The Catholic church is one mystical body of Christ, and all good Christians make up but one body, imcorporated by one charter, that of the gospel, animated by one Spirit, the same Holy Spirit who by his, gifts. and, graces quickens, enlivens, and governs that body. If we belong to Christ, we are all actuated by oae, and the same Spirit, and therefore should be.one. Hven as you are called in one hope of ma yourcalling. Fi thing hoped for. the hope of which we are tians are ‘called to the-same life. There.is one Christ that th in, and one heaven that they are all he for; and therefore they should be of heart. One Lord (v. 5), that.is, Christ, head of the church, to whom, by God’: pointment, all ristians are imn subject. One faith, that is, the gospel, | taining the doctrine of the Chmstian fe or, it is the same grace of faith (faith Christ) whereby all Christians are saved. baptism, by which we profess our faith, b baptized in the name of the Father, Son, Holy Ghost; and..so the same’ sacrame covenant, whereby we engage ourselves to Lord Christ. .One God and Father of ail, One God, who owns all the true memb the church for his children; for he is Father | of all such by special relation, < is the Father of aeseate creation: ani is above all, by his essence, and with re: to the glorious perfections of his nature, as he has. dominion. over all creatures especially over his church, and throug] by his providence upholding and go them: and in you ail, in-all belie whom he dwells as in his holy temp] Spirit and special grace. If then there | many ones, it is a pity but there show one more—one heart, or one soul. 2. Consider the variety of gifts that C has bestowed among Christians: But every one of us is given grace according t measure of the gift of Christ. Thougk members of Christ’s church agree in son things, yet there are some things wh they differ: but this should breed no di ence of affection among them, since the} all derived from the same bountiful au and designed for the same great ends. | every one of us Christians is given | some gift of grace, in some kind or d or other, for the mutual help of one an Unto every one of us ministers is” grace; to some a greater measure of gil others a less measure. ‘The different gi Christ’s ministers proved a great occasi contention among the first Christian: was for Paul, and another for Apollos. ” apostle shows that they bad no reast quarrel about them, but'all the reason ii world to agree in the jomt use of ther common edification; because all was according to the measure of the gift oj in such a measure as seemed best to © to bestow upon everyone. Observe, Al ministers, and all the members of owe all the gifts and graces that possessed of to him; aie isa son why we should love one another, be to every one of us is given grace. A whom Christ has 'given and on? he has bestowed his gifts (though hey different sizes, different names, and dif = “ +: 4: - yet) ought ‘o love one. another. he takes. this occasion to specify some of the gifts: whieh Christ bestowed. d that. they were bestowed by Christ he akes> ar by those words of David erein he foretold this concerning him . xviii. 18), Wherefore he saith (v. 8), that the Psalmist saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. David prophesied of the ascension of Christ ; and the apostle descants. upon it here; and in the three following, verses: When he ascended, up on high. We may understand the apostle both of the place into whichrhe ascended in his human nature; that is, the highest heavens, and particularly of the state to which he was advanced, he being then highly exalted, and eminently glorified, by is Father. Let us set ourselves to think of ascension of Jesus Christ: that our ssed Redeemer, having risen from the d, is gone to heaven, where he sits at the at hand of the Majesty on high, which pleted the proof of his being the Son of . As great conquerors, when they rode their triumphal chariots, used to. be at- ded with the most illustrious of their tives led in chains, and were wont to - their largesses and bounty among the s and other spectators of their tri- s, so Christ, when he ascended. into n, as a triumphant conqueror, led cap- captive. It is a phrase used in the Old ment to signify a conquest over ene- especially over such as formerly had others captive; see Judges v.12. Cap- yis here put for captives, and signifies l our spiritual enemies, who brought us captivity before. He conquered those had. conquered us; such as sin, the and death. Indeed, he triumphed over on the cross; but the triumph, was completed at his ascension, when he became ord over all, and had the keys of death and es put into his hands.- And he gave gifts men: in the psalm it is, He received s for men. He received for them, that @ might give to them, a large measure of fis and graces; particularly, he enriched disciples with the gift of the Holy Ghost. apostle, thus speaking of the ascension jhrist, takes. notice that he descended , ». 9. As much as if he had said, en David speaks of Christ’s ascension, imates the knowledge he had of Christ’s fion on earth; for, when it is said jhe ascended, this implies that he first ed: for what is it but a proof or de- ration of his having done so? Into the paris of the earth ; this may refer either incarnation, according to that of David, xxix. 15, My substance was not hidden nm thee, when I was made in secret, and. cu- y wrought in the lowest parts of the th; or, to his burial, according to that of Tmili. 9, Those that seek my soul to destroy Ul go into the lower parts of the earth. ‘ Persuasives to unity. He calls his death (say some of the fathers} his descent into the lower parts of the earth. He descended to the earth in his incarnation. He descended into the earth in his burial. As Jonas was three days and three nights in the whale’s belly, so wus the Son of man-in the heart of the earth. . He that descended, is the’ same also. that ascended up far above all heavens (v. 10), far above the airy and starry (which are the visible) heavens, into the hea- ven of heavens; that he might fill all things, all the members of his church, with gifts and graces suitable to their several conditions and stations. Observe, Our Lord humbled himself first, and then he was exalted. He descended first, and then aseended. ‘The apostle next tells us what were Christ’s gifts: at his ascension: He gave some apostles, &c. v.11. Indeed he sent forth some of these- before his ascension, Matt. x. 1—5. But one was then added, Acts i. 26. And all of them were more solemnly installed, and publicly confirmed, in their office,, by his: visibly: pourig, forth the Holy Ghost in an extraor- dinary manner and measure upon them. Note, The great gift that Christ gave to the: — church at his ascension was that of the mi- nistry of peace and reconciliation. The gift of the ministry is the fruit of Christ’s ascen- sion. And ministers have their various gifts, which are all given them by the Lord Jesus: The officers, which Christ gave to. his church were of two sorts—ewtraordinary ones ad- vanced to.a higher office in the church: sueh were apostles, prophets, and evangelists. The apostles. were chief. These Christ imme- diately called, furnished them with extraor- dinary gifts and the power of working mi- racles, and with infallibility in delivering his truth ; and, they having been the witnesses: of his miracles and doctrine, he sent them forth to spread the gospel and to plant and govern churches. ‘The prophets seem to have been such as expounded the writings of the Old Testament, and foretold things to: come. The evangelists were ordained. per- sons (2 Tim. i. 6).whom the apostles took for their companions in travel (Gal. ii. 1), and sent them out to settle and establish such churches as the apostles themselves: had planted (Acts xix. 22), and, not being, fixed to any particular place, they were to continue till recalled, 2 Tim. iv. 9. And then there are ordinary ministers, employed in a lower and narrower sphere; as pastors and teachers. Some take these two names to signify one office, implying the duties of ruling and teaching belonging to it. Others think they design two distinct offices, both ordinary, and of standing use in the church; and. then pastors are such as are fixed at the head of particular churches, with design to guide, instruct, and feed them in the manner appointed by Christ ; and they are frequently called bishops and elders: and the teachers were those whose work it was also to. preach the gospel and to instruct the people by re eo ST oe ee a ya * ar, ‘ a>, «<5 Persuasives to unity. way of exhortation. We see here that it is Christ’s prerogative to appoint what officers and offices he-pleases in his church. And how rich is the church, that had at first such a variety of officers and has still such a variety of gifts! How kind is Christ to his church! How careful of it and of its edification! When he ascended, he procured the gift of the Holy Ghost; and the gifts of the Holy Ghost are various: some have greater, others have less measures; but all for the good of the body, which brings us to the third ar- gument, 3. Which is taken from Christ’s great end and design in giving gifts unto men. ‘lhe gifts of Christ were intended for the good of his church, and in order to advance his kingdom and interest among men. All these being designed for one common end is a good reason why all Christians should agree in brotherly love, and not envy one another’s gifts. All are for the perfecting of the saints (v. 12); that is, according to the import of the original, to bring into an orderly spiritual state and frame those who had been as it were dislocated and disjointed by sin, and then to strengthen, confirm, and advance them therein, that so each, in his proper place and function, might contribute to the good of the whole.— For the work of the ministry, or for the work of dispensation ; that is, that they might dis- pense the doctrines of the gospel, and success- fully discharge the several parts of their mi- nisterial function—For the edifying of the body of Christ ; that is, to build up the church, which is Christ’s mystical body, by anincrease of their graces, and an addition of new mem- bers. All are designed to prepare us for heaven : Till we all come, &c.,v. 13. The gifts and offices (some of them) which have been spoken of are to continue in the church till the saints be perfected, which will not be ¢il/ they all come in the unity of the faith (till all true believers meet together, by means of the same precious faith) and of the know- ledge of the Son of God, by which we are to understand, nota bare speculative knowledge, or the acknowledging of Christ to be the Son of God and the great Mediator, but’such as is attended with appropriation and affection, with all due honour, trust, and obedience.— Unto a perfect man, to our full growth of gifts and graces, free from those childish infirmities that we are subject to in the present world.— Unto the measure of the stature of the fulness of Christ, so as to be Christians of a full ma- turity and ripeness in all the graces derived from Christ’s fulness: or, according to the measure of that stature which is to make up the fulness of Christ, which is to complete his mystical body. Now we shall never come to the perfect man, till we come to the perfect world. There is a fulness in Christ, anda fulness to be derived from him; and a certain stature of that fulness, and a measure of that stature, are assigned in the counsel of God to every believer, and we never come to that mea- EPHESIANS. + *ts \ sure till we come to heave as long as they are in this world Dr. Lightfoot understands the a speaking here of Jews and Gentile the unity of the faith and of the kne of the Son of God, so making a perfect ma and the measure of the stature of the fulne: of Christ. The apostle further shows, in th following verses, what was God’s design i his sacred institutions, and what effect th ought to have upon us. As, (1.) That u henceforth be no more children, &c. (v. 14 that is, that we:may be no longer children i knowledge, weak in the faith, and inconstan in our judgments, easily yielding to ever temptation, readily complying with ever one’s humour, and being at eyery one’s bee! Children are easily imposed upon. We mus take care of this, and of being tossed) to ai fro, like ships without ballast, and ce about, like clouds in the air, with such do trines as have no truth nor solidity in ther but nevertheless spread themselves far an wide, and are therefore compared to win By the sleight of men; this is a metaphor take from gamesters, and signifies the mischie subtlety of seducers: and cunning crafti by which is meant their skilfulness*in findit ways to seduce and deceive; for it follow whereby they lie in wait to deceive, as it ambush, in order to circumvent the we and draw them from the truth. Note, ‘Tho: must be very wicked and ungodly men wh set themselves to seduce and deceive othe into false doctrines and errors. ‘The apost describes them here as base men, using great deal of devilish art and cunning, | order thereunto. The best method we ca take to fortify ourselves against such is | study the sacred ‘oracles, and to pray for tl illumination and grace of the Spirit of Chri that we may know the truth as it is in Je and be established in it. (2.) That we shot speak the truth in love (v. 15), or follow t truth in love, or be sincere in love to © fellow-christians. , While we adhere to doctrine of Christ, which is the truth, should live in love one with another. Loy is an excellent thing ; but we must be care to preserve truth together with it. Tr an excellent thing ; yet it is requisite speak it in love,.and not in contention. two should go together—truth and (3.) That we should grow up into Chris things. Into Christ, soas to be more rooted in him. In all things; in know love, faith, and all the parts of the new We should grow up towards maturity, 1 is opposed to being children. ‘Those are it proving Christians who grow up into Chri ‘The more we grow into an acquaintance Christ, faith in him, love to him, depen’ upon him, the more we shall flourish in eve grace. He is the head ; and we should th grow, that we may thereby honour our hez The Christian’s growth tends to the glory: Christ. (4.) We should be assisting @ /~ Ww ) og =a tes Leela e body, v. 16. Here the apostle makes mparison between the natural body and Christ’s mystical body, that body of which ‘hrist is the head: and he observes that as one to another, as members of the there must be communion and mutual com-| truth is in Jesus: i. 2 Exhortation to purity and holiness. work all uncleanness with greediness. 20 But ye have not so learned Christ ; 21 if so be that ye have heard him, and have been taught by him, as the 22 That ye put munications of the members of the body| off concerning the former conyersa- among themselves, in order to their growth and improvement, so there must be mutual love and unity, together with the proper fruits tion the old man, which is corrupt ac- cording to the deceitful lusts; 23 And of these, among Christians, in order to their be renewed in the spirit of your mind ; spiritual improvement and growth in grace.| 24 And that ye put on the new man, From whom, says he (that is, from Christ their head, who conveys influence and nourish- ment to every particular member), the whole which after God is created in righte- ousness and true holiness. 25 Where- body of Christians, fitly joined together and fore putting away lyimg, speak every compacted (being orderly and firmly united|man truth with his neighbour: for among themselves, every one in his proper] we are members one of another. place and station), by that which every joint supplies (by the assistance which every one of the parts, thus united, gives to the whole, 26 Be ye angry, and sin not: let not the sun go down upon your wrath: 27 Neither give place to the devil. 28 Which, like the veins and arteries inthe body,} Let him that stole steal no more: wi the Spirit, faith, love, sacraments, &c., serve to unite Christians to Christ their head,| byt rather let him labour, and to one another as fellow-members), ac- rding to the effectual working in the measure | F every part (that is, say some, according to e power which the Holy Ghost exerts to e God’s appointed meanseffectual for this t end, in such a measure as Christ judges e sufficient and proper for every member, rding to its respective place and office in body; or, as others, according to the er of Christ, who, as head, influences and enlivens every member ; or, according to e effectual working of every member, in municating to others of what it has re- ed, nourishment is conveyed to all in r proportions, and according to the state -exigence of every part) makes increase body, such an increase as is convenient ebody. Observe, Particular Christians ive their gifts and graces from Christ for sake and benefit of the whole body. Unto edifying of itself in love. Wemay under- ‘this two ways :—Kither that all the aembers of the church may attain to a greater neasure of iove to Christ and to one another ; hat they are moved to act in the manner ioned from love to Christ and to one ther. Observe, Mutual love among Chris- is a great friend to spiritual growth: it love that the body edifies itself; whereas dom divided against itself cannot stand. 7 This I say therefore, and testify he Lord, that ye henceforth walk as other Gentiles walk, in the ity of their mind, 18 Having the standing darkened, being alien- from the life of God through the ance that is in them, because of blindness of their heart: 19 Who g past feeling have given them- slves over unto lasciviousness, to - working with his hands the thing which is ‘good, that he may have to give te him that needeth. 29 Let no cor- rupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. 30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. 31 Let all bit- terness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: 32 And be ye kind one to another, tender- hearted, forgiving one another, even as God for Christ’s sake hath forgiven you. The apostle having gone through his ex- hortatien to mutual love, unity, and concord, in the foregoing verses, there follows in these an exhortation to Christian purity and holi- ness of heart and life, and that both more general (v. 17—24) and in several particular instances, v.25—32. ‘This is solemnly intro- duced: “‘ This I say therefore, and testify in the Lord ; that is, seeing the matter is’as above described, seeing you are members of Christ’s body and partakers of such gifts, this I urge upon your consciences, and bear witness to as your duty in the Lord’s name, and by virtue of the authority I have derived om him.”’ Consider, I. The more general exhortation to purity and holiness of heart and life. 1. It begins thus, “ That you henceforth walk nol as other Gentiles walk—that for the time to come you do notlive,and behave yourselves, as ignorant and unconverted heathens do who are wholly guided by an understanding employed about vain things, their idols and i. : = * ‘Evhortation to purity and holiness. Pe oe ee 2} 2 ee their worldly possessions, things which are no way profitable: to their souls, and which will deceive their expectations.” Converted Gen- tiles must not live as unconverted Gentiles do. Though they live among them, they must not live like them. Here, (1.) The apostle takes occasion to describe the wickedness of the Gentile world, out of which regenerate Christians were snatched as brands out of the burning. [1.] Theirunder- standings were darkened, v. 18. They were void of all saving knowledge; yea, ignorant of many things concerning God which the light of nature might have taught them. They sat in darkness, and they loved it rather than light: and by their ignorance they were alienated from the life of God. They were estranged from, and had a dislike and aver- sion to, a life of holiness, which is not only that way of life which God requires and ap- proves, and by which we live to him, but which resembles God himself, in his purity, righteousness, truth, and goodness. Theirwil- {ul ignorance was the cause of their estrange- ment from this life of God, which begins in light and knowledge. Gross and affected ignorance is destructive to religion and god- liness. And what was the cause of their bemg thus ignorant? It was because of the blind- ness or the hardness of their heart. It was not because God did act make himself known to them by his works, but because they would not admit the instructive rays of the divine light. They were ignorant because they would be so. Their ignorance proceeded from their obstinacy and the hardness of their hearts, their resisting the light and rejecting all the means of illumination and knowledge. [2.] Their consciences were debauched and seared : Who being past feeling, v.19. They had no sense of their sin, nor of the misery and dan- ger of their case by means of it; whereupon they gave themselves over wnto lasciviousness. They indulged themselves in their filthy lusts ; and, yielding themselves up to the dominion of these, they became the slaves and drudges of sin and the devil, working all uncleanness with greediness. ‘They made it their common practice to commit all sorts of uncleanness, and even the most unnatural and monstrous sins, and that with insatiable desires. Ob- serve, When men’s consciences are once seared, there are no bounds to their sins. When they set their hearts upon the gratifi- cation of their Justs, what can be expected but the most abominable sensuality and lewd- ness, and that their horrid enormities will abound? This was the character of the Gen- tiles ; but, (2.) These Christians must distinguish themselves from such Gentiles: You have not so learned Christ, v. 20. ‘It may be read, But you not so ; you have learned Christ. Those who have learned Christ’are'saved from the darkness and defilement which others lie under; and, as they know more, they are obliged to live in a better manner than others. | And that's you put on the new man, 0. 24, — EPHESIANS. -be put off. Is Christ a book, a lesson, The meaning is, “ You hay Christianity—the doctrines of C rules of life prescribed by him. Not to do as others do. yp Ainckeo tam or since, th you have heard him (v.21), have heard doctrine preached by us, and have b by him, inwardly ani effectually/by his Christ is the lesson; »we must learn Christ and Christ is the teacher; weare tengiid l him. As the truth isin Jesus. This on understood two : either, “ You | been taught the real’ trath, ‘as ‘held fort Christ himself, both m his doctrine. ¢ his life.” Or thus, “The truth thas am such an impression on your hearts, im y ou measure, as it did upon the heart of Jes The truth of Christ'then appears in its: and power, when it appears as in 2. Another branch of the general exh tion follows in those words, That you put ¢ concerning the former conversation, the 0 man, &c., v. 22—24. “ This:is a great f of the doctrine sybich Sau diien taught » and which you have learned.” Here the tle expresses himself in metaphors taken fro: garments. The principles, sabiti, and d positions of the soul must be changed, be there can be a saving change of a There must be sanctification, which ¢ of these two things:—(1.) The old man n The corrupt nature is | man, because, like the human doashrsci sists of divers parts, may ie strengthening one another. It is) man, as old Adam, from fi maces It is bred in the bone, and we dresphag! it the world with us. Itis subtle san old but in all God’s saints decaying and w as an oldman, and ready to pass away. said to be corrupt; for sin in, the sul is corruption of its faculties: and, wh not mortified, it qrevasdSipaitnp aig wo and so tends to destruction. Accord! ] the deceitful lusts. Sinful inclinations desires are deceitful lusts: they promi happiness, but render them more misera and if not subdaed and mortified bet th into destruction. ‘These therefore must put off as an old garment that we sl ashamed to be seen in: they must be and mortified. These lusts prevailed ag them in their former conceal during their state of unregeneracy 2 thenism. (2.) Thenew man must b: It is not enough toshake off corrupt pi but we must be actuated by gracio ‘We must embrace them, espouse thi get them written on our hearts: it” enough to cease to do evil, but we must) te do well. “Be renewed in the spirit ¢ mind (v. 23); that is, use the pr ae scribed means in order to have which is a spirit, renewed more and yman is meant the newnature, thenew uré, which is actuated by a new principle, a regenerating grace, enabling a man to a new life, that life of righteousness and liness which Christianity requires: This ew man is created, or produced out of con- er, whose workmanship it is, truly excel- and beautiful. fter God, in imitation hmm, and in conformity to that grand exem- and pattern! The loss of God’s image a the soul was both the sinfulness and ery of man’s fallen state; and that resem- ace which it bears to God is the beauty, 1e glory, and the happiness, of the new crea- In righteousness towards men, including ll the duties of the second table; and in ho- ss towards God, signifying a sincere obe- ence to the deathly of the first table; e holiness in opposition to the outward and eremonial holiness of the Jews. We are “to puton this new man when, in the use of all God’s appointed means, we are endea- ring after this divine nature, this new ature. ‘This is the more general exhorta- to purity and holiness of heart and life. I. ‘The apostle proceeds to- some things fore particular. Because’ generals are not O apt to affect, we are told what are those icular limbs of the old man that must be tified, those filthy rags of the old nature at must be put off, and what are the pecu- ar ornaments of the new man wherewith Take heed of lying, and be ever careful to the truth (v. 25): “Wherefore, since bu have been so well instructed in your duty, d are under such obligations to discharge , letit appear, in your future behaviour and duct, that there is a great and real change ught in you, particularly by putting away ” Of this sin the heathen were very ty, affirming that a profitable lie was bet- than a hurtful truth; and therefore the stle exhorts them to cease from lying, from y thing that is contrary to truth. This part of the old man that must be put off; [that branch of the new man that must ~ on in opposition to'it is speaking the in all our converse with others. It is character of God’s people that they are en who will not lie, who dare not lie, hate and abhor lying. All who have ce make conscience of speaking the truth, ‘would not tell a deliberate lie for the atest gain and benefit tothemselves. The ason here given for veracity is, We are mem- one of another. ‘Truth is a debt we owe e another; and, if we love one another, shall not deceive nor lie one to another. belong to the same society or body, which ehood or lying tends to dissolve; and there- 2 we should avoidit,and speak truth. Ob- Lying is a very great sin, a peculiar n of the obligations which Christians mder, and very injurious and hurtful to CHAP. IV. | tian society. 2. “Take heed of anger Cautions against son. | and ungoverned passions. Beyou angry, and sin not,” v. 26; This is borrowed from. the. | LXX. translation of Ps. iv. 4, wherewe render lit, Stand in awe, and sin not. Here isan easy: concession; for as such we should consider it, rather than asacommand. Be you angry: jon and emptiness; by God’s almighty |'This we are apt enough to be, God knows: but we find it difficult enough to observe the restriction, and sin not. “‘ If you have a just occasion to be angry at any time, see that. it be without sin; and therefore take heed. of excessin youranger.” If we would be angry and not sin (says:one), we must be angry at nothing but sin; and we should be more jea- lous for the glory of God than for any interest or reputation of our own. One great and common sin in anger is to suffer it to burn into wrath, and then to letit rest; and there- fore we are here cautioned against that. “If you have been provoked and have had your: spirits greatly discomposed, and if you have bitterly resented any affront that has been offered, before night calm and quiet your spirits, be reconciled to the offender, and let. all be well again: Let not the sum go. down. upon your wrath. If it burn into wrath and bitterness of spirit, O see to it that you sup- press it speedily.” Observe, Though anger in itself is not sinful, yet there is the utmost danger of its becoming so if it be not carefully watched and speedily suppressed. And there- fore, though anger may come into the bosom of a wise man, zt rests only in the bosom of should adorn our Christian profession. | fools. Neither give place to the devil, v. 27 Those who persevere in sinful anger and in wrath let the devil into their hearts, and suf- fer him to gain upon them, till he bring them; to malice, mischievous machinations, &e. ‘* Neither give plaee to the calumniator, or the false accuser”’ (so some read the words); that’ is, “ let your ears be deaf to whisperers, tale- bearers, and slanderers.” 3. We are here warned against the sin of stealing, the breach: of the eighth commandment, and advised to honest industry and to beneficence: Let him that stole steal no more, v. 28: Itisa caution against all manner of wrong-doing, by force orfraud. ‘Let those of-you who, in the time of your gentilism, have been guilty of this enormity, be no longer guilty of it.” Butwe- must not only take heed of the sin, but con- scientiously abound in the opposite duty: not. only not steal, but rather let: him labour, work- ing with his hands the thing that is good. Idleness makes thieves. So Chrysostom, To yao Kérrew apyiac éoriv—sStealing is the ef- fect of idleness. Those-who will not’ work, and who are ashamed to beg, expose them- selves greatly to temptations to thievery. Men should therefore be diligent and indus- trious. not in any unlawful way, but im some honest calling: Working the thing which ;is good. Industry, m:some honest) way, will keep people out of temptation of doing wrong But there is another reason why men ought to be industrious, namely, that they may be capable of doing some good, as well as that 7 ee eee a eg ae Oy ft Yay, a ae oe dguinst grieving the Spwit. they may be preserved from temptation: That he may have to give to him that needeth. They ~ must labour not only that they may live them- selves, and live honestly, but they may dis- tribute for supplying the wants of others. Observe, Even those who get their living by their labour should be charitable out of their little to those who are disabled for labour. So necessary and incumbent a duty is it to be charitable to thepoor that even labourers and servants, and those who have but little for ~ themselves, must cast their mite into the trea- sury. God must have his dues and the poor are his receivers. Observe further, Those alms that are likely to be acceptable to God must not be the produce of unrighteousness and robbery, but of honesty and industry. God hates robbery for burnt-offerings. 4. We are here warned against corrupt communica- tion ; and directed to that which is useful and edifying, v. 29. Filthy and unclean words and discourse are poisonous and infectious, as putrid rotten meat they proceed from and prove a great deal of corruption in the heart of the speaker, and tend to corrupt the minds and manners of others who hear them; and therefore Christians should beware of all such discourse. It may be taken in general for all that which provokes the lusts and passions of others. We must not only put off corrupt communication, but put on that which is good to the use of edifying. ‘The great use of speech is to edify those with whom we con- verse. Christians should endeavour to pro- mote a useful conversation: that it may mi- nister grace unto the hearers ; that it may be good for, and acceptable to, the hearers, in the way of information, counsel, pertinent reproof, or thelike. Observe, It is the great duty of Christians to take care that they of- fend not with their lips, and that they improve discourse and converse, as much as may be, for the good of others. 5. Here is another caution against wrath and anger, with further advice to mutual love and kindly dispositions towards each other, v. 31,32. By bitterness, wrath, and anger, are meant violent inward resentment and displeasure against others: and, by clamour, big words, loud threatenings, and other intemperate speeches, by which bitterness, wrath, and anger, vent themselves. Christians should not entertain these vile passions in their hearts nor be 2lamorous with their tongues. Evil speaking signifies all railing, reviling, and reproachful speeches, against such as we are angry with. And by malice we are to understand that rooted anger which prompts men to design and to do mischief to others. The contrary to all this follows : Be you kind one to another. This implies the principle of love in the heart, and the outward expression of it, in an affable, humble, courteous behaviour. It becomes the disciples of Jesusto be kind one toanother, as those who have learned, and would teach, the art of obliging. Tender-hearted ; thatis, merciful, and having a tender sense of the EPHESIANS, ae ce a \ TOS ee ree at 4 | distresses and sufferings be quickly moved to compa Forgiving one another. Occasions of lence will happen among Christ’s disci and therefore they must be placable, ready to forgive, therein resembli Go himself, who for Christ’s sake hath forgiv them, and that more than they can forgive oni another. Note, With God there is forgiy ness; and he forgives sin for the sakeof fa us Christ, and on account of that atonemen which he has made to divine justice. again, Those who are forgiven of God sh be of a forgiving spirit, and should fo even as God forgives, sincerely and heai readily and cheerfully, universally and fo ever, upon the sinner’s sincere repentance, ai remembering that they pray, Forgive us o1 trespasses, as we forgive those who trespas against us. Now wemay observe concernin all these particulars that the apustle has in sisted on that they belong to the second tabl whence Christians should learn the str obligations they are under to the duties of t second table, and that he who does not cot scientiously discharge them can never fe: nor love God in truth and in sincerity, wha ever he may pretend to. In the midst of these exhortations at cautions the apostle interposes that gene’ one, And grieve not the Holy Spirit of Ge v. 30. By looking to what precedes, and what follows, we may see what it is grieves the Spirit of God. In the previo verses it is intimated that all lewdness filthiness, lying, and corrupt communicatii that stir up filthy appetites and lusts, grie the Spirit of God. In what follows it is: timated that those corrupt passions of bitte ness, and wrath, and anger, and clamo and evil speaking, and malice, grieve this go Spirit. By this we are not to understa that this blessed Being could properly grieved or vexed as we are; but the design the exhortation is that we act not towal him in such a manner as is wont to grievous and disquieting to our fellow. tures: we must not do that which is conti to his holy nature and his will; we must refuse to hearken to his counsels, nor r against his government, which things w provoke him to act-towards us as men < wont to do towards those with whom th displeased and grieved, withdrawing selves and their wonted kindness fro and abandoning them to their enem provoke not the blessed Spirit of withdraw his presence and his gracic fluences from you! It is a good reasoi we should not grieve him that by him we 4 sealed unto the day of redemption. ‘There is to be a day of redemption; the body is t© be redeemed from the power of the gray the resurrection-day, and then God’ will be delivered from all the effects of well as from all sm and misery, whi \ ae not till rescued out of the grave 8 ful and pees Reaiptiess com- s. All true believers are sealed to that God has distinguished them from others, having set his mark uponthem; and he gives hem 6 and assurance of a joyful and a glorious resurrection; and the Spirit God is the seal. ‘Wherever that blessed rit is as a sanctifier, he is the earnest of the joys and glories of the redemption- ; and we should be undone should God ake away his Holy Spirit from us. y: Vv WW, had several important exhortations in the close of the foregoing apter, and they are continued in this: particularly, !- We aye here an exhortation to mutual love and charity, ver. 1, 2- UL. Against all manner of uncleapness, with proper arguments and remedies proposed agaiust such sins: and some farther cau- | < “sions are added, and other duties recommended, ver. 3—2. IIL. _ The apostle directs to the conscientious discharge of relative duties, from ver. 21, throughout this, and in the beginning of the next chapter. F] [PE ye therefore pet of God, _D as dear children ; And walk n love, as Christ also oa. loved us, ‘and hath given himself for us an of- ring and a sacrifice to God for a ‘sweetsmelling savour. _ Here we have the exhortation to mutual love, or to Christian charity. The apostle had been insisting on this in the former apter, and particularly in the last verses of to which the particle therefore refers, and sonnects what he had said there with what is 20 ntained in these verses, thus: “ Because God, for Christ’s sake, has forgiven you, the ore be you followers of God, or imi- laters of him;” for so the word signifies. Pious persons should imitate the God whom they worship, as far as he has revealed him- ; as imitable by them. They must con- form themselves to his exampie, and have his age renewed upon them. ‘This puts a honour upon practical religion, that it as the imitating of God. We must be holy as God is holy, merciful as he is merciful, perfect as he is perfect. But there is no one tribute of God more recommended to our tation than that of his goodness. Be you tators of God, or resemble him, in every fer} e, and especially i in his love, and in his rdoning goodness. God is love ; and those dwell in love dwell in God and God in n. Thus he has proclaimed his name cious and merciful, and abundant in good- wess. As dear children, as children (who are ont to be greatly beloved by their parents) ally resemble them in the lineaments and s of their faces, and in the dispositions qualities of their minds; or as becomes children of God, who are beloved and ished by their heavenly Father. Children are obliged to imitate their parents in what is good, especially when dearly beloved by . The character that we bear of God’s en obliges us te resemble him, especially Tove and goodness, in his mercy and ess to forgive. And those only are dear children who imitate him in lt follows, And walk in love, v, 2. CHAP. vO “Cautions against impurity. This godlike grace should conduct and in- fluence onr whole conversation, which is meant by walking in it. It should be the principle from which we act ; it should direct the ends at which we aim. We should be more careful to give proof of the sincerity of our love one toanother. As Christ also hath loved us. Here the apostle directs us to the example of Christ, whom Christians are obliged to imitate, and in whom we have an instance of the most free and generous love that ever was, that great love ‘wherewith he hath loved us. We are all joint sharers in that love, and partakers of the comfort of it, and therefore should love one another, Christ haying loved us all and given such proof of his love to us; for he hath given himself for us. The apostle designedly enlarges on the subject ; for what can yield us more delight- ful matter for contemplation than this? Christ gave himself to die for us; and the death of Christ was the great sacrifice of atonement : An offering and a sacrifice to God; or an offering, even a sacrifice—a propitiatory sa- crifice, to expiate our guilt, which had been prefigured in the legal oblations and sacri- fices; and this for a sweet-smelling savour Some observe that the sin-offerings were never said to be of a sweet-smelling savour; but this is said of the Lamb of God, which taketh away the sin of the world. As he offered himself with a design to be accepted of God, so God did Accept, was pleased with, and ap- peased by, that sacrifice. Note, As the sa. crifice of Christ was efficacious with God, su his example should be prevailing with us, and we should carefully copy after it. 3 But fornication, and all unclean- ness, or covetousness, let it not be once named among you, as becometh saints; 4 Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. 5 For this ye know, that ne whoremonger, nor unclean person, nor covetous man, whois an idolater hath any inheritance in the kingdom of Christ and of God. 6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. 7 Be not ye there- fore partakers with them. 8 For ye were sometimes darkness, but now are ye light in the Lord: walk as children of hght: 9 (For the fruit of the Spirit zs in all goodness and righteousness and truth;) 10 Proy- ing what is acceptable unto the Lord. 11 And have no fellowship with the unfruitful works of darkness, but Rees een Lo ag ee ee en em os ree oF. Cautions against impurity. rather reprove them. 12 For it is a shame even to speak of those things which are done of them in secret. 13 But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light. 14 Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. 15 See then that ye walk circum- spectly, not as fools, but as wise, 16. Redeeming the time, because the days are evil. 17 Wherefore be ye not unwise, but understanding what the will of the Lord is.’ 18 And be not drunk with wine, wherein is excess; but be filled with the Spirit; 19 Speaking to yourselves in psalms and hymns and spiritual songs, sing- ing and making melody in your heart to the Lord; 20 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ— These verses contain a caution against all manner of uncleanness, with proper reme- dies and arguments proposed: some further cautions are added, and other duties recom- mended. Filthy lusts must be suppressed, im order to the supporting of holy love. Walk in love, and shun fornication and all uncleanness. Fornication is folly committed between unmarried persons. All uncleanness includes all other sorts of filthy lusts, which were too common among the Gentiles. Or covetousness, which bemg thus connected, and mentioned as a thing which should not be once named, some understand it, in the chaste style of the scripture, of unnatural lust; while others take it in the more com- mon sense, for an immoderate desire of gain or an insatiable love of riches, which is spi- ritual adultery; for by this the soul, which was espoused to God, goes astray from him, and embraces the bosom of a stranger, and therefore carnal worldlings are called adul- terers: You adulterers and adulteresses, know you not that the friendship of the world is enmity with God? Now these sins must be dreaded and detested in the highest degree: Let it not be once named among you, never in a way of approbation nor without abhorrence, as becometh saints, holy persons, who are se- parated from the world, and dedicated unto God. ‘The apostle not only cautions against the gross acts of sin, but against what some may be apt to make light of, and think to be excusable. Neither filthiness (v. 4), by which may be understood all wanton and unseemly gestures and behaviour; nor foolish talking, obscene and lewd discourse. or, more gene- re EPHESIANS. rally, such vain dise folly and indiscretion, and is ing the hearers; nor jesting. Th word eirpa7edia is the same vi in his Ethics, makes a virtue: of conversation. And there is no innocent and inoffensive jesting, whi cannot suppose the apostle here fo Some understand him of such scurrilous abusive reflections as tend to expose others and to make them appear ridiculous. ‘Thisii bad enough: but the context seems t strain it to such pleasantry of discourse filthy and obscene, which he may also'¢ by that corrupt, or putrid and. rotten, munication that he speaks of, ch. iv. 29: these things he says, They are not conveni Indeed there is more than inconvenienes, even a great deal of mischief, in them. The are so far from being profitable that the pollute and poison the hearers. But~ thi meaning is, Those things do. not) becom Christians, and are very unsuitable to the profession and character. Christians are lowed to be cheerful and pleasant; but’ must be merry and wise. ‘The apostle ‘ But rather giving of thanks * so far let th Christian’s way of mitth be from that obscene and profane wit, that he may deligh his mind, and make himself cheerful, by grateful remembrance of God’s goodness am mercy to him, and by blessing and pra him on account of these: Note, 1. We shoul take all occasions to render thanksgivings ai praises to God for his kindness and favotm tous. 2. A reflection on the grace at zoodness of God to us, with a design to ¢ cite our thankfulness to him, is proper refresh and delight the Christian’s mind, an to make him cheerful. Dr. Hai thinks that edyapiria may signify ¢: pious, religious discourse in genera of opposition to what the apostle con Our cheerfulness, instead of brealt into what is vain and sinful, anda p tion of God’s name, should ess’ itself” becomes Christians, and'in may ten his glory. If men abounded more’ in go and pious expressions, they would not’ be’ apt to utter ill and unbecoming words; fi shall blessing and cursing, lewdness 2 thanksgivings, proceed out of the same To fortify us against the sins o: cleanness, &c., the apostle urges se’ guments, and prescribes’ several remedies what' follows, : a 1.'He urges several arguments, As, (J. Consider that these are sins en persons out of heaven: For this yo &e., v. 5. They knew it, being i it by the Christian religion. y man some understand a lewd libertine, who indulges himself in lusts which were accounted the certain of a heathen and an idolater. Oth derstand it in the common acceptation of the word > and such a man is an idolater t 2caUs re is spiritual idolatry im the love of this rid. As the epicure makes a god of his money, sets those affections upon it, and aces that hope, confidence, and delight, in worldly good, which should be reserved for sod only. He serves mammon instead of “God. Of these persons it is said that they have no inheritance in the kingdom of Christ and of God ; that is, the kingdom of Christ, who is God, or the kingdom which is Ged’s 7 mature, and Christ’s as he is Mediator, = kingdom which Christ has purchased nd which God bestows. Heaven is here on our d exclude and shut us out of heaven. 2.) These sins bring the wrath of God upon se who are guilty of them: “‘ Let noman deceive you with vain words, &c.,v.6.. Let none fatter you,as thoughsuch things weretolerable hey were not very provoking and offensive mto God, or as though you might’ indulge fourselyes inthem and yet escape with im- finity. These arevainwords.” Observe, Those tho flatter themselves and others with hopes {impunity in sin do but put a cheat upon hemselves'and others. Thus Satan deceived a them, You shall not surely die. They 2 main words indeed ; for those who trust mposed upon, for because of these things ” thercrath of God upen the children of obedience. By children of disobedience may nt the Gentiles, who disbelieved, and es to, the gospel: or, more generally, all ence is the v feed they are from their childhood, going Fay as soon as they are born. The wrath mes in this world, but more especially next. And dare we make light of that ich will lay us under the wrath of God? 9. Benot you therefore partakers with él. | CHAP. V. bur first parents with vain words when he| sed to comply with, and to submit them-| ¢ sinners, who will not be reclaimed, | re given over to disobedience. Disobe-| ignity of sin. And it} § by a usual Hebraism that such sinners are | Yealled children of disobedience; and such | d comes upon such, because of their sins ; ; -7- Do not partake with them in| ‘sins, that you may not share in their! ment, and they lead to the darkness of hell. hment.” We partake with other men| a th bir Sims, not only when we live in the| 2 Siuful manner that they do, and con-| ent and comply with their temptations and Preseroutires from impurit. solicitations to sin, but when we encourage them in their sins, prompt them to sin, and »so the covetous man makes a god of| do not prevent and hinder them, as far as it may be in ourpowertodoso. (3.) Consider what ebligations.Christians are under to live at another rate than such sinners do: For you were sometimes darkness. but now, &c., v. 8. The meaning is, “Such courses are very un- suitable to your. present condition; for, whereas in your Gentile and your unre- generate state you were darkness, you have how undergone a. great change.” The apos- tle calls their former condition darkness in the abstract, to express the great darkness ) described as a kingdom (as frequently else-| they were in. They lived wicked and profane where) with respect to its emimency and glory, | lives, being destitute of the, light of instruc- ts fulness and sufficiency, &c. In this}|tion without and of the ihwmimation and kingdom the saints and servants of God have | grace of the blessed Spirit within. Note, A an inheritance ; for it is the inheritance of the | state of sin is a state of darkness. Simners, saints in light. But those ho are impenitent, | like men in the dark, are going they know d allow themselves either in the lusts of the | not whither, and doing they know not what. Hesh or the love of the world, are not Chris- | But the grace.of God had produced a mighty fans indeed, and so belong not to the king-| change in their souls: Now are you light m of grace, nor shall they ever come to the | the Lord, savingly enlightened by the word sdom of glory. Let.us then be excited to | andthe Spirit of God. Now, upon your beliey- d against-those sins which | ing in Christ, and your receiving the gos Walk as children of light. Children of light, accordmg to the Hebrew dialect, are those who are in a state of light, endued with knowledge and holiness. ‘‘ Now, being such, let. your conversation be suitable to your con- and to be allowed of in Christians, or as though | dition and privileges, and accordingly live up to the obligation you are under by that know- ledge and those advantages you enjoy.— Proving what is accepiable unto the Lord (e. 10), examining and searching diligently what God has ~2vealed to be his will, and makmg it appear that you approve it by conforming yourselves to it.. Observe, We must not only dread and avoid that which is displeasing to God, but enquire and consider what will be acceptable to him, searching the scriptures them will find themselves wretchedly| with this view, thus keeping at the greatest distance from these sins. 2. The apostle prescribes some remedies against them. As, (1.) If we would not be entangled by the-lusts of the flesh, we must bring forth the fruits of the Spirit, v.9. This is expected from the children of hght, that, bemg illuminated, they be also sanctified by the Spirit, and thereupon bring forth his fruit, which is in all goodness;an inchnation to do good and to show mercy, and righteous- ness, which signifies justice m our dealings. Thus they are taken more strictly; but, more generally, all religion is goodness and righ- teousness. And in and with these must be truth, or sincerity and uprightness of heart (2.) We must have no fellowship with sin nor sinners, v.11. Sinful works are works of darkness: they come from the darkness of ignorance, they seek the darkness of conceal- These works of darkness are unfruitful works; there is nothing got by them im the long run, whatever profit is pretended by sin, it will by no means balance the loss ; for it issues im —— A » . ' 4 ere Ss ar oe Se ‘2 Preservatives from impurity. the utter ruin and destruction of the impeni- tent sinner. We must therefore have no fel- lowship with these unfruitful works; as we must not practise them ourslves, so we must not countenance others in the practice of them. ‘There are many ways of our being ac- cessary to the sins of others, by commenda- tion, counsel, consent, or concealment. And, if we share with others in their sin, we must expect to share with them in their plagues. Nay, if we thus have fellowship with them, we shall be in the utmost danger of acting as they do ere long. But, rather than have fellowship with them, we must reprove them, implying that if we do not reprove the sins of others we have fellowship with them. We) would break off their sins by repentance, an must prudently and in our places witness against the sins of others, and endeavour to convince them of their sinfulness, when we can do it seasonably and pertinently, in our words; but especially by the holiness of our lives, and a religious conversation. Reprove their sins by abounding in the contrary duties. One reason given is, For it ts a shame even to speak of those things, &c., v.12, ‘They are so filthy and abominable that it is a shame to mention them, except in a way of reproof, much more must it be a shame to have any fellowship with them. The things which are done of them in secret. ‘The apostle seems to speak here of the Gentile idolaters, and of| understand this asa call to sinners and their horrid mysteries, which abounded with detestable wickedness, and which none were permitted to divulge upon pain of death. Observe, A good man is ashamed to speak that which many wicked people are not ashamed to act; but, as far as their wicked- hess appears, it should be reproved by good men. ‘here follows another reason for such reproof: But all things that are reproved are} diately precedes, “If you are to made manifest by the light, v.13. 'The mean- ing of this passage may be this: “ All those unfruitful works of darkness which you are called upon to reprove are laid open, and made to appear in their proper colours to the sinners themselves, by the light of doctrine or of God’s word in your mouths, as faithful reprovers, or by that instructive light which is diffused by the holiness of your lives and by your exemplary walk.” Observe, The light of God’s word, and the exemplification of it in a Christian conversation, are proper means to convince sinners of their sin and wicked- ness. It follows, For whatsoever doth make manifest zs light ; that is, it is the light that discovers what was concealed before in dark- ness ; and accordingly it becomes those who | fools, who walk at all adventures, and w1 are children of light, who are light in the Lord, | have no understanding of their duty, m to discover to others their sins, and to endea-| the worth of their souls, and throu h ne vour to convince them of the evil and danger! supineness, and want of care, fall into of them, thus shining as lights in the world.! and destroy themselves; but as wise, as The apostle further urges this duty from the example of God or Christ: Wherefore he saith, &e (w. 14); asif he had said, “ In doing this, you will copy after the great God, who has set himself to awaken sinners from their! 16), literally, buying the opportunity. It is2 sleep, and to raise them from the death of sin, EPHESIANS.” = diy 1 fy Real git rigag 2 et bs 8 - 2a te that they might receive lig He scith. The Lord is cons his word what is more parti in Isa. lx. 1. Or, Christ, by his min who preach the everlasting gospel, 1s e tinually calling upon sinners to this effe: Awake, thou that sleepest, and arise from | dead. The same thing in the main is de by these different expressions; and they ser to remind us of the great stupidity and # wretched security of sinners, how insensil they are of their danger, and how unapt thi naturally are to spiritual motions, sensation and actions. When God calls upon them t awake, and to arise, his meaning is that th enter on a course of holy obedience, and |} encourages them to essay and do their utmo that way, by that gracious promise, An Christ shall give thee light ; or Christ sha enlighten thee, or shall shine upon thee. “ F shall bring thee into a state of knowledp holiness, and comfort, assisting thee wit his grace, and refreshing thy mind with j and peace here and rewarding thee with ete: nal glory at length.” Observe, When we ai endeavouring to convince sinners, and to r form them from their sins, we are imitatir God and Christ in that which is their gre design throughout the gospel. Some i saints: to sinners to repent and turn; | saints to stir up themselves to their dut The former must arise from their spiritu death ; and the latter must awake from the spiritual deadness. (3.) Another reme against sin is circumspection, -care, or ca tion (v. 15): See then, &c. This may beu derstood either with respect to what imm others for their sins, and would be faithfi to your duty in this particular, you must lé well to yourselves, and to your own behayi and conduct” (and, indeed, those only to rep~ove others who walk with due ci spection and care themselves): or else have here another remedy or rather pi servative from the before-mentioned sins ; a this I take to be the design of the apostle, being impossible to maintain purity and hi ness of heart and life without great cireu spection and care. Walk circumspectly as the word signifies, accurately, exactl the right way, in order to which we must frequently consulting our rule, and the dire tions we have in the sacred oracles. of) sons taught of God and endued with wisde from above. Circumspect walking is th effect of true wisdom, but the contrary is tht effect of folly. It follows, redeeming thet. mectavhor taken from merchants and trade = . ee Li 4 py ee Uy fs Pin wets oe ed tas ~ By wa ae mS Se aN OC. CMG ErA BEING ~~ Cautions and admonitiens. jiligently observe and imptove the sea-' wine, he exhorts them to be filled with the erchandise and trade. It is a great | Spirit. ‘Vhose who are full of drink are not istian wisdom to redeem the time. |.ikely to be full of the Spirit ; and therefore istians must be good husbands of} this duty is opposed to the former sin. The th me, and take care to improve it to the | meaning of the exhortation is that men should | best of purposes, by watching against tempta- | labour fora plentiful-measure of the graces of | tions, by doing good while it is in the power|the Spirit, that would fill their souls with f their hands, and by filling it up with pfo- | great joy, strength, and courage, which things - employment—one special preservative | sens::al men expect their wine should inspire om sin. They should inake the best use|them with. We cannot be guilty of any | ey can of the present seasons of grace. Our | excess in our endeavours after these: nay, we me is atalent given us by God for some| ought not to be satisfied with a little of the good end, and it is misspent and lost when it | Spirit, but to be aspiring after greater mea- | isnot employed according to his design. If}sures, so as to be filled with the Spirit. Now we have lost our time heretofore, we must| by this means we shall come to understand | endeavour to redeem it by doubling our dili- | what the will of the Lord is ; for the Spirit of | gencein doing ourduty forthe future. Therea-| God is given as a Spirit of wisdom and of | son given is because the days are evil, either by understanding. And because those who are | reason of the wickedness of those who dwell| filled with the Spirit will be carried out in _ | in them, or rather “as they are troublesome acts of devotion, and all the proper expres- and dangerous times to youwho live inthem.” |sions of it, therefore the apostle exhorts, _ Those were times of persecution wherein the|3. To sing unto the Lord, v.19. Drunkards apostle wrote this: the Christians were in| are wont to sing obscene and profane songs. jeopardy every hour. When the days are eyil|'The heathens, in their Bacchanalia, used to we have one superadded argument to redeem, sing hymns to Bacchus, whom they called the | time, especially hecause we know not how| godof wine. Thus they expressed their joy; ‘soon they may be worse. People are very| but the joy of Christians should express itself | apt to complain of bad times ; it were well if songs of praise to their God. In these they me 5. OO ———— ———————————————————— that would stir them up to redeem time.| should speak to themselves in their assemblies _ ‘Wherefore,’ says the apostle (v. 17), “‘be-| and meetings together, for mutual edification ' eause of the badness of the times, be you not} By psalms may be meant David’s psalms, or ‘unwise, ignorant of your duty and negligent| such ‘composures as were ‘fitly sung with about your souls, Lut understanding what the| musical instruments. By hymns may be meant | will of tie Lord is. Study, consider, and\such others as were confined to matter of further acquaint yourselves with the will of|praise, as those of Zacharias, Simeon, &c. God, as determining your duty.” Observe,{ Spiritual songs-may contain a greater variety Ignorance of our duty, and neglect of our! of matter, doctrinal, prophetical, historical, souls, are evidences of the greatest folly;/&c. Observe here, (1.) The singing of while an acquaintance with the will of God,| salms and hymns is a gospel ordinance: ‘and a care to comply with it, bespeak the best] it is an ordinance of God, and appointed for and truest wisdom. his glory. (2.) Though Christianity is an Il. In the three following verses the apostle| enemy to profane mirth, yet it encourages ‘warns against some other particular sins, and| joy and gladness, and the proper expressions urges some other duties. 1. He warns against] of these im the professors of it. God’s people the sin of drunkenness: And be not drunk‘nave reason to rejoice, and to sing for joy. with wine, v. 18. ‘This was a sin very frequent |'They are to sing and to make melody in their ‘among the heathens ; and particularly on oc-| hearts; not only with their voices, but with ~ _ casion of the festivals of their gods, and more |inward affection, and then their doing this especially in their Baechanalia: then they |will be as delightful and acceptable to God as _ Were wont to inflame themselves with wine, |music is to us: and it must be witha design and all manner of inordinate lusts were con- |to please him, and to promote his glory, that sequent upon it: and therefore the aposile| we do this ; and then it will be done to the adds, wherein, or in which drunkenness, is|Lord. 4. Thanksgiving is another duty that _ excess. ‘The word dowria may signify luxury |the apostle exhorts to, v.20. We are ap- or dissoluteness ; and it is certain that drunk- | pointed to sing psalms, &c., for the expression _ enness is no friend to chastity and purity of | of our thankfulness to God; but, though we "life, but it virtually contains all manner of ex-| are not always singing, we should be ahways _ travagance, and transports men into gross| giving thanks ; that is, we should never want _ Sensuality and vile enormities. Note, Drunk-|a disposition for this duty, as we never want enness is a sin that seldom goes alone, but | matterforit. We must continue itthroughout , often involves men in other instances of guilt: | the whole course of our lives; and we should _ itisasin very provoking to God, and a great | give thanks for all things ; not only for spi- tindrance to the spiritual life. The apostle | ritual blessings enjoyed, and eternal ones ex- _ tnay mean all such intemperance and disorder | pected (for what of the former we have in ' aS are opposite to the solver and prudent de-| hand, and for what of the other we have in _ meanour he intends in his advice, to redeem | hope), but for temporal mercies too ; not only 4% time. 2. Instead of being filled with; for our comforts, but also for our sanctified Duties - husbands ae wives. {tis our duty in every thing to give thanks unto God and the Father, to God as the Father of our Lord Jesus Christ and our Father in him, in whose name we are to offer up all our prayers, and praises, and spiritual services, that they may be acceptable to God. 21 Submitting yourselves one to another in the fear of God. 22 Wives, submit yourselves unto your own hus- bands, as unto the Lord. 23 For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. _ 24 Therefore as the church is subject «unto Christ, so let the wives be to their own husbands in every thing. 25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26 That he might sanctify and cleanse it with the washing of water by the word, 27 That he might present it to himself a glorious church, not having spot,,or wrinkle, or any, such thing; but that it should be holy and without blemish. 28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. 29 For no man ever yet hated his own flesh; but nou- risheth and cherisheth it, even as the Lord the church: . 30 For we are members of his body, of his flesh, and of his bones. 31 For this cause shall a’ man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. 32 This is a great mystery: but I speak concerning, Christ and the church. 33 Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. Here the apostle begins his exhortation to the discharge of relative duties. Asa gene- ral foundation for these duties, he lays down that rulev. 21. There is a mutual submis- sion that Christians owe one to another, eon- descending to bear one another's burdens : not advancing themselves above others, nor domineering over one another and giving laws to one another. Paul was an example of this truly Christian temper, for he became ail things to all men. We must be of a yielding and of 2 submissive spirit, and ready to ail EPHESIANS. afflictions; not only for what immediately | the duties of there rec concerns ourselves, but for the instances of} that God has, allotted Ged’s kindness and favour to others also. | the fear of God, thats with the fear of G conscience towards may give proof phere there is this mutual mission, the duties of all ee better performed. From v.22 tae en speaks of the duties of husbands and v and he speaks of these in a Christian m setting the church as an example of the w: subjection, and Christ as ‘sn example of ls in husbands. | ae I. The duty prescribed to wives is pm sion to their husbands in the dear 2 which submission includes the he obeying of them, and shatiteagaie! princi ip of love to them. They must do this in cc pliance with God’s authority. who has « manded it, which is doing ihassucionienls C or it may be understood by-way of simil and likeness, so that the gia, “a being devoted to God, you submit yoursely unto him.” ‘From the former sense-we ? ma learn that by a conscientious discharge of th duties we owe to our fellow-creatures we obe and please God himself; and,.from the latter that God not only requires and insists those duties which immediately respect him self, but such as ‘respect our neighbours tox The apostle assigns the reason of this sui mission from wives: For the husband is t head of the wife, v.23. ‘Themetaphor is tale from the head in the natural oe .i90 hic being the seat of reason, of wisdom, a knowledge, and the fountain of sense motion, is more excellent than the moe ; body. God has given the man the p i nence and a right*to direct and mes a | creation, and in that original law of ther tion, Thy desire shall be to thy husband, an he shall rule over thee. Whatever there ise uneasiness in this, it is an effect of sin cor ing into the world. darn nae * abe: has (what he ought to have) a er in wisdom and knowledge. He is therefor the head, even.as Christ is the head of th church. 'Thereis a resemblance of € authority over the church in that supe and headship which God has appoi the husband. The apostle adds, and h: Saviour of the body. Christ’s author exercised over the church for the saving her from evil, and the supplying of her wii every thing good for her. In like ama should the husband be employed for t) tection and comfort of his spouse; and fore she should the more cheerfully herself unto‘him. So it follows, Theref the church is subject unto Christ (v. 24) cheerfulness, with fidelity, with humi let the wives be to their own husbant thing—in every thing to which theirat justly extends itself, in every” thing? and consistent with duty to God. II. The duty of husbands ‘un ‘the ; to love their wives Ww. 25); for with- s they would abuse their superiority eadship, and, wherever this prevails as ought to do, it will infer the other duties of ‘relation, it being a special and peculiar tion that is required'in her behalf. The of Christ to the'church is proposed as an ple of this, which love of his is a sincere, ‘pure, an ardent; and a constant affection, that notwithstanding the imperfections failures that she is guilty of. The great- sof his love to the church appeared in his ng himself unto the death for it. Observe, the church’s subjection to Christ is pro- posed as an exemplar to wives, so the love of Christ to his church is proposed as a pattern o husbands; and while such exemplars are | offered to both; and so much is required of | each, neither has reason’ to’ complain of the | divine injunctions. The love which God re- | quires from the husband in behalf of his wife ; will make amends) for the subjection which | he demands from: her to her husband; and the prescribed subjection of the wife will be abundant return for that love of the hus- band which God has made her due. The apostle, having mentioned Christ’s love to the | church, enlarges upon it, assigning the reason why he gave himself for it, namely, that he ight sanctify it in this:world, and glorify it he next: That he might sanctify and‘cleanse with the washing of water by the word 26)—that he might endue all his members ith a principle of holiness, and deliver them om the guilt, the pollution, and thedominion in. The instrumental means whereby this effected are the instituted sacraments, par- larly the washing of baptism and the ching and reception of the gospel. And: he might present it to himself, &c. v. 27. Lightfoot thinks the apostle alludes here the Jews’ extraordinary carefulness’ in -washings for purification. They were ul that there should be no wrinkle to ep the flesh from the water, and no spot dirt which was not thoroughly washed. ers understand him as alluding toa gar- come newly out of the fuller’s hand, ged from spots, stretched from wrinkles, former newly contracted, the latter by time and custom. That he might present himself—that he might perfectly unite it yhimself in the great day, a glorious church, perfect in knowledge and in holiness, zot ng spot, nor wrinkle, nor any such thing, hing of deformity or defilement remaining, eing entirely amiable and pleasing in his 3 holy and without blemish, free from the astremains of sin. The church in general, ad particular believers, will not be without or wrinkle till they cometo glory. From and’ the former verse together we may e notice that the glorifying of the church atended in the sanctifying of it: and that , and those only, who are sanctified now, be glorified hereafter.—So ought men to I oi L0 OL. Fx. » CHAP. po ae 4 & yf rt) , a tu iv. Duties of husbands and wives The wife being made one with her husband (mot im a natural, but in a civil and in a re- lative sense), this is an’ argument whv he should love her with as cordial and as araent an affection as that with which he loves mm~. self. Forno man ever yet hated his own flesh, v. 29—(no man in his right senses ever hated himself, however deformed, or whatever his imperfections might be); so far from it that he nourishes and cherishes it : he uses himself with a great deal of care and tenderness, and is industrious to supply himself with every thing convenient or good for him, with food and clothing, &c. Hven as the Lord the church: that is, as the Lord nourishes and cherishes the church, which he furnishes with all things that he sees needful or good for her, with whatever conduces to her everlasting hap- piness and welfare. The apostle adds, For we are members of his body, of his flesh and of his bones, v. 30. He assigns this as a reason why Christ nourishes and cherishes’ his church—-because all who belong to it are members of his body, that is, of his mystical body. Or, we are members out of his body : all the grace and glory which the church has are from Christ, as Eve was taken out ef the man: But, as one observes, it bemg ‘the nan- ner of the sacred: writings to express a om- plex body by the enumeration of its several parts, as the heaven and earth for the world, evening and morning for the natural day sc here, by body, flesh, and bones, we are te understand himself, the meaning of the verse being that we are members of Christ.— Hor this cause (because they are one, as Christ and his church are one) shall a man leave his father and mother ; the apostle refers to the words of Adam, when Eve was given to him for a meet help, Gen. 1. 24. We are not t> understand by this that a man’s obligation to other relations is cancelled upon his mar- riage, but only that this relation is to be pre- ferred to all others, there being a nearer unioy between these two. than between any others, ~ ‘that the man must rather leave any of those than his wife—And they two shall be one flesh, that is, by virtue of the matrimonial bond. This is a great mystery, v. 32. ‘Those words of Adam, just mentioned by the apostle, are spoken literally of marriage; but they have also a hidden mystical sense in them, relating to the union between Christ and his charch, of which the conjugal union between Adam and the mother of us all was a type: though not instituted or appointed by God to signify this, yet it was a kind of natural type, as having a resemblance to it: I speak concerning Christ and the church. After this, the apostle concludes this part of his discourse with a brief summary of the duty of husbands and wives, v. 33. “‘ Never- theless (though there be such a secret mys- tical sense, yet the plain literal sense concerns you) let every one of you in particular so love his wife even as himself, with such a eir wives as their own bodies, &e. v. 28.| sincere, peculiar, singular, and prevailing 2a [oe ee se f eb oe a Duties of children to par ents. EPHESIANS. fe we BBs tenet afection as that is which he bears to himself. | with your duty to God.” — mi And ihe wife see that she reverence her| obey our heavenly Father in ol husband.” Reverence consists of love and | esteem, which produce a care to please, and | prior and superior to all others. I of fear, which awakens a caution lest just | offence be given. ‘That the wife thus reve-| rence her husband is the will of God and the law of the relation. CHAP. VI. {nm this chapter, 1. The apostle proceeds in the exhorgation to rela- tive duties which he began in the former, particularly he imsists con the duties of children and parents, and of servants and mas- ters, ver. 1—9. II. Hle exhorts and directs Christians how to Dehave themselves in the spiritual warfare with the enemies of their souls; and to the exercise of several Christian graces, which he proposes to them as so many pieces of spiritual armour, to preserve and defend them in the conflict, ver. 1O—18. III. We have here the conclusion of the epistle, in which he takes his leave of them, recommending himself to the prayers of the believing Ephesians, and praying for them, ver. 19—24. HILDREN, obey your parents in the Lord: for this is right. 2 Honour thy father and mother; which is the first commandment with promise; 3 That it may be well with thee, and thou mayest live long on the earth. 4 And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord. 5 Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of. your heart, as unto Christ; 6 Not with eyeservice, as menpleasers ; but as the servants of Christ, doing the will of God from the heart; 7 With good will doing service, as to the Lord, and not to men: 8 Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. 9 And, ye masters, do the same things unto them, forbearing threat- ening: knowing that your Master also is in heaven; neither is there respect of persons with him. Here we have further directions concerning relative duties, in which the apostle is very particular. 1. The duty of children to their parents. Come, you children, hearken to me, Iwill teach you the fear of the Lord. The great duty of children is to obey their parents (v. 1), parents being the instruments of their being, God and nature having ziven them an authority to command, in subserviency to God; and, if children will be obedient to their pious parents, they will he in a fair way to be pious ; shows that this and other promises which vs as they are. ‘That obedience which God demands from their children, in their behalf, includes an inward reverence, as well as the outward expressions and acts. Obey in the Lord. Some take this as a limitation, and understand it thus -_*‘ as far as is consistent ‘went, he here gives it a further sense, earthly parents ; for our obli rather as a reason: “Children, obey parents ; for the Lord has commanded obey them therefore for the Lord’s sake, a with an eye to him.” Or it may bea p cular specification of the general duty: “Obey your parents, especially in those things which relate to the Lord. Your parents teach you good manners, and therein you must obey them. They teach you what is for your health, and in this you must obey them: but the chief things in which you are to do i are the things pertaining to the Lord.” Re. ligious parents charge their children to kee the ways of the Lord, Gen. xviii. 19. The command them to be found in the way ol their duty towards God, and to take heed ¢ those sins most incident to their age ; in thes things especially they must see that they he obedient. There is a general reason given : For this is right, there is a natural equity in it, God has enjoined it, and it highly becomes Christians. It is the order of nature that | parents command and children obey. Though | this may seem a hard saying, yet it is duty ‘and it must be done by such as would please |God and approve themselves to him. For the proof of this the apostle quotes the law o | the fifth commandment, which Christ was s far from designing to abrogate and repeal that he came to confirm it, as appears by hi: vindicating it, Matt. xv. 4, &e. Honour tii father and mother (v. 2), which honour implie reverence, obedience, and relief and mainte- nance, if these be needed. The apostle adds which is the first commandment with promise Some little difficulty arises from this, which we should not overlook, because some whe plead for the lawfulness of images bring this as a proof that we are not peund by the secon commandment. But there is no manner of force in the: argument. The second com: mandment has not a particular promise; but only a general declaration or assertion, whic! relates to the whole law of God's kee mercy for thousands. And then by this is meant the first commandment of the d logue that has a promise, for there is no othe after it that has, and therefore it would be improper to say it is the first; but the m ing may be this: ‘ This is a prime or chit commandment, and it has a promise ; itis the first commandment in the second table, and it has a promise. The promise is, That it may be well with thee, &c., v. 3. Observe, Whereas the promise in the commandment has re ence to the land of Canaan, the apostle he have in the Old Testament relating to land of Canaan are to be understood generally. That you may not think that Jews only, to whom God gave the land Canaan, were bound by the fifth command be well with thee, &c. Outward pros- and long life are blessings promised to who keep this commandment. This is way to have it well with us, and obedient Idren are often rewarded with outward osperity. Not indeed that it is always so; are instances of such children who meet h much affliction im this life: but ordi- narily obedience is thus rewarded, and, where is not, it is made up with something better. lbserve, 1. The gospel has its temporal pro- ses, as well as spiritual ones. 2. Although e authority of God be sufficient to engage in our duty, yet we are allowed to have Tespect to the promised reward: and, 3. Though it contains some temporal advantage, "even this may be considered as a motive and encouragement to our obedience. | If. The duty of parents : And you fathers, | e.4. Or, you parents, 1. “‘ Do not provoke your children to wrath. Though God has | given you power, you must not abuse that iver, remembering that your children are, A a particular manner, pieces of yourselves, and therefore ought to be governed with reat tenderness and love. Be not impatient with them; use no unreasonable -severities and Jay no rigid injunctions upon them. “When ra caution them, when you counsel them, when yor reprove them, do it in such amanner as not to provoke them to wrath. | Im all such cases deal prudently and wisely "with them, endeavouring to convince their | judgments and to work upon their reason.” | 2. “ Bring them up well, in the nurture and | admonition of the Lord, in the discipline of rand of compassionate correction, -and im the knowledge of that duty which God re- “quires of them and by which they may be- €ome better acquainted with him. Give them “agood education.” It is the great duty of » parents to be careful in the education of their children : “ Not only bring them up, as the brutes do, taking care to provide for them; but bring them up in nurture and admoni- ‘tion, in such a manner as is suitable to their ‘reasonable natures. Nay, not only bring ‘them up as men, in nurture and admonition, “but as Christians, in the admonition of the Lord. Let them have a religious education. “Tnstruct them to fear sinning ; and inform them of, and excite them to; the whole of their duty towards God.” _ Ili. The duty of servants. This also is summed up in one word, which is, obedience. He is largest on this article, as knowing there “was the greatest need of it. These servants ‘were generaily slaves. Civil servitude is not _ imeonsistent with Christian liberty. Those _ may be the Lord’s freemen who are slaves to men. ‘ Your masters according to the flesh ‘(w. 5), that is, who have the command of your bodies, but not of your souls and consciences: God alone has dominion over these.” Now, with t to servants, he exhorts, 1. That they obey with fear and trembling. They are reverence those who are over them, fearing " . ae” fig ee ee a CHAP. VI. - 4 vs a ae . Duties of servants io masters - to displease them, and trembling lest they should justly incur their anger and indigna- tion. 2. That they be sincere in their obe- dience: In singleness of heart ; not pretend- ing obedience when they design disobedience, but serving them with faithfulness. 3. They should have an eye to Jesus Christ in all the service that they perform to their masters (v. 5—7), doing service as io the Lord, and not to men; that is, not to men only or prin- cipally. When servants, in the discharge of the duty of their places, have an eye to Christ, this puts an honour upon their obedience, and an acceptableness into it. Service done to their earthly masters, with an eye to him, becomes acceptable service to him also. To have an eye to Christ is to remember that he sees them and is ever present with them, and that his authority obliges them to a faithful and conscientious discharge of the duties of their station. 4. They must not serve their masters with eye-service (v. 6)—that is, only when their master’s eye is upon them: but they must be as conscientious in the dis- charge of their duty, when they are absent and out of the way, because then their Master in heaven beholds them: and therefore they must not act as men-pleasers—as though they had no regard to the pleasing of God, and approving themselves to him, if they can im- pose upon their masters. Observe, A steady regard to the Lord Jesus Christ will make men faithful and sincere in every station of life. 5. What they do they must do cheer- fully: Doing the will of God from the heart, serving their masters as God wills they should, not grudgingly, nor by constraint, but from a principle of love to them and their concerns. This is doting it with good-will (v.7), which will make their service easy to themselves, pleasing to their masters, and acceptable to the Lord Christ. There should be good-will to their masters, good-will to the families they are in ; and especially a readiness to do their duty to God. Observe, Service, performed with conscience, and from a regard to God, though it be to unrighteous masters, will be accounted by Christ as service done to him- self. 6. Let faithful servants trust Ged for their wages, while they do their duty in his fear: Knowing that whatsoever good thing {v. 8), how poor and mean soever it may be, considered in itself, the same shall he re- ceive of the Lord, that is, by a metonymy, the reward of the same. Though his master on earth should neglect or abuse him, instead of rewarding him, he shall certainly be re- warded by the Lord Christ, whether he be bond or free, whether he be a poor bond- servant or a freeman or master. Christ re- gards not these differences of men at present ; nor will he in the great and final judgment. You think, “A prince, or a magistrate, or a minister, that does his duty here, will be sure to receive his reward in heaven: but what capacity am I, a poor servant, in, of recom- mending myself tothe favour of God.” Why PR aay ee ee The spiritual warfure. meanest drudgery that is done from a sense of duty and with an eye to himself. And what canbe said more proper either to en- gage or to encourage servants to their duty ? IV. The duty of masters : “‘ And you masters, do the same) things unto them (v. 9); that. is, act after the same manner. Be just to them, as you expect they should be to you: show the like good-will and concern for them, and be careful herein to approve yourselves to God.’’ Observe, Masters are under as strict obligations to discharge their duty to their servants as servants are to be obedient and dutiful to them. ‘‘ Forbearing threatening ; amivrec—moderating threatening, and remit- ting the evils with which you threaten them. Remember that your servants are made of the same mould with yourselves, and therefore be not tyrannical and imperious over them, knowing that your. Master also is in heaven :’” some copies read, both your and their Master. “You haye a Master to obey who makes this your duty ; and you and they are but fellow- servants in respect of Christ. You will be as punishable by him, for the neglect of your duty, or for acting contrary to it, as any others of meaner condition in the world. You are therefore to show favour to others, as. ever you expect to find favour with him; and you will never be a match for him, though you may be too hard for yourservants.” Neither is there respect of persons with him ; a rich, a wealthy, and a dignified master, if he be un- just, imperious, and abusive, is net a jot the hearer being accepted of God for his riches, wealth, and honour. He will call masters and servants to.an impartial account for their conduct one to another, and will neither spare the former because they are more ad- vanced nor be severe towards the latter be- cause they are inferior and mean in the world. If both masters and servants would consider their relation and obligation to God and the account they must shortly give to him, they would be more careful of their duty to each other. ‘Thus the apostle concludes his ex- hortation to relative duties. 10 Finally, my brethren, be strong in the Lord, and in the power of his might. 11 Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. 12 -For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high ‘places. 13 Wherefore take unto. you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. 14 - Stand therefore, having your loins! EPHESIANS. ee God will as certainly reward thee for the| girt about with trath i. eed ae? Dy we) # aWAR ' the breastplate of rig e And your feet shod’ with the»p: tion of the gospel of peace; 16 all, taking the shield of faith, w with ye shall be able to. quench. all the fiery darts of the wicked. 17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God: 18 Praying alw with all prayer and supplication in. Spirit, and watching thereunto: y all perseverance and supplication all saints. Here is a general exhortation to constanc in our Christian: course, and to courage 1 our Christian warfare. Is not our life a war- fare? Itisso; forwe struggle with the com- mon calamities of human life. Is no. our religion much more awarfare? It is so; for we struggle with the opposition of the po of darkness, and with many enemies who would keep us from God and heayen. We have enemies to fight against, a captain to fight for, a banner to fight under, and certair rules of war by which we are to govern our- selves. ‘‘ Finally, my brethren (wv. 10), it yet remains that. you apply yourselves to y work and,duty as Christian soldiers.” N it. is requisite that a soldier be both stou hearted and well armed. If Christians soldiers of Jesus Christ, I. They must see that they be stout-hearte This is prescribed here : Be strong inthe Lord, &c. Those who have so many battles to fight, and who, in their way to heaven, mus dispute every pass, with dint of sword, have need of a great deal of courage. Be s therefore, strong for service, strong for suffer ing, strong for fighting. Let a soldier b ever so well armed without, if he have within a good heart, his armour will st him in little stead. Note, Spiritual st and courage are very necessary for our spi. ritual varfare. Be strong in the Lord, either in his cause and for his sake or rather in h strength. We have no sufficient streng our own. Our natural courage is as p cowardice, and our-natural strength as pi weakness ; but all our suiticiency is of In his strength we must go forth and go By the actings of faith, we must fetel grace and help from heaven to enable us t do that which of ourselves we cannot do, im our Christian work and warfare. Wes! stir up ourselves to resist temptations” reliance upon God’s all-sufficiency and omnipotence of his might. ne II. They must be well armed. “Put om the whole armour of God (v. 11), make use of all the proper defensitives and weapons” repelling the temptations and straj « Satan—get and exercise all the C graces, the whole armonr, that’ no p a U ? fi \d exposed to the enemy.” Observe, se who would approve themselves to have Tace must aim at all grace, the whole r. It is called the armour of God, be- ne both prepares and hestows it. We no armour of our own that will be ar- of proofina trying time. Nothing will nd us in stead but the armour of God. Phis armour is prepared for us, but we must ‘put it on; that is, we must pray for grace, we must use the grace given us, and draw it _ out into act and exercise as there is occasion. The reason assigned why the Christian should Se completely armed is that he may be able to ‘stand against the wiles of the devil—that he | may be able to hold out, and to overcome, | notwithstanding all the devil’s assaults, both | of force and fraud, all the deceits he puts | upon us, all the snares he lays for us, and all | bismachinationsagainstus. Thisthe apostle | _ enlarges upon here, and shows, - 1. What our danger is, and what need we “have to put on this whole armour, consider- | ing what sort of enemies we have to deal | ~with—the devil and all the powers of dark- | ness: For we wrestle not against flesh and blood, &c., v. 12. “The combat for which we _ are to be prepared is not against ordinary | human enemies, not barely against men com- | pounded of flesh and blood, nor against our | own corrupt natures singly considered, but | against the several ranks of devils, who have _ & government which ‘they exercise in this world. (1.) We have to do with a subtle enemy, an enemy who uses wiles and strata- _ gems, as v.11. He has a thousand ways of beguiling unstable souls: hence he is called _ a serpent for subtlety, an old serpent, expe- ienced in the art and trade of tempting. (2.) _ He is a powerful enemy: Principalities, and _ powers, and rulers. They are numerous, they _ arevigorous ; andrule in those heathen nations which are yet in darkness. The dark parts of the world are the seat of Satan’s empire. ‘Yea, they are usurping princes over all men who are yet in a state of sin and ignorance. _ Satan’s is a kingdom of darkness ; whereas ~ Christ’s is akingdom of light. (3.) They are Spiritual enemies : Spiritual wickedness in high places, or wicked spirits, as some trans- Tate it. The devil is a spirit, awicked spirit ; _ and our danger is the greater from our enemies because they are unseen, and assault us ere spirits, and they chiefly annoy the saints with, _ and provoke them to, spiritual wickednesses, pride, envy, malice, &c. These enemies are ‘said to be in high places, or in heavenly places, _ so the word is, taking heaven (as one says) “for the whole expansum, or spreading out of the air between the earth and the stars, the air being the place from which the devils _ assault us. Or the meaning may be, “We wrestle about heavenly places or heavenly _ things ;” so some of the ancients interpret it. renemies strive to prevent our ascent to “feaven, to deprive us of heavenly blessings Be ake Sind and to obstruct our communion with heaven They assault us in the things that belong to our souls, and labour to deface the heavenly image in our hearts; and therefore we have need to be upon our guard against them. We have need of faith m our Christian war- fare, because we have spiritual enemies to grapple with, as wellas of faith in our Chris- tian work, because we have spiritual strength to fetch in. Thus you see your danger. 2. What our duty is: to take and put on the whole armour of God, and then to stand our ground, and withstand our enemies. 3 (1.) We must withstand, v.13. We must not yield to the devil’s allurements and as- saults, but oppose them. Satan is said to stand up against us, 1 Chron. xxi.1. If he stand up against us, we must stand against him; set up, and keep up, an interest in opposition to the devil. Satan is the wicked one, and his kingdom is the kingdom of sin: to stand against Satan is to strive against sin. That you may be able to withstand in the evil day, in the day of temptation, or ‘of any sore affliction. (2.) We must stand our ground: And, having done all, to stand. We must resolve, by God’s grace, not to yield toSatan. Resist him, and he will flee. If we give back, he will get ground. If we distrust our cause, or our leader, or cur armour, we give him advantage. Our present business is to with- stand the assaults of the devil, and to stand it out; and then, having done all that is in- cumbent on the good soldiers of Jesus Christ, our warfare will be accomplished, and we shall be finally victorious. (3.) We must stand armed; and this is here most enlarged upon. Here is a Chris- tian in complete armour: and the armour is divine: Armour of God, armour of light, Rom. xiii. 12.. Armour of righteousness, 2 Cor. vi. 7. The apostle specifies the parti- culars of this armour, both offensive and defensive. The military girdle or belt, the breast-plate, the greaves (or soldier’s shoes), the shield, the helmet, and the sword. It is observable that, among them all, there is none for the back ; if we turn our back upon the enemy, we lie exposed. [1.] Truth or sincerity is our girdle, v. 14. It was pro- phesied of Christ (Isa. xi. 5) that righ- teousness should be the girdle of his loins and veareawareofthem. The devilsare wicked | faithfulness the girdle of his reins. That which Christ was girded with all Christians must be girded with. God desires truth, that is, sincerity, m the inward parts. This is the strength of our loins; and it girds on all other pieces of our armour, and therefore is first mentioned. I know no religion with- out sincerity. Some understand it of thc doctrine of the truths of the gospel: they should cleave to us as the girdle does to the loins, Jer. xiii. 11. This will restrain from libertinism and licentiousness, as a girdle retrains and keeps in the body. This is the Christian soldier’s belt: ungirded with this, ba = ior v The spiritual eurfare, ; ‘ The spiritual warfare ne is unblessed. [2.] Righteousness must be our breast-plate. ‘The breast-plate secures the vitals, shelters the heart. The righ- teousness of Christ imputed to us is our breast-plate against the arrows of divine wrath. The righteousness of Christ im- planted in us is our breast-plate to fortify the heart against the attacks which Satan makes against us. ‘The apostle explains this in | Thess. v. 8, Putting on the breast-plate of faith and fove. Faith and love include all Christian graces; for by faith we are united to Christ and by love to our brethren. These will infer a diligent observance of our duty to God, and a righteous deportment towards mien, in all the offices of justice, truth, and charity. [3.] Resolution must be as the greaves to our legs: And their feet shod with the preparation of the gospel of peace, v. 15. Shoes, or greaves of brass, or the like, were formerly part of the military armour (1 Sam. xvii. 6): the use of them was to defend the feet against the gall-traps, and sharp sticks, which were wont to be laid privily in the way, to obstruct the marching of the enemy, those who fell upon them being unfit to march. The prevaration of the gospel of peace signifies a prepared and resolved frame of heart, to adhere to the gospel and abide by it, which will enable us to walk with a steady pace in the way of religion, notwith- standing the difficulties and dangers that may be in it. It is styled the gospel of peace because, it brings all sorts of peace, peace with God, with.ourselves, and with one another. It mayalso be meant of that which prepares for the entertainment of the gospel, namely, repentance. With this our feet must be shod: for by living a life of repentance we are armed against temptations to sin, and the designs of our great enemy. Dr. Whitby thinks this may be the sense of the words: “‘ That you may be ready for the combat, be shod with the gospel of peace, endeavour after that peaceable and quiet mind which the gospel calls for. Be not easily provoked, nor prone to quarrel: but show all gentleness and all long-suffering to all men, and this will certainly preserve you from many great temptations and _ persecutions, as did those shoes of brass the soldiers from those gall- traps,” &c. [4.] Faith must be our shield: Above all, or. chiefly, taking the shield. of faith, v. 16. This is more necessary than any of them. Faith is all in all to us in an hour of temptation. The breast-plate secures the vitals ; but with the shield we turn every way. This is the victory over the world, even our faith. Weare to be fully persuaded of the truth of all God's promises and threaten- ings, such a faith being of great use against temptations. Consider faith as it is the evidence of things not seen and the substance uf thiags hoped for, and it will appear to be of admirable use for this purpose. Faith, as receiving Christ and the benefits of redemp- tion, so deriving grace from him, is like a! ejaculatory prayers with other duties, a is ey es > = EPHESIANS. a “, —e sa + ~ ? oh shield, a sort of univer enemy the devil is here u He is wicked himself, and he endeay make us wicked. His temptations ar darts, because of their swift and und flight, and the deep wounds that the: to the soul; fiery darts, by way of sic to the poisonous darts which were wo inflame the parts which were wounded them, and therefore were so called, as serpents with poisonous stings are ¢ fiery serpents. Violent temptations, by wh the soul is set on fire of hell, are the : which Satan shoots at us. Faith is the s with which we must quench these fiery wherein we should receive them, and s¢ render them ineffectual, that they may n hit us, or at least that they may not hurt us Observe, Faith, acted upon the word of Gor and applying that, acted upon the grace Christ and improving that, quenches th darts of temptation. [5.] Salvation mus be our helmet (v. 17); that is, hope, whiel has salvation for its object ; so 1 Thess. y. 8 The helmet secures the head. A good hope of salvation, well founded and well built will both purify the soul and keep it fron being defiled by Satan, and it will comfor the soul and keep it from being troubled anc tormented by Satan. He would tempt us fi despair ; but good hope keeps us trusting ii God, and rejoicing in him. [6.] The wor of God is the sword of the Spirit. ‘i sword is a very necessary and useful par a soldier’s furniture. The word of God i: very necessary, and of great use to th Christian, in order to his maintaining the spiritual warfare and succeeding in it. - It i called the sword of the Spirit, because it is of the Spirit’s inditing and he rende efficacious and powerful, and sharper thai two-edged sword. Like Goliath’s swo none like that; with this we assault assailants. Scripture-arguments are the powerful arguments to repel temptatio with. Christ himself resisted Satan’ temptations with, It is written, Matt. iv 4, 6,7, 10. This, being hid in the heart, wi preserve from sin (Ps. cxix. 11), and mortify and kill those lusts and corrup that are latent there. [7.] Prayer mi buckle on all the other parts of our Chri armour, v. 18. We must join prayer all these graces, for our defence against thi spiritual enemies, imploring help and as ance of God, as the case requires: and we must pray always Not as though we we to do nothing else but pray, for there are other duties of religion and of our respective stations in the world that are to be M their place and season; but.we should ke up constant times of prayer, and be const to them. We must pray upon all occasions. and as often as our own and others’ ne ties call us to it. We must always keep a disposition to prayer, and should intern - . wa” a & é CHAP. VI. 2. common business. Though set and (for us, that the word of the Lord may run ana se rayer may sometimes be unseasona- | be glorified. Observe what it is he would have The conclusion tes ee other duties are to be done), | them pray for im his behalf: “ That utterance t pious ejaculations cam never be so. We st y with all prayer and supplication, th AL kinds of prayer: public, private, ‘and secret, social and solitary, solemn and | sudden; with all the parts of prayer: con- ‘fession of sin, petition for mercy, and thanks- "givings for favours received. We must pray in the Spirit ; our spirits must be employed im the duty and we must do it by the grace | of God’s good Spirit. We must watch there- \ ip improving all opportunities, for the duty: ve must watch to all the motions of our own “hearts towards the duty. When God says, Seek my face, our hearts must comply, Ps. vii. 8. This we must do with ali perse- We must abide by the duty of whatever change there may be in our putward circumstances; and we must con- | tinue in it as long as we live in the world. We must persevere in a particular prayer; not cutting it short, when our hearts are dis- to enlarge, and there is time for it, and our occasions call forit. We must likewise severe in particular requests, notwithstand: ine some present discouragements and re- pulses. And we must pray with supplication, ot for ourselves only, but for all saints ; for | ’earemembers one of another. Observe, None E ‘are so much saints, and in so good a condi- tion in this world, but they need our prayers, and they ought to have them. The apostle ) passes hence to the conclusion of the epistle. "be given unto me, that I may open y mouth boldly, to make known the mystery of the gospel, 20 For mght to speak. 21 But that ye also - Yychicus, a beloved brother and faith- ful minister in the Lord, shall make urpose, that ye might know our affairs, and that he might comfort "your hearts. 23 Peace be to the ¥ hren, and leve with faith, from God the Father and the Lord Jesus Christ. 24 Grace be with all them God’s faithful ministers. Brethren, pray o, endeavouring to keep our hearts in a) r f aying frame, and taking all occasions, and | had hitherto, as a mystery, been concealed. which I am an ambassador in bonds:! at therein I may speak boldly, as I| € must pray for all saints, and particularly ) may be given unto me ; that I may be enlarged from my present restraints, and so have liberty to propagate the faith of Christ; that I may have ability to express myself in a suitable and becoming manner; and that I may open my mouth boldly, that is, that | may deliver the whole counsel of God, without any base fear, shame, or partiality.” To make known the mystery of the gospel; some un- derstand it of that part of the gospel which concerns the ealling of the Gentiies, which But the whole gospel was a mystery, til made known by divine revelation; and it is the work of Christ’s ministers to publish it Observe, Paul hada great command of lan. guage; they called him Mercury, because he was the chief speaker (Acts xiv. 12), and yet he would have his friends ask of God the gift of utterance for him. He was a man of great courage, and often signalized himself for it; yet he would have them pray that God would give him boldness. He knew as well what to say as any man; yet he desires them to pray for him, that he may speak as he ought to speak. The argument with which he enforces his request is that for the sake of the gospel he was an ambassador in bonds, v. 20. He was persecuted and imprisoned for preaching the gospel; though, notwith- standing, he continued in the embassy com- mitted to him by Christ, and persisted in preaching it. Observe, 1. It is no new thing for Christ’s ministers to be in bonds. 2. It 19 And for me, that utterance may is a hard thing for them to speak boldly when that is their case. 3. The best and most emi- nent ministers have need of, and may receive advantage by, the prayers of good Christians ; and therefore should earnestly desire them. Having thus desired their prayers, Ii. He recommends Tychicus unto them, D. 21, 22. He sent him with this epistis, that he might acquaint them with what other may know my affairs, and how I do, | churches were informed of, namely, how he did, and what he did; how he was used by the Romans in his bonds, and how he be- haved himself in his present circumstances. known to you all things: 22 Whom! It is desirable to good ministers both that have sent unto you for the same! their Christian friends should ~-know their state and that they should be acquainted with the condition of their friends; for by this means they may the better help each other in their prayers.—dAnd that he might comfort their hearts, by giving such an account of his suf- ferings, of the cause of them, and of the temper of his mind and his behaviour under them, as might prevent their fainting at his tribulations and even minister matter of joy and thanksgiving unto them. He tells them he was a faithful mimister in the work of Christ, and he was very dear to Paul, which —— - ll Be 4 - Introduction. makes Paul’s love to these Christian Ephesians the more observable, in that he should now part with so good and dear a friend for their sakes, when his company and conversation must have been peculiarly delightful and serviceable to himself. But, the faithful ser- vants of Jesus Christ are wont to prefer the public good to their own private or personal interests. III. He, concludes with his good wishes and prayers for them, and not for them only, but for all the brethren, v.23, 24. His usual benediction was, Grace and peace; here it is, Peace be to the brethren, and love with faith. By peace we are to understand all manner of peace—peace with God, peace with con- science, peace among themselves: and all outward prosperity is included in the word ; as if he had said, “I wish the continuance and increase of all-happiness to you.” And love with faith. This in part explains what he means in the following verse by grace; not only grace in the fountain, or the love and favour of God, but grace in the streams, the grace of the Spirit flowing from that divine principle, faith and love including all the rest. EXPOSITION, ve hal WITH PRACGCTLC AL OBSERVATIONS, — THE PHILIPPIANS. — PHrLipri was a chief city of the western part of Macedonia, zpérn is uepldos THs Mat zéais, Acts xvi. 12. It took its name from Philip, the famous king of Macedon, who re and beautified it, and it was afterwards made a Roman colony. Near this place were the Cam Philippici, remarkable for the famous battles between Julius Cesar and Pompey the Gre and that between Augustus and Antony on one side and Cassius and Brutus on the other. ei it is most remarkable among Christians.for this epistle, which was written when Paul was Paul seems to have had a very particular kindness for the chu ental in planting; and, though he had de ¢ prisoner at Rome, A.D..62. at Philippi, which he himself had been instrum a all the churches, he had, upon that account, a particular fatherly tender care of this. To to whom God has employed us to do any good we should look upon ourselves both as raged and engaged to study to do more good. He looked upon them as his ehildre having begotien them by the gospel, he was desirous by the same gospel to nourish and I. He was called in an extraordinary manner to preach the gospel at Philipp them up. he PHILIPPIANS. It is the continuance and increase,| Christ that it may be so with all his fe: of these that he desires for them, in whom | chiistians. Amen; so beit. ° fof a they were alr God the Father, &c. Al are derived to the saints froi the merit and intercession our Lord. The closing bened| extensive than the former; for prays for all true believers at Ep every where else. It is the undoubt racter of all the saints that they loy Lord Jesus Christ. Our love to Ch not acceptable, unless it be in sincerity: deed there is no such thing as love to C whatever men. may pretend, where there is not sincerity. ‘The words may be rea Grace he with all those who love our Lor Jesus Christ in incorruption, who contin constant in their love to him, so as not to i corrupted out of it by any baits or seducti whatsoever, and whose love to him is r rupted by any opposite lust, or the love ¢ any thing displeasing tohim. Grace, that is the favour of God, and all good (spiritual an temporal), that is, the t of it, are an shall be with all those who thus love oj Lord Jesus Christ. And it is, or ought be, the desire and prayer of every lover : é , xvi. 9. A vision appeared to Paul inthe night: There stood a man of Macedonia, and praye him, saying, Come over into Macedonia, and help us. was encouraged to use all means for carrying on the good work which was begun amon and building upon the foundation which was laid. 1 was scourged, and put into the stocks (Acts xvi. 23, 24); yet he had not the less the place for the hard usage he met with there the ill treatment. which our enemies give us. III. The beginnings of that church small ; Lydia was converted there, and the jailer, and a few more: yet that did not ¢ He saw God going before b II, At Philippi he suffered hard thin We must never love our friends | be wot done at first, it may be done \afterwards, and the last-works may be more Te good: ‘ andant. We must not be discouraged by small beginnings. IV. It seems, by many passages is Mare = Apostolic benediction. this epistie, that this church at Philippi grew into a flourishing church, and particularly that e brethren were very kind to Paul. He had reaped of their temporal things, and he made a farn. in spiritual things. He acknowledges the receipt of a present they had sent him (ch. 18), anc this when no other church communicated with him as concerning giving and eiving (v. 15); and he gives them a prophet’s, am apostle’s reward, in this epistle, which is a, say more value than thousands of gold and silver. ‘ CHAP. I. ‘begins with the inscription and benediction, ver. 1, 2. “He gives thavks for the saints at Philippi, ver.3—6. He speaks of his great affection and concern for their spiritual welfare (ver. 7 ), his prayers for'them (ver. 9—11), his care to prevent their offence at his sufferings (ver. 12—20), his readiness to glorify Christ by life or death (ver. 21—26), and then concludes with a double exhortation to strictness and constancy, ver. 27—320. pA UL and Timotheus, the servants of Jesus Christ, to all the saints Christ Jesus which are at Philippi, with the bishopsanddeacons: 2 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. We have here the inscription and bene- diction. Observe, I. The persons writing the epistle—Paul mad Timotheus. Though Paul was alone di- vinely inspired, he joins Timothy with him- ‘self, to express his own humility, and put onour upon Timothy. Those who are aged, “and streng, and eminent, shou!d pay respect ‘to, and support the reputation of, those who are younger, and weaker, and of less note. he servants of Jesus Christ ; not only in the ommon relation of his disciples, but in the eculiar work of the ministry, the high office of an apostle and an evangelist. Observe, The highest honour of the greatest apostle, ‘and most eminent ministers, is to be the ser- yants of Jesus Christ; not the masters of the churches, but the servants of Christ. Observe, II. The persons to whom it is directed. To all the saints in Christ who ure at ilippi. He mentions the church before he ministers, because the ministers are for e church, for their edification and benefit, | not the churches for the ministers, for their | dignity, dominion, and wealth. Not for that ave dominion over your faith, but are pers of your joy, 2 Cor. i. 24. ‘They are t only the servants of Christ, but the ser- yvants of the church for his sake. Ourselves your servants for Jesus’ sake, 2 Cor. iv 5. serve, The Christians here are called s; set apart for God, or sanctified by pirit, either by visille profession or real ess. And those who. are not really aints on -earth wili never be saints in hea- _ Observe, It is directed to all the saints, e as well as another, even the meanest, the @orest, and those of the least gifts. Christ kes no difference; the rich and the poor et. together in him: and the ministers {not make a difference in their care and derness upon these accounts. We must t have the faith of our Lord Jesus Christ with respect of persons, James 11.1. Saints in Christ Jesus ;, saints are accepted only by yirtue of their being in Christ Jesus, or as they are Christians. Out of Christ the best saints will appear sinners, ‘and unable ta stand before God. 2. It is directed to the ministers, or church-officers—with the bishops and deacons, the bishops or elders, in the first place, whose office it was to teach and rule, and the deacons, or overseers of the poor, who took care of the outward business of the house of God: the place, the furniture, the . maintenance of the ministers, and provision for the poor. These were all the offices which were then known in the church, and which were of divine appommtment. ‘The apostle, in the direction of his epistle to a Christian church, acknowledges but two or- ders, which he calls bishops and deacons. And whosoever shall consider that the same characters and titles, the same qualifications, the same acts of office, and the same honour and respect, are every where ascribed through- out the New Testament to those who are called bishops and presbyters (as Dr. Ham- mond and other learned men allow), will find it difficult to make them a different office or distinct order of ministry in the scripture times. : III. Here is the apostolical benediction: Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ, v. 2. This is the same, almost word for word, in all the epistles, to teach us that we must not be shy of forms, though we are not to be tied down to them, especially such as are not scriptural. The only form in the Old Tes- tament is that of a benediction (Num. vi. 23—26), On this wise you shall bless the children of Israel,.saying unto them, The Lord bless thee and keep thee: the Lord make his yace shine upon thee, and be gracious unto thee: the Lord lift. up the light of his countenance upon thee, and give thee peace. Sointhe New Ves- tament, the good which is wished is spi- ritual good, grace and peace—the free favour and good-will of Ged, and all the blessed fruits and effects of it, and that from God our Father, and from the Lord Jesus Christ, jointly from them both, though in a different way. Observe, 1. No peace without grace. In- ward peace springs from a sense of divine favour. 2. No grace and peace but frow God our Father, the fountain and original of all blessings, the Mather of lights, from whom cometh down every good and perfect gifi. James i. 17. 3. No grace and peace from iia a a ee et Oar a) ee / The apostle’s thankfulness and joy. God our Father, but in and through our Lord Jesus Christ. Christ, as Mediator, is the channel of conveyance of all spiritual blessings to the church, and directs the dis- posal of them to all his members. 3 I thank my God upon every re- membrance of you, 4 Always in every prayer of mine for you all making request with joy, 5 For your fellowship in the gospel from the first day until now; 6 Being confident of this very thing, that he which hath begun a good work in you will perform iz until the day of Jesus Christ : The apostle proceeds after the inscription and benediction to thanksgiving for the saints at Philippi. He tells them what it was he thanked God for, upon their account. Observe here, I. Paul remembered them: he bore them much in his thoughts; and though they were out of sight, and he was at a distance from them, yet they were not out of his mind = or, Upon every mention of you—éri macy TH pveia tyav. As he often thought of them, so he often spoke of them, and delighted to hear them spoken of. The very mention of them was gratefulto him: it is a pleasure to hear of the welfare of an absent friend. II. He remembered them with joy. At Philippi he was maltreated ; there he was scourged and put into the stocks, and for the present saw little of the fruit of his labour; and yet he remembers Philippi with joy. He looked upon his sufferings for Christ as his credit, his comfort, his crown, and was pleased at every mention of the place where he suf- fered. So far was he from being ashamed of them, or loth to hear of the scene of his suf- ferings, that he remembered it with joy. III. He remembered them in prayer: Al- ways in every prayer of mine for you all, v. 4. The best remembrance of our friends is to remember them at the throne of grace. Paul was much in prayer for his friends, for all his friends, for these particularly. It should seem, by this manner of expression, that he men- tioned at the throne of grace the several churches he was interested in and concerned for particularly and by name. He had seasons of prayer for the church at Philippi. God gives us leave to be thus free with him, though, for our comfort, he knows whom we mean when we do not name them. IV. He thanked God upon every joyful remembrance of them. Observe, Thanks- giving must have a part in every prayer ; and whatsoever is the matter of cur rejoicing ought to be the matter of our thanksgiving. What we have the comfort of, God must have the glory of. He thanked God, as well as made requests with joy. As holy joy is the heart and soul of thankful praise, so thankful praise is the lip and language of holy joy i PHILIPPIANS. ‘we have the present possession ani i ay V. As in our prayers, s giving, we must eye God as our my God. It encourages us in larges the heart in praise, to see e me coming from the hand of God as our God.- thank my God upon every remembrance of ye Wemust thank our God for others’ graces ar comforts, and gifts and usefulness, as we 1 ceive the benefit of them, and God receiv glory by them. But what is the matter | this thanksgiving? 1. He gives thanks God for the comfort he had in them: f{ your fellowship in the gospel, from the fir day until now, v. 5. Observe, Gospel fe on ship is a good fellowship; and the mean Christians have fellowship in the gospel wi the greatest apostles, for the gospel salvatic is a common salvation (Jude 3), and they « tain like precious faith with them, 2 Pet. i. Those who sincerely receive and embrace t gospel have fellowship in it from the very fi day: a new-born Christian, if he is t born, is interested in all the promises ai privileges of the gospel from the first da his becoming such.—Until now. Obse It is a great comfort to ministers when tl who begin well hold on and persevere. by their fellowship in the gospel, unde their liberality towards propagating the g, pel, and translate coivwma, not communi but communication. But, comparing it ¥ Paul's thanksgiving on the account of oth churches, it rather seems to be taken mi generally for the fellowship which they h in faith, and hope, and holy love, with good Christians—a fellowship in gospel pi mises, ordinances, privileges, and hopes ; this from the first day untilnow. 2. For confidence he had concerning them (v. 6): ing confident of this very thing, &c. Obse} The confidence of Christians is the great ec fort of Christians, and we may fetch mai of praise from our hopes as well as fi joys; we must give thanks not only fo e of, but for what we have the future pros} of. Paul speaks with much confidence ¢ cerning the good estate of others, hoping} concerning them in the judgment of ¢ and being confident in the judgment o that if they were sincere they wov happy: That he who has begun a go in you will perform it unto the day of J Christ. A good work among you—éy opi, it may be read: understand it, in the ge ral, of the planting of the church am them. He who hath planted Christianii the world will preserve it as long as the stands. Christ will have a church mystery of God shall be finished an mystical body completed. ‘The chw built upon a rock, and the gates of hell not prevail against it. But it is rather applied to particular persons, and th speaks of the certain accomplishment work of grace wherever it is begun. Ow here, (1.) The work of grace is a good * ed work; for 1t makes us good, and nest of good to us. It makes us like d, and fits us for the enjoyment of God. hat may well be called a good work which ‘does us the greatest good. (2) Wherever’ this good work is begun it is of God’s be- ginning : He has begun a good work in you. We could not begin it ourselves, for we are ‘by nature dead in trespasses and sins: and ‘what can dead men do towards raising them- selves to life; or how can they begin to act “till they are enlivened in the same respect in hich they are said to be dead? It is God who quickens those who are thus dead, Eph. ii. 1; Col. ii. 13. (3.) The work of grace is mit begun in this life; it is not finished here; as long as we are in this imperfect state there ‘something more to be done. (4.) If the same God who begins the good work did not undertake the carrying on and finishing of it,. t would lie for ever unfinished. He must perform it who began it. (&.) We may be confident, or well persuaded, that God not ‘only will not forsake, but that he will finish and crown the work of his own hands. For, ‘as for God, his work is perfect. (6.) The ‘work of grace will never be perfected tzl/ the day of Jesus Christ, the day of his appearance. When he shall come to judge the world, and finish his mediation, then this work will be complete, and the top-stone-will be brought forth with shouting. We have the same ex- ‘pression, v. 10. _ 7 Even as it is meet for me to think this of you all, because I have you in my heart ; inasmuch as both in my ‘bonds, and in the defence and con- imation of the gospel, ye all are partakers of my grace. 8S For God is my record, how greatly I long after you all in the bowels of Jesus Christ. _ The apostle expresses the ardent affection he had for them, and his concern for their spiritual welfare : I have you in my heart, v. 7. He loved them as his own soul, and they lay near his heart. He thought much of them, and was in care about them. Observe, 1. Why he had them in his heart: Inasmuch as th in my bonds, and in the defence and con- mation of the gospel, you all are partakers of grace ; that is, they had received benefit him and by his ministry ; they were par- takers of that grace of God which by him, and through his hands, was communicated tothem. ‘This makes people dear to their ninisters—their receiving benefit by their ministry. Or, “ You are partakers of my grace, you have joined with me in doing and fering.” They were partakers of his afflic- n by sympathy and concern, and readiness assist him. ‘This he calls being partakers is grace; for those who suffer with the ts are and shall be comforted with them ; d those shall share in the reward, who > CHAP. 1. eS % a Wine =p a ¥ pa of 3 The apostle's affection end hope them because they adhered to him in his | bonds, and im the defence and confirmation of the gospel: they were as ready to appear in their places, and according to their capacity, for the defence of the gospel, as the apostle was in his; and therefore he had them in his heart. Fellow sufferers should be dear one to another; those who have ventured and suffered in the same good cause of God ana religion should for that reason love one another dearly: or, because you have me at heart—id 76 éxew pe tv Ty kapdia tpac. They manifested their respect for him by adhering firmly to the doctrine he preached, and rea- dily suffering for it along with him. The truest mark of respect towards our ministers is receiving and abiding by the doctrine they preach. 2. The evidence of it: Ié is meet for me to think this of you all, because [ have you in my heart. By this it appeared that he had them in his heart, because he had a good. opinion of them and good hopes concerning them. Observe, It is very proper to think the best of other people, and as well as we can of them—to suppose as well of them as the matter will admit in all cases. 3. An appeal to God concerning the truth of this (v. 8): For God is my record how greatly I long after you all in the bowels of Jesus Christ. Having them in his heart, he longed after them ; either he longed to see them, longed to hear from them, or he longed for their spiritual welfare and their increase and im- provement in knowledge and grace. ‘He had joy in them (v. 4), because of the good he saw and heard of among them ; yet still helonged after them, to hear of more of it among them; and he longed after them all, not only those among them who were witty and wealthy, ‘but even the meanest and poorest; and he longed greatly after them, or with strong af- fection and great good-will; and this m the bowels of Jesus Christ, with that tender con- cern which Christ himself has and has shown to precious souls. Paul was herein a follower of Christ, and all good ministers should aim to be so. O the bowels of compassion which are in Jesus Christ to poor souls! It was in compassion to them that he undertook their salvation, and put himself to so vast an expense to compass it. Now, in conformity to the example of Christ, Paul had a com- passion for them, and longed after them all in the bowels of Jesus Christ. Shall not we pity and love those souls whom Christ had such a love and pity for? For this he ap- peals to God: God is my record. It was an inward disposition of mind that he expressed towards them, to the sincerity of which God only was witness, and therefore to him he appeals. ‘‘ Whether you know it or not, on are sensible of it, God, who knows the heart, knows it.” 9 And this I pray, that your love may abound yet more and moye in bear their shire of the burden. He loved | knowledge and in all judgment ; 10 a] lin. «= AA CMS en ee The apostie’s affection und hope. ‘That ye may approve things that are excellent ; that ye may be sincere and without offence till the day of Christ ; 11 Being filled with the fruits of righ- teonsndsai which are by Jesus Christ, unto the glory and praise of God. These verses contain the prayers he put up for them. Paul often let his friends know what it was he begged of God for them, that they might know what to beg for themselves and be directed in their own prayers, and that they might be encouraged to hope they should receive from God the quickening, “strengthening, everlasting, comforting grace, which so powerful an intercessor as Paul asked of God for them. It is an encourage- ment to us to know that we are prayed for by our friends, who, we have reason to think, have an interest at the throne of grace. It was intended likewise for their direction: in their walk, and that they might labour to an- swer his prayers for them; for by this it would appear that God had answered them. Paul, in praying thus for them, expected good concerning them. It is an inducement to us to do our duty, that we may not dis- appoint the expectations of praying friends and ministers. He prayed, 1. That they might be a loving people, and that good af- fections might abound among them: That your love might abound yet more and more. He means it of ‘their love to God, and one anothér, and all men. Love is the fulfilling both of the law and of the gospel. Observe, Those who abound much in any grace have still need to abound more and more, because there is still something wanting in it and we are imperfect in our best attainments. 2. That they might be a knowing and judicious people: that love might abound imhnowledge and in all judgment. It is not a blind love that will recommend us to God, but a love grounded upon knowledge and judgment. We must love God because of his infinite ex- eellence and loveliness, and love our brethren because of what we see of the image of God upon them. Strong passions, without know- ledge and a settled judgment, will not make us complete in the will of God, and some- times do more hurt than good. The Jews had a zeal of God, but not according to knowledge, and were transported by it to violence and rage,’ Rom. x. 2; John xvi. 2. 3. That they might be a discerning people. This would be the effect of their knowledge and judgment: That you may approve the things which-are excellent (v. 10); or, as it is in the margin, Try the things which. differ ; ‘cig TO OoxysdZery wae ra Cvadipovra, that we may approve the things which are excellent upon the trial of them, and discern their, dif- ference from other things. Observe, The truths and laws of Christ are excellent things; and it is necessary that we every one ppprove -them, and esteem them such. We only need to try them, to approve PH siping 8” of them; ae: themselves to any § ing mind. 4. That they r ea nest upright-hearted. perpen 1 Th be sincere. Sinceri as ig De that in which we ve. tion in the world, and which is the all our graces. When the eye is single, wh we are inward with God in what we do, ¢ really what we appear to be, and mean ’ nestly, then we are simcere. 5. That th might be an inoffensive penn: hata be without offence until the day of Christ ; | apt to take offence; and very careful not | give offence to God or their gq Rasreny. 01 /m all good conscience before God (Acts xx 1), and to ewercise ourselues to have always conscience void of offence towards God towards men, Acts xxiv. 16. And we m continue to the end blameless, that wen be presented so at the day of Christ. He present the church without spot or wrin (Eph.v. 27), and present believers faultles Sore the presence of his glory with exceeding, Jude 24. 6. That they might bea fruit Ae ful people (v. 11): ine filled with the f of righteousness, &c. From God is. ourf found, and therefore from him it must asked. The fruits of righteousness “are evidences and effects of our sanctification, 7 duties of holiness springing from a ren heart, the root of the matter in us. B filled with them. Observe, Those w! much good should still endeavour more. The fruits of righteousness, brow forth for the glory of God and pices his church, should really fill us, and take us up. Fear not being empties bringing forth the fruits of righteousn for you will be filled with them. “4 fruits are by Jesus Christ, by his stren and grace, for without him we ean do noth He is the root of the good olive, from wi it derives its fatness. We are strong im grace which is in Christ Jesus (2 Tim. ii and strengthened with might by his | I (Eph. iii. 16), and they are unto the glory praise of God. We must not aim at our glory in our fruitfulness, but at the and glory of God, that God may be gloi in all things (1 Peter i iv. 11), and wi we do we must do all to the glory 1 Cor. x. 31. It is mueh for the ho God, when Christians not only are g do good, and abound in good works. 12 But I would ye should — stand, brethren, that the things happened unto me have rather unto: the furtherance ¢ gospel; 13 So that my b Christ are manifest in all the and in all other places; 14 & many of the brethren in the Le waxing confident by my bonds, ~ much more bold ta speak the. a | fi ely, supposing to add affliction to | y bonds: 17 But the other of 2, knowing that I am set for the ence of the gospel. 18 What then? notwithstanding, every way, whether in pretence, or in truth, Jhrist is preached ; and I therein do rejoice, yea, and will rejoice. 19 For ‘know that this shall turn to my vation through your prayer, and 1e supply of the Spirit of Jesus rist, 20 According to my earnest spectation and my hope, that in othing I shall be ashamed, but that ith all boldness, as always, so now Christ shall be magnified in my ,» whether? be by life, or by death. We see here the care the apostle takes to revent their being offended at his sufferings. e was now a prisoner at Rome; this might a stumbling-block to those who had re- ived the gospel by his ministry. They might be tempted to think, If this doctrine e indeed of God, God would not suffer who was so active and instrumental in hing and propagating it to be thrown y as a despised broken vessel. They might »shy of owning this doctrine, lest they should ‘be involved in the same trouble themselves. Now to take off the offence of the cross, he “a dness of God who employed him. T. He suffered by the sworn enemies of he gospel, who laid him in prison, and med at taking away his life; butthey should not be stumbled at this, for good was brought it of it, and it tended to the furtherance of we gospel (v. 12): The things which hap- unto me have fallen out rather unto the herance of the gospel. “A strange chemis- Providence this, to extract so great a as the enlargement of the gospel out great an evil as the confinement of postle. “I suffer trouble as an evil- even unto bonds ; but the word of God § not bound, 2 Tim. ii. 9. They cannot son the word of God; that has its free 2, though I am confined.’ But how this? , Tt alarmed those who were without ) » My bonds in Christ, or for Christ, manifest in all the palace and in all places. ‘The emperor, the courtiers, istrates, are convinced that I do not as an evil-doer, but as an honest man, ha good conscience. They know that I : * a The apostie’s success and joy. suffer for Christ, and not for any wickedness.” Observe, (1.) Paul’s sufferings made him known at court, where perhaps he would never have otherwise been known; and this | might lead some of them to enquire after the gospel for which he suffered, which they ;might otherwise have never heard of. (2.) | When his bonds were manifest in the palace, | they were manifest in all other places. The sentiments of the court have a great influence on the sentiments of all. people—Regis ad exemplum totus componitur orbis. 2. It emboldened those who were within. As his enemies were startled at nis sufferings, so his friends were encouraged by them. Up- right men shall beastonished at this, and theinno- cent shall stir up himself against the hypocrite. The righteous also shall hold on his way, and he-who has clean hands shall be stronger and stronger, Job xvii. 8, 9. So it was here- Many of the brethren in the Lord waxing | confident by my bonds, v. 14. ‘The expecta- | tion of trouble for their religion, in general, perhaps disheartened and discouraged them; | but, when they saw Paul imprisoned for | Christ, they were so far from being deterred ee preaching Christ and- praising his | name, that it made them the more bold ; for | they could gladly suffer in Paul’s company. | If they should be hurried from the pulpit to the prison, they could be reconciled to it, because they would he there in such geod company. Besides, the comfort which Pav} had in his sufferings, his extraordinary con- solations received from Christ in a suffering state, greatly encouraged them. They saw that those who served Christ served a good Master, who. could both bear them up and bear them out, in their sufferings for him. Waxing confident by my bonds. UWeo@érac. They were more fully satisfied and. persuaded - by what they saw. Observe the power oi divine grace; that which was intended by the enemy to discourage the preachers of the gospel was overruled for their encourage- ment. And are much more bold to speak the word without fear: they see the worst of it, and therefore are not afraid to venture. Their confidence gave them courage, and their courage preserved them from the power of fear. Il. He suffered from false friends as well as from enemies (v. 15, 16): Some preach Christ even of envy and strife. The one preach Christ of contention, not sincerely. Now this would be a stumbling-block and discouragement to some, that there were those who envied Paul’s reputation in the churches, and the interest he had among the Christians, and endeavoured to supplant and © undermine him. They were secretly pleased when he was laid up in prison, that. they might have the better opportunity to steal away the people’s affections; and they laid themselves out the more in preaching, that they might gain to themselves the reputation they enyied him: Supposing to add affictien i r_ Bed ‘ ee Op ee ’ oy . Lne apostie's success and joy to my bonds. They thought hereby to grieve his spirit, and make him afraid of losing his interest, uneasy under his confinement, and impatient for release. It is sad that there should be men who profess the gospel, espe- cially who preach it, who are governed by such principles as these, who should preach Christ in spite to Paul, and to increase the affliction of his bonds. Let us not think it Strange if in these later and more degenerate ages of the church there should be any such. However, there were others who were ani- mated by Paul’s sufferings to preach Christ the more vigorously : Some also of good will, and love : from sincere affection to the gospel, that the work might not stand while the workman was laid up.—-Knowing that I am set for the defence of the gospel. They knew that he was appointed to support and pro- pagate the gospel in the world, against all the violence and opposition of its enemies, and were afraid lest the gospel should suffer vy his confinement. This made them the more bold to preach the word and supply his lack of service to the church. III. It is very affecting to see how easy he was in the midst of all: Notwithstanding every way, whether in pretence or in truth, Christ is preached ; and I therein do rejoice, yea, and I will rejoice, v. 18. Note, The preaching of Christ is the joy of all who wish well to his kingdom among men. Since it may tend to the good of many, we ought to rejoice in it, though it be done in pretence, and not in reality. It is God’s prerogative to judge of the principles men act upon; this is out of our line. Paul was so far from envying those who had liberty to preach the gospel while he was under confinement that he rejoiced in the preaching of it even by those who doit in pretence, and not in truth. How much more then should we rejoice in the preaching of the gospel by those who do t in truth, yea, though it should be with much weakness and some mistake! Two things made the apostle rejoice in the preach- ing of the gospel :— 1. Because it tended to the salvation of the souls of men: I know that this shall turn to my salvation, v.19. Observe, God can bring good out of-evil; and what does not turn to the salvation of the ministers may yet, by the grace of God, be made to turn to the salvation of the people. What reward can those expect who preach Christ out of strife, and envy, and contention, and to add affliction to a faithful minister’s bonds? who preach in pretence, and not in truth? And yet even this may turn to the salvation of others ; and Paul’s rejoicing in it turned to his salvation too. This is one of the things which accompany salvation—to be able to rejoice that Christ is preached, though it be to the diminution of us and our reputation. This noble spirit appeared in John the Bap- fist, at the first public preaching of Christ: “ This my joy therefore is fulfilled. He must{abide in the flesh ts more PHILIPPIANS.- . em ie increase, but I must de ia a spe the h _ ¢ re is glory be exalted, though upon my ruin Others ‘inderstal fi prea ae malice of his enemies being defeated, a1 contributing towards his deliverance fro confinement. Through your prayers, and t supply-of the Spirit of Christ. Note, Wha ever turns to our salvation is by the supp or the aids and assistance of the Spirit | Christ ; and prayer is the appointed means fetching in that supply. The prayers of th people may bring a supply of the Spirit t their ministers, to support them in sufferin, as well as in preaching the gospel. of 2. Because it would turn to the glory Christ, v. 20, where he takes occasion mention his own entire devotedness to t service and honour of Christ: According | my earnest expectation and hope, that in n thing I shall be ashamed, &c. Here observ (1.) The great desire of every true Christi; is that Christ may be magnified and glori that his name may be great, and his kingdo come. (2.) Those who truly desire # Christ may be magnified desire that he m be magnified in their body. They prese their bodies a living sacrifice (Rom. xii and yield their members as mstru righteousness unto God, Rom. vi. 13. are willing to serve his designs, and be strumental to his glory, with every meni of their body, as well as faculty of their so (3.) It is much for the glory of Christ we should serve him Lonhy and not ashamed of him, with freedom and liberty mind, and without discouragement: That nothing I shall be ashamed, but that with boldness Christ may be magnified. The be ness of Christians is the honour of Chi (4.) Those who make Christ’s glory their sire and design may make it their expectat and hope. If it be truly aimed at, it s! certainly be attained. If in sincerity we pr Father, glorify thy name, we may be sure the same answer to that prayer which Chi had: I have glorified it, and I will glory again, John xii. 28. (5.) Those who desi Christ may be magnified in their bodies h a holy indifference whether it be by life or death. They refer it to him which way will make them serviceable to his glory, w! ther by their labours or sufferings, by th diligence or patience, cf their living to | honour in working for him or dying to | honour in suffering for him. a 21 For to me to live zs Christ, ai to die is gain. 22 But if I live m ” the flesh, this 2s the fruit of my labour: yet what I shall choose T wot not. 23 For I am in a str betwixt two, having a desire to | part, and to be with Christ; w is far better: 24 Nevertheless } ] | ] nce, i: cae that I shall abide d continue with you all for your rtherance and joy of faith; 26 at your rejoicing may be more bundant in Jesus Christ for me by y coming to you again. | We have here an account of the life and leath of blessed Paul: his life was Christ, and his death was gain. Observe, 1. It is he undoubted character of every good Chris- an that to him to live is Christ. The glory Christ ought to be the end of our life, the ce of Christ the principle of our life, and the word of Christ the rule of it. The Chris- tian life is derived from Christ, and directed t ohim. He is the principle, rule, and end it. 2. All those to whom to live is Christ |to them to die will be gain: it is great gain, a present gain, everlasting gain. Death isa at loss to a carnal worldly man; for he loses all his comforts and all his hopes : but to a good Christian it is gain, for it is the end of all his weakness and misery and the perfection of his comforts and accomplish- nt of his hopes; it delivers him from all evils of life, and brings him to the pos- ssion of the chief good. Or, To me to die gain; that is, “to the gospel as well as to self, which will receive a further confirma- n by the seal of my blood, as it had before y the labours of my life.” So Christ would magnified by his death, v.20. Some read ‘whole expression thus: To me, living and ing, Christ is gain ; that is, “I desire no e, neither while I live nor when T die, but to win Christ and be found in him.” It ight be thought, if death were gain to him, ie would be weary of life, and impatient for leath. No, says he, . If I live in the flesh, this is the fruit of labour (v. 22), that is, Christ is. He eckoned his labour well bestowed, if he ‘ould be instrumental to advance the honour nd interest of the kingdom of Christ in the vorid. It is the fruit of my labour—xapzic¢ ov—opere pretium. It is worth while for Eigood Christian and a good minister to live in the world as long as he can glorify God md do good tohis church. Yet what I shall enoose I wot not ; for Iam in a strait betwixt 0. It was a blessed strait which Paul was n, not between two evil things, but between © good things. David was in a strait by ee judgments—sword, famine, and pesti- ence: Paul was in a strait between two ssings—living to Christ, and being with n. Here we have him reasoning with nself upon the matter. 1. His inclination was for death. See the wer of faith and of divine grace; it can Ting the mind to death, and make us Leal. We have naturaliy an aversion 4 ~ CHAP. 1. ~ ts ait ap : f, Te eT A “The ial generous exaltation, to acatti but he had an inclination to it (v. 23); Having a desire to depart, and to be with Christ, . Observe, (1.) It is being with Chnst which makes a departure desirable to a good man. It is not simply dying, or putting off the body, it is not of itself and for its own sake a desirable thing; but it may be necessarily connected with something else which may make it truly so. If I cannot be with Christ without departing, I shall reckon it desirable on that account to depart. (2.) As soon as ever the soul departs, it is immediately with Christ. This day shalt thou be with me in paradise, Luke xxiii. 43. Absent from the body and present with the Lord (2 Cor. v. 8), without any interval between. Which is far better, wo\NG yao wadov Koetocov-—very much exceeding, or vastly preferable. Those who know the value of Christ and heaven will readily acknowledge it far better to be in heaven than to be in this world, to be with Christ than to be with any creature; for in this world we are compassed about with sin, born to trouble, born again to it; but, if we come to be with Christ, farewell sin and temp- tation, farewell sorrow and death, for ever. 2. His judgment was rather to live awhile longer in this world, for the service of the church (v. 24): Nevertheless to abide in the flesh is more needful for you. Itis needful for the church to have ministers ; and faithful-minis- ters can ill be spared when the harvest is plenteous and the labourers are few. Observe, Those who have most reason to desire to de- part should be willing to continue in the world as long as God has any work for them to do. Paul’s strait was not between living in this world and living in heaven; between these two there is no comparison: but his strait was between serving Christ in this world and enjoying him in another. Still it was Christ that his heart was upon: though, to advance the interest of Christ and his church, he chose rather to tarry here, where he met with oppositions and difficulties, and to deny himself for awhile the satisfaction of his reward. II. And, having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith, v. 25. Ob- serve here, 1. What a great confidence Paul had in the divine Providence, that it would order all for the best to him. _‘‘ Having this confidence that it will be needful for you that I should abide in the flesh, I know that i shall abide.” 2. Whatsoever is best for the church, we may be sure God will do. If we knew what is needful for building up the body of Christ, we may certainly know what will be; for he will take care of its interests, and do what is best, all things considered, in every condition it is in. 3. Observe what ministers are continued for: For our further- ance and joy of faith, our further advance- ment in holiness and comfort. 4. What promotes our faith and joy of faith is very much for our fertherance in tne way to hea- 24—VI. i ’ The apostle’s generous exultation. ven. in our Christian course. a settled ministry, not only for the conviction and conversion of sinners, but for the edifi- cation of saints, and their furtherance in spiritual attainments. Ill. That your rejoicing may be more abun- dant in Jesus Christ for me, by my coming to you again, v. 26. They rejoiced in the hope of seeing him, and enjoying his further la- bours among them. Observe, 1. The con- tinuance of ministers with the church ought to be the rejoicing of all who wish well to the church, and to its interests. 2. All our joys should terminate in Christ. Our joy in good ministers should be our joy in Christ Jesus for them ; for they are but the friends of the bridegroom, and are to be received in his name, and for his sake. 27 Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; 28 And in nothing terrified by your adversaries : - which is to them an evident token of perdition, but to you of salvation, and that of God. 29 For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; 30 Having the same conflict which ye saw in me, and now hear to be in me. The apostle concludes the chapter with two exhortations :— I. He exhorts them to strictness of con- versation (v. 27): Only let your conversation be as becometh the gospel of Christ. Observe, Those who profess the gospel of Christ should have their conversation as becomes the gos- pel, or in a suitableness and agreeableness to it. Let it be as becomes those who believe gospel truths, submit to gospel laws, and depend upon gospel promises; and with’ an answerable faith, holiness, and comfort. Let it be in all respects as those who belong to the kingdom of God among men, and are members and subjects of it. It is an orna- ment to our profession when our conversation is of a piece with it.—That whether I come and see you, or else be absent, I may hear of your affairs. He had spoken in v. 26 of his com- mg to them again, and had spoken it with Some assurance, though he was now a pri- soner; but he would not have them build upon that. Our religion must not be bound up in the hands of our ministers: “‘ Whether I come or no, let me hear well of you, and flo you stand fast.” Whether ministers come or no, Christ is always at hand. He is nigh PHILIPPIANS. The more faith the more joy, and the | to us, never far from i hasten more faith and joy the more we are furthered | cond coming. . The 5. There is need of | nigh, James v. 8. eT ea. aa ri - owe coming 0, Let me —_— ou stand fast in. one spirit, with c Friome together for the faith of the Three things he desired to hear of th and they are all such as become the ge —1. It becomes those who profess he pel to strive for 1t, to use a holy violence taking the kingdom of heaven. The fi of the gospel is the doctrine of faith, or religion of the gospel. ‘There is that in faith of the gospel which is worth striy for. If religion is worth any thing, © worth every thing. There is much opp tion, and there is need of striving. i may sleep and go to hell; but he who go to heaven must look about him anc diligent. 2. The unity and unanimity Christians become the gospel: Strive toget not strive one with another ; all of you m strive against the common adversary. spirit and one mind become the gospel there is one Lord, one faith, one bapt There may be a oneness of heart and af tion among Christians, where there is di sity of judgment ‘and apprehensions al many things. 3. Stedfastness becomes gospel: Stand fast in one spirit, with mind. Be sted*ast and immovable by any position. It is a shame to religion professors of it are offand on, unfixed in fl minds, and unstable as water; for the never excel. Those who would strive for faith of the gospel must stand firm to it. II. He exhorts them to courage and ¢ stancy in suffering: And in nothing teri by your adversaries, v. 28. The professor the gospel have all along met with adv ries, especially at the first planting of © tianity. Our great care must be to keep cl to our profession, and be constant to it: wi ever oppositions we meet with, we must be frightened at them, considering that th condition of the persecuted is much be and more desirable than the condition of persecutors; for persecuting is an evi token of perdition. Those who oppose th gospel of Chnst, and injure the professors 0 it, are marked out for ruin. But being per secuted is a token of salvation. Not it is a certain mark; many hypocrites suffered for their religion; but it is a goo sign that we are in good earnest in religi and designed for salvation, when we are én abled in a right manner to suffer for th cause of Christ.—For to you it is given behalf of Christ not only to believe, but als to suffer for his name, v.29. Here are tw precious gifts given, and both on the behal of Christ :—1. To believe in him. Faith: God’s gift on the behalf of Christ, who chased for us not only the blessedness 1 is the object of faith, but the grace of fi itself: the ability or disposition to believe i from God. 2. To suffer for the sake o Christ is a valuable gift too: it is a grea > s . vnen s and glories of the upper world, and with the rags of human nature. He wasin ail things like to us, Heb. ii. 17. 2. Here are his two estates, of humiliation and exaltation. (1.) His estate of humilia- tion. He not only took upon him the like- ‘ness and fashion of a man, but the form of _ a@ servant, that is, a man of mean estate. _ He was not only God’s servant whom he had chosen, but he came to minister to men, and was among them as one.who serveth in _amean and servile state. One would think that the Lord Jesus, if he would be a man, should have been a prince, and appeared in splendour. But quite the contrary: He took pon him the form of a servant. He was brought up meanly, probably working with his supposed father at his trade. His whole | hife was a life of humiliation, meanness, poverty, and disgrace; he had nowhere to lay his head, lived upon alms, was a man of sorrows and acquainted with grief, did not "appear with external pomp, or any marks of | distinction from other men. This was the ‘humiliation of his life. But the lowest step of his humiliation was his dying the death of the cross. He became obedient to death, even the death of the cross. He not only ‘suffered, but was actually and voluntarily brought himself under as Mediator, and by which he was obliged to die. I have power _ fo lay down my life, and I have power to take # again: this commandment have I received of my Father, John x. 18. And he was + made under the law, Gal. iv. 4. There is an emphasis laid upon the manner of his dying, which had in it all the circumstances possible which are humbling: Even the death of the eross, a cursed, painful, and_ shameful death,—a death accursed by the law (Cursed ts he that hangeth on a tree)—full of pain, _ the body nailed through the nervous parts (the hands and feet) and hanging with all its weight upon the cross,—and the death of a malefactor and a slave, not of a free-man,— exposed as a public spectacle. Such was the condescension of the blessed Jesus. (2.) His _ exaltation: Wherefore God also hath highly ex- alted him. His exaltation was the reward of his bumiliation. Because he humbled him- self, God exalted him; and he highly exalted him, wzepinjwoe, raised him to an exceeding height. ce exalted his whole person, the human nature as well as the divine; for he is spoken of as being in the form of God as well as in the fashion of man. As it respects the divine nature, it could only be the recog- mizing of his rights, or the display and "appearance of the glory he had with the ‘Father before the world was (John xvii. 5), ‘ot any new acquisition of glory; and so he Father himself is said to be exalted. But the proper exaltation was of his human e, Which aione seems to be capable of it, though in conjunction with the divine. eer sen'y te - sed CHAP. Il. ‘ obedient; he obeyed the law which he} Ae he : Practical religton. His exaltation here is made te consist in s former appearance, to clothe himself| honour and power. In honour; so he had a name above every name, a title of dignity above all the creatures, men and angels. And in power: Every knee must bow to him. The whole creation must be in subjection to him: things in heaven, and things in earth, and things under the earth, the inhabitants of heaven and earth, the living and the dead. At the name of Jesus ; not at the sound of the word, but the authority of Jesus; all should pay a solemn homage. And inat every tongue should confess that Jesus Christ is Lord—every nation and language should publicly own the universal empire of the exalted Redeemer, and that all power in hea- ven and earth is given to him, Matt. xxviii. 18. Observe the vast extent of the kmgdom of Christ; it reaches to heaven and earth, and to all the creatures in each, to angels az well as men, and to the dead as well as the living.—To the glory of God the Father. Observe, It is to the glory of God the Father to confess that Jesus Christ is Lerd ; for it is his will that all men should honour the Son as they honour the Father, John v. 23. What- ever respect is paid to Christ redounds t the honour of the Father. He who receivet me receiveth him who sent me, Matt. x. 40. 12 Wherefore, my beloved, as ve have always obeyed, not as in my presence only, but now much moi in my absence, work out your own salvation with fear and trembling. 13 For it is God which worketh in you both to wil and to do of his good pleasure. ’ I. He exhorts them to diligence and seri- ousness in the Christian course: Work out your own salvation. It is the salvation of our souls (1 Pet. i. 9), and our eternal sal- vation (Heb. v. 9), and contains deliverance from all the evils sin had brought upon us and exposed us to, and the possession of all good and whatsoever is necessary to our complete and final happiness. Observe, It concerns us above all things to secure the welfare of our souls- whatever becomes of other things, let us take care of our best interests. It is our own salvation, the salva- tion of our own souls. It is not for us to judge other people; we have enough ‘to do to look to ourselves ; and, though we must promote the common salvation (Jude 3) as much as we can, yet we must upon no account neglect our own. We are required to work out our salvation, xarepyaZecbe. The word signifies working thoroughly at a thing, and taking true pains. Observe, We must be diligent in the use of ali the means which conduce to our salvation. We must not only work at our salvation, by doing something now and then about it; but we must work out our salvation, by doing all that is to be done, and persevering therein to ee Sg ee ere ey a | 1h ih e e —, be 2 bore A.D. 62. the end. Salvation is the great thing we should mind, and set our hearts upon; and we cannot attain salvation without the ut- most care and diligence. He adds, With fear and trembling, that is, with great care and circumspection: “ Trembling for fear lest you m scarry and come short. Be care- ful to do every thing in religion in the best manner, and fear lest under all your advan- tages you should so much as seem to come short,’ Heb. iv. 1. Fear is a great guard and preservative from evil. II. He urges this from the consideration of their readiness always to obey the gospel: “As you have always obeyed, not as in my presence only, but now much more in my absence, v. 12. You have been always willing to comply with every discovery of the will of God; and that im my absence as well as presence. You make it to appear that regard to Christ, and care of your souls, sway more with you than any mode of showing respect whatsoever.”” They were not merely awed by the apostle’s presence, but did it even much :nore in his absence. “‘ And because at is God who worketh in you, do you work Jut your salvation. Work, for he worketh.” t should encourage us to do our utmost, recause our labour shall not be in vain. God s ready to concur with his grace, and assist our faithful endeavours. Observe, Though ve must use our utmostendeavours in work- g out our salvation, yet still we must go urth, and go on, in a dependence upon the grace of God. His grace works in us in a way suitable to our natures, and in concur- rence with our endeavours; and the opera- tions of God’s. grace in us are so far from excusing, that they are intended to quicken and engage our endeavours. “ And work out our salvation with fear and trembling, for he worketh in you.” All our working depends upon his working in us. “ Do not trifle with God by neglects and delays, lest you provoke him to withdraw his help, and all your endeavours prove in vain. Work with fear, for he works of his good pleasure.” ~--To will and to do: he gives the whole ability. It is the grace of God which inclines the will to that which is good: and then enables us to perform it, and to act according to our principles. Thou hast wrought all our works in us, Isa, xxvi. 12. Of his good vieasure. As there is no strength in us, so there is no merit inus. As we cannot act without God’s grace, so we cannot claim it, nor pretend to deserve it. God’s good will to us is the cause of his good work in us; and he is under no engagements to his crea- tures, bu those of his gracious promise. 14 Doal) things without murmur- ings and discutings: 1% That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse na- CHAP. II. tion, among whom ye as lig! in the world; 16 Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain, 17 Yea, and if I be offered upon the sacrifice and service of your faith, I~ joy, and rejoice with you all. 18 For the same cause also do ye joy, and rejoice with me. . The apostle exhorts them in these verses to adorn their Christian profession by a suit- able temper and behaviour, in several in- stances. 1. By a cheerful obedience to the © commands of God (v. 14)- “ Do all things, do your duty in every branch of it, without murmurings. Do it, and do not find fault with it. Mind your work, and do not quar- rel with it,” God’s commands were given to be obeyed, not to be disputed. This” greatly adorns our profession, and shows we serve a good Master, whose service is free- dom and whose work is its own reward. 2. By peaceableness and love one to another. “ Do all things without disputing, wrangling, and debating one with another; because the light of truth and the life of religion are often” lost in the heats and mists of disputation.” 3. By a blameless conversation towards all — men (v.15): “ That you may be blameless and harmless, the sons of God, without rebuke > that you be not injurious to any in word or deed, and give no just occasion of offence.” We should endeavour not only to be harm- less, but to be blameless; not only not to do hurt, but not to come under the just suspi- cion of it. Blameless and sincere; so some read it. Blameless before men, sincere to- wards God. The sons of God. It becomes those to be blameless and harmless who stand in such a relation, and are favoured with such a privilege. The children of God should differ from the sons ofmen. Without rebuke—dapopnra. Momus was a carping deity among the Greeks, mentioned by He- siod and Lucian, who did nothing himself, and found fault with every body and every thing. From him all carpers at other men, and rigid censurers of their works, were ~ called Momi. The sense of the expression © is, “ Walk so cireumspectly that Momus ~ himself may have no occasion to’cavil at you, that the severest censurer may find no fault with you.” We should aim and endeavour, — not only to get to heaven, but to get thither ~ without a blot; and, like tiperge to have — a good report of all men, and of the truth, 3 Tobe 1. Ie the midst of a crooked and perverse generation ; that is, among the hea- thens, and those who are without. Observe, Where there is no true religion, little is to be expected but crookedness and perverseness; and the more crooked and perverse others — are among whom we live, and the more apt ~ * ,- ee: . the more careful we should be to Ives blamelessand harmless. Abra- Lot must not strive, because the e and Perizzite dwelt in the land, . xiii. 7. Among whom you shine as lights he world. Christ is the hight of the world, nd good Christians are lights in the world. fhen God raises up a good man in any place, he sets up a light in that place. Or it ay be read imperatively : Among whom shine as lights: compare Matt. v. 16, Let your t so shine before men. Christians should ndeavour not only to approve themselves to od, but to recommend themselves to others, at they may also glorify God. They must nine as well as be sincere —Holding forth e word of life, v.16. The gospel is called the word of life because it reveals and pro- pses to us eternal life through Jesus Christ. ife and immortality are brought to light by Only to held fast, but to hold forth the word life ; not enly to hold it fast for our own benefit, but to hold it forth for the benefit of others, to hold it forth as the candlestick holds forth the candle, which makes it ap- ear to advantage all around, or as the lu- aries of the heavens, which shed their fluence far and wide. This Paul tells them would be his joy: “ That I may rejoice in the lay of Christ; not only rejoice in your tedfastness, but in your usefulness.” He ld have them think his pains well be- jowed, and that he had not run in vain, nor laboured in vain. Observe, (1.) The work of e ministry requires the putting forth of the hole man: all that is within us is little gnough to be employed in it; as in running md la’ ing. Running denotes vehemence md vigour, and continual pressing forward ; abour denotes constancy and close applica- i (2.) It is a great joy to ministers when hey perceive that they have not run in win, nor laboured wn vain; and it will be their rejoicing in the day of Christ, when heir converts will be their crown. What is pur hope, or joy, or crown of rejoicing? Are t even you in the presence of our Lord Jesus Dhrist at his coming? For you are our glory ad joy, 1 Thess. ii. 19, 20. The apostle not nly ran and laboured for them with satis- stion, but shows that he was ready to suffer for their good (v.17): Yea, and if I be offered pon the sacrifice and service of your faith, I joy and rejoice with you all. He could reckon mself happy if he could promote the ho- gur of Christ, the edification of the church, the welfare of the souls of men; though e not only by hazarding, but by laying n, his life: he could willingly be a saeri- ee at their altars, to serve the faith of God’s Could Paul think it worth while to is blood for the service of the church, shall we think it much to take a little ? Js not that worth our labour which worth his life? If I be offered, ed out as the wine cf the drink-offer- B ~ he gospel, 2 Tim. i. 10. It is our duty not aAe . bil irre ings, oxévoopa. 2 ‘Tim. iv. 6, I am now ready to be offered. He could rejoice to seal his doctrine with his blood (v. 18): For the same cause also do you joy and rejoice with me. It is the will of God that good Christians should be much in rejoicing; and those who are happy in good ministers have a great deal of reason to joy and rejoice with them. If the minister loves the people, and is willing to spend and be spent for their welfare, the people have reason to love the minister and to joy and rejoice with him. 19 But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comtort, when I know your state. 20 For I have no man likeminded, whe will na- turally care for your state. 21 For all seek their own, not the things which are Jesus Christ’s. 22 But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel. 23 Him therefore I hope to send presently, so soon as I shall see how it will go with me. 24 But I trust in the Lord that 1 also myself shall come shortly. 25 Yet I supposed it necessary to send © to you Epaphroditus, my brother, and companion in labour, and fellow- soldier, but your messenger, and he that ministered to my wants. 26 For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick. 27 For indeed he was sick nigh unto death: but God had mercy on him ; and not on him only, but on me aiso, lest I should have sorrow upon sorrow. 28 I sent him therefore the more care- fully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. 29 Receive him therefore in the Lord with ali glad- ness ; and hold such in reputation : 30 Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of ser- vice toward me. ’ Paul takes particular notice of two good - ministers ; for though he was himself a great apostle, and laboured more abundantly thar. they all, yet he took all occasions to speak with respect of those who were far his inferiors. J. He speaks of Timothy, whom he in © tended to send to the Philippians, that he might have an account of their state. See Paul’s care of the churches, and the comfort tee x , Practical religion, x a d » Xs 4 = » when he had not heard of them for a good while, and therefore would send Timothy to enquire, and bring him an account: For I have no man like-minded, who will naturally care for your state. ‘Timothy was a non-such. here were, no doubt, many good ministers, who were in care for the souls of those for whom they preached; but none comparable to Timothy, a man of an excellent spirit and tender heart. Who will naturally care for your ' state. Observe, It is best with us when our duty becomes in a manner natural to us. Timothy was a genuine son of blessed Paul, and walked in the same spirit and the same steps. Naturally, that is, sincerely, and not in pretence only: with a willing heart and upright view, so agreeably to the make of his mind. Note, 1. It is the duty of ministers to care for the state of their people and be concerned for their welfare: I seek not yours, but you, 2 Cor. xii. 14. 2. It isa rare thing to find one who does it naturally: such a one is remarkable and distinguished among his brethren. All seek their own, not the things which are Jesus Christ’s, v. 21. Did Paul say this in haste, as David said, All men are liars ? Ps. cxvi. 11 Was there so general a corruption among ministers so early that there was not one among them who cared for the state of their people? We must not understand it so: he means the generality ; all, that is, either the most, or all in com- parison of Timothy. Note, Seeking our own interest to the neglect of Jesus Christ is a very great sin, and very common among Christians and ministers. Many prefer their own credit, ease, and safety, before truth, holiness, and duty, the things of their own pleasure and reputation before the things of Christ’s kingdom and his honour and in- terest in the world: but ‘Timothy was none of these.—You know the proof of him, v. 22. Timothy was a man who had been tried, and had made full proof of his ministry (2 Tim. iy. 5), and was faithful in all that befel him. All the churches with whom he had ac- quaintance knew the proof of him. He was a man as good as he seemed to be; and served Christ so as to be acceptable to God, and approved of men, Rom. xiv. 18. “ You not only know the name of him, and the face of him, but the proof of him, and have ex- perienced his affection and fidelity in your service, that, us a son with a father, he hath served with me in the gospel. He was Paul’s assistant in many places where he preached, ‘and served with him in the gospel with all the dutiful respect which a child pays toa father, and with all the love and cheerfulness with which a child is serviceable to his father. Their ministrations together were with great respect on the one side and great tenderness and kindness on the other—an admirable example to elder and younger ministers united in the same service. Paul designed to send him shortly: Him therefore I hope to Praise of Timothy and Epaphroditus. PHILIPPIANS, ae he had in their well-doing. He was in pain oe _ i: , send presently, will go with me, soner, and did not kn Hid 4 re e : ‘Ry ispose of Timothy. Nay, he hoped to cor himself (v. 24): But I vith de Lord I also myself shall come shortly. He tk he should soon be set at liberty, and be to pay them a visit. Paul desired his lib not that he might take his pleasure, but he might do good.—I trust in the Lord. expresses his hope and confidence of se them, with a humble dependence and mission to the divine will.. See Acts xviii 1 Cor. iv. 19; James iv. 15; and Heb. yi. II. Concerning Epaphroditus, whom h calls his brother, and companion in labour, an Ffellow-soldier, his Christian brother, to whon he bore a tender affection,—his companion the work and sufferings of the gospel, wi submitted to the same labours and hards with himself,—and their messenger, one was sent by them to him, probably to consu him about some affairs relating to their churel or to bring a present from them for his relief for he adds, and who ministered to my want He seems to be the same who is called Ep phras, Col. iv. 12. He had an earnest des to come to them, and Paul was willing | should. It seems, 1 Epaphroditus had be: sick: They had heard that he had been v.26. And indeed he was sick, nigh unto dea v. 27. Sickness is a calamity common men, to good men and ministers. But wi did not the apostle heal him, who was endu with a power of curing diseases, as well raising the dead? Acts xx. 10. Probal because that was intended as a sign to othe and to confirm the truth of the gospel, a therefore needed not be exercised one towal another. These signs shall follow those believe, they shall lay hands on the sick, @ they shall recover, Mark xvi. 17. 18. — perhaps they had not that power at all ti and at their own discretion, but only wh some great end was to be served by it, ¢ when God saw fit. It was proper to Chri who had the Spirit above measure. 2. 1 Philippians were exceedingly sorry to hear his sickness. They were full of hea as well as he, upon the tidings of it: was one, it seems, for whom they had ticular respect and affection, and thou to choose out to send to the apostle. pleased God to recover and spare him: J God had mercy on him, v. 27. The apo owns it is a great mercy to himself, as ¥ as to Epaphroditus and others. ( church was blessed at that time with e dinary gifts, they could even then ill good minister. He was sensibly with the thoughts of so great a lo: I should have sorrow upon sorrow; t “Lest, besides the sorrow of my prisonment, I should have the sorrow death.” Or perhaps some other goc ters had died lately, which had b rs. C17) 8 < P og rion to him: and, if this had died now, uld have been a fresh grief to him, and w added to sorrow. ag aaa: willing to pay a visit to the Philippians, | that he might hoettted with those who | had sorrowed for him when he was sick: | © That when you see him again you may re- | foice (v. 28), that you may yourselves see how well he has recovered, and what reason ‘ou have for thankfulness and joy upon his count.” He gave himself the pleasure of comforting them by the sight of so dear a | friend. 5. Paul recommends him to their “esteem and affection : “ Receive him therefore "in the Lord with all giadness, and hold such in | reputation: account such men valuable, who are zealous and faithful, and let them be highly oved and regarded. Show your joy and re- t by all the expressions of hearty affection good opinion.” It seems he had caught his illness in the work of God: It was for the | work of Christ that he was nigh to death, and to supply their lack of service to him. The apostle does not blame him forhis indiscretion in hazarding his hfe, but reckons they ought to love him the more upon that account. Observe, (1.) Those who truly love Christ, are hearty in the interests of his kingdom, think it very well worth their while to ard their health and life to do him service, id promote the edification of his church. (2.) They were to receive him with joy, as newly recovered from sickness. It is an en- dearing consideration to have our mercies restored to us after danger of removal, and | should make them the more valued and im- | proved. Whatis given us in answer to prayer should be received with great thankfulness and joy. ‘al CHAP. Il. He cautions them against judaizing seducers (ver- 1—3) and pro- ‘poses his own example: and here he enumerates the privileges of this Jewish state which he rejected (ver. 4—S), describes the __amatter of his own choice (ver. 9—16), and closes with an exhorta- tien to beware of wicked men, aud to follow his example, ver. VW # 21. j p INALLY, my brethren, rejoice “) - inthe Lore. To write the same things to you; to me indeed is not grievous, but for you 7 zs safe. 2 Beware of dogs, beware of evil work- ers, beware of the concision. 3 For ye are the circumcision, which wor- ship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. t seems the church of the Philippians, hough a faithful and flourishing church, was disturbed by the judaizing teachers, who en- deavoured to keep up the law of Moses, and the observances of it with the doctrine of Christ and his institutions. He begins the pter with warnings against these seducers. I. He exhorts them to rejoice in the Lord fy. 1), to rest satisfied in the interes: they had im him and the benefit they hoped for by him. Ps _ te. Th CHAP. 1 ee «¥, i ee ; rs , aS Descripticn of true Christians. It is thec haracter and temper of sincere Chris- tians to rejoice in Christ Jesus. ‘The more we take of the comfort of our religion the more closely we shall cleave to it: the more we rejoice n Christ the more willing we shall be to do and suffer for him, and the less dan- ger we shalt be in of being drawn away from him. The joy of the Lord is our strength, Neh. vii. 10- If. He cauzons them to take heed of those false teachers: To write the same thing to you to me indeed is not grievous, but for you it is safe ; that is, the same things which I have already preached to you; as if he had said, ‘* What has been presented to yourears shall be presented to your eyes: what I have spoken formerly shall now be written; to show that I am still of thesame mind.” To me in- deed is not grievous. Observe, 1. Minis- ters must not think any thing grievous to themselves which they have reason to believe is safe and edifying to the people. 2. It is good for us often to hear the same truths, to revive the remembrance and strengthen the impression of things of importance. Itisa wanton curiosity to desire always to hear some new thing. It isa needful caution he here gives: Beware of dogs, v.2. The pro- phet calls the false prophets dumb dogs (Isa. lvyi. 10), to which the apostle here seems to refer. Dogs, for their malice against the faithful professors of the gospel of Christ, barking at them and biting them. They cried up good works in cpposition to the faith of Christ; but Paul calls them evil workers : they boasted themselves to be of the circum- cision; but he calls them the concision: they rent and tore the church of Christ, and cut it to pieces; or contended for an abolished rite, a mere insignificant cutting of the flesh Ill. He describes true Christians, who ars indeed the circumcision, the spiritual cireum- cision, the peculiar people of God, who are in covenant with him, as the Old-Testament Israelites were: We are the circumcision, who worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. Here are three characters :—1. They worshipped in the spirit, in opposition to the carnal ordi- nances of the Old Testament, which consist in meats, and drinks, and divers washings, &e. Christianity takes us off from these things, and teaches us to be inward with God in all the duties of religious worship. We must worship God in spirit, John iv. 24. The work of religion is to no purpose any further than the heart is employed mit. Whatso- ever we do, we must do it heartily as unto the Lord; and we must worship God in the strength and grace of the Divine Spirit, which is so peculiar to the gospel state, which is the ministration of the spirit, 2 Cor. ili. 8. 2. They rejoice in Christ Jesus, and not in the peculiar privileges of the Jewish church, or what answers to them in the Christian church—mere outward enjoyments and per- formances. ‘They rejoice in their relation ta ‘ False confidence renounced. Christ and interest in him. God made it the duty of the Israelites to rejoice before him in the courts of his house; but now that the substance has come the shadows are done away, and we are to rejoice in Christ Jesus only. 3. They haye no confidence in the flesh, in those carnal ordinances and outward performances. We must be taken off from trusting in our own bottom, that wemay build only on Jesus Christ, the everlasting founda- tion. Our confidence, as well as our joy, is proper to him. 4 Though I might also have confi- dence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, | more: 5 Circumcised the eighth day, of the stock of Israel, of the tribe of Ben- jamin, a Hebrew of the Hebrews ; as touching the law, a Pharisee ; 6 Con- cerning zeal, persecuting the church ; touching the righteousness which is in the law, blameless. 7 But what things were gain to me, those I counted loss for Christ. 8 Yea doubtless, and I count all things but loss for the excellency of the know- ledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may-win Christ,— The apostle here proposes himself for an example of trusting in Christ only, and not in his privileges as an Israelite. I. He shows what he had to boast of as a Jew and a Pharisee. Let none think that the apostle despised these things (as men commonly do) because he had them not himself to glory in. No, if he would have gloried and trusted in the flesh, he had.as much cause todo so as any man: Jf any other man thinketh that he hath whereof to trust in the flesh, I more, v.4. He had as much to boast of as any Jew of them all. 1. His birth-right privileges. He was not a proselyte, but a native Israelite: of the stock of Israel. And he was of the tribe of Ben- jamin, in which tribe the temple stood, and which adhered to Judah when all the other tribes revolted. Benjamin was the father’s darling, and this was a favourite tribe. A Hebrew of the Hebrews, an Israelite on both sides, by father and mother, and from one generation to another; none of his ancestors had matched with Gentiles. 2. He could boast of his relations to the church and the covenant, for he was circumcised the eighth day ; he had the token of God’s covenant in his fiesh, and was circumcised the very day which God had appointed. 3. For learning, he was a Pharisee, brought up at the feet of Gamaliel, an eminent doctor of the law: and PHILIPPIANS. ites «ogee was a scholar learned m1 the Jews, taught accordi manner of the laws of the fa 3. He was a Pharisee, the on are ; (Acts xxiii. 6), and after the most stricé of ~ religion lived a Phurisee, Acts xxvi. 5. 4. He had a blameless conversation : Touch- ing the righteousness which is of the I blameless : as far as the Pharisees’ exposition of the law went, and as to the mere letter ¢ the law and outward observance of it, h could acquit himself from the hreach of and could not be accused by any. 5. had been an active man for his religion. he made a strict profession of it, under the title and character of a Pharisee, so he per- secuted those whom he looked upon as ene~ mies to it. Concerning zeal, perseouting the church. 6. He showed that he was in goo¢ earnest, though he hada zeal without know ledge to direct and govern the exercise of i ity I was zealous towards God, as you ail are this day, and I persecuted this way unto the death, Acts xxii. 3,4. All this was enough to have made a proud Jew confident, and was stock sufficient to set up with for his justification. But, II. The apostle tells us here how little < count he made of these, in comparison of h interest in Christ and his expectations from him: But what things were gain to me tl have I counted loss for Christ (v. 7) ; that is is, those things which he had coun’ g while he was a Pharisee, and which he had be- fore reckoned up, these he counted loss for Christ. ‘1 should have reckoned mys an unspeakable loser if, to adhere-to t had lost my interest in Jesus Christ.” Hi counted them loss; not only insufficient to enrich him, but what would certainly im- poverish and ruin. him, if he trusted to thea in opposition to Christ. Observe, The ap tle did not persuade them to do any thing but what he himself did, to quit any thing but what he had himself ‘quitted, nor venture on any bottom but what he himself had ven-— tured his immortal soul upon.—Yea i less, and I count all things but loss for the excellency of the knowledgé of Christ Jes my Lord, v. 8. Here the apostle ex himself. 1. He tells us what it was the was ambitious of and reached after: it was — the knowledge of Christ Jesus his Lord, a believing experimental acquaintance with ~ Christ as Lord; not a merely notional and speculative, but a practical and efficacious — knowledge.of him. So knowledge is some- times put for faith: By his knowledge, or the — knowledge of him, shall my righteous servant — justify many, isa. lili. 11. And it is the ex- cellency of knowledge. There is an abund- ant and transcendent excellency in the doc- trine of Christ, or the Christian religion — above all the knowledge of nature, and im- — provements of human wisdom ; for it is suit- _ ed to the case of fallen sinners, and furnishes — them with all they need and all they con ae ">. uk and hope for, with all saving wisdom saving grace. 2. He shows how he had _ quitted his privileges as a Jew and a Phari- see: Yea doubtless ; his expression rises with a holy triumph and elevation, a\Xa péy ovy yé _ sai. There a five particles in the original : But indeed even also do I count all things but cS é _ ss. He had spoken before of those things, nis Jewish privileges: here he speaks of all _ things, all worldly enjoyments and mere out- ward privileges whatsoever, things of a like kind or any other kind which could stand in competition with Christ for the throne in his heart, or pretend to merit and desert. There he had said that he did count them but loss; but it might be asked, “ Did he continue still in the same mind, did he not repent his renouncing them?” No, now he oa in the present tense: Yea doubtless, I do count them but loss. But it may be | said, “ It is easy to say so; but what would he do when he came to the trial?’ Why he tells us that he had himself practised ac- cording to this estimate of the case: For _ whom I have suffered the loss of all things. ’ He had quitted all his honours and advan- " tages, as a Jew and a Pharisee, and sub- _ mitted to all the disgrace and suffering which attended the profession and preaching of the gospel. When he embarked in the bottom of the Christian religion, he ventured all in it, and suffered the loss of all for the privi- leges of a Christian. Nay, he not only counted them loss, but dung, oxiSaka—offals _ thrown to dogs; they are not only less valua- ' ble than Christ, but im the highest degree _ contemptible, when they come in competi- | tion with him. Note, The New Testament | never speaks of saving grace in any terms | of diminution, but on the contrary represents ’ it as the fruits of the divine Spirit and the | image of God in the soul of man; asa divine _ mature, and the seed of God: and faith is _ ealled precious faith; and meekness is in the _ sight of God of great price, 1 Pet. iii. 4; 2 Pet. i. 1, &c. 9 And be found in him, not having “mine own rigliteousness, which is of the law, but that which is through _ the faith of Christ, the righteousness _ which is of God by faith: 10 That _ I may know him, and the power of R his resurrection, and the fellowship of _ his sufferings, being made conform- _ able unto his death; 11 If by any _ means I might attain unto the resur- fection of the dead. 12 Not as though I had already attained, either _ Were already perfect: but I follow _ after, if that I may apprehend that | for which also I am apprehended of Chris 13 Brethren, I count ist Jesus, _ hot myself to have apprehended : but CHAP. Il. i it, el The apostle’s concern and hope this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, 14 I press toward the mark for the prize of the high calling of God im Christ Jesus. We have heard what the apostle renounced let us now see what he laid hold on, and re- solved to cleave to, namely, Christ and heaven. He had his heart on these two great peculiarities of the Christian religion. I. The apostle had his heart upon Christ as his righteousness. This is illustrated in several instances. 1. He desired towin Christ; and an unspeakable gainer he would reckon himself if he had but an interest in Christ and his righteousness, and if Christ became his Lord and his Saviour: That I may win jim ; as the runner wins the prize, as the sailor makes the port he is bound for. The expression intimates that we have need to strive for him and after him, and that all is little enough to win him. 2. That he might be found in him (v. 9), as the manslayer was found in the city of refuge, where he was safe from the avenger of blood, Num. xxxv. 25. Or it alludes to a judicial appearance; so we are to be found of our Judge in peace, 2 Pet. iii. 14. We are undone without a righteous- ness wherein to appear before God, for we are guilty. There is a righteousness provided for us in Jesus Christ, and it is a complete and perfect righteousness. None can have interest or benefit by it but those who come off from confidence in themselves, and are brought heartily to believe in him. “ Not having my own righteousness, which is of the law ; not thinking that my outward ob- servances and good deeds are able to atone for my bad ones, or that by setting the one over against the other I can come to balance accounts with God. No, the righteousness which I depend upon is that which is through - the faith of Christ, not a legal, but evangeli- eal righteousness: The righteousness which is of God by faith, ordained and appointed of God.” The Lord Jesus Christ is the Lord our righteousness, Isa. xlv. 24; Jer. xxiii. 6. Had he not been God, he could not have been our righteousness; the transcendent excellence of the dive nature put such a value upon, and such a virtue into, his suf- ferings, that they became sufficient to satisfy for the sins of the world, and to bring ina righteousness which will be effectual to all that believe. Faith is the ordained means of actual interest and saving benefit in all the purchase of his blood. It is by faith in his blood, Rom. iii. 25. 3. That he might know Christ (v. 10): That I may know him, and the power of his resurrection, and the fellowship of his sufferings. Faith is called knowledge, Isa. lili. 11. Knowing him here is believing mn him: it 1s an experimental knowledge of the power of hisresurrection, and the fellowship of his sufferings, or feeling the transforming ee ee | a a The apostle’s concern and aim. PHILIPPIANS. Ae «| efficacy and virtue of them. Observe, The| had already attained, or wer apostle was as ambitious of being sanctified| v. 12. Observe, The best as he was of being justified. He was as de-| will readily own their imperfect sirous to know the power of Christ’s death| present state. We have not yet attain: and resurrection killing sin in him, and| not already perfect; there is still much W raising him up to newness of life, as he was to | ing in all our duties, and graces, and comforts. receive the benefit of Christ’s death and re-| If Paul had not attain | to perfection (w! ) crucified with Christ, the flesh and affections | Those who think they have grace enough of it mortified, and the world is crucified to| proof that they have little enough, or rather us, and we to the world, by virtue of the cross| that they have none at all; because, wherever — of Christ. This is our conformity to his death. | there is true grace, there is a desire of more II. The apostle had his hear tupon heaven | grace, and a pressing towards the perfection as his happiness: Jf by any means I might | of grace. attain to the resurrection of the dead, v. 11. (2.) What the apostle’s actings were under 1. The happiness of heaven is here called | this conviction. Considering that he had not the resurrection of the dead, because, though) already attained, and had not apprehended, the souls of the faithful, when they depart,}he pressed forward: “J follow after (wv. 12), are immediately with Christ, yet their hap-| é:#xw—TI pursue with vigour, as one following — piness will not be complete till the general] after the game. I endeavour to get more resurrection of the dead at the last day, when] grace and do more good, and never think F soul and body shall be glorified together.| have done enough: Jf that I may apprehend” Avdoraouc sometimes signifies the future state. | that for which also [am apprehended of Christ This the apostle had his eye upon; this he| Jesus.” Observe, [1.] Whence our graca would attain. There will be a resurrection of | comes—from our being apprehended of Christ — the unjust, who shall arise to shame and ever-| Jesus. It is not our laying hold of Christ lasting contempt ; and our care must be to] first, but his laying hold of us, which is escape that: but the joyful and glorious re-| our happiness and salvation. Welove him be- surrection of saints is called the resurrection,| cause he first loved us, 1 Johniv. 19. Not ™ kar ioyijv—by eminence, because it is in| our keeping hold of Christ, but his keeping virtue of Christ’s resurrection, as their head | hold of us, is our safety. We are kept by his and first-fruits; whereas the wicked shall| mighty power through faith unto salvation, 1 rise only by the power of Christ, as their| Pet. i. 5. Observe, [2.] What the happiness © judge. ‘lo the saints it will be indeed a re-| of heaven is: it isto apprehend that for which surrection, a return to bliss, and life, and| we are apprehended of Christ. When Christ glory; while the resurrection of the wicked | laid hold of us, it was to bring us to heaven ;_ is a rising from the grave, but a return to a| and to apprehend that for which he appre- second death. It is called the resurrection of | hended us is to attain the perfection of our the just, and the resurrection of life (John v. | bliss. He adds further (v. 13): This one thing” 29), and they are counted worthy to obtain that |I do (this was his great care and concern), world and the resurrection from the dead, | forgetting those things which are behind, and Luke xx. 35. ‘| reaching forth to those things which are before. 2. This joyful resurrection the apostle |There 1s a sinful forgetting of past sins and ~ pressed towards. He was willing to do any | past mercies, which ought to be remembered thing, or suffer any thing, that he might attain | for the exercise of constant repentance, and that resurrection. The hope and prospect of it | thankfulness to God. But Paul forgot the carried him with so much courage and con- | things which were behind so as not to be con © stancy through all the difficulties he met with | tent with present measures of grace: he wag in his work. He speaks as if they were ir | still for having more and more. So he reachew danger of missing it, and coming short of it. | forth, iaexrecvdpevoc—stretched himself for- A holy fear of coming short is an excellent | ward, bearing towards his point: it is ex- means of perseverance. Observe, His care | pressive of a vehement concern. to be found in Christ was in order to his at-| (3.) The apostle’s aim in these actings: taining the resurrection of the dead. Paul |J press towards the mark, for the prize of the — himself did not hope to attain it through his | high calling of God in Christ Jesus, v.14. He own merit and righteousness, but through | pressed towards the mark. As he who runs” the merit and righteousness of Jesus Christ. |a race never takes up short of the end, but “Let me be found in Christ, that I may at-|is still making forwards as fast as he can, so tain the resurrection of the dead, be found | those who have heaven in their eye must still a believer in him, and interested in him by | be pressing forward to it in holy desires and ~ faith,” Observe, hopes, and constant endeavours and prepara- — (1.) He looks upon himself to be in astate| tions. The fitter we grow for heaven the ~ of imperfection and trial- Not as though U/ faster we must press towards it Heaven is — here the mark, because it is that which good Christian has in his eye; as the has his eye fixed upon the mark he esigns to hit. For the prize of the high call- Observe, A Christian’s calling is a high ng : it is from heaven, as its original ; and to heaven in its tendency. Heaven is prize of the high calling ; 76 SpaBeiov— prize we fight for, and run for, and restle for, what we aim at in all we do, and ¢ will reward all our pains. It is of great e in the Christian course*to keep our eye on heaven. This is proper to give us mea- s in all our service, and to quicken us ery step we take; and it is of God, from m we are to expect it. Eternal life is the of God (Rom. vi. 23), but it is in Christ s; through his hand it must come to us, ‘it is procured for us by him. There is no ing to heaven as our home but by Christ ur way. 15 Let us therefore, as many as be fect, be thus. minded : and if in thing ye be otherwise minded, 9d shall reveal even this unto you. Nevertheless, whereto we have ady attained, let us walk by the erule, let us mind the same thing. The apostle, having proposed himself as an ample, urges the Philippians to follow it. the same mind be in us which was in sed Paul. We see here how he was ded; let us be like-minded, and set our arts upon Christ and heaven, as he did. e shows that this was the thing wherein good Christians were agreed, to make hrist all in all, and set their hearts upon an- r world. ‘This is that whereto we have ttained. However good Christians may x in their sentiments about other things, is is what they are agreed in, that Christ is hristian’s all, that to win Christ and to be found in him involve our happiness both here id hereafter. And therefore let us walk by same rule, and mind the same thing. ing made Christ our all, to us to live t be Christ. Let us agree to press to- ds the mark, and make heaven our end. That this is a good reason why Christians differ in smaller matters should yet bear ith one another, because they are agreed in Main matter: “‘ If in any thing you be otherwise minded—if you differ from one an- ther, and are not of the same judgment as meats and days, and other matters of the ewish law—yet you must not judge one an- ther, while you all meet now in Christ as your centre, and hope to meet shortly in heaven as your home. As for other matters f difference, lay no great stress upon them, od shall reveal even this unto you. What- tis wherein you differ, you must wait od give you a better understanding, he will do in his due time. In the CHAR. Tye t Wurnings and exhortutions. must go together in the ways of God, join together in all the great things in which you are agreed, and wait for further light in the minor things wherein you differ.” 17 Brethren, be followers together of me, and mark them which walk so as ye have us foranensample. 18 (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19 Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) 20 For our conversation is in heaven; from whence also we look for the Sa- viour, the Lord Jesus Christ: 21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the work- ing whereby he is able even to sub- due all things unto himself. : He closes the chapter with warnings and exhortations. : I. He warns them against following the examples of seducers and evil teachers (v. 18 19): Many walk, of whom I have told you often, and now tell you weeping, that they are the enemies of the cross of Christ. Observe,. 1. There are many called by Christ’s name: who are enemies to Christ’s cross, and the de- sign and intention of it. Their walk is a surer evidence what they are than their pro- fession. By their fruits you shall know them,. Matt. vii,.20. The apostle warns people against. such, (1.) Very frequently: I have told you often. Weso little heed the warnings given. us that we have need to have them repeated. To writethe samethings is sufe,v.1. (2.) Feel- ingly and affectionately : I now tell you weep- ing. Paul was uponproper occasions a weep- ing preacher, as Jeremiah was a weeping prophet. Observe, An old sermon may be preached with new affections; what we say often we may say again, if we say it affec- tionately, and are ourselves under the power of it. 2. He gives us the characters of those who were the enemies of the cross of Christ. (1.) Whose God is their belly. ‘They minded no- thing but their sensual appetites. A wretched: idol it is, and a scandal for any, but especially for Christians, to sacrifice the favour of God, the peace of their conscience, and their eternal happiness to it. Gluttons and drunkards make a god of their belly, and all their care is to please it and make provision for it. The same observance which good people give to God epicures give to their appetites. Of such he says, They serve not the Lord Jesus Christ, but their own bellies, Rom. xvi. 18. (2.) They glory in their shame. They not only sinned, but boasted of it and gloried iz The apostle urges his own example. Sin is the sinner’s shame, especially when it is gloried m. “They value themselves for what is their blemish and reproach.” (3.) They mind earthly things. Christ came by his cross to crucify the world to us and us to the world ; and those who mind earthly things act directly contrary to the cross of Christ, and this great design of it. They relish earthly things, and have no relish of the things which are spiritual and heavenly. They set their hearts and affections on earthly things ; they love them, and even dote upon them, and have a confidence and complacency in them. He giveS§ them this character, to show how absurd it would be for Christians to follow the example of such or be led away by them ; and, to deter us all from so doing, he reads theirdoom. (4.) Whose end is destruc- tion. Their way seems pleasant, but death and hell are at the end of it. What fruit had you then in those things whereof you are now ashamed? For the end of those things is death, Rom.vi.21. Itis dangerous following them, though it is going down the stream ; for, if we choose their way, we have reason to fear their end. Perhaps he alludes to the total destruction of the Jewish nation. II. He proposes himself and his brethren for an example, in opposition to these evil examples: Brethren, be followers together of me, and mark those who walk as you have us for an example, v.17. Mark them out for your pattern. He explains himself (v. 20) by their regard to Christ and heaven: For our conversation is in heaven. Observe, Good Christians, even while they are here on earth, have their conversation in heaven. Their citizenship is there, woXirevpa. As if he had said, We stand related to that world, and are citizens of the New Jerusalem. This world is not our home, but that is. There our greatest privileges and concerns lie. And, because our citizenship is there, our conver- sation is there; being related to that:world, we keep up a correspondence with it. The life of a Christian is in heaven, where his head is, and his home is, and where he hopes to be shortly ; he sets his affections upon things above ; and where his heart is there will his conversation be. The apostle had pressed them to follow him and other ministers of Christ: “Why,” might they say, “ you are a company of poor, despised, persecuted people, who make no figure, and pretend to no advantages in the world ; who will follow you?” “Nay,” says he, “but our conver- sation isinheaven. We havea near relation and a great pretension to the other world, and are not so mean and despicable as we are represented.” It is good having fellowship with those who have fellowship with Christ, and conversation with those whose conversa- tion is in heaven. i. Because we look for the Saviour from heaven (v. 20): Whence also we look for the Saviour, the Lord Jesus Christ. He is not a. lOO eee CT ee le ee » he PHILIPPIANS. that of which tney ought to have been ashamed. ! here, he has ascended, k #0°T Nae Wy ee the veil for us; and we exp coming thence, to in that New Jerusalem to himself. _ 2. Because at the second coming of C! we expect to be happy and glorified There is good reason to have our com sation in heaven, not only because Chris now there, but because we hope to be th shortly: Who shall change our vile bodi that theymay be fashioned like unto his glori body, v.21. There is a glory reserve the bodies of: the saints, which they will instated in at the resurrection. The body now at the best a wile body, 7d oGpa rig reviceac rpav—the body of our humiliatic it has its rise and origin from the earth, i supported out of the earth, and is subject many diseases and todeath at last. it is often the occasion and instrument much sin, which is called the body of death, Rom. vii. 24. Or it may be stood of its vileness when it lies in the gray at the resurrection it will be found a ¥ body, resolved ito rottenness and dust; dust will return to the earth as it was, Eccl 7. But it will be made a glorious body ; 2 not only raised again to life, but raised great advantage. Observe, (1.) The se of this change, and thatis, the glorious bi of Christ; when he was transfigured uj the mount, his face did shine as the sun, | hisraiment was white as the light, Matt. xvii He went to heaven clothed with a body, t he might take possession of the inherita in our nature, and be not only the first-l from the dead, but the first-born of © children of the resurrection. We shall conformed to the image of his Son, that may be the first-born among many breth Rom. viii. 29. (2.) The,power by whi change will be wrought: According to working whereby he is able even to subduc things unto himself. There is an efficacy power, an exceeding greatness of power, the working of mighty power, Eph. i. 19. is matter of comfort to us that he can sub all things to himself, and sooner or later bring over all into his interest And the surrection will be wrought by this po) I will raise him up at the last day, John vi. Let this confirm our faith of the resurrect that we not only have the scriptures, wl assure us it shall be, but we know the powel of God, which can effect it, Matt. 4d As Christ’s resurrection was a glorious i stance of the divine power, and therefore fi is declared to be the Son of God with powen by the resurrection from the dead (Rom. i. 4 so will our resurrection be : and his resurrec tion is a standing evidence, as well as patterr of ours. And then all the enemies of thi Redeemer’s kingdom will be completely quered. Not only he who had the pow death, that is, thedevil (Heb. ii. 14), but th 9 enemy, shall be destroyed, that is, death, 1 Cow xv. 26, shall be swallowed up in victory, 0. - OHAP IV. NHEREFORE, my brethren, dearly beloved and longed for, joy and crown, so stand fast in = Lord, my dearly beloved. 2 I 2S Enodias, and beseech Syn- rche, that they be of the same mind ithe Lord. 3 And I entreat thee ie yokefellow, help those wo- mn which laboured with me in the ospel, with Clement also, and with hermy fellowlabourers, whosenames e in the book of life. 4 Rejoice in ie Lord alway: and again I say, Re- 5 Let your moderation be n unto all men. The Lord is at ry thing by prayer and suppli- on with thanksgiving let your re- uests be made known unto God. 7 ind the peace of God, which passeth "understanding, shall keep your arts and minds through Christ s. 8 Finally, brethren, whatso- things are true, whatsoever s are honest, whatsoever things @ just, whatsoever things are pure, itsoever things are lovely, whatso- things are of good report; if re be any virtue, and if there be My praise, think on these things. 9 hose things, which ye have both ed, and received, and heard, and pen in me, do: and the God of peace all be with you. The apostle begins the chapter with ex- fiations to divers Christian duties. L. To stedfastness in our Christian pro- ion, v. 1. It is inferred from the close of wegoing chapter: Therefore siand fast, . Seemg our conversation is in heaven, i we look for the Saviour to come thence d fetch us thither, therefore let us stand st. Note, The believing hope and prospect eternal life should engage us to be steady, en, and constant, in our Christian course. . The compellations are very endearing : brethren, dearly beloved and longed for, my y and crown ; and again, My dearly beloved. s he expresses the pleasure he took in sm, the kindness he had for them, to vey his exhortations to them with so eh the greater advantage. .He looked p them as his brethren, though he was 6 Be careful for nothing ; but |/ i = Various exhortations Brotherly love must always go along with the brotherly relation. (2.) He loved them and longed for them, longed to see them and hear from them, longed for their welfare and was earnestly desirous of it. I long after you all in the bowels of Jesus Christ, ch.1. 8. (3.) He loved them and rejoiced in them. They were his joy; he had no greater joy than to hear of their spiritual health and pros- — penity. Irejoiced greatly that I found of thy children walking in the truth, 2 John 4; 3 John 4. (4.) He loved them and gloried inthem. They were his crown as well as his joy. Never was proud ambitious man more pleased with the ensigns of honour than Paul was with the evidences of the sincerity of their faith and obedience. All this is to pre- pare his way to greater regard. 2. The exhortation itself: So stand fast in the Lord. Being in Christ, they must stand fast in him, be even and steady in their walk with him, and close and constant unto the end. Or, To stand fast in the Lord is to stand fast m his strength and by his grace; not trusting in ourselves, and disclaiming any suficiency of our own. We must be strong in the Lord, and in the power of his might, Eph. vi. 10. ‘‘So stand fast, so as you have done hitherto, stand fast unto the end, so as you are my beloved, and my joy and crown; so stand fast as those in whose welfare and perseverance I am so nearly interested and concerned.” II. He exhorts them to unanimity and mutual assistance (v. 2, 3): I beseech Euodias and Syntyche that they be of the same mind in the Lord. This is directed to some particular persons. Sometimes there is need of apply- ing the general precepts of the gospel to particular persons and cases. Euodias and Syntyche, it seems, were at variance, either one with the other or with the church; either upon a civil aftount (it may be they were engaged in a law-suit) or upon a religious account—it may be they were of different opinions and sentiments. “ Pray,” says he, “‘ desire them from me to be of the same mind in the Lord, to keep the peace and live in love, to be of the same mind one with another, not thwarting and contradicting, and to be of the same mind with the rest of the church, not acting in opposition to them.” Then he exhorts to mutual assistance (v. 3), and this exhortation he directs to particular persons: I entreat thee also, true yoke-fellow. Who this person was whom he calls true yoke-fellow is »=certain. Some think Epa- i ee wt Various pS yee PHILI phroditus, who is supposed to have beenoneof the pastors of the church of the Philippians. Others think it was some eminently good woman, perhaps Paul’s wife, because he ex- horts his yoke-fellow to help the women who laboured with him. Whoever was the yoke- fellow with the apostle must be a yoke-fellow too with his friends. It seems, there were women who laboured with Paul in the gospel; not in the public ministry (for the apostle expressly forbids that, 1 Tim. ii. 12, I suffer not a woman to teach), but by entertaining the ministers, visiting the sick, instructing the ignorant, convincing the erroneous. Thus women may be helpful to ministers in the work of the gospel. Now, says the apostle, do thou help them. ‘Those who help others should be helped themselves when there is occasion. ‘Help them, that is, join with them, strengthen their hands, encourage them in their difficulties.”— With Clement also, and other my fellow-labourers. Paul had a kind- ness for all his fellow-labourers; and, as he had found the benefit of their assistance, he concluded how comfortable it would he to them to have the assistance of others. Of his fellow-labourers he says, Whose names are in the book of life ; either they were chosen of God from all eternity, or registered and enrolled in the corporation and society to which the privilege of eternal life belongs, alluding to the custom among the Jews and Gentiles of registering the inhabitants or the freemen of the city. So we read of their names being written in heaven (Luke x. 20), not blotting his name out of the book of life (Rev. iit. 5), and of those who are written in the Lamb’s book of life, Rev. xxi. 27. Observe, There is a book of life; there are names in that book and not characters and conditions only. We cannot search into that book, or know whose names are written there; but \ve may, in a judgment of charity, conclude that those who labour in the gospel, and are faithful to the interest of Christ and’ souls, have their names in the book of life. III. He exhorts to holy joy and delight in God : Rejoice in the Lord always, and again I say, Rejoice, v. 4. All our joy must terminate in God; and our thoughts of God must be delightful thoughts. Delight thyself in the Lord (Ps. xxxvii. 4), in the multitude of our thoughts within us (grievous and afflicting thoughts) his comforts delight our souls (Ps. xciv. 19), and our meditation of him is sweet, Ps. civ. 34. _ Observe, It is our duty and pri- vilege to rejoice in God, and to rejoice in him always; at all times, in all conditions; even when we suffer for him, or are afflicted by him. We must not think the worse of him ot of his ways for the hardships we meet with in his service. There is enough in God to furnish us with matter of joy in the werst circumstance on earth. He had said it before (ch. iii. 1): Finally, my brethren, re- jovce in the Tiord. Here he says it again, Rejoice in the Lord aiways ; and again I say, ie ie — : 8 PPIANS. ea Rejoice. Joy in Godis a sequence in the Christian life; and C need to be again and again ¢ good men have not a continual their own fault. . IV. We are here exhorted to candour 2 | gentleness, and good temper towards o} brethren : ‘“‘ Let your moderation be known all men, v. 5. In things indifferent do x run into extremes ; avoid bigotry and anim sity; judge charitably concerning one a other.” ‘The word 7d é7teée signifies a goc disposition towards other men; and th | moderation is explained, Rom. xiv. Sor understand it of the patient bearing | afflictions, or the sober enjoyment of woi good ; and so it well agrees with the followit verse. The reason is, the Lord is at ha The consideration of our Master’s approace and our final account, should keep us fra smiting our fellow-servants, support us und present sufferings, and moderate our aff tions to outward good. “ He wiil take y geance on your enemies, and reward ye patience.” | V. Here is a caution against disquieti perplexing care (v. 6): Be careful for nothi —ynéiv pepyvadre: the same expression wi that Matt vi. 25, Take no thought for yo life; that is, avoid anxious care and tracting thought in the wants and diffic of life. Observe, It is the duty and intere of Christians to live without care. There acare of diligence which is our duty, ai consists in a wise forecast and due concer but there is a care of diffidence and distr which is our sin and folly, and which perplexes and distracts the mind. “ Be carg for nothing, so as by your care to dis God, and unfit yourselves for his service.’ VI. As a sovereign antidote against p plexing care he recommends to us consta prayer: In every thing by prayer and si cation, with thanksgiving, let your reques made known to God. Observe, 1. We m not only keep up stated times for prayer, I we must pray upon every particular em gency: In every thing by prayer. When thing burdens our spirits, we must ease minds by prayer ; when our affairs are p plexed or distressed, we must seek direct and support. 2. We must join thanksgi with our prayers and supplications. a must not only seek supplies of good, but owy receipts of mercy. Grateful acknowledgments of what we have argue a right disposition 0} mind, and are prevailing motives for furthey blessings. 3. Prayer is the offering up of ou desires to God, or making them know him : Let your requests be made known to | Not that God needs to be told either our wa it or desires; for he knows them better thay we can tell him: but he will know them fre us, and have us show our regards and cern, express our value of the mercyand s of our dependence on him. 4, The effe this will be the peace of God keeping our 41 | , > ~ ne ae ae a ae 4 4 rd # oy Te — é 7 ne peace of God, that is, the comfort- sense of our reconciliation to God and t in his favour, and the hope of the venly blessedness, and enjoyment of God er, which passeth all understanding, is greater good than can be sufficiently valued or duly expressed. It has not entered into the heart of man, 1 Cor. ii. 9. This peace will keep our hearts and minds through Christ Jesus; it will keep us from sinning under _ our troubles, and from sinking under them ; _ keep us calm and sedate, without discom- | posure of passion, and with inward satisfac- tion. Thou wilt keep him in perfect peace | whose mind is stayed on thee, Isa. xxvi. 3. _ VII. We are exhorted to get and keep a | good name, a name for good things with God | and good men: Whatsoever things are true | and honest (v. 8), a regard to truth in our words and engagements, and to decency and | becomingness in our behaviour, suitable to | our circumstances and condition of life. | Whatsoever things are just and pure, —agree- able to the rules of justice and righteousness in all our. dealings with men, and without the impurity or mixture of sin. Whatsoever things are lovely and of good report, that is, amiable; that will render us beloved, and ‘make us well spoken of, as well as well ‘thought of, by others. If there is any virtue, if there is any praise—any thing really vir- ous of any kind and worthy of commenda- | tion. Observe, 1. The apostle would have ‘the Christians learn any thing which was good of their heathen neighbours: “If there be any virtue, think of these things—imitate “44cm 12 what is truly excellent among them, and let not them outdo you in any instance of goodness.”” We should not be ashamed to learn any good thing of bad men, or those ‘who have not our advantages. 2. Virtue as its praise, and will have. We should walk in all the ways of virtue, and abide therein; and then, whether our praise be of “men or no, it will be of God, Rom. ii. 29. Ta these things he proposes himself to them ' for an example (v. 9): Those things which you heve learned, and received, and heard and seen in me,do. Observe, Paul’s doctrine and life _ were ofapiece. What they saw in him was the same thing with what they heard from him. He could propose himself as well as his doctrine to their imitation. It gives a _ great force to what we say to others when we can appeal to what they have seen in us. And this is the way to have the God of peace _ with us—to keep close to our duty to him. “The Lord is with us while we are with him. 10 But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. 11 Not that I _ speak in respect of want: for I have y ea): aw be CHAP. Iv. learned, in whatsoever state I am, | ; or ( Kindness acknow pleiged. therewith to be content. 12 I know beth how to be abased, and I know how to abound: every where and in — all things I am instructed both to be full and to be hungry, both to abound and to suffer need. 13 I can do ail things through Christ which strength- eneth me. 14 Notwithstanding ye have well done, that ye did commu- nicate with my affliction. 15 Now ye Philippians know also, that in the beginning of the gospel, when I de- parted from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. i6é For even in Thessalonica ye sent once and again unto my necessity. 17 Not because I desire a gift: but I desire fruit that may abound to your account. 1!8 But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a_ sacrifice acceptable, wellpleasing to God. 19 But my God shall supply all your need ac- cording to his riches in glory by Christ Jesus. In these verses we have the thankful grate- ful acknowledgment which the apostle makes of the kindness of the Philippians in sending him a present for his support, now that he was a prisoner at Rome. And here, I. He takes occasion to acknowledge their former kindnesses to him, and to make men- tion of them, v. 15,16. Paul had a grateful spirit; for, though what his friends did for him was nothing in comparison of what he deserved from them and the obligations he had laid upon them, yet he speaks of their kindness as if it had been.a piece of generous charity, when it was really far short of a just debt. If they had each of them contributed half their estates to him, they had not given him too much, since they owed to him even their own souls ; and yet, when they send 2 small present to him, how kindly does he take it, how thankfully does he mention it, even in this epistle which was to be left upon record, and read in the churches, through all ages ; so that wherever this epistle shall be read there shall this which they did to Paul be told for a memorial of them. Surely ne- ver was present so well repaid. He reminds them that in the beginning of the gospel no church communicated with him as to giving and receiving but they only, v.15. They not only maintained him comfortably while he was with them, but when he deparied from Macedonia they sent tokens of their kindness after him; and this when no other church i - é Christian contentment. did so. None besides sent after him of their carnal things, in consideration of what they had reaped of his spiritual things. In works of charity, we are ready to ask what other people do. But the church of the Philippians never considered that. It redounded so much the more to their honour that they were the only church who were thus just and generous. Even in Thessa- lonica (after he had departed from Macedo- nia) you sent once and again to my necessity, v. 16. Observe, 1. It was but little which they sent; they sent only to his necessity, just such things as he had need of ; perhaps it was according to their ability, and he did not desire superfluities nor dainties. 2. It is an excellent thing to see those to whom God has abounded in the gifts of his grace abounding in grateful returns to his people and ministers, according to their own ability and their necessity: You sent once and again. Many people make it an excuse for their charity that they have given once; why should the charge come upon them again? But the Philippians sent once and again; they often relieved and refreshed him in his necessities. He makes this mention of their former kindness, not only out of gratitude, but for their encouragement. II. He excuses their neglect of late. It seems, for some time they had not sent to enquire after him, or sent him any present; but now at the lust their care of him flourished again (v. 10), like a tree in the spring, which seemed all the winter to be quite dead. Now, in conformity to the example of his great Master, instead of upbraiding them for their neglect, he makes an excuse for them: Wherein you were also careful, but you lacked opportunity. How could they lack oppor- tunity, if they had been resolved upon it? They might have sent a messenger on pur- pose. But the apostle is willing to suppose, in favour of them, that they would have done it if a fair opportunity had offered. How contrary is this to the behaviour of many to their friends, by whom neglects which really are excusable are resented very heinously, when Paul excused that which he had reason enough to resent, 11]. He commends their present liberality : Notwithstanding, you have well done that you did communicate with my affliction, v.14. It is a good work to succour and help a good minister in trouble. Here see what is the nature of true Christian sympathy; not only to be concerned for our friends in their troubles, but to do what we can to help them. They communicated with his affliction, in re- lieving him under it. He who says, Be you warmed, be you filled, and giveth not those things they have need of, what doth it profit? Jam. ii.16. He rejoiced greatly in it (v. 10), because it was an evidence of their affection to him and the success of his ministry among them. When the fruit of their charity abounded towards the apostle, it appeared PHILIPPIANS. ile et, Ce ‘ee that the fruit of his m ney em. ° IV. He takes care to obviate the some might make of his taking so m tice of what was sent him It did not ceed either from discontent and distrus (v. 11) or from covetousness and love of th world, v.12. 1. It did not come from dis- content, or distrust of Providence: Not tha I speak in respect of want (v. 11); not in res spect of any want he felt, nor of any want h feared. As to the former, he was content with the little he had, and that satisfied him ~ as to the latter, he depended upon the pro. vidence of God to provide for him from day to day, and that satisfied him: so that he dic” not speak in respect of want any way. Foy I have learned, in whatsoever state I am, therewith to be content. We have here an ac- count of Paul’s learning, not that which he got at the feet of Gamaliel, but that which he got at the feet of Christ. He had learnt te be content; and that was the lesson he had as much need to learn as most men, consider- ing the hardships and sufferings with which he was exercised. He was in bonds, andim- prisonments, and necessities, often; but in all he had learnt to be content, that is, to bring his mind to his condition, and make the best of it.—I know both how to be abased and I know how to abound, v. 12. This is 2. special act of grace, to accommodate our- selves to every condition of life, and carry an — equal temper of mind through all the varieties - of our state. (1.) To accommodate ourselves” to an afflicted condition—to know how to be abased, how to be hungry, how to suffer want, so as not to be overcome by t temptations of it, either to lose our comfort — in God or distrust his providence, or to take any indirect course for our own, ower, (2.5 To a prosperous condition—to know ‘ abound, how to be full, so as not to be proud, © or secure, or luxurious. And this is as hard a lesson as the other; for the temptations of fulness and prosperity are not less than those — of affliction and want. But how must we — learn it? I can do all things through Christ who strengthens me, v.13. We have need of strength from Christ, to enable us to perform not only those duties which are purely Chris- tian, but even these which are the fruit of moral virtue. "We need his strength to teach us to be content in every condition. . apostle had seemed to boast of himself, and of his own strength: I know how to be: a (v. 12); but here he transfers all the praise ~ to Christ. ‘‘ What do I talk of knowing how — to be abased, and how to abound? Itis only through Christ who strengthens me that lean do it, not in my own strength.” So weare — required to be strong in the Lord, and in the power of his might (Eph. vit 10), and to be strong in the grace which is in Christ Jesus (2 Tim. ii. 1); and we are strengthened with might by his Spirit in the inner man, Bph. iii 16. The word in the original isa participla ‘the present tense, «v 7p évévvapodyri pe or, and denotes a present and continued ; as if he had said, “ Through Christ, who | is strengthening me, and does continually | strengthen me; it is by his constant and | renewed strength 1 am enabled to act in ' every thing; I wholly depend upon him for all my spiritual power.” 2. It did not come | from covetousness, or an affection to worldly wealth: “ Not because I desired a gift (v. 17); " that is, l welcome your kindness, not because it adds to my enjoyments, but because it adds to your account.” He desired not so _ much for his own sake, but theirs: “ I desire | fruit that may abound to your account, that is, | that you may be enabled to make such a good ~ use of your worldly possessions that you may give an account of them with joy. It is not with any design to draw more from you, but fo encourage you to such an exercise of be- ‘neficence as will meet with a glorious reward eafter. all, and dbound, v.18. What can a man de- sire more than enough? I do not desire a | gift for the gift’s sake, for I have all, and | abound.” They senthim a small token, and he desired no more; he was not solicitous | fora present superfluity, or a future supply: I am full, having recewed from Epaphroditus the ings which were sent by you. Note, A good man will soon have enough of this world; not only of living in it, but of receiving from it. A covetous worldling, if he has ever so much, would still have more; but a hea- yenly Christian, though he has little, has nough. , _ Y. The apostle assures them that God did accept, and would recompense, their kind- ness to him. 1. He did accept it: It is an _ odour of a sweet smell, a sacrifice acceptable, _well-pleasing to God. Nota sacrifice of atone- nent, for none makes atonement for sin but ist; but asacrifice of acknowledgment, md well-pleasing to God. It was more accept- able to God as it was the fruit of their grace than it was to Paul as it was the supply of his want. With such sacrifices God is well pleased, Heb. xiii. 16. 2. He would recom- | pense it: But my God shall supply all your _ wants according to his riches m glory by Christ Jesus, v. 19. He does as it were draw a bill upon the exchequer in heaven, and _ leaves it to God to make them amends for Ihe kindness they had shown him. “He hall do it, not only as your God, but as my God, who takes what is done to me as done _ to himself. You supplied my needs, accord- ‘img to your poverty; and he shall supply yours, according to his riches.” But still it is by Christ Jesus; through him we have grace to do that which is good, and through him we must expect the rewar 3 of it. Not of debt, but of grace; for the more we do for God the more we are indebted to him. be- cause we receive the more from him. 20 Now unto God and our Father IBAI NE Pe ne AA UE ee Oe (oC CHAR. Pen i “For my patt,” says he, “I have! selena ets Uk isle ie i) Conclusion. ‘be glory for ever and ever. Amen. 21 Salute every saint in Christ Jesus. The brethren which are with me greet you. 22 All the saints salute you, chiefly they that are of Cesar’s household. 23 The grace of our Lord Jesus Christ be with you all. Amen. The apostle concludes the epistle in these - verses, 1 With praises to God: Now unto God and our Father be glory for ever and ever, Amen, v. 20. Observe, (1.) God is to be con- sidered by us as our Father: Now unto God and our Father. It is a great condescension and favour in God to own the relation of Fa- ther to sinners, and allow us to say to him, Our Father ; and it is a title peculiar to the gospel dispensation. It is also a great pri- vileye and encouragement to us to consider him as our Father, as one so nearly related and who bears so tender an affection towards us. We should look upon God, under all our weaknesses and fears, not as a tyrant or an enemy, but as a Father, who is disposed to pity us and help us. (2.) We must ascribe glory to God as a Father, the glory of his own excellence and of all his mercy unto us We must thankfully own the receipt of all from him, and give the praise of ali to him. And our praise must be constant and per- petual ; it must be glory for ever and ever. 2. With salutations to his friends at Philippi. © Salute every saint in Christ Jesus (v. 21) give my hearty love to all the Christians in your parts.” He desires remembrances not only to the bishops and deacons, and the church in general, but to every particular saint. Paul had a kind affection to all good Christians. 3. He sends salutations from those who were at Rome: The brethren who are with me salute you; the ministers, and all the saints here, send their affectionate remem- brances to you. Chiefly those who are of Cesar’s household ; the Christian converts who belonged to the emperor’s court.” Ob- serve, (1.) There were saints in Czsar’s household. Though Paul was mprisoned at Rome, for preaching the gospel, by the em- peror’s command, yet there were some Chiis- tians in his own family. The gospel early obtained among some of the rich and great. Perhaps the apostle fared the better, and re- ceived some favour, by means of his friends at court. (2.) Chiefly, those, &ce. Observe, They, being bred at court, were more com- plaisant than the rest. See what an orna- ment to religion sanctified civility 1s. 4. The apostolical benediction, as usual: “ The grace of our Lord Jesus Christ be with you all, Amen. ‘The free favour and goed will of Christ be your portion and hap- piness.”” 2 A ¢ EXPOSITION, —_ 4 re Ne yh ‘ WITH PRACTICAL OBSERVATIONS, © - i 7 OF THE EPISTLE OF ST PAUL TO ans) Vat a THE COLOSSIANS. COLOSSE was a considerable city of Phrygia, and probably not far from Laodicea and Hicteed is we find these mentioned together, ch. iv. 13. It is now buried in ruins, and the memory of j chiefly preserved in this epistle. The design of the epistle is to warn them of the danger of th Jewish zealots, who pressed the necessity of observing the ceremonial law; and to fortify th against the mixture of the Gentile philosophy with their Christian principles. He lite a great satisfaction in their stedfastness and constancy, and encourages them to perseverance It was written about the same time with the epistles to the Ephesians and Philippians. D 62, and in the same place, while he was now a prisoner at Rome. He was not idle in } his confinement, and the word of God was not bound. This epistle, like that to the Romans, was written to those he had never seen, nor had any p‘ sonal acquaintance with. The church planted at Colosse was not by Paul’s ministry, but the ministry of Epaphras or Epaphroditus, an evangelist, one whom he delegated to preach tl gospel among the Gentiles; and yet, I. There was a flourishing church at Colosse, and on which was eminent and famous among the churches. One would have thought none woul have come to be flourishing churches but those which Paul himself had planted ; but here was a flourishing church planted by Epaphras. God is sometimes pleased to make use of ministry of those who are of less note, and lower gifts, for doing great service to his chur God uses what hands he pleases, and is not tied to those of note, that the ewcellence of power may appear to be of God and not of men, 2 Cor. iv. 7. II. Though Paul had not planting of this church, yet he did not therefore neglect it; nor, in writing his epistles, d he make any difference between that and other churches. The Colossians, who were conver by the ministry of Epaphras, were as dear to him, and he was as much concerned for thi welfare, as the Philippians, or any others who were converted by his ministry. Thus he put ai honour upon an inferior minister, and teaches us not to be selfish, nor think all that honour lost which goes beside ourselves. We learn, in his example, not to think it a disparagement to us to water what others have planted, or build upon the foundation which others have laid he himself, as a wise master-builder, laid the foundation, and another built thereon, \ Cor. ii A? CHAP. I. We have here, I. The inscription, as usual, ver. 1, 2. Il. His thanksgiving to God for what he had heard concerning them— their faith, love, and hope, ver. 3—8. III. His prayer for their knowledge, fruitfulness, and strength, ver 9—1ll. IV. An admirable summary of the Christian doctrine concerning the operation of the Spirit, the person of the Redeemer, the work of redemption, and the preaching of it in the gospel, ver. 12—29. AUL, an apostle of Jesus Christ by the will of God, and Timo- theus our brother, 2 To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and _ the Lord Jesus Christ. I. The inscription of this epistle i is much the same with the rest; only it is observable hat, 1. He calls himself an apostle of Jesus hrist by the will of God. An apostle is a|He calls the Christians at Colosse sai rime-mimeter in the kingdom of Christ, | faithful brethren in Christ . «& immediately called by Christ, and extraor- dinarily qualified; his work was. peculiarly plant the Christian church, and confirm th Christian doctrine. He attributes this to his own merit, strength, or suffici but to the free grace an good-will of Go He thought himself engaged to do his ut most, as an apostle, because he was made | by the will of God. 2. He joins Timothy commission with himself, which is anot instance of his humility; and, though he elsewhere calls him his son (2 Tim. ii. 1), ye here he calls him his brother, which is example to the elder and more eminent m nisters to look. upon the younger and more obscure as their brethren, and to treat t accordingly with kindness and respec As allgee m Tee good Ck As 4 hristians, are brethren who stand in a near relation owe a mutual love. Towards God they be saints, consecrated to his honour sanctified by his grace, bearing his image d aiming at his glory. And in both these, saints to God and as brethren to one an- r, they must be faithful. Faithfulness through every character and relation of Christian life, and is the crown and glory em all. ; . The apostolical benediction is the same isual: Grace be unto you, and peace, from our Father, and the Lord Jesus Christ. Je wishes them grace and peace, the free your of God and all the blessed fruits of it ; ry kind of spiritual blessings, and that from id our Father, and the Lord Jesus Christ ; tly from both, and distinctly from each; in the former epistle. 3 We give thanks to God and Father of our Lord Jesus Christ, ng always for you, wd of your faith in Christ Jesus, id of the love which ye have to all e saints, 5 For the hope which is id up for you in heaven, whereof ye before in the word of the truth the gospel; 6 Which is come © you, as z zs in all the world; d bringeth forth fruit, as it doth So in you, since the day ye heard f it, and knew the grace of God in h: 7 As ye also learned of Epa- as our dear fellowservant, who is you a faithful minister of Christ ; Who also declared unto us your ove in the Spirit. | Here he proceeds to the body of the epistle, nd begins with thanksgiving to God for hat he had heard concerning them, though had no personal acquaintance with them, ad knew their state and character only by reports of oihers. e gave thanks to God for them, that had embraced the gospel of Christ, and proofs of their fidelity tohim. Observe, is prayers for them he gave thanks for n. Thanksgiving ought to be a part of ry prayer; and whatever is the matter of Tejoicing ought to be the matter of our sgiving. Observe, 1. Whom he gives ks to: To God, even the Father of our d Jesus Christ. In our thanksgiving we have an eye to God as God (he is the ct of thanksgiving as well as prayer), and he Father of our Lord Jesus Christ, in through whom all good comes to us. | the Father of our Lord Jesus Chnst as as our Father; and it is matter of en- agement, in all our addresses to, God, we can look to hii as Christ’s Father 4 Since we Pinca Gaia rah a mksgiving for tne Colas and our Father, as his God and our God, John xx. 17. Observe, 2. What he gives thanks to God for—for the graces of God in them, which were evidences of the grace of God towards them: Since we neard of your faith in Christ Jesus, and of the love you huve to all the saints; for the hope which is caid up for you in heaven, v. 4, 5. Faith, hope, and love, are the three principal graces in the Christian life, and proper matter of our prayer and thanksgiving. (1.) He gives thanks for their faith in Christ Jesus, that they were brought to believe in him, and take upon them the profession of his religion, and ven- ture their souls upon his undertaking. (2.) For their love. Besides the general love which is due to all men, there is a particular love owing to the saints, or those who are of the Christian brotherhood, 1 Pet. 1i.17. We must love all the saints, bear an extensive kindness and good-will to good men, not- withstanding smaller points of difference, and many real weaknesses. Some under- stand it of their charity to the saints in ne- cessity, which is one branch and evidence of Christian love. (3.) For their hope: The hope which is laid up for you in heaven, v. 5. The happiness of heaven is called their hope, because it is the thing hoped for , looking for the blessed hope, Tit.1i.13. What is laid out upon believers in this world is much; but what is laid up for them in heaven is much more. And we have reason to give thanks to God for the hope of heaven which good Christians have, or their well-grounded ex- pectation of the future glory. Their faith in Christ, and love to the saints, had an eye to the hope laa up for them in heaven. The more we fix our hopes on the recompence of reward in the other world, the more free and liberal shall we be of our earthly treasure upon all occasions of doing good. IJ. Having blessed God for tse praces, he blesses God for the means of grace which they enjoyed: Wherein you heard before in the word of the truth of the gospel. hey had heard in the word of the truth of the gospel concerning this hope laid up .for them in hea- ven. Observe, 1. The gospel is the word of truth, and what we may safely venture our immortal souls upon: it proceeds from the God of truth and the Spirit of truth, and isa faithful saying. He calls it the grace of God im truth, v.6. 2. It is a great mercy to hear this word of truth; for the great thing we learn from it is the happiness of heaven. Eternal life is brought to light by the gospel, 2'Tim.i.10. They heard of the hope laid up in heaven: in the word of the truth of the gospel. “‘ Which has come unto you, as it hath to all the world, and bringeth forth fruit, as it doth also in you, v. 6. This gospel is preached and brings forth fruit in other na- tions; it has come to you, as it hatk to all the world, according to the commission, Go preach the gospel in all the nations, and to every creature.” Observe, (1.) All who hear ee Te ae Sstan LS. le M ’ Ye, Paul's prayer for the Colossians. COLOSSIANS. the word of the gospel ought to bring forth the fruit of the gospel, that is, be obedient to it, and have their principles and lives formed according to it. is was the doctrine first preached: Bring forth therefore fruits meet for repentance, Matt. iii. 8. And our Lord says, If you know these things, happy are you if you do them, John xiii. 17. Observe, (2.) Wherever the gospel comes, it will bring forth fruit to the honour and glory of God: It bringeth forth fruit, as tt doth also in you. We mistake, if we think to monopolise the comforts and benefits of the gospei to our- selves. Does the gospel bring forth fruit in us? So it does in others. III. He takes this occasion to mention the minister by whom they believed (v. 7, 8): As you also learned of Epaphras, our dear fellow- servant, who is for you a faithful minister of Christ. He mentions him with great respect, to engage their love to him. 1. He calls him his fellow-servant, to signify not only that they served the same Master, but that they were engaged in the same work. They were fellow-labourers in the work of the Lord, though one was an apostle and the other an ordinary minister. 2. He calls him his dear fellow-servant. all the servants of Christ ought to love one another, and it is an en- dearing consideration that they are engaged in the same service. 3. He represents him as one who was a faithful minister of Christ to them, who discharged his trust and ful- filled his ministry among them. Observe, Christ is our proper Master, and we are his ministers. He does not say who is your minister; but who is the minister of Christ for you. It is by his authority and appoint- ment,though for the people’s service. 4. He represents him as one who gave them a good word: Who also declared unto us your love in the Spirit, v.8. He recommends him to their affection, from the good report he made of their sincere /ove to Christ and all his mem- bers, which was wrought in them by the Spirit, and is agreeable to the spirit of the gospel. Faithful ministers are glad to be able to speak well of their people. 9 For this cause we also, since the day we heard zt, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual un- derstanding; 10 That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; 11 Strengthened with all might ac- cording to his glorious power, unto all patience and longsuffering with joyfulness ; The apostle proceeds in these verses to pray fer them. He heard that they were good, and he prayed that they might be bet-' not cease to for could hear or then but stantly | for them.—A you ais, 9 filled with the kne coe what itis that he begs of them, Be I. That they might be knowing int Christians : filled with the knowledge will, in all wisdom and spiritual underst ing. Observe, 1. The knowledge of our ¢ is the best knowledge. A mere empty tion of the greatest truths is insignific Our knowledge of the will of God mus always practical. we must know it, in o todo it. 2. Our knowledge is then a b) ing indeed when it is in wisdom, when know how to apply our general knowled; our particular occasions, and to suit it t emergencies. 3. Christians should en vour to be filled with knowledge; not c to know the will of God, but to know m of it, and to increase in the knowledge of | (as it is v. 10), and to grow in grace, in the knowledge of our Lord and Sav 2 Pet. iii. 18. II. That their conversation might be g Good knowledge without a good life not profit. Our understanding is then a ritual understanding when we exempli in our ye gree That you may u worthy of the Lord unto all pleasing (0. that is, as becomes the orf we stan to him and the profession we make of The agreeableness of our conversation our religion is pleasing to God as well ai good men. We walk unto all well-pleat when we walk in all things according to will of God. Being fruitful in every g work. This is what we should aim Good words will not do without good wor We must abound in good works, and every good work: not m some only, are more easy, and suitable, and safe, bu all, and every instance of them. ‘There n be a regular uniform regard to all the 1 God. And the more fruitful we are in ¢ works the more we shall increase in © knowledge of God. He who doeth his 1 shall know of the doctrine whether it be God, John vii. 17. III. That they might be strengthen Strengthened with all might, according to | glorious power (v. 11), fortified against the temptations of Satan and furnished for their duty. It is a great comfort to us # he who undertakes to give strength to Ti people is a God of power and of glori power. Where there is spiritual life there i still need of ‘spiritual strength, strength for all the actions of the spiritual life. strengthened is to be furnished by the gri of God for every good work, and fortifie that grace against every evil one: if is enabled to do our duty, and still to hold our integrity. ‘The blessed Spirit is author of this strength; for we are é ast be fetched in by prayer. It was in er to earnest prayer that the apostle ob- d sufficient grace. In praying for spi- strength we are not straitened in the ses, and therefore should not be strait- in our own hopesand desires. Observe, e prayed that they might be strengthened might: this seems a tautology; but he s, that they might be mightily strength- , or strengthened with might derived m another. 2. It is with all might. It s unreasonable that a creature should be methened with all might, for that is to = him almighty ; but he means, with all might which we have occasion for, to le us to discharge our duty or preserve r innocence, that grace which is sufficient = us in all the trials of life and able to help in time of need. 3. It is according to glori ower. He means, according to grace of God: but the grace of God in s of believers is the power of God; is a glory in this power; it is an lent and sufficient power. And the com- ications of strength are not according to weakness, to whom the strength is com- eated, but according to his power, from m it is received. When God gives he like himself, and when he strengthens engthens like himself. 4. The special of this strength was for suffering work: hat you may be strengthened unto all patience long-suffering with joyfulness. He prays only that they may be supported under ieir troubles, but strengthened for them. je reason is there is work to be done even a we are suffering. And those who are gthened according to his glorious power strengthened, (1.) To all patience. When ence hath its perfect work (Jam. i. 4) we are strengthened to all patience— we not only bear our troubles patiently, Teceive them as gifts from God, and are kful for them. To you it is given to suf- Phil. i. 29. When we bear our troubles though ever so many, and the cireum- ices of them ever so aggravating, then bear them with all patience. And the e reason for bearing one trouble will for bearing another, if it be a good rea- s All patience inciudes all the kinds of it; not only bearing patience, but waiting ence. (2.) This is even unto long-suffer- that is, drawn out to a great length: only to bear trouble awhile, but to bear long as God pleases to continue it. (3.) with joyfulness, to rejoice mm tribulation, er for his name, to have joy as well as in the troubles of life. This we never do by any strength of our own, we are strengthened by the grace of ee yr aes Giving thanks unto the Father, which hath made us meet to be par- takers of the inheritance of the saints in ight: 13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: 14 In whom we have redemption through his blood, even the forgiveness of sins: 15 Who is the image of the invisible God, the firstborn of every creature: 16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or princi- palities, or powers: all things were created by him, and for him: 17 And he is before all things, and by him all things consist. 18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the pre-eminence. 19 For it pleased the Father that in him !should all fulness dwell; 20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, J say, whether they be things in earth, or things in heaven. 21 And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled 22 In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: 23 If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven ; whereof I Paul am made a minister; 24 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: 25 Whereof I am made a minister, aec- cording to the dispensation of God 12 ,| which is given to me for you, to fulfil the word of God; 26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints 27 To whom God would make known ss oe ae The Redeemer’s dignity The Redeemer’s dignity. what zs the riches of the glory of this mystery among the Gentiles ; which is Christ in you, the hope of glory: 28 Whom we preach, warning every man, and teaching every man in all wisdom ; that we may present every man perfect in Christ Jesus: 29 Whereunto I also labour, striving according to his working, which worketh in me mightily. Here is a summary of the doctrine of the gospel concerning the great work of our redemption by Christ. It comes in here not as the matter of a sermon, but as the matter ef a thanksgiving; for our salvation by Christ furnishes us with abundant matter of thanksgiving in every view of it: Giving thanks unto the Father, v.12. He does: not discourse of the work of redemption in the natural order of it; for then he would speak of the purchase of it first, and afterwards of the application.of it. But here he inverts the order, because, in our sense and feeling of it, the application goes before the purchase. We first find the benefits of redemption in our hearts, and then are led by those streams to the original and fountain-head. ‘The or- der and connection of the apostle’s discourse may be considered in the following manner :-— 1. He speaks concerning the operations of the Spirit of grace upon us. We must give thanks for them, because by these we are qualified for an interest in the mediation of the Son: Giving thanks to the Father, &c. p. 12, 13. It is spoken of as the work of the Father, because the Spirit of grace is the Spirit of the Father, and the Father works in us by his Spirit. Those in whom the work of grace is wrought must give thanks unto the Father. If we have the comfort of it, he must have the glory of it. Now what is it which is wrought for us in the applica- tion of redemption? 1. ‘“ He hath delivered us from the power of darkness, v. 13. He has rescued us from the state of heathenish darkness and wickedness. He hath saved us from the dominion of sin, which is dark- ness (1 John i. 6), from the dominion of Satan, who is the prince of darkness (Eph. vi. 12), and from the damnation of hell, which is utter darkness,” Matt. xxv. 30. They are called out of darkness, 1 Pet. il. 9. 2. “ He hath translated us into the kingdom of his dear Son, brought us into the gospel- state, and made us members of the church of Christ, which is a state of light and purity.”” You were once darkness, but now are you light in the Lord, Eph. v. 8. Who hath called you out of darkness into his mar- vellous light, 1 Pet. 11.9. ‘Those were made willing subjects of Christ who were the slaves of Satan. The conversion of a sin- ner is the translation of a soul into the kingdom of Christ out of the kingdom of COLOSSIANS. the devil. ‘The power of sin is shaker and the power of Christ submitted to. — law of the Spirit of life in Christ makes them free from the law of death; and it is the kingdom of his de Son, or the Son of his peculiar love beloved Son (Matt. iii. 17), and eminent the beloved, Eph. i. 6. 3. “ He hath r only done this, but hath made us meet partake of the inheritance of the saints light, v. 12. He hath prepared us for t eternal happiness of heaven, as the Israe divided the promised land by lot; and h given us the earnest and assurance of if This he mentions first because it is the fir indication of the future blessedness, that the grace of God we find ourselves in som measure prepared for it. God gives gra and glory, and we are here told what th both are. (1.) What that glory is. It the inheritance of the saints in light. It an inheritance, and belongs to them | children, which is the best security and # sweetest tenure : If children, then heirs, Rat vili. 17. And it is an inheritance of @ saints—proper to sanctified souls. The who are not saints on earth will never saints in heaven. And it is an inheritan in light; the perfection of knowledge, h liness, and joy, by communion with Go who is light, and the Father of lights,. Jai 1.17; 1 Johni. 5. (2.) What this grace_ It is a meetness for the inheritance: “J hath made us meet to, be partakers, that suited and fitted us for the heavenly sté by a proper temper and habit of soul; a he makes us meet by the powerful influen of his Spirit.” -It is the effect of the divi power to change the heart, and make heavenly. Observe, All who are design for heaven hereafter are prepared for heavy now. As those who live and die unsancti go out of the world with their hell about the so those who are sanctified and renewed & out of the world with their heaven abo them. Those who have the inheritance sons have the education of sons and f disposition of sons: they have the Spirit adoption, whereby they ery, Abba, Fathe Rom. viii. 15. And, because you are sons God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father, G iv. 6. This meetness for heaven is th earnest of the Spirit in our heart, which is part of payment, and assures the full pay- ment. Those who are sanctified shali be glorified (Rom. viii. 30), and will be f ever indebted to the grace of God, which hath sanctified them. & II. Concerning the person of the Redeeme! Glorious things are here said of him; blessed Paul was full of Christ, and took occasions to speak honourably of him. speaks of him distinctly as God, and Mediator. 1. As God he speaks of v. 15—17. (1.) He is the image of invisible God. Not as man was made in ,-- es and dominion over thecreatures: no, is the express wage of his person, Heb. 13. He is so the image of God as the son s the image of his father, who has a natural i eness to him; so that he who has seen lhim has seen the Father, and his glory was the glory of the only-begotten of the Father, John i. 14; xiv. 9. (2.) He is the first-born every creature. Not that he is himself a eature ; foritis tpwréroxoc maonc Kricewc— or begotten before all the creation, or ore any creature was made, which is the iptue-way of representing eternity, and which the eternity of God is represented to : I was set up from everlasting, from the ing, or ever the earth was ; when there no depth, before the mountains were led, while as yet he had not made the earth, Prov. viii. 23—26. It signifies his | dominion over all things, as the first-born | in a family is heir and lord of all, so he is the ir of all things, Heb. i. 2. The word, with ly the change of the accent, rowroréxoc, nifies actively the first begetter or pro- cer of all things, and so it well agrees with following clause. Vid. Isidor. Peleus. ist. xxx. lib. 3. (3.) He isso far from be- ‘himself a creature that hes the Creator: r by him were all things created, which are y r heaven and earth, visible and invisible, v. 16. He made all things out of nothing, the highest angel in heaven, as well as men on earth. He made the world, the upper d lower world, with all the inhabitants of Hoth. All things were made by him, and with- ut him was not any thing made which was de, John i. 3. He speaks here as if there yere several orders of angels: thrones, or dominions, or principalities, or powers, which must signify either different degrees of excellence or different offices and employments. Angels, authorities, and powers, 1 Pet. iii. 22. Christ is the eternal wisdom of the Father, and the world was made in wisdom. He is the eternal Word, md the world was made by the word of Bod. He is the arm of the Lord, and the ure created by him and for him ; sic avrov. Being created by him, they were args for him; being made by his power, were made according to his pleasure it for his praise. He is the end, as well the cause of all things. To him are all hings, Rom. xi. 36; &ic avrév ra wayra. 4) He was before all things. He had a being before the world was made, before the beginning of time, and therefore from all eternity. Wisdom was with the Father, and possessed by him in the beginning of “his ways, before his works of old, Prov. viii. 22. And in the beginning the Word was ith God and was God, John i. 1. He not ily had a being before he was born of the irgin, but he had a being before all time. 9) By him all things consist. They not only + D ; CHAP. IT.. e of God (Gen. 1. 27), in his natural | subsist in their beings, but consist m their Fe a ‘ery > ae A. ~~ <4e 3 a Nyce The work of redemption. order and dependences. He not only created them all at first, but it is by the word of his power that they are still upheld, Heb. i. 3. The whole creation is kept together by the power of the Son of God, and made to con- sist in its proper frame. Itis preserved from disbanding and running into confusion. 2... The ‘apostle next shows what he is as Mediator, v. 18,19. (1.) He is the head of the body the church : not only a head of go- vernment and direction, as the king is the head of the state and has right to prescribe laws, but ahead of vital influence, as the head in the natural body: for all grace and strength are derived from him ; and the church is his body, the fulness of him who filleth all in ail, Eph. i. 22, 23. (2.) He is the beginning, the first-born from the dead, apyn, tpwréroxog— the principle, the first-born from the dead; the principle of our resurrection, as well as the first-born himself. All our hopes and joys take their rise from him who is the author of our salvation. Not that he was the first who ever rose from the dead, but the first and only one who rose by his own power, and was declared to be the Son of God, and Lord of all things. And heis the head of the resurrection, and has given us an example and evidence of our resurrection from the dead. He rose as the first-fruits, 1 Cor. xv. 20. (3.) He hath in all things the pre-emi- nence. It was the will of the Father that he should have all power in heaven and earth, that he might be preferred above angels and all the powers in heaven (he has obtained a more excellent name than they, Heb. i. 4), and that in all the affairs of the kingdom of God Whether | among men he should have the pre-eminence. He has the pre-eminence in the hearts of his people above the world and the flesh; and by giving him the pre-eminence we comply with the Father’s will, That all men should honour the Son even as they honour the Father, John v. 23. (4.) All fulness dwells in him, and it pleased the Father it should do so (e. 19), not only a fulness of abundance for himself, but redundance for us, a fulness of merit and righteousness, of strength and grace. As the t| head is the seat and source of the animal spirits, so is Christ of all graces to his people. It pleased the Father that all fulness should dwell in him ; and we may have free resort to him for all that grace for which we have occa- sion. He not only intercedes for it, but is the trustee in whose hands it is lodged to dis- pense to us: Of his fulness we receive, and grace for grace, grace in us answering to that grace which is in him (John i. 16), and he to all in all, Eph. i. 23. Il. Concerning the work of redemption He speaks of the nature of it, or wherein it consists ; and of the means of it, by which it was procured. 1. Wherein it consists. It is made to lie in two things :—(1.) In the remission of sin : Tn whom we have redemption, even the forgive- a ee oo ae genera Paul's preachzng. ness of sins, v.14. It was sin which sold us, sin which enslaved us: if we are redeemed, we must be redeemed from sin; and this is by forgiveness, or remitting the obligation to punishment. So Eph. i. 7, In whom we have redemption, the forgiveness of sins, according to the riches of his grace. (2.) In reconcilia- tion to God. God by him reconciled all things to himself, v. 20. He is the Mediator of re- conciliation, who procures peace as well as pardon for sinners, who brings them into a state of friendship and favour at present, and will bring all holy creatures, angels as well as men, into one glorious and blessed society at last: things in earth, or things in heaven. So Eph. i. 10, He will gather together in one all things in Christ, both which are in heaven and which are on earth. . The word is ava- «eparawpoacsa—he will bring them all under one head. The Gentiles, who were alienated, and enemies in their minds by wicked works, yet now hath he reconciled, v.21. Here see what was their condition by nature, and in their Gentile state—estranged from God, and at enmity with God: and yet this enmity is slain, and, notwithstanding this distance, we are now reconciled. Christ has laid the founda- tion for our reconciliation; for he has paid the price of it, has purchased the proffer and promise of it, proclaims it as a prophet, ap- plies it as a king. Observe, The greatest enemies to God, who have stood at the greatest distance and bidden him defiance, “may be reconciled, if it be not their own fault. 2. How the redemption is procured: it is through his blood (v. 14); he has made peace through the blood of his cross (v. 20), and it is in the body of his flesh through death, v. 22. It was the blood which made an utonement, for the blood is the life; and without the shedding of blood there is no remission, Heb. ix. 22. ‘There was such a value in the blood of Christ that, on account of Christ’s shedding it, God was willing to deal with men upon new terms to bring them under a covenant of grace, and for his sake, and in consideration of. his death upon the cross, to pardon-and accept to favour all who comply with them. IV. Concerning the preaching of this re- demption. Here observe, 1. To whom it was preached: To every ereature under heaven (v. 23), that is, it was ordered to be preached to every creature, Mark xvi. 15. It may be preached to every creature ; for the gospel excludes none who do not exclude themselves. More or less it has been or will be preached to every nation, though many have sinned away the light of it and perhaps some have never yet enjoyed it. 2. By whom it was preached: Whereof I Paul am made a minister. Paul was a great apostle; but he looks upon it as the highest of his titles of honour to be a minister of the gospel of Jesus Christ. Paul takes all occa- sions to speak of his office; for he magnified his office, Rom. xi. 13. And again in v. 25, Whereof I am made a minister. Observe here, COLOSSIANS. oe eo eae ee ‘Me (1.) Whence Paul had his m according to the dispensation of G was given to him (wv. 25), the economy or disposition of things in the house of He was pith an fogs yeh ar and was given to him: he did not usurp it, ; take it to himself; and he could not ¢ lenge it as a debt. He received it from € as a gift, and took it as a favour. (2.) Forwhose sakehe had his ministry: is for you, for your benefit : ourselves your § vants forJesus’ sake,2 Cor.iv.5. Weare Chris ministers for the good of his people, to the word of God (that is, fully to preach’ of which you will have the greater advant: The more we fulfil our ministry, or fill up the parts of it, the greater will be the ben of the people; they will be the more fi with knowledge, and furnished for servic <3.) What kind of preacher Paul was. T is particularly represented. [1.] He was a suffering preacher: Who rejoice in my su, gs for you, v.24. © suffered in the cause of Christ, and for’ good of the church. He suffered for preae ing the gospel to them. And, while hes fered in so good a cause, he could rejoice his sufferings, rejoice that he was cow worthy to suffer, and esteem it an honour him. And fill up that which is behind of afflictions of Christ in my flesh. Not that afflictions of Paul, or any other, were exp tions for sin, as the sufferings of Christ we There was nothing wanting in them, nothii which needed to be filled up. They were pi fectly sufficient to answer the intention them, the satisfaction of God’s justice, | order to the salvation of hispeople. Butt sufferings of Paul and other good ministe made them conformable to Christ; and thi followed him in his suffering state: so th are said to fill up what was behind of f sufferings of Christ, as the wax fills up t vacuities of the seal, when it receives the ir pression of it. Or it may be meant not Christ’s sufferings, but of his suffering f Christ. He filled that which was behind. had a certain rate and measure of sufferit for Christ assigned him; and,as his suffe were agreeable to that appointment, so he ws still fillmg up more and more what was be hind, or remained of them to his share. {2.] He was aclose preacher: he preach not only in public, but from house to house from person to person, Whom we preach, warning every man, and teaching every me in all wisdom, v. 28. Every man has need to be warned and taught, and therefore let every man have his share. Observe, First, When we warn people of what they do amiss, we must teach them to do better: warning and teaching must go together. Secondly, Met must be warned and taught in all wis We must choose the fittest seasons, and v the likeliest means, and accommodate selves to the different circumstances and ¢a- pacities of those we have to do with, and nD ees ues. ee i ae oi r . ta es * #iyay “ fi s they are able to bear. h the knowledge of the Christian doctrine ; minded, Phil. iii. 15; 2 Tim. iii. 17), or e crowned with a glorious reward hereafter, en he will present to himself a glorious (Eph. y. 27), and bring them to the s of just men made perfect, Heb. xii. 23. e, Ministers ought to aim at the im- ent and salvation of every particular who hears them. Thirdly, He wasa ous preacher, and one who took pains: no loiterer, and did not do his work digently (v. 29): Whereunto I also labour, 1g according to his working, which work. me mightily. He laboured and strove, sreat diligence and contended withmany ties, according to the measure of grace ded to him anc the extraordinary pre- of Christ which was with him. Ob- As Paul laid out himself to do much so he had this favour, that the power d wrought in him the more effectually. e we labour in the work of the Lord ater measure of help we may expect m in it (Eph. ili. 7): According to the he grace of God given unto me, by the The gospel which was preached. We an account of this: Even the mystery hath been hid from ages, and from gene- ations, but is now mude manifest to his saints, | 26,27. Observe, (1.) The mystery of the spel was long hidden: it was concealed fom ages and generations, the several ages e church under the Old-Testament dis- m. ‘They were ina state of minority, training fhis mystery now, in the fulness.of time, nade manifest to the saints, or clearly re- led and made apparent. The veil which er Moses’s face is done away in Christ, li. 14. The meanest saint under the understands more than the greatest under the law. He who is least in dom of heaven is greater than they. CHAP. IL — That | gospel, Eph. iii. 6. This mystery, thus made ing up for a more perfect state of | o s, and could not look to the end of those | 28s many as have not seen my face in s which were ordained, 2. Cor. ii. 13.) the flesh ; Paul's concern for the Colossians. Y aimed at was to present every man| known, is Christ in you (or among you) the Christ Jesus, zedetoc, either perfect | hope of glory. Observe, Christ is the hope of glory. The ground of our hope is Christ’ Lae us therefore, as many asare perfect, be|in the word, or the gospel revelation, de- claring the nature and methods of obtaining it. The evidence of our hope is Christ in the heart, or the sanctification of the soul, and its preparation for the heavenly glory. 4. The duty of those who are interested in this redemption : If you continue in the faith, grounded and settled, and be not moved away from the hope of the gospel which you have heard, v. 23. We must continue in the faith grounded and settled, and not be moved away from the hope of the gospel; that is, we must be so well fixed in our minds as not to be moved from it by any temptations. We must be stedfast and immovable (1 Cor. xv. 58) and hold fast the profession of our faith without wavering, Heb. x. 23. Observe, We can expect the happy end of our faith only when we continue in the faith, and are so far grounded and settled in it as not to be moved from it. We must not draw back unto per- dition, but believe unto the saving of the soul, Heb. x. 39. We must be faithful to death, through all trials, that we may receive the crown of life, and receive the end of our faith, the salvation of our souls, 1 Pet. i. 9. CHAP. II. I. The apostle expresses concern for the Colossians, ver. 1—3. H. He repeats it again, ver. 5. fil. He cautions them against false teachers ameng the Jews (ver. 4, 6, 7), and against the Gentile philosophy, ver. S—I2. IV. He represents the privileges of \ Christians, ver. 13—15. And, V. Concludes witha cantion against the judajzing teachers, and these who would introduce the wor- ship of angels, ver. 16—23, QR I would that ye knew what great. conflict I have for you, and for them at Laodicea, and for 2 That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; 3 In whom are hid all the Re er ere Eee as, ae eee ae treasures of wisdom and knowledge. We may observe here the great concern which Paul had for these Colossians and the other churches which he had not any personal knowledge of. The apostle had never been at Colosse, and the church planted there was not of his planting; and yet he had as tender a care of it as if it had been the only people of his charge (v. 1): For Iwould that youknew what great conflict [havefor you, and for those ai Laodicea, and for asmany as have not seen my face in the flesk. Observe, 1. Paul’s care of the church was such as amounted to a conflict. He wasin asort of agony, and had a constant fear respecting what would become ofthem. Herein he was a follower of his Master, who was in anagony forus, and was mystery of Christ, which in other ages ; not made known unto the sons of men, is ) revealed unto his holy apostles and pro- ts by the Spirit, Eph. ii. 4,5. And what mystery? It is the riches of God’s ry among the Gentiles. The peculiar doc- e of the gospel was a mystery which was ore hidden, and is now made manifest d made known. But the great mystery eferred to is the breaking down of the fition-wall between the Jew and Gentile, aching the gospel to the Gentile world, making those partakers of the privileges gospel state who before lay in igno- seand idolatry: That the Gentiles should llow-heirs, and of the same body,.and par- ‘ogether of his promise in Christ by the 0 OS ae oe ee OS COLOSSIANS 3. eae love knits the hearts of € another; and faith and love both cont to our comfort. The stronger our fai: and the warmer our love, the greater wil comfort be. Having occasion to men Christ (v. 2), according to his usual way makes this remark to his honour (v. 3) whom are hidden all the treasures of wis and knowledge. He had said (ch. i. 19) all fulness dwells in him: here he ment particularly the treasures of wisdom and kn ledge. There is a fulness of wisdom Paul’s anwiety for tne Colossians. heard in that he feared. (2.) We may keep up a communion by faith, hope, and holy -love, even with those churches and fellow- christians of whom we have no personal knowledge, and with whom we have no con- versation. We can think, and pray, and be 3 concerned for one another, at the greatest 7 distance ; and those we never saw in the flesh we may hope to meet in heaven. But, Pa I. What was it that the apostle desired a for them? That their hearts may be com- "4 forted, being knit together in love, &c., v. 2. It was their spiritual welfare about which he He does not say that they may be healthy, and merry, and rich, and great, and prosperous ; but that their hearts may be comforted. Note, The prosperity of the soul is the best prosperity, and what we should be most solicitous about for ourselves We have here a description of was solicitous. and others. soul-prosperity. 1. When our knowledge grows to an under- standing of the mystery of God, and of the Father, and of Christ,—when we come to have a more clear, distinct, methodical knowledge of the truth as it is in Jesus, then the soul prospers: To understand the mystery, either what was before concealed, but is now made known concerning the Father and Christ, or the mystery before mentioned, of calling the Gentilesinto the Christian church,as the Father and Christ have revealed it in the gospel ; and not barely to speak of it by rote, or as we have been taught it by our catechisms, but to be led into it, and enter into the meaning and design of it. This is what we should labour after, and then the soul prospers. 2. When our faith grows toa full assurance and bold acknowledgment of this mystery. .) To a full assurance, or a well-settled judgment, upon their proper evidence, of the great truths of the gospel, without doubting, or calling them in question, but embracing them with the highest satisfaction, as faithful sayings and worthy of all acceptation. (2.) When it comes to a free acknowledgment, and we not only believe with the heart, but are ready, when called to it, to make confes- sion with our mouth, and are not ashamed of our Master and our holy religion, under the frowns and violence of their enemies. This is called the riches of the full assurance of understanding. Great knowledge and strong faith make a soul rich. This is veing rich towards God, and rich in faith, and having the true riches, Luke xii. 21; xvi.11; Jam.ii.5. 3. It consists in the abundance of comfort in our souls: That their hearts might be com- forted. The soul prospers when it is filled with joy and peace (Rom. xv. 13), and has a satisfaction within which all the troubles ' without cannot disturb, and is able to joy in the Lord when all other comforts fail, Hab. ili. 17, 18. 4. The more intimate communion we have with our fellow-christians the more the soul prospers: Being knit together in love. Holy him, as he has perfectly revealed the of God to mankind. Observe, The treast of wisdom are hidden not from us, b us, in Christ. Those who would be wi knowing must make application to We must spend upon the stock which is up for us in him, and draw from the ; which are hidden in him. He is the wist of God, and is of God made unto us wis: &c., 1 Cor. i. 24, 30. II. His concern for them is repeated (@. Though I am absent in the flesh, yet am I: you in the spirit, joying, and beholding ; order, and the stedfastness of your fait) Christ. Observe, 1. We may be presen spirit with those churches and Christi from whom we are absent in body; for communion of saints 1s a spiritual Paul had heard concerning the Colossi that on were orderly and regular; | though he had never seen them, nor | present with them, he tells them he co easily think himself among them, and |] with pleasure upon their good behavi 2. The order and stedfastness of Christi are matter of joy to ministers ; they joy w they behold their order, their regular b viour and stedfast adherence to the Chrit doctrine. 3. The more stedfast our faitl Christ is, the better order there will be our whole conversation ; for we live and w: by faith, 2 Cor. v. 7; Heb. x. 38. 4 And this I say, lest any m should beguile you with entici words. 5 For though I be absent in the flesh, yet am I with you the spirit, joying and beholding your order, and the stedfastness of youl faith in Christ. 6*As ye have there} fore received Christ Jesus the Lord, so walk ye in him: 7 Rooted and built up in him, and stablished im the faith, as ye have been taught abounding therein with thanksgiy 8 Beware lest any man spoil through philosophy and vain de after the tradition of men, after rudiments of the world, and not a Christ. 92 For in him dwelleth al the fulness of the Godhead bodik 10 And ye are complete in him By <2» oS Sh es ch is the head of all principality nd power: 1] In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: 12 Bu- fied with him in baptism, wherein so ye are risen with him through e faith of the operation of God, who hath raised him from the dead. _ The apostle cautions the Colossians against eivers (v. 4): And this I say lest any man ile you with enticing words ; and v. 8, Lest any man spoil you. He insists so much ipon the perfection of Christ and the gospel yelation, to preserve them from the en- z insinuations of those who would pt their principles. Note, 1. The way in hich Satan spoils souls is by beguiling them. deceives them, and by this means slays a. He is the old serpent who beguiled » through his subtlety, 2 Cor. xi. 3. He d not ruin us if he did not cheat us; and > could not cheat us but by our own fault id folly. 2. Satan’s agents, who aim to oil them, beguile .uem with enticing words. ee the danger of enticing words; how y are ruined by the flattery of those who in wait to deceive, and by the false dis- es and fair appearances of evil principles nd wicked practices. By good words, and tir speeches, they deceive the hearts of the Simple, Rom. xvi. 18. ‘‘ You ought to stand pon your guard against enticing words, and ware and afraid of those who would en- you to any evil; for that which they aim to spoil you.” If sinners entice thee, con- sent thou not, Prov. 1.10. Observe, I. A sovereign antidote against seducers : 6, 7): As you have therefore received Christ s the Lord, so walk you in him, rooted and up, &c. Here note, 1. All Christians e, in profession at least, received Jesus hrist the Lord, received him as Christ, the prophet of the church, anointed by to reveal his will; as Jesus the great h priest, and Saviour from sin and wrath, the expiatory sacrifice of himself; and as d, or sovereign and king, whom we are to and be subject to— Received him, con- to him, taken him for ours in every re- and every capacity, and for all the pur- es and uses of them. 2. The great con- ern of those who have received Christ is to ik in him—to make their practices con- mable to their principles and their con- ion agreeable to their engagements. As have received Christ, or consented to be , SO we must walk with him in our daily e and keep up our communion with 3. The more closely we walk with t the more we are rooted and established the faith. A good conversation is the best blishment of a good faith. If we walk in *) . - * or)». “CHAP. tp ile we ey. eS Il. — The glory of the Christian economy him, we shall be rooted in him; and the more firmly we are rooted in him the mere closely we shall walk in him: Rooted and built up. Observe, We cannot be built up in Christ; unless we be first rooted in him. We must be united to him by a lively faith, and heartily consent to his covenant, and then we shall grow up in him in all things.——As you have been taught—“ according to the rule of the Christian doctrine, in which you have been instructed.” Observe, A good educa- tion has a good influence upon our establish- ment. We must be established in the faith, as we have Leen taught, abounding therein. Observe, Being established im the faith, we must abound therein, and improve in if more and more; and this with thanksgiving. The way to have the benefit and comfort of God’s grace is to be much in giving thanks for it. We must join thanksgiving to all our im- provements, and be sensible of the mercy of all our privileges and attainments. Observe, II. The fair warning given us of ourdanger Beware lest any man spoil you through philo- sophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ, v. 8. There is a philosophy which is a noble exercise of our reasonable faculties, and highly serviceable to religion, such a study of the works of God as leads us to the knowledge of God and confirms our faith inhim. But there isa philosophy which is vain and deceitful, which is prejudicial to religion, and sets up the wisdom of man in competition with the wisdom of God, and while it pleases men’s fancies ruins their faith; as nice and curious speculations about things above us, or of no use and concern to us; or a care of words and terms of art, which have only an empty and often a cheating appear- ance of knowledge. After the tradition of men, after the rudiments of the world: this plainly reflects upon the Jewish pedagogy or economy, as well as the Pagan learning. The Jews governed themselves by the traditions of their elders and the rudiments or elements of the world, the rites and observances which were only preparatory and introductory te the gospel state; the Gentiles mixed their maxims of philosophy with their Christian principles; and both alienated their minds from Christ. Those who pin their faith on other men’s sleeves, and walk im the way of the world, have turned away from following after Christ. The deceivers were especially the Jewish teachers, who endeavoured to keep up the law of Moses in conjunction with the gospel of Christ, but really in compe- tition with it and contradiction to it. Now here the apostle shews 1. That we have in Christ the substance of all the shadows of the ceremonial law ; for example, (1.) Had they then the Shechinah. or special presence of God, called the glory, from the visible token of it ? So have we now in Jesus Christ (v. 9): For in him dwelleth all the fulness of the Godhead bodily. Under ath de 4 OS) eS cee The glory of the Christian economy. COLOSSIANS. the law, the presence of God dwelt between the cherubim, in a cloud which covered the mercy-seat; but now it dwells in the person of our Redeemer, who partakes of our nature, and is bone of our bone and flesh of our flesh, and has more clearly declared the Father to us. It dwells in him bodily ; not as the body is opposed to the spirit, but as the body is opposed to the shadow. The fulness of the Godhead dwells in Christ really, and not figuratively ; for he is both God and man. (2.) Had they.circumcision, which was the seal of the covenant? In Christ we are cineumeised with the circum- cision made without hands (v. 11), by the work of regeneration in us, winked is the spiritual or Christian cireumeision. He is a Jew who is one inwardly, and cireumcisionis that of the heart, Rom. ii. 29. This is‘owing to Christ, and belongs to the Christian dispensation. It is made without hands ; not by the power of any creature, but by the power of, the blessed Spirit. of God. We are born of the Spirit, John iii. 5. And it is the washing of regeneration, and renewing of the Holy Spirit, Tit. i1..5. . It consists in putting off the body of the sins:of the flesh, in renouncing sin and reforming our lives, not in mere external rites. Itis not the putting away of the filth of the flesh, but the answer of a good conscience towards God, 1 Pet. ii. 21. And it is not enough to put away someone particular sin, but we must put off the whole body of sin. ‘The old man must be crucified, and, the body of sin destroyed, Rom. vi. 6. Christ was circum- cised, and, by virtue of our union to him, we par take of that effectual grace which puts off | flesh, hath he quickenedtogetherwith him,v. ¥, the beady of the sinsiof the flesh. Again, The Jews thought themselves complete in the ceremonial law ; but we:are complete in Christ, v. 10. That was imperfect and defective ; if the first covenant had heen fauliless, there would no place have been sought for the second (Heb. viii. 7), and the law was but a shadow of good things, and could never, by those sacri- fices, make the comers thereunto perfect, Heb. x. 1. But all the defects of it are made up in the gospel of Christ, by the complete sacrifice for sin and revelation of the will of God. Which is the head of all principality and power. As the Old-Testament priest- hood had its perfection in Christ, so likewise had the kingdom of David, which was the eminent principality and power under the Old Testament, and which the Jews valued themselves:so much upon. And he is the Lord and head of all the powers in heaven and earth, of angels and'men. Angels, and authorities, and powers are subject to him, 1) Pet. ni. 22: 2. We have communion with Christ in his whole undertaking (v. 12): Bunied with him in baptism, wherein also you have risen with him. We are both buried and rise with him, and both are signified by our baptism; not that there is any thing in the sign or ceremony of baptism which represents this burying and rising, any more than the is represented by any visi the Lord’s supper: and he is s cireumcision made without ate is through the faith of the st nos of But the thing signified by our baptis that we are buried with Christ, as baptist the seal of the covenant and an ciligeinea our dying to sin; and that we are raised w Christ, as it is a seal and obligation to a living to righteousness, or newness of |i God in baptism engages to be to us a God and we become engaged to be his peopl and by his grace to die to sin and to live t righteousness, or pant the old man and'px on the new. 13 And you, bemg dead in yor sins and the uncircumcision of flesh, hath he quickened ell : with him, having forgiven you ¢ trespasses; 14 Blotting out t handwriting of ordinances that wa against us, which was Con aRR, on and took it out of the way, nailing i to his cross; 15 And having spoile principalities and powers, he ma a show of them openly, triamphin over them in it. . The apostle here represents the privileg: we Christians have above the Jews, vy are very great I. Christ’s death i is our life : And you, be dead in your sins and the uncircumcisionof A state of sin is a state of spiritual d Those who are in sin are deadin: sin. As tt death of the body consists in its .s i from the soul, so the death of the vin i in its separation from God and ‘the divin favour. As thedeath of the bodyisthe corru tion and putrefaction of it, so sin is the cozru tion or depravation ofthe soul. Asaman ] is dead is unable to help himself by power of his own, so an habitual sinner morally impotent: though he has a nat power, or the power of a reasonable creatui he has not a spiritual power, till he ae: t divine life or a renewed nature. It is pri cipally to be understood of the Gentile worl who lay in wickedness. They were dead the uncircumeision of their flesh, being 4 to the covenant of promise, and without Ge in the world, Eph. ii. 11, 12. By reason’ their uncircumcision they were dead in th sins. It may be understood of the spirit uncircumcision or corruption of nature ; so it shows that we are dead in law, am dead in state. Dead in law, as a condemn malefactor is called a dead man because hi under a sentence of death; so sinners guilt of sin are under the sentence of the la and condemned already, John iii. 18. A dead in state, by reason of the wncireumets of our flesh. An unsanctified heart is ea Now through Christ we, who were dead in s, are quickened ; that is, effectual pro- sion is made for taking away the guilt of sin, and breaking the power and dominion of 4 - Quickened together with him—by virtue , of our union to him, and in conformity to him. Christ’s death was the death of our ‘sins; Christ’s resurrection is the quickening of our souls. ; IL. Through him we have the remission of : Having forgiven you all trespasses. This a quickening. The pardon of the crime ‘is the life of the criminal: and this is owing o the resurrection of Christ, as well as his leath ; for, as he died for our sins, so he vose again for our justification, Rom. iv. 25. Ill. Whatever was in force against us is en out of the way’ He has obtained for legal discharge from the hand-writing of inances, which was against us (v. 14), which may be understood, 1. Of that obli- on to punishment in which consists the milt of sin. The curse of the-law is the d-writing against us, likethe hand-writing Belshazzar’s wall. Cursed is every one o continues not in every thing. This was a and-writing which was against us, and con- rary to us; for it threatened our eternal 1 This was removed when he redeemed rom the curse of the law, being made a se for us, Gal. iii. 13. He cancelled the gation for all who repent and believe. pon me be the curse, my father.” He ated and disannulled the judgment which against us. When he was nailed to the ¢ross, the curse was as it were nailed to the ss. And our indwelling corruption is fucified with Christ, and by virtue of his ss. When we remember the dying of the Jesus, and see him nailed to the cross, should see the hand-writing against us en out of the way. Or rather, 2. It must understood of the ceremonial law, the writiny of ordinances, the ceremonial. titutions or the law of commandments con- mined in ordinances (Eph. ii. 15), which was yoke to the Jews and a partition-wall to the atiles. The Lord Jesus took it out of the |, nailed it to kis cross; that is, disan- ed the obligation of it, that all might see be satisfied that it was no more binding. en the substance came, the shadows fled y. It is abolished (2 Cor. iii. 13), and hich decayeth and waxeth old is ready to h away, Heb. viii. 13. The expressions in allusion to the ancient methods of can- elling a bond, either by crossing the writing striking it through with a nail. . He has obtained a glorious victory for er the powers of darkness: And, having iled principalities and powers, he made a w of them openly, triumphing over them. in 15. As the curse of the law was agaist o the power of Satan was against us. eated with God as the Judge, and re- ed us out of the hands of his justice by as } \ ae ey CHAP. Il. Crutions and exhortations. ‘uncircumcised heart : this is our state.|a price ; but out of the hands of Satan the executioner he redeemed us by power and with a high hand. He led captivity captive. The devil and all the powers of hell were con- quered and disarmed by the dying Redeemer. The first promise pointed at this ; the bruising of the heel of Christ in his sufferings was the © breaking of the serpent’s head, Gen. iii. 15. The expressions are lofty and magnificent: let us turn aside and see this great sight. The Redeemer conquered by dying. See his crown of thorns turned imto a crown of laurels. He spoiled them, broke the devil’s power, and conquered and disabled him, and made a show of them openly—exposed them to public shame, and made a show of them to angels and men. Never had the devil’s kingdom such a mortal blow given to it as was given by the Lord Jesus. He tied them to his chariot-wheels, and rode forth con- quering and to conquer—alluding to the custom of a general’s triumph, who returned victorious.—Triumphing over them init ; that is, either in his cross and by his death ; or, as some read it, in himself, by his own power; for he trod the wine-press alone, and of the people there was none with him. 16 Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: 17 Which are a shadow of things to come; but the body zs of Christ. 18 Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, 19 And not holding the Head, from which all the body by jomts and bands having nourishment ministered, and knit togetuer, increaseth with the increase of God. 20 Wherefore if ye be dead with Christ from the rudiments of the world, why, as though livmg in the world, are ye subject to ordi- nances, 21 (Touch not; taste not; handle not; 22 Which all are to perish with the using ;) after the com- mandments and doctrines of men? 23 Which things have indeed a show of wisdom in will worship, and humility, and neglecting of the body ; not in any honour to the satisfying of the flesh. The apostle concludes the chapter with ex- hortations to proper duty, which he infers from the foregoing discourse. I. Here is a caution to take heed of judaiz- ing teachers, or those who would impose uvon Christians the yoke of the ceremonial Ph AN een ET. GRU Rp re a Oa ee ee yg Cautions and exhortations. law: Let no man therefore judge you in meat nor in drink, &c,, v. 16. Much of the cere- monies of the law of Moses consisted in the distinction of meats and days. It appears by Rom. xiv. that there were those who were for keeping up those distinctions: but here the apostle shows that since Christ has come, and has cancelled the ceremonial law, we ought not to keep it up. ‘‘ Let no man im- pose those things upon you, for God has not imposed them: if God has made you free, be not you again entangled in that yoke of bondage.”’ And this the rather because these things were shadows of things to come (v 17), intimating that they had nc intrinsic worth in them and that they are now done away. But the body is of Christ : the body, of which they were shadows, has come; and to continue the ceremonial observances, which were only types and shadows of Christ and the gospel, carries an intimation that Christ has not yet come and the gospel state has not yet com- menced. Observe the advantages we have under the gospel, above what they had under the law: they had the shadows, we have the substance. Il. He cautions them to take heed of those who would introduce the worship of angels as mediators between God and them, as the Gentile philosophers did: Let no man beguile you of your reward, in a voluntary humility and worshipping of angels, v.18. It looked like a piece of modesty to make use of the mediation of angels, as conscious to ourselves of our unworthiness to speak immediately to God; but, though it has ashow of humility, it is a voluntary, not a commanded humility ; and therefore it is not acceptable, yea, it is not warrantable: it is taking that honour which is due to Christ only and giving it to acreature. Besides, the notions upon which this practice was grounded were merely the inventions of men and not by divine reve- lation,—the proud conceits of human reason, which make aman presume to dive into things, and determine them, without suf-: ficient knowledge and warrant : Intruding into those things which he hath not seen, vainly puffed up by his fleshly mind—pretending to describe the order of angels, and their re- spective ministries, which God has hidden from us ; and therefore, though there was a show of humility in the practice, there was a real pride in the principle. “They advanced those notions to gratify their own carnal fancy, and were fond of being thought wiser than other people. Pride is at the bottom of a great many errors and corruptions, and even of many evil practices, which have a great show and appearance of humility. Those who do so do not hold the head, v. 19. They do in effect disclaim Christ, who is the only Mediator between God and man, it is the highest disparagement to Christ, whotis the head of the church, for any of the members of it to make use of any intercessors with God but him. When men let go their hold GOLOSSLANS. ae ore Pits ik ~ le eh of Christ, they catch at them and will stand them in no which all the body, by joints and banc nourishment ministered, and knit tog creaseth with the increase of God. © 1. Jesus Christ is not only a head of go ment over the church, ‘but a head of influence to it. They are knit to him joints and bands, as the several members the body are united to the head, and recej life and nourishment from him. 2. The bo of Christ is 3 growing body: it increase with the increase of God. ‘The new man increasing, and the nature of grace is” grow, where there is not an accidental drance.—With the increase of God, with increase of grace which is from God as _ author ; or, ina usual Hebraism, with a lar and abundant increase.—That you may filled with all the fulness of God, Eph. iii. See a parallel expression, Which is the he even Christ, from whom the whole body, joined together, maketh increase of the bi Eph. iv. 15, 16. 7 III. He takes occasion hence to warn again: “Wherefore, if you be dead u Christ from the rudiments of the world, | as though living in the world, are you su to ordinances? v. 20. If as Christians are dead to the observances of the ceremo law, why are you subject to them? § observances as, Touch not, taste not, hai not,” v. 21,22. Under the law there w ceremonial pollution contracted by toucl a dead body, or any thing offered to an ii or by tasting any forbiden meats, &c., w all are to perish with the using, having n¢ trinsic worth in themselves to support th and those who used them saw them peris! and passing away; or, which tend to cor the Christian faith, having no other authe than the traditions and injunctions of —Which things have indeed a show of wi. in will-worship and humility. 'They thou themselves wiser than their neighbours observing the law of Moses together wit gospel of Christ, that they might be su the one, at least, to be in the right; alas! it was but a show of wisdom, a invention and pretence. So they see neglect the body, by abstaining from | and such meats, and mortifying their bi pleasures and appetites ; but there is of true devotion in these things, for th teaches us to worship God in spirit and t and not by ritual observances, and thre the mediation of Christ alone and not 0} angels. Observe, 1. Christians are free Christ from the ritual observances of Moses law, and delivered from that yoke of bondag which God himself had laid upon them? Subjection to ordinances, or human appe ments in the worship of God, is blamable, and contrary to the freedon liberty of the gospel. ‘The apostle reqt Christians to stand fast in the libert which Christ hath made them free, and ee; 7 | a ROUTE MO BR te ae Oey CHAP. IIE. The spiritual iife, ~ again with the yoke of bondage, | earth. Observe, ‘Yo seek heavenly things ia ~ - And the imposition of them is| to set our affections upon them, to love them | ding the authority of Christ, the head of |.«d let our desires be towards them, Upon church, and introducing another law of | the wings of affection the heart soars upwards. Shrist has abolished the old one, Eph. ii. 15. . Such things have only a show of wisdom, t are really folly. It is true wisdom to etuse to the appointments of the gospel, entire subjection to Christ, the only the church. ts CHAP. III. apestle exhorts us to set owr hearts upon heaven and take off from this world, yer. 1—4. JI, He exhorts to the mor tion of sin, in the various instances of it, ver. 5—1ll. III. earnestly presses to mutual love and compassion, ver, 12—17, conclades with exhortations to relative duties, of wives and husbands, parents and children, masters and servants, ver. 1S—25, ' ye then be risen with Christ, seek those things which are above, ere Christ sitteth on the right hand “God. 2 Set your affection on ings above, not on things:on the . 3 For ye are dead, and your hid with Christ in God. 4 1 Christ, who is our life, shall , then shall ye also appear with m in glory. fhe apostle, having described our privi- ss by Christ in the former part of the le, and our discharge from the yoke of remonial law, comes here to press upon duty as inferred thence. Though we nade free from the obligation of the cere- nial law, it does not therefore follow that lay live as we list. We must walk the losely with God in all the instances of lical obedience. He begins with ex- ; them to set their hearts on heaven, d take them off from this world: Jf you have risen with Christ. It is our privi- that we have risen with Christ; that is, enefit by the resurrection of Christ, irtue of our union and communion are justified and sanctified, and be glorified. Hence he infers that we seek those things which are above. We mind the concerns of another world re than the concerns of this. We must > heaven our scope and aim, seek the and is carried forth towards spiritual and di- vine objects. We must acquaint ourselves with them, esteem them above all other things, and lay out ourselves in preparation for the enjoyment of them. David gave this proof of his loving the house of God, that he diligently sought after it, and prepared for it, Ps. xxvii. 4. This is to be spiritually minded (Rom. viii. 6), and to seek and desire a better country, that is, a heavenly, Heb. xi. 14, 16. Things on earth are here set in opposition to things above. We must not dote upon them, nor expect too much from them, that we may set our affections on heaven ; for heaven and earth are contrary one to the other, and a - supreme regard to both is inconsistent; and ~ the prevalence of our affection to one will proportionably weaken and abate our aftec- tion to the other. II. He assigns three reasons for this, v. 3, 4. 1. That we are dead; that is, to present things, and as our portion. We are so in profession and obligation ; for we are buried with Christ, and planted into the likeness of his death. Every Christian is crucified unto the world, and the world is crucified unto him, Gal. vi. 14. And if we are dead to the earth; and have renounced it as our happiness, it is absurd for us to set our affections upon it, and seek it. We should be like a dead thing to it, unmoved and unaffected towards it. 2. Our true life lies in the other world : You are dead, and your life is hid with Christ an God, v. 3. The new man has its liveli- hood thence. It is born and nourished from above; and the perfection of its life is re- served for that state. It is hid with Christ : not hid from us only, in point of secrecy, but: hid for us, denoting security. ‘The life of a-- Christian is hid with Christ. Because I live you shall live also, John xiv.19. Christ is at present a hidden Christ, or one whom we have © not seen ; but this is our comfort, that our’ ” hfe is hid with him, and laid up safely with : him. As we have reason to love him whom we have nut seen (1 Pet. i. 8), so we may take © the comfort of a happiness out of sight, and * reserved in heaven for us. 3. Because at the second coming of Christ : we hope for the perfection of our happiness. - If we live a life of Christian purity and de-- votion now, when Christ, who is our life, . shall appear, we shall also appear with him in: glory, v. 4. Observe, (1.) Christ is a be- liever’s life. J live, yet not I, but Christ lives: in me, Gal. ii. 20. He is the principle and: end of the Christian’s life. He lives in us: by his Spirit, and we live to him in all we do.. ur of God above, keep up our’ commu- the upper world by faith, and hope, oly love, and make it our constant care isiness to secure our title toand quali- for the-heavenly bliss. And the m is hecause Christ sits at the right hand . He who is our best friend and our s advanced to the highest dignity and in heaven, and has gone before to to us the heavenly happiness ; and we we should séek and secure what he rchased at.so. vast an expense, and is ommandments contained in ordinances, when somuch care about. Wemustlivesuch s Christ lived here on earth and lives aven;' aécording to our capacities. xplains this duty (v. 2): Set your m things above, not on things on the: holy angels, and in his own To me to live is Christ, Phil. i. 21. (2.) Christ will appear again. He is now hid; and. the heavens must contain him ; but he will appear in all the pomp of the upper world, with his glory and his 25—VI. Necessity of mortifying sin. It will be his glory to have his redeemed with him ; he will come to be glorified in his saints (2 Thess. i 10); and it will be their glory to come with him, and be with him for ever. At the second coming of Christ there will be a general meeting of all the saints ; and those whose I:fe is now Aid with Christ shall then appear with Christ in that glory which he himself enjoys, John xvii. 24. Do we look for such a happiness, and should we not set our affections upon that world, and live above this? What is there here tomake us fond of it? What is there not there to draw our hearts to it? Our head is there, our home is there, our treasure is there, and we hope to be there for ever. 5 Mortify therefore your members which are upon the earth; fornica- tion, uncleanness, inordinate affec- tion, evil coneupiscence, and covet- ousness, which is idolatry: 6 For which things sake the wrath of God cometh on the children of disobe- dience: 7 In the which ye also walked some time, when ye lived in them. The apostle exhorts the Colossians to the mortification of sin, the great hindrance to seeking the things which are above Since it is our duty to set our affections upon hea- venly things, it is our duty to mortify our mem- bers which are upon the earth, and which natu- rally incline us to the things of the world: “ Mortify them, that is, subdue the vicious habits of mind which prevailed in your Gentile state. Kill them, suppress them, as you do weeds or vermin which spread and destroy all about them, or as you killan enemy who fights against you and wounds you.”’—Your mem- bers which are upon the earth; either the members of the body, which are the earthly part of us, and were curiously wrought in the lower parts of the earth (Ps. cxxxix. 15), or the corrupt affections of the mind, which lead us to earthly things, the members of the body of death, Rom. vii.24. He specifies, I. The lusts of the flesh, for which they were before so very remarkable : Fornication, uncleanness, inordinate affection, evil concu- piscence—the various workings of the carnal appetites and fleshly impurities, which they indulged in their former course of life, and which were so contrary to the Christian state and the heavenly hope. Il. The love of the world: And covetous- ness, which is idolatry ; that is, an inordinate love of present good and outward enjoyments, which proceeds from too highia value in. the mind, puts upon too eager a pursuit, hinders the proper use and enjoyment of them, and creates anxious fear and immoderate sorrow for the loss of them. Observe, Covetousness is spiritval idolatry : it is the giving of that love and regard to worldly wealth which are COLOSSIANS. Father’s glory, Mark viii. 38; Luke ix, 26.! due to God only, and carn, (3.) We shall then appear with him in glory. } of roaligwity in it, and is more h od, than is comme And it is very observable that among instances of sim which good menare rece in the scripture to have fallen into | is scarcely any but some or other, in or other part of their life, have fallen. ‘ntayt is no instance in all the scripture of anys man charged with. covetousness. He ceeds to show how necessary it is ‘to me sins, v. 6,7. 1. Because, if we do not them, they will killus: For which thi a the wrath of God cometh on the chi disobedience, v. 6. See what we are a nature more or less: we are children obedience: not only disobedient chil but under the power of sin and natu prone to disobey. The wicked are estr Jrom the womb ; they go astray as s @ they are born, speaking ies, Ps. lviii. 3. J being children of disobedience, we are ¢ of wrath, Eph. ii. 3.. Thewrath of God y upon all the childrenof disobedience.. 4 who do not obey the precepts of the the penalties of it. The sins he mei were their sins in their heathen and i trous state, and they were then panier ; children of disobedience; and yet th brought judgments upon them, and’e them to the wrath of God. 2. ‘We al mortify these sins because they have li us: In which you also walked some you lived in them, v. 7. Observe, sideration that we have pred lived is a good argument why we s hould n sake it. We have walkedin by-paths, fore let us walk inthemnomore. Jf done iniquity, I will do no more, Job xxx The time past of our lives may suffi have wrought the will of the Gentiles,” we walked in lasciviousness, 1 Pet. I. When you lived among those who di things (so some understand it), then walked in those evil practices. It isa thing to live among those who do t of darkness and not have fellowship them, as it is to walk in the mire tract. no soil. Let us beepions of tl of evil-doers. 4 § But now yealso put off all th anger, wrath, malice, blasphemy, communication out of your me Lie not one to another, seei ye have put off the old man witl deeds; 10 And have put on new man, which is renewed in ki ledge after the image of bud] created him : 11 Where there neither Greek nor Jew, nor uncircumcision, Barbarian, S€ thian, bond nor free: eo Christ all, and in all. As we are to mortify inordinate 4 voking to to mortify_ But now you also pvt off ail these, , wrath, malice; for these are contrary design of the gospel, as well as grosser urities ; and, though they are more spi- wickedness, have not less malignity in m. ‘The gospel religion introduces a change e higher as well as the lower powers of ul, and supports the dominion of right and conscience over appetite and pas- Anger and wrath are bad, but malice orse, because it is more rooted and deli- €; it is anger heightened and settled. nd, as the corrupt principles in the heart t be eut off, so the product of them in tongue; as blasphemy, which seems there mean, not so much speaking ill of God as ing ill of men, ‘giving ill language to or raising ill reports of them, and in- their good name by any evil arts,— communication, that is, all lewd and n discourse, which comes from a pol- mind in the speaker and propagates the efilements in the hearers,—and lying: not one to another (v. 9), for it is contrary to the law of truth and the law of love, both unjust and unkind, and naturally to destroy all faith and friendship ng mankind. Lying makes us like the “(who is the father of lies), and is a e part of the devil’s image upon our and therefore we are cautioned against sin by this general reason: Seeing you put off the old man with his deeds, and ut on the new man, v.10. The consi- ion that we have by profession put away and espoused the cause and interest of that we have renounced all sin and engaged to Christ, should fortify us ¢ this sin of lying. Those who have off the old man have put it off with its and those who have put on the new ust put on’ all its deeds—not only e good principles but act them in a onversation. ‘The new man is said to ewed in knowledge, because an ignorant annot be a good soul. Without know- he heart.cannot be good, Prov. xix. 2. ace of God works upon the will and ms by renewing the understanding. is the first thing in the new creation, it was in the first: after the image of him created him. It was the honour of man cence that he was made after the image ; but that image was defaced and lost , and is renewed by sanctifying grace: { a renewed soul is something like what m was in the day he was created. In privilege and duty of sanctification there her Greek nor Jew, circumcision nor un- meision, Barbarian, Seythian, bond nor 11. There is now no difference arising a different ‘country or different condition circumstance of life: it is as much the of the one as of the other to be holy, »much the privilege of the one as of to reeeive from God the grace to be a a CHAP. inordinate passions | so. # Pe elas f ‘ 4 Love recommenued. Christ came to take down all partition- wails, that all might stand on the same level before: God, both in duty and privilege. And for this reason, because Christ is all in alt. Christ is a Christian’s all, his only Lord and Saviour, and all his hope and happiness. And to those who are sanctified, one as well as another and whatever they are in other re- spects, he is all in all, the Alpha and Omega, the beginning and the end: he is all in alk things to them. ‘ 12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; 13 Forbearing one another, and forgiv- ing one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. 14 And above all these things put on charity, which is the bond of perfectness. 15 And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. 16 Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, sing- ing with grace in your hearts to the Lord. 17 And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. The apostle proceeds to exhort to mutual love and compassion: Put on therefore bowels of mercy, v. 12. We must not only put off anger and wrath (as v. 8), but we must put on compassion and kindness ; not only cease to do evil, but learn to do well; not only not do hurt to any, but do what good we can to all. I. The argument here used to enforce the exhortation is very affecting: Put on, as the elect of God, holy and beloved. Observe, 1. Those who are holy are the elect of God; and those who are the elect of God, and holy, are beloved—beloved of God, and ought to be so of all men. 2. Those who are the elect of God, holy and beloved, ought to conduct themselves in every thing as becomes them, and so as not to lose the credit of their holi- ness, nor the comfort of their bemg chosen and beloved. It becomes those who are holy towards God to be lowly and loving towards allmen. Observe, What we must put on in particular. (1.) Compassion towards the miserable: Bowels of mercy, the tenderest mercies. Those who owe so much to mercy ought to be merciful to all who are proper objects of mercy. Be you merciful, as your Father is merciful, Luke vi. 36. (2.) Kind- ness towards our friends, and those who levs 2D Love recommended. us. A courteous dispositior becomes the elect of God; for the design of the gospel is not only. to soften the minds of men, but to sweeten them, and to promote friendship among men as well as reconciliation with God. (3.) Humbleness of mind, in submission to those above us, and condescension to those below us. There must not only be a humble demeanour, buta humble mind. Learn of me, Jor I am meek and lowly in heart, Matt. xi. 29. (4.) Meekness towards those who have pro- vokedl us, or been any way injurious to us. We must not be transported inte any inde- renty by our resentment of indignities and neglects; but must prudently bridle our own ger, and patiently bear the anger of others. .) Long-suffering towards those who con- inue to provoke us. Charity suffereth long, as well as is kind, 1 Cor. xiii. 4. Many can bear a short provocation who are weary of bearing when it grows long. But we must suffer long both the injuries of men and the rebukes of divine Providence. If God is long-suffering to us, under all our provoca- tions of him, we should exercise long-suffer-- ing to others in like cases. (6.) Mutual for- bearance, in consideration of the infirmities and deficiencies under which we all labour: Forbearing one another. We have all of us something which needs to be borne with, and this is a good reason why we should bear with others in. what is disagreeable to us. We need the same good turn from others which we are bound to show them. (7.) A teadiness to forgive injuries: Forgiving one another, if any man have a quarrel against any. While we are in this world, where there is so much corruption in our hearts, and so much occasion of difference and contention, quarrels will sometimes happen, even among the elect of God, who are holy and beloved, as Paul and Barnabas had a sharp contention, which parted them asunder one from the other (Acts xv. 39), and Paul and Peter, Gal. ii. 14. But it is our duty to forgive one another in such cases; not to bear any grudge, but put up with the affront and pass it by. And the reason is: Even as Christ forgave you, so also do you. ‘The consideration that we are for- given by Christ so many offences is a good reason why we should forgive others. It is an argument of the divinity of Christ that he had power on earth to forgive sins ; and it is a branch of his example which we are obliged to follow, if we ourselves would be forgiven. Forgive us our trespasses, as we forgive those who trespass against us, Matt. vi. 12. II In order to all this, we are exhorted here to several things:—1. To clothe our- selves with love (v. 14): Above all things put on charity; imi ma&or 62 rovroue—over ail things. Let this be the upper garment, the robe, the livery, the mark of our dignity and distinction. Or, Let this be principal and chief, as the whole sum and abstract of the second table. Add to faith virtue, and to brotherly-kindness chariiu, 2 Pet.i.5—7. He ae COLOSSIANS. a i ee Tw ae i lays the tundaon in faith, and t in charity, which is the bond of perfec the cement and centre of all happy socie Christian unity consists of unanimity 2 mutual love. 2. To submit ourselves to | government of the peace of God (v. 15): I the peace of God rule in your hearts, that God’s being at peace with you, and the ec fortable sense of his acceptance and favou or, a disposition to peace among yoursely a peaceable spirit, that keeps the peace, a makes peace. This is called the peace of Go because it is of his working in all who g his. The kingdom of God is righteousness « peace, Rom, xiv. 17. ‘ Let this peace rule: your heart—prevail and govern there, or a an umpire decide all matters of differen among you.”—To which you are called in o body. Weare calied to this peace, to pei with God as our privilege and peace with of brethren as our duty. Being united in ¢ body, we are called to be at peace one another, as the members of the natural bo for we are the body of Christ, and members particular, 1 Cor. xii. 27. ‘To preserve in this peaceable disposition, we must be tha ful. The work of thanksgiving to God such a sweet and pleasant work that it w help to make us sweet and pleasant towar allmen. “ Instead of envying one anoth upon account of any particular favours a excellence, be thankful for his mercies, whi are common to all of you.” 3. To let t word of Christ dwell in us richly, v. 16. gospel is the word of Christ, which has cor to us; but that is not enough, it must d in us, or keep house—votxeirw, not as aserva in a family, who is under another’s conf but as a master, who has a right to preser to and direct all under his roof. Wem take our instructions and directions from and our portion of meat and strength, of gr and comfort, in due season, as from | master of the household. It must dwell in u that is, be always ready and at hand to us every thing, and have its due influence use. We must be familiarly acquainted w it, and know it for our good, Job v. 27. must dwell in us richly: not enly keep hot in our hearts, but keep a good house. Ma have the word of Christ dwelling in them, b it dwells in them but poorly; it has” mighty force and influence upon them. Th the soul prospers when the word of God dw in us richly, when we have abundance of if us, and are full of the scriptures and of the grace of Christ. And this in all wisdom. The proper office of wisdom is to apply what know to ourselves, for our own. directi The word of Christ must dwell in us, not it all notion and speculation, to make us doe, tors, but in all wisdom, to make us goot Christians, and enable us to conduct ou in every thing as becomes Wisdom’s childr 4..To teach and admonish one another. This would contribute very much to our further) ance in all grace; for we sharpen ourselve a - ion. We must admonish one another in psalms land hymns. Observe, Singing of psalms is a g ; Wadpoic cai Upvore cai gdaic —the Psalms of David, and spiritual hymns and odes, collected out of the scripture, and suited to special occasions, instead of their ‘ewd and profane songs in their idolatrous uy, Religious poesy seems countenanced hy these expressions and is capable of great dification. But, when we sing psalms, we eno melody unless we sing with grace in ou unless we are suitably affected th what we sing and go along in it with me devotion and understanding. Singing ‘psalms is a teaching ordinance as well as a praising ordinance ; and we are not only to en and encourage ourselves, but to feach admonish one another, mutually excite ir affections, and convey instructions. 5. fl must be done in the name of Christ (v. ): And whatsoever you do in word or deed, all in the name of the Lord Jesus, accord- to his command and in compliance with thority, by strength derived from him, ith an eye to his glory, and depending upon ) merit for the acceptance of what is good nd the pardon of what is amiss, Giving ks to God and the Father 5y him. Observe, ) We must give thanks in all things; tsoever we do, we must still give thanks, . Vv. 20, Giving thanks always for ail angs. (2.) The Lord Jesus must be the lator of our praises as well as of our ayers. We give thanks to God and the Father in the name of the Lord Jesus Christ, Eph. v. Those who do all things in Christ’s 2 God, even the Father. _ 1S Wives, submit yourselves unto Lord. 19 Husbands, love your Children, obey your parents in all mgs: for this is wellpleasing unto Lord. 21 Fathers, provoke not children to anger, lest they be uraged. 22 Servants, obey in things your masters according to flesh; not with eyeservice, as menpleasers ; but in singleness of fearmg God: 23 And what- wer ye do, do z¢ heartily, as to the ord, and not unto men; 24 Know- ng that of the Lord ye shall receive reward of the inheritance: for ye ve the Lord Christ. 25 But he that doeth wrong shall receive for the wrong which he hath done: and there eg of persons. CHAP. IIL 2 ickening others, and improve our know- | exhortations to relative duties, as before ir 2 by communicating it for their edifica- | the epistle to the Ephesians. The epistles . Relative duties. which are most taken up in displaying the glory of divime grace, and = eee Lord Jesus, are the most particular and dis- tinct in pressing the duties of the several relations. We must never separate the privi- leges and duties of the gospel religion. I. He begins with the duties of wives and husbands (ve. 18): Wives, submit yourselves unto your own husbands, as it is fit in the Lord. Submission is the duty of wives, bxoraccecOe. It is the same word which is used to express our duty to magistrates (Rom. xiii. 1, Let every soul be subject to the higher powers), and is expressed by subjection and reverence, Eph. v. 24, 33. The reason is that Adam was first formed, then Eve: and Adam was not deceived, but the woman, being deceived, was in the transgression, 1 Tim. ii. 13, 14. He was first in the creation and last in the transgression. The head of ihe woman ts the man ; and the man. is not of the woman, but the woman of the man ; neither was the man created for the woman, but the woman for the man, 1 Cor. xi. 3, 8,9. It is agreeable to the order of nature and the reason of things, as well as the appointment and will of God. But then it is submission, not to a rigorous lord or absolute tyrant, who may do his will and is without restraints, but to a husband, and to her own husband, who stands in the jnearest relation, and is under strict engage- ments to proper duty too. And this is fit in the Lord, it is becoming the relation, and what they are bound in duty to do, as an in- stance of obedience to the authority and law of Christ. On the other hand, husbands must e will never want matter of thanksgiving love their wives, and not be bitier against them, |b. 19. They must love them with tender and | faithful affection, as Christ loved the church, ets tae own husbands, as it is ft m} and as their own bodies, and even as them- selves (Eph. v. 25, 28, 33), with a love pecu- liar to the nearest relation and the greatest j res, and be not bitter against them. ; comfort and blessing of life. And they must not be bitter against them, not use them un- kindly, with harsh language or severe treat- ment, but be kind and obliging to them in all things ; for the woman was made for the man, neither is the man without.the woman, and the man also is by the woman, 1 Cor. xi. G, 11, 12. II. The duties of children and parents Children, obey your parents in all things, for this is well-pleasing unto the Lord, v. 20 They must be willing to do all their lawful commands, and be at their direction and disposal ; as those who have a natural right and are fitter to direct them than themselves. The apostle (Eph. vi. 2) requires them to honour as well as obey their parents; they must esteem them and think honourably of them, as the obedience of their lives must proceed from the esteem and opinion of their minds. And this is well-pleasing to God, or acceptable to him ; for it is the first command- concludes the chapter with! ment with promise (Eph. vi.-2), with an explicit in _ ee 8 4 ah Relative duties. promise annexed to it, namely, That it shall be well with them, and they shall live long on the earth. Dutiful children are the most likely to: prosper in the world and enjoy long life. And parents must be tender, as well as children obedient (v. 21): “ Fathers, provoke not your children to anger, lest they be dis- couraged. Let not your authority over them be exercised with rigour and severity, but with kindness and gentleness, lest you raise their passions and discourage them in their duty, and by holding the reins too tight make them fly out with the greater fierceness.” The bad temper’ and example of imprudent parents often prove a great hindrance to their children and a stumbling-block in their way; see Eph. vi. 4. And it is by the tenderness of parents, and dutifulness of children, that God ordi- narily furnishes his church with a seed to serve him, and propagates religion from age to age. III. Servants and masters: Servants, obey your masters in all things according to the flesh, v. 22. Servants must do the duty of the relation in which they stand, and obey their master’s commands in all things which are consistent with their duty to God their heavenly Master. Not with eye-service, as méen-pleasers—not only when their master’s eye is upon them, but when they are from under their master’s eye. They must be both just and diligent. In singleness of heart, fearing God—without selfish designs, or hy- pocrisy and disguise, as those who fear God and stand inaweof him. Observe, The fear of God ruling in the heart will make people | good in every relation. Servants who fear God will be just and faithful when they are from under their master’s eye, because they know they are under the eye of God. See Gen. xx. 11, Because I thought, Surely the fear of God is not in this place. Neh. v. 15, But so did not I, because of the fear of God. “ And whatsoever you do, do it heartily (v. 23), with diligence, not idly and slothfully :” or, “Do it cheerftilly, not discontented at the providence of God which put you in that re- lation.””—As to the Lord, and not as to men. It sanctifies a servant’s work when it is done as unto God—with an eye to his glory and in obedience to his command, and not merely as unto men, or with regard to them only. Observe, We are really doing our duty to God when we are faithful in our duty to men. And, for servants’ encouragement, let them know that a good and faithful servant is never the further from heaven for his being aservant: “Knowing that of the Lord you shall receive the reward of the inheritance, for you serve the Lord Christ, v. 24. Serving your masters according to the command of Christ, you serve Christ, and he will be your pay- master: you will have a glorious reward at last. Though you are now servants, you will receive the inheritance of sons. But, on the other hand, He who does wrong will receive for the wrong which he has done,” v. 25. ‘Rr = COLOSSIANS. wT 3 - There is a righteous God, wh wrong their masters, will recke for it, though they conceal it fro master’s notice. he will be punish the unjust as well as reward the fai! ful servant: and soif masters wrong their ser vants.—And there isno respect of persons wi him. The righteous Judge of the earth willl impartial, and carry it with an equal hand wards master and servant; not swayed any regard to men’s outward circumstance and condition of life. The one and the ot will stand upon a level at his tribunal, It is probable that the apostle has a p: ticular respect, in all these instances of d to the case mentioned 1 Cor. vii. of relation of a different religion, as a Christian an heathen, a Jewish convert and an uncircur cised Gentile, where there was:room to de whether they were bound to fulfil the prope duties of their several relations to such pei sons. And, if it hold in such eases, it much stronger upon Christians one towz another, and where both are of the same r ligion. And how happy would the go religion make the world, if it every whe prevailed ; and how much would it infilue every state of things and every relation of life CHAP. Iv. |. He continues his aecount of the duty of masters, from the el of the former chapter, ver. 1. II. He exhorts to the duty prayer (ver. 2—4), and to a prudent aud decent conduct towal those with whom we converse, ver.5,6, Il. Hee z with the mention of seyeral of his friends, of whom he gives honourable testimony, ver. 7—18. ASTERS, give unto your set vants that which is just an equal; knowing that ye aiso have” Master in heaven. The apostle proceeds with the duty « masters to their servants, which might hai been joined to the foregoing chapter, and a part of that discourse. "Here observe, | Justice is required of them: Give unto servants that whichis just and equal (v. 1), only strict justice, but equity and kindn Be faithful to your promises to them, an perform your agreements; not defraudir them of their dues, nor keeping back by fra the hire of the labourers, Jam.v. 4. Requ no more of them than they are able to p form; and do not lay unreasonable burdel upon them, and beyond their strength. P# vide for them what is fit, supply proper foo and physic, and allow them such liberti may fit them the better for cheerful servi and make it the easier to) them, and th though they be employed inthe meanest lowest offices, and of another country different religion from yourselves. 2. Ago reason for this regard: “ Knowing that ye also have a Master in heaven. You who ai masters of others have a Master yourself, an are servants of another Lord. You re Ti lords of yourselves, and are accountable t one above you. Deal with yours its 2 you expect God should deal with you, and those who believe they must give am both servants of the same Lord in pare 2 that your ither is there respect 2 Vi. 9. 2 Continue in prayer, and watch . the same with thanksgiving; 3 praying also for us, that God ‘ould open unto us a door of utter- nee, to speak the mystery of Christ, x which I am also in bonds: 4 hat I may make it manifest, as I If this. be considered as connected with the exoing verse, then we may observe that it of the duty which masters owe their ats to pray with them, and to pray ily with them, or continuein prayer. They mst not-only do justly and kindly by them, ut act a Christian and religious part, and be ed for 2 eee rae lies: ‘‘ As parts of charge, an er gur influence, be aero for the blessing ‘God upon them, as well as the success of wr affairs in theirhands.” And this is the -of every one—to continue in pruyer. Seep up your constant times of prayer, thout being diverted from it by other misiness; keep your hearts close to the duty, with ing or deadness, and even to endof it: Watching in thesame.” Chris- s should lay hold of all opportunities for er, and choose the-fittest seasons, which e least liable to disturbance from other hings, and keep their minds lively in the and in suitable frames.— With thanks- ing, or solemn acknowledgment of the ercies received. Thanksgiving must have a rt in every prayer—Withal praying also far us, v.3. ‘The people must pray particu- arly for their ministers, and bear them upon heir hearts at all times at the throne of grace. s if he had said, “ Do not forget us, when- Wer you pray for yourselves,” Eph. vi. 19; BES... V. 255 Heb.., xiii. 18. That God d open to us a door of utterance, that is, ther afford opportunity to preach the gospel so he says, a great door and effectual is opened “me, 1 Cor. xvi. 9), or else give me ability iid courage, and enable me with freedom ind faithfulness ; so Eph. vi. 19, dnd for me, t utterance nay be given to me, that I may m my mouihk boldly, to speak the mystery of Phrist, for which I amalso in bonds ; that is, es od ither the deepest doctrines of the gospel pith plainness, of which Christ is the prin- ipal subject (he calls it the mystery of the ospel, Eph. vi. 19), or else he means the eachine of the gospel to the Gentile world, he calls the mystery hidden from ages 26) and the mystery of Christ, Eph. ‘For this he was now in bonds. He a8 a prisoner at Rome, by the violent op- Sition of the malicious Jews. He would ee and yet he begged their prayers for him, that he might be taught to speak. ‘Phe best and most eminent Christians need the prayers of meaner Christians, and are not above asking them. “The chief speakers need prayer, that God would give them a door of utterance, and that they may speak as they ought to speak. 5 Walk in wisdom toward them that are without, redeeming the time. 6 Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man. The apostle exhorts them further to a prudent and decent conduct towards all those with whom they conversed, towards the hea- then world, or those out of the Christian church among whom they lived (v. 5): Walk in wisdom towards those who are without. Be careful, in al] your converse with them, to get no hurt by them, or contract any of their customs; for erl communications corrupt good manners ; and to do no hurt to them, or increase their prejudices against religion, and give them an occasion of dislike- Yea, do them all the good you: can, and by all the fittest means and in the proper seasons re- commend religion to them.— Redeeming the time ; that is, either “improving every op- portunity of doing them good, and i the best use of your time in proper duty” (diligence in redeeming time very much re- commends religion to the good opinion of others), or else “ walking cautiously and with circumspection, to give them no advan- tage against you, nor expose yourselves to their malice and ill-will,” Eph. ww. 15, 16. Walk circumspectly, redeeming the time, be- cause the days are evil, that is, dangerous, or times of trouble and suffering. And towards others, or those who are within as well as those whovare without, “Let. your speech be always with grace, v. 6. Let all your dis- course be as becomes. Christians, suitable to your profession—savoury, discreet, season- able.” Though it be not always of grace, it must be always with grace; and, though the matier of our discourse be that which is common, yet there must be an air of piety upon it and it must be in a Christian manner - seasoned with salt. Grace is the salt which seasons our discourse; makes it savoury, and keeps it from corrupting. Thet you may A il Nee a ‘Cae OTe = ae ae Various salutations know how to answer every man. One answer is proper for one man, and another for another man Prov. xxvi. 4, 5. We have need of a great deal of wisdom and grace to give proper answers to every man, par- ticularly in answering the questions and ob- jections of adversaries against our religion, giving the reasons of our faith, and showing the unreasonableness of their exceptions and cavils to the best advantage for our cause and least prejudice to ourselves. Be ready always to give an answer to every man who asketh you a reason of the hope that is in you, with meekness and fear, 1 Pet. ili. 15. 7 All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord: 8 Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts; 9 With Onesimus, a faithful and be- loved brother, who is one of you. They shall make known unto you all things which are done here. 10 Aristarchus my fellowprisoner salut- eth you, and Marcus, sister’s son to Barnabas, (touching whom ye received commandments : if he come unto you, receive him;) 11 And Jesus, which is called Justus, who are of the cir- cumcision. These only are my fellow- workers unto the kingdom of God, which have been a comfort unto me. 12 Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and com- plete in all the will of God. 13 For I bear him record, that he hath a great zeal for you, and them that are at Laodicea, and them in Hierapolis. 14 Luke, the beloved physician, and Demas, greet you. 15 Salute the brethren which are in Laodicea, and Nymphas, and the church which. is in his house. 16 And when this epistle is read among you, cause that ' it be read also in the church of the Laodiceans; and that ye likewise read the epist/e from Laodicea. 17 And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it. 18 The salutation by the hand of me Paul. Remember my bonds. Grace he with you. Amen COLOSSIANS. _ ee a ae me In the close of this epistle he ’ several of his friends the honour to le: their names upon record, with some tes mony of his respect, which will be spoken wherever the gospel. comes, and last to | end of the world. a I. Concerning Tychicus, v.7. By hi this epistle was sent; and he does not git them an account in writing of his pres state, because Tychicus would do it by we of mouth more fully and particularly. | knew they would be glad to hear how it far with him. The churches cannot but be-co cerned for good ministers and desirous” know their state. He gives him this ch racter, A beloved brother and faithful mini. Paul, though a great apostle, owns a faith minister for a brother and a beloved broth Faithfulness in any one is truly lovely, a renders him worthy our affection and estee And a fellow-servant in the Lord. Ministi are servants to Christ, and fellow-servants one another. They have one Lord, tho they have different stations and capacities service. Observe, It adds much to the bea and strength of the gospel ministry wh ministers are thus loving and condescend one to another, and by all just means s port and advance one another’s reputatic¢ Paul sent him not only to tell them of affairs, but to-bring him an account of thei Whom I have sent unto you for the same pose, that he might know your estate, « comfort your hearts, v.8. He was as willl to hear from them as they could be to hi from him, and thought himself as mi obliged to sympathize with them as hethou them obliged to sympathize with him. a great comfort, under the troubles and di culties of life, to have the mutual concerr fellow-christians. II. Concerning Onesimus (v. 9): Onesimus, a faithful and beloved brother, 1 is one of you. He was sent back from Ro along with Tychicus. This was he wh Paul had begotten in his bonds, Philem.” He had been servant to Philemon, was a member, if not a minister, of thel church. He was converted at Rome, whit he had fled from his master’s service; and now sent back, itis probable, with the ep to Philemon, to introduce him again into hi master’s family. Observe, Though he wa a poor servant, and had beena bad man, ye being now a convert, Paul calls him a faithfi and beloved brother. The meanest circum stance of life, and greatest wickedne former life, make no difference in the spi relation among sincere Christians : they pa take of the same privileges, and are entit to the same regards. The righteous q God by faith of Jesus Christ ts unto all an upon all those that ovelieve ; for there is % difference (Rom. iii. 22): and there ts neil Jew nor Greek, neither bond nor free, for yo are ull one in Christ Jesus, Gal. iii. 28. Pe haps this was some time after he was cor f i‘ 0. . . is time he had entered into the ministry, because Paul calls him a brother. Ill. Aristarchus, a fellow-prisoner. Those wvho join in services and sufferings should be | thereby engaged to one another in holy love. aul had a particular affection for his fellow- vants and his fellow-prisoners. ’. Marcus, sister’s son to Barnabas. This supposed to be the same who wrote the spel which bears his name. If he come fo you receive him. Paul had a quarrel th Barnabas upon the account of this Mark, ‘who was his nephew, and thought not good to take him with them, because he departed from | them from Pamphylia, and went not with them | to the work, Acts xv. 38. He would not take | Mark with him, but took Silas, because Mark ‘had deserted them ; and yet Paul is not only nciled to him himself, but recommends m to the respect of the churches, and gives a great example of a truly Christian and forgiy- ig spirit. Ifmen have been guilty of a fault, /it must not be always remembered against em. We must forget as well as forgive. a man be overtaken in a fault, you who are ritual restore such a one in the spirit of ekness, Gal. vi. 1. Y. Here is one who is called Jesus, which the Greek name for the Hebrew Joshua. Jesus had given them rest, then would he t afterwards have spoken of another day, Heb. iv. 8. Whoiscalled Justus. It is pro- ble that he changed his name for that of | Justus, in honour to the name of the Re- emer. Or else Jesus was his Jewish name, for he was of the circumcision ; and Justus his man or Latin name. These are my fellow- labourers unto the kingdom of God, who have ena comfort unto me. Observe, What com- t the apostle had in the communion of nts and ministers! One is his fellow- rvant, another his fellow-prisoner, and all fellow-workers, who were working out ir own salvation and endeavouring to pro- te the salvation of others. Good ministers take great comfort in those who are their ow-workers unto the kingdom of God. eir friendship and converse together are a great refreshment under the sufferings and culties in their way. : I. Epaphras (v.12), the same with Epa- phroditus. He is one of you, one of your ch; he salutes you, or sends his service to you, and his best affections and wishes. Iways labouring fervently for you in prayers. Ep phras had learned of Paul to be much in prayer for his friends. Observe, 1. In what ner he prayed for them. He laboured in ] er, laboured fervently, and always la- boured fervently for them. ‘Those who would Succeed in prayer must take pains in prayer; nd we must be earnest in prayer, not only urselves, but for others also. | It is the tual fervent prayer which is the prevail- prayer, and availeth much (Jam. v. 16), and Etias prayed earnestly that it might not | it Pee CHAP Ty prayer: That you may stand perfect and com- plete in all the will of God. Observe, To stand perfect and complete in the willof Godis what we should earnestly desire both for our- selves and others. We must stand complete in all the willof God ; in the willof his precepts by auniversal obedience, and in the will of his providence by a cheerful submission to it: and we stand perfect and complete in both by constancy and perseverance unto the end. The apostle was witness for Epaphras that he had a great zeal for them: “I bear him record ; I can testify for him that he has a great concern for you, and that all he does for you proceeds from a warm desire for your good.” And his zeal extended to all about them : to those who are in Laodicea and Hierapolts. He had a great concern for the Christian interest in the neighbouring places, as well as among them. VII. Luke is another heve mentioned, whom he calls the beloved physician. This is he who wrote the Gospel and Acts, and was Paul’s companion. Observe, He was both a physician and an evangelist. Christ hina- self both taught and healed, and was the great physician as well as prophet of the church. He was the beloved physician; one who re- commended himself more than ordinary to the affections of his friends. Skill in physic is a useful accomplishment in a minister and may be improved to more extensive useful- ness and greater esteem among Christians. VIII. Demas. Whether this was written be- fore the second epistle to Timothy or after is not certain. There we read (2 ‘Tim. iv. 10), Demas hath forsaken me, having loved this present world. Some have thought that this epistle was written after; and then it is an evidence that, though Demas forsook Paul, yet he did not forsake Christ; or he forsook him but for a time, -and recovered himself again, and Paul forgave him and owned him as a brother. But others think more pro- bably that this epistle was written before the other; this in anno 62, that in 66, and then it is an evidence how considerable a man Demas was, who yet afterwards revolted. Many who have made a great figure in pro- fession, and gained a great name among Christians, have yet shamefully apostatized : They went forth from us, because they were not of us, 1 John ii. 19.. IX. The brethren in Laodicea are here mentioned, as living in the neighbourhood of Colosse: and Paul sends salutations to them, and orders that this epistle should be read in the church of the Laodiceans (v. 16), that a copy of it should be sent thither, to be read publicly in their congregation. And some think Paul sent another epistle at this time to Laodicea, and ordered them to send for that from Laodicea, and read it in their church: And that you likewise read the epistle from Laodicea. if so, that epistle is now lost, and did not belong to the canon ; for all PR Te. ee are ane ay ee eee es b> yal 3 7 ae mah ts ae Various salutations ed and sent back to Philemon, and by) rain, v. 17. 2. What is the matter of this ON eee * <- yx ey pe aye ay Sit saa be Ak Tin Ges Introduction. - the epistles which the apostles ever wrote | ni were not preserved, any more than the words and actions of our blessed Lord. There are many other things which Jesus did, which if they should be written every one, I suppose the world itself could not contain the books which would be written, John xxi. 25. But some think it was the epistle to the Ephesians, which is still extant. X. Nymphas is mentioned (v. 15) as one who lived at Colosse, and had achutch in his house; that is, either a religious family, where the several parts of worship were daily performed ; or some part of the congregation met there, when they had no public places of worship allowed, and they were forced to as- semble in private houses for fear of their enemies. The disciples were assembled for fear of the Jews (John xx. 19), and the apostle preached in his own lodging and hired house, Acts xxviii. 23, 30. In the former sense it showed his exemplary piety ; in the latter his zeal and public spirit. XI. Concerning Archippus, who was one of their ministers at Colosse. They are bidden to admonish him to mind his work as a minister, to take heed to it, and to fulfil it=— to be diligent and careful of all the parts of it, and to persevere in it untothe end. They must attend to the main design of their mi- AN EXPOSITION, | WITH PRACTICAL OBSERVATIONS, — OF THE FIRST EPISTLE OF ST. PAUL TO THE © 4 é a THESSALONIANS. Tuessatonica was formerly the metropolis of Macedonia; it is now called Saloniehi, and best peopled, and one of the best towns’ for commerce, in the Levant. The apostle Paul, t diverted from his design of going into the provinces of Asia, properly so after an extraordinary manner to preach the gospel in Macedonia (Acts xvi. 9, to the call of God went from Troas to: Samothracia, thence to Neapolis, and but met with hard usage, being east into prison from which being wonderfully delivered, they departed. Passing through Amphipolis and Apolloni came to Thessalonica, where the apostle planted a church that consisted of some Acts xvii. 1—4. But a tumult being raised in the ci where he had good success.in his ministry, Silas his. companion in travel and ‘labour, forted the brethren. there, and Jews and many converted Gentiles, the unbelieving Jews, and the lewd and baser sort of the inhabitants, safety, were sent away by night unto Berea, and afterwards Paul was conducted to Ai leaving Silas and Timotheus behind him, but sent directions that they should come to hi all speed. When they came, Timotheus was sent to Thessalonica, to enquire after their w: and to establish them in the faith (1 Thess. iii. 2), and, returning to Paul while he Athens, was sent again, together with Silas, to visit the churches in Macedonia. So th iii. 1), departed thence to Corinth, where he con and Timotheus returned to him from Mace i being left at Athens alone (1 Thess. year and a half, in which time Silas have received is a grea’ ceived in the Lord, and is by andcommand. (2.) Thosewh it must fulfil it, or do the full du Those betray their trust, and will have account at last, who do this work of the negligently. (3.) The people may pu ministers in mind of heir uty, and them to it: Say to ge Take he the ministry, though no doubt with d and respect, not from pride and conceit. XII. Concerning himself (v. 18): The salu tation of me Paul. Remember my bond: He had a scribe to write all the rest of th epistle, but these words he wrote with hi own hand: Remember my bonds. He doe: not say, “ Remember I am a prisoner, aml send me supply ;” but, “ Remember I a bonds as the apostle of the Gentiles, a: this confirm your faith in the gospel ¢ Christ :” it adds weight to this exhortation I therefore, the prisoner of the Lord, beseec you to walk worthy, Eph. iv.1. “ Grace? with you. The favour of God, and all goot the blessed fruits and effects of it, be wi you, and be your portion.” -. LA called, and 10), in ob thence to P Paul and Silas, for ?y Pd Ta ced « A +s HAP. T. Tatanksgiving to God. , and then he wrote this epistie to the church of Christ at Thessalonica, which. though : nike anales,.of this apostle, is supposed to be first in time of all Paul’s ep and to be written about A.D. 51. The main scope of it is to express the thankfulness of this apostle for the good success his preaching had among them, to establish them in the faith, and persuade them to a holy conversation. y CHAP. L. apes together ; for the free grace or favour Afler the iwtraduction (ver, 1) the apostic berms wth 2 thank of God is the spring or fountain of all the _ giving to God for the saving benefits bestowed on them, ver. 2—5, } . d : it ‘And then mentions the sure evidences of the good success of the | PEACE and prosperity we Go or can enjoy ; "gospel among them, which was notorious and famous in severe! ‘and where there ate gracious dispositions in Bee me Tj us we may hope for peaceful thoughts in our PAUL, and Silvanus, and Timo- | own breasts; both grace and peace, and all theus, unto the church of the| spiritual blessings, come to us from God the essalonians which is in God the| Father and the Lord Jesus Christ; from 5 -¢.| God the original of all good, and from the ee aad i the Lord Jesus Christ: Lord Jesus the purchaser of all good for us ; peavace be unto you, and peace, from from God in Christ, and so-our Father in od our Father, and the Lord Jesus! covenant, because he is the God and Father Christ. lof our Lord Jesus Christ. Note, As all In this introduction we have, good comes from God, so no good ean be I. The inscription, where we have, 1. The hoped for by sinners but from God in Christ. sons from whom this epistle came, or by| And the best good may be expected from om it was written. Paul was the inspired God as our Father for the sake of Christ. - fle and writer of this epistle, though he] 2 We give thanks to God always es no mention of his apostleship, which! for you all, making mention of you not doubted of by the Thessalonians, - ‘ f pr opposed by any false apostle among in our prayers; 3 Remembering igs joins Silvanus (or Silas) and without ceasing your work of faith, motheus with himself (who had now come|and labour of love, and patience of » him with an account of the prosperity of/hope in our Lord Jesus Christ, in the churches in Macedonia), which shows!;p 6 sight of God and our Father; 4 ‘this great apostle’s humility, and how de- 2 ‘irous he was to put honour upon the minis- Knowing, brethren beloved, your rs of Christ who were of an inferior rank/election of God. 5 For our gospel standing. Agoodexamplethisistosuch|came not unto you in word only, sters as are of greater abilities and! byt also in power, and in the Holy | ation in the church than some others. - The persons to whom this epistle is writ- Ghost, and in much assurance ; as ye , namely, the church of the Thessalonians,| K2OW what manner of men we were converted Jews and Gentiles in Thes-|among you for your sake. onica; and itis observable that thischurch| J. The apostle begins with thanksgiving’ said to be in God the Father and in the\to God. Being about to mention the things d Jesus Christ: they had fellowship with| that were matter of joy to him, and highly Father, and his Son Jesus Christ, 1 John] praiseworthy in them, and greatly for their ‘They were a Christian church, because] advantage, he chooses to do this by way of believed in God the Father and in the| thanksgiving to God, who is the author of Jesus Christ. They believed the prin-| all that good that comes to us, or is done by s both of natural and revealed religion.) us, at any time. God is the object of all Gentiles among them were turned to| religious worship, of prayer and praise. And yd from idols, and the Jews among them) thanksgiving to God is a great duty, to be wed Jesus to be the promised Messias.| performed always or constantly; even when ll of them were devoted and dedicated to| we do not actually give thanks to God by our Ns od the Father and the Lord Jesus Christ :/ words, we should have a grateful sense of | God as their chief good and highest end,| God’s goodness upon our minds. Thanks- | to Jesus Christ as their Lord and Mediator|giving should be often repeated; and not een God and man. God the Father is| only should we be thankful for the favours original and centre of all natural reli-|we ourselves receive, but for the benefits ; and Jesus Christ is the author and|bestowed on others also, upon our fellow- tre of all revealed religion. Yow believe| creatures and fellow-christians. The apostle God, says our Saviour, believe also in me, | gave thanks not only for those who were his n xiv. 1. most intimate friends, or most eminently The salutation or apostolical benedic-|favoured of God, but for them all. n: Grace be with you, and peace from| II. He joined prayer with his praise or od our Father and the Lord Jesus Christ.|thanksgiving. When we in every thing by his is the same for substance as in the|prayer and supplication make our requests er epistles. Grace and peace are welli known to God, we should join thanksgiving v Sea oe ye OE ee ie a ee , fey ) aS ¥ " ee a ov wre r . «= Success of the apostle'’s ministry. 1 ‘THESSALONIANS. Bs therewith, Phil. iv. 6. So when we give thauks for any benefit we receive we should join prayer. We should pray always and |election. Some by their election without ceasing, and should pray not only | would understand only the temporary for ourselves, but for others also, for our! tion of the Thessalonians from the un friends, and should make mention of them|ing Jews and Gentiles in their conversio ‘n our prayers. We may sometimes mention their names, and should make mention of their case and condition; at least, we should have their persons and circumstances in our minds, remembering them without ceasing. Note, As there is much that we ought to be thankful for on the behalf of ourselves and our friends, so there is much occasion of constant prayer for further supplies of good. III. He mentions the particulars for which he was so thankful to God; namely, 1. ‘The saving benefits bestowed on them. ‘These were the grounds and reasons of his thanksgiving. (1.) Their faith and their work of faith. Their faith he tells them (v. 8) was very famous, and spread abroad. This is the radical grace ; and their faith was a true and living faith, because a working faith. Note, Wherever there is a true faith,it will work : it will have an influence upon heart and life ; it will put us upon working for God and for our own salvation. We have comfort in our own faith and the faith of others when we perceive the work of faith. Show me thy faith by thy works, Jam. ii. 18. (2.) Their love and the labour of love. Love is one of the cardinal graces; it is of great use to us in this life and will remain and be perfected in the lifeto come. Faith works by love ; it shows tself in the exercise of love to God and love to our neighbour; as love will show itself by labour, it will put us upon taking pains in religion. (3.) Their hope and the patience of hope. We are saved by hope. This grace is compared to the soldier’s hel- met and sailor’s anchor, and is of great use in times of danger. Wherever there is a well-grounded hope of eternal life, it will appear by the exercise of patience; in a patient bearing of the calamities of the pre- sent time and a patient waiting for the glory to be revealed. For, if we hope for that we see not, then do we with patience wait for it, Rom. viii. 25. 2. The apostle not only mentions these three cradinal graces, faith, hope, and love, but also takes notice, (1.) Of the object and efficient cause of these graces, namely, cur Lord Jesus Christ. (2.) Of the sincerity of them: being in the sight of God even our Father. ‘The great motive to sincerity is the apprehension of God’s eye as always upon us; and it is a sign of sincerity when in all we do we endeavour to approve ourselves to God, and that is right which is so in the sight of God. ‘Then is the work of faith, or labour of love, or patience of hope, sincere, when it is done as under the eye of God. (3.) He mentions the fountain whence these graces flow, namely, God’s electing love: Knowing, brethren beloved, your election | vw of God, v. 4. ‘Thus he runs u e stre to the fountain, and that was ’s et but this was according to the eternal purpe of him who worketh all things according to th counsel of his own will, Eph. i. 11. Spe ing of their election, he calls them, brethri beloved ; for the original of the brotherhoo that is between Christians and the relatio wherein they stand one to another is elec tion. And it is a good reason why we shoul love one another, because we are all belove of God, and were beloved of him in h counsels when there was not any thing in to merit his love. ‘The election of thes Thessalonians was known to the apostles and therefore might be known to themselve and that by the fruits and effects thereof their sincere faith, and hope, and love, t the successful preaching of the gospel amoi them. Observe, [1.] All those who in th fulness of time are effectually called an sanctified were from eternity elected a1 chosen to salvation. [2.] The election God is of his own good pleasure and mer grace, not for the sake of any merit in thos who are chosen. [3.] The election of may be known by the fruits thereof. i Whenever we are giving thanks to God fi his grace either to ourselves or others, ¥ should run up the streams to the fountail and give thanks to God for his electing lo by which we are made to differ. 3. Another ground or reason of the apos tle’s thanksgiving is the success of his minis try among them. He was thankful on hi own account as well as theirs, that he hz not laboured in vain. He had the seal-an evidence of his apostleship hereby, and gres encouragement 1n his labours and suffering Their ready acceptance and entertainment | the gospel he preached to them were an evi dence of their being elected and beloved ¢ God. It was in this way that he knew the election. It is true he had been in the third heavens ; but he had not searched the records} of eternity, and found their election there, but knew this by the success of the gospel] among them (v. 5), and he takes notice with thankfulness, (1.) That the gospel came t¢ them also not in word only, but in power they not only heard the sound of it, but sule mitted to the power of it. It did not mere tickle the ear and please the fancy, n merely fill their heads with notions and amus their minds for awhile, but it affected thei hearts: a divine power went along with for convincing their consciences and amen ing their lives. Note, By this we may kr our election, if we not only speak of things of God by rote as parrots, but feel influence of these things in our hearts, mot tifving our lusts, weaning us from the ‘vo: and raising us up to heavenly things, (2, nil erever the gospel comes in power, it is e attributed to the operation of the Holy ost; and unless the Spirit of God accom- yany the word of God, to render it effectual power, it will be to us but as a dead ; and the letter killeth, it is the Spirit giveth life. (3.) The gospel came to n in much assurance. Thus did they ain it by the power of the Holy Ghost. y were fully convinced of the truth of it, s not to be easily shaken in mind by ob- tions and doubts; they were willing to e all for Christ, and to venture their souls everlasting condition upon the verity of gospel revelation. The word was not to m, like the sentiments of some philoso- srs about matters of opinion and doubtful ation, but the object of their faith and nee. Their faith was the evidence of gs not seen; and the Thessalonians thus Ww what manner of men the apostle and fellow-labourers were among them, and they did for their sake, and with what d success. 6 And ye became followers of us, nd of the Lord, having received the ord in much affliction, with joy of 1¢ Holy Ghost: 7 So that ye were mples to all that believe in Mace- ja and Achaia. 8 For from you ded out the word of the Lord only in Macedonia and Achaia, it also in every place your faith to d-ward is spread abroad; so that need not to speak any thing. 9 - they themselves show of us what ner of entering in we had unto 1, and how ye turned to God from ls to serve the living and true d; 10 And to wait for his Son opm heaven, whom he raised from he dead, even Jesus, which delivered from the wrath to come. In these words we have the evidence of ie apostle’s success among the Thessa- lonians, which was notorious and famous in eral places. For, I. They were careful in their holy conver- on to imitate the good examples of the )stles and ministers of Christ, v. 6. As the stle took care to demean himself well, not for his own credit’s sake, but for the benefit of others, by a conversation suitable ) his doctrine, that he might not pull down one hand what he built up with the so the Thessalonians, who observed anner of men they were among them, y their preaching and living were all of jece, showed a conscientious care to be | ’ ee CHAP. I. ——_ Evidence of the apostle’s success. in the Loly that 1s, with the |example. Herein they became also followers energy of the Spirit. Note, | of the Lord, who is the perfect example we must strive to imitate; and we should be followers of others no further than they are followers of Christ, 1 Cor. xi. 1. The Thes- salonians acted thus, notwithstanding their affliction, that much affliction which the apostles and themselves also were exposed to. They were willing to share in the suffer- ings that attended the embracing and profes- sing of Christianity. ‘They entertained the gospel, notwithstanding the troubles and hardships which attended the preachers and professors of it too. Perhaps this made the word more precious, being dear-bought; and the examples of the apostles shone very bright under their afflictions; so that the Thessa- lonians embraced the word cheerfully, and followed the example of the sutfering apostles joyfully, with joy in the Holy Ghost—such solid and spiritual and lasting joy as the Holy Ghost is the author of, who, when our afflictions abound, makes our consolationg much more to abound. Il. Their zeal prevailed to such a degree that they were themselves examples to all about them, v. 7, 8. Observe here, 1. Their example was very effectual to make good impressions upon many others. They were ruz0i—stamps, or instruments to make impression with. They had themselves received good impressions from the preach- ing and conversation of the apostles, and they made good impressions, and their con- versation had an influence upon others. Note, Christians should be so good as by their example to influence others. 2. It was very extensive, and reached be- yond the confines of Thessalonica, even to the believers of all Macedonia, and further, in Achaia; the Philippians, and others who received the gospel before the Thessalonians, were edified by their example. Note, Some who were last hired into the vineyard may sometimes outstrip those who come in before them, and become examples to them. 3. It was very famous. The word of the Lord, or its wonderful effects upon the Thessalonians, sounded, or was famous and well known, in the regions round about that city, and in every place; not strictly every where, but here and there, up and down in the world: so that, from the good success of the gospel among them, many others were encouraged to entertain it, and to be willing, when called, to suffer for it. ‘Their faith was spread abroad. (1.) The readiness oi their faith was famed abroad. These Thes- salonians embraced the gospel as soon as it was preached to them; so that every body took notice what manner of entering in among them the apostles had, that there were no such delays as at Philippi, where it was « great while before much good was done. (2.) The effects of their faith were famous. [1.} They quitted their idolatry ; they turned from their idols, 2nd abandoned all the false wor- ER Pate One mae eT we ~ MRD b> Wate . : ae 1 THESSALONIANS. | The primitive ministers. shiv they had been educated in. [2.] They pave themselves up to God, to the hving and true’ God, and-devoted themselves to his service. [3.] They set themselves to wait for the Son of God from heaven, v. 10. And this is one of the peculiarities of our holy religion, to wait for Christ’s second coming, as those who believe he will come and hope he will come to our joy. The believers under the Old Testament waited for the coming of the Messiah, and believers now wait for his second coming; he is yet to come. And there is good reason to believe he will come, because God has raised him from the dead, which is a full assurance unto all men that he will come to judgment, Acts xvii. 31. And there is good reason to hope and wait for his coming, because he has delivered us from the wrath to come. He came to purchase salvation, and. will, when he comes again, bring salvation with him, full and final de- liverance from sin, and death, and hell, from that wrath which is yet to come upon un- believers, and which, when it has once come, will be yet to come, because it. is everlasting fire prepared for the devil and his angels, Matt. xxv. 41. CHAP. II. In this chapter the apostle puts the Thessalonians in mind of the manner of his preaching among them, ver. 1—6. Then of the manner of his conversation among them, ver. 7—12. Afterwards of the success of his mimistry, with the effects both on himself and on them (ver. 13—16), and then apologizes for his absence, ver. 17—20. OR yourselves, brethren, know our entrance in unto you, that it was not in vain: 2 But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention. 3 For our exhortation was not of deceit, nor of uncleanness, nor in guile: 4 But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts. 5 For neither at any time used we flattering words, as ye know, nor a cloak of covetousness; God ts witness: 6 Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ. Here we have an account of Paul’s man- ner of preaching, and his comfortable reflec- tion upon his entrance in-among the Thessa- lonians. As he had the testimony of his own conscience witnessing to his integrity, so he could appeal to the Thessalonians how faith- fully he, and Silas, and 'Timotheus, his help- ers in the work of the Lord, had discharged their office: You yourselves, brethren, know our entrance in unto you. comfort to e pry. science and the consciences nessing for him that he set out well. good designs and from good. principles; that his preaching was not in vain, or, as § read it, was not vain. The apostle here ec forts himself either in the success of ministry, that it was not fruitless or in y (according to our translation), or, as oth think, reflecting upon the sincerity of preaching, that it was not vain and em or deceitful and treacherous. The subj matter of the apostle’s preaching was vain and idle speculations about use niceties and foclish questions, but sound ; solid truth, such as was most likely to pr his hearers. A good example this is, to imitated by all the ministers of the gosy Much less was the apostle’s preaching y or deceitful. He could say to these Th lonians what he told the Corinthians (2 € iv. 2): We have renounced the hidden thi of dishonesty, not walking in craftiness, handling the word of God deceitfully. He no sinister or worldly design in his preachi which he puts them in mind to have bi I. With courage and resolution: We w bold in our God to speak unto you the g of God,v 2 The apostle was imspire¢ a holy boldness, nor was he discourage: the afflictions he met with, or the opposi that was made against him. He dg with ill usage at Philippi, as these The lonians well knew. There'it was that h Silas were shamefully treated, being put the stocks; yet no sooner were they set liberty than they went to Thessalonica, ¢ preached the gospel with as much boldi as ever. Note, Suffering in a good ca should rather sharpen than blunt the of holy resolution. The 1 of Christ its first setting out in the world, met \ much opposition; and those who preac it preached it with contention, with gi agony, which denoted either the apos striving in their preaching or their striv against the opposition they met with. was Paul’s comfort; he was neither dav in his work, nor driven from it._ II. With great. simplicity and, godly cerity: Our exhortation was not of deceit, of uncleanness, nor in guile, v. 3. ‘This, doubt, was matter of the greatest comfort } |the apostle—the consciousness of his owl sincerity ; and was.one reason of his succes It was the sincere and uncorrupted gosp that he preached and exhorted them to he lieve and obey. His design was not to up a faction, to draw men over to.a party, bu to promote pure religion od befc God and the Father. The gospel he prea was without deceit, it was true and fait it was not fallacious, nora cunningly-devise fable. Nor was it of uncleanness. His gospe was pure and holy, worthy of its holy authoy tending to discountenance all manner n J i ] i 7 pial 1 4 | ; Ps | | Id be no corrupt mixty 3 therewith ; as the matter of the apostle’s exhor- on was thus true and pure, the manner of speaking was without guile. He did not sretend one thing and. intend another. He believed, and therefore he spoke. He had no nister and secular aims and views, but was eality what he seemed to be. The apostle only asserts his sincerity, but subjoins ‘reasons and evidences thereof. ‘The rea- ns are contained, v. 4. ‘They were stewards, put zn trust with 2 gospel: and it is required of a steward at he be faithful. The gospel which Paul ed was not his own, but the gospel of Note, Ministers have a great favour m them, and honour put upon them, nd trust committed to them. They must re to corrupt the word of God: they diligently make use of what is entrusted ith them, soas God hath allowed and com- aded, knowing they shall be called to account, when they must be no longer 2. Their design was to please God and not en. God is a God of truth, and requires ath in the inward parts; and, if sincerity anting, all that we do cannot please God. ‘ospel of Christ is not accommodated to he fancies and lusts of men, to gratify Yappetites. and passions ; but, on the con- it was designed for the mortifying of corrupt affections, and delivering them _the power of fancy, that they might be ought under the power of faith. If I yet ased men, I should not be the servant of Gal. i. 10. They acted under the consideration of od’s omniscience, as in the sight of him tries our, heurts. This is indeed the mofive to sincerity, to consider that not only seeth all that we do, but mveth our thoughts afar off, and searcheth heart. He is well acquainted with all our and designs, as well as our actions. it is from this God who trieth our hearts we must receive our reward. The evi- es of the apostle’s sincerity follow ; and are these :—(1.) He avoided flattery: at any time used we flattering words, know, v.5. He and his fellow-labourers ed Christ and him crucified, and did to gain an interest in men’s affections r themselves, by glorying, and fawning and ling them. No, he was far from this ; r did he flatter men in their sins; nor tell if they would be of his party, they live as they listed. He did not flatter with vain hopes, nor indulge them in il work or way, promising them life, so daubing with untempered mortar. (2.) oided covetousness. He did not make istry a cloak, or a covering, for covet- ess, as God was witness, v.5. His design not to enrich himself by preaching the y Slee. pee a te ee ee pe eS J pmugtons’ Sct bene Bies 3A) Sa Sr eee , ee fet? CREA ee eet The primitive ministers. . “The word of ure. There] with them for bread. He was not like the * false apostles, who, through covetousness, with feigned words made merchandise of the people, 2 Pet. ii. 3. (8.) He avoided ambition and vain-glory: Nor of men sought we glory, neither of you nor yet of others, v.6. They expected neither people’s purses nor their caps, neither to be enriched by them nor caressed, and adored, and called Rabbi by them. This apostle exhorts the Galatians (ch. v. 26) not to be desirous of vain-glory : his ambition was to obtain that honour which comes from God, John v. 44. He tells them that they might have used greater authority as apostles, and expected greater esteem, and demanded maintenance, which is meant by the phrase of being burdensome, because per- haps some would have thought this too great a burden for them to bear. 7 But we were gentle among you, even as a nurse cherisheth her child- ren: 8 So being affectionately de- sirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. 9 For ye remember, brethren, our la- bour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God. 10 Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe: 11 As ye know how we exhorted and comforted. and charged every one of you, as a father doth his children, 12 That ye would walk worthy of God, who hath called you unto his kingdom and glory. In these words the apostle reminds the Thessalonians of the manner of his conver- sation among them. And, I. He mentions the gentleness of their be- haviour : Wewere gentle among you,v.7. He showed great mildness and tenderness who might have acted with the authority of an apostle of Christ. Such a behaviour greatly recommends religion, and is most agreeable to God’s gracious dealing with sinners, in and by the gospel. This great apostle, though he abhorred and avoided flattery, was most zondescending to allmen. He accommodated himself to all men’s capacities, and became all things to all men. He showed the kindness and care of a nurse that cherishes her children. This is the way to win people, rather than to rule with rigour. The word of God is indeed powerful; and as it comes often with awful authority upon the minds of el . so far from this, he did not stipulate | men, as it always has enough in it to con~ ' The primitive ministers. (ln SA vr igor. hp ee eee - iad > vince every impartial judgment, so it comes with the more pleasing power, when the ministers of the gospel recommend them- selves to the affections of the people. And as a nursing mother bears with frowardness ina child, and condescends to mean offices for its good, and draws out her breast, che- rishing it in her bosom, so in like manner should the ministers of Christ behave towards their people. ‘I'he servant of the Lord must not strive, but be gentle unto all men, and patient, 2 Tim. ii. 24. This gentleness and goodness the apostle expressed several ways. 1. By the most affectionate desire of their welfare : Being affectionately desirous of you, ». 8. ‘The apostle had a most affectionate love to their persons, and sought them, not theirs ; themselves, not their goods; and to gain them, not to be a gainer by them, or to make a merchandise of them: it was their spiritual and eternal welfare and salvation that he was earnestly desirous cf. 2. By great readiness to do them good, willingly imparting to them. not the gospel of God only, but also our own souls, v. 8. See here the manner of Paul’s preaching. He spared no pains therein. He was willing to run hazards, and venture his soul, or life, in preaching the gospel. He was willing to spend and be spent in the service of men’s souls} and, as those who give bread to the hungry from a charitable principle are said to impart their souls in what they give (Isa. lvili. 10), so did the apostles in giving forth the bread of life ; so dear were these ‘Thessalonians in parti- cular to this apostle, and so great was his Jove to them. 3. By bodily labour to prevent their charge, or that his ministry might not be expensive and burdensome to them: You re- member our labour and travail ; for, labouring night and day, &c., v. 9. He denied himself the liberty he had of taking wages from the churches. ‘To the labour of the ministry he added that of his callmg, as a tent-maker, that he might get his own bread. We are not to suppose that the apostle spent the whole night and day in bodily labour, or work, to supply the necessities of his body ; for then he would have had no time for the work of the ministry. But he spent part of the night, as well as the day, in this work ; and was willing to forego his rest in the night, that he might have an opportunity to do good to the souls of men in the day time. A good example is here set before the mi- nisters of the gospel, to be industrious for the salvation of men’s souls, though it will not follow that they are always obliged to preach freely, ‘There is no general rule to be drawn from this instance, either that ministers may at no time work with their hands, for the supply of their outward necessities, or that they ought always to doso. 4. By the holi- ness of their conversation, concerning which he appeals not only to them, but to God also {v. 10): You are witnesses, and God also. hey were observers of thei: outward con- | T'HESSALONIANS. ‘ versation in publiz witness not only of th but of the inward princi: acted. Their behaviour was God, just towards all men, and unb) without giving cause of scandal or o and they were careful to give no either to those who were without, or to the who believed, that they might give no ill e ample ; that their preaching and living mig be all of a piece. Herein, said this apost do I exercise myself, to have always a coi science void of offence towards God, and wards men, Acts xxiv. 16. n II. He mentions their faithful discharge the work and office of the ministry, v. 11, 1 Concerning this also he could appeal to th as witnesses. Paul and his fellow-laboure were not only good Christians, but faithi ministers. And we should not only be gor as to our general calling as Christians, bi in our particular callings and relations. exhorted the Thessalonians, not only inforn ing them in their duty, but exciting a quickening them to the performance of by proper motives and arguments. And comforted them also, endeavouring to che and support their spirits under the difficulti and discouragements they might meet wit And this he did not only publicly, but pi vately also, and from house to house (Ai xx. 20), and charged every one of them by pe sonal addresses: this, some think, is | tended by the similitude of a father’s chargii his children. ‘This expression also denot the affectionate and compassionate counse and consolations which this apostle 1 He was their spiritual father; and, as cherished them like a nursing mother, so | charged them as a father, with a fathé affection rather than a father’s authority. 2 my beloved sons, I warn you, 1 Cor. iv. 1 The manner of this apostle’s exhortati ought to be regarded by mnnisters in par cular for their imitation, and the matter of is greatly to be regarded by them and ; others ; namely, that they would walk wort of God, who hath called them to his kingdé and glory, v. 12. Observe, 1. What is o great gospel privilege—that God has call us to his kingdom and glory. The gosp calls us into the kingdom and state of- gra here and unto the kingdom and state of glo hereafter, to heaven and happiness as o end and to holiness as the way to that er 2. What is our great gospel duty—that y walk worthy of God, that the temper of out minds and tenour of our lives be answeral to this call and suitable to this privilege. Wel should accommodate ourselves to She in- tention and design of the gospel, and live suitably to our profession and privileges, ¢ hopes and expectations, as becomes those w are called with such a high and holy eallir 13 For this cause also thank we God without ceasing, because, when — ts tar? , e heard of us, ye received it not as he word of men, but as it is in truth, the word of God, which effec- tually worketh also in you that believe. 14 For ye, brethren, became followers of the churches of God which in ‘Judza are in Christ Jesus: for ye also have suffered like things of your ‘own countrymen, even as they have of the Jews: 15 Who both killed the Lord Jesus, and their own pro- pkets, and have persecuted us; and they please not God, and are contrary to all men: 16 Forbidding us to speak to the Gentiles that they might De saved, to fill up their sins alway: for the wrath is come upon them to . uttermost. Here observe, I. The apostle makes men- tien of the success of his ministry among these ‘Thessalonians (v. 13), which is expressed, 1. By the manner of their receiving the werd of God: When you received the word of Gos, which you heard of us, you received it, lot as the word of men, but (as it is in truth) word of God. Where note, (1.) The werd of the gospel is preached by men like urselyes, men of like passions and infirmi- with others: We have this treasure in then vessels. The word of God, which “these Thessalonians received, they heard fom the apostles. (2.) However, it is in the word of God. Such was the word he apostles preached by divine inspiration, and such is that which is left upon record, “written in the scriptures by divine inspira- : ty and such is that word which in our days is preached, being either contained, or evidently founded on, or deduced from, these ‘sacred oracles. (3.) Those are greatly to ‘blame who give out their own fancies or in- "junctions for the word of God. This is the _vilest way of imposing upon a people, and to deal unfaithfully. (4.) Those are also to blame who, in hearing the word, look no further than to the ministry of men, or the fords of men, who are only, or chiefly, et with the elegance of the style, or the _ beauty of the composition, or the voice and ‘manner in which the word is preached, and t to receive their advantage herein. '(3.) We snould receive the word of God as : “# word of God, with affections suitable to 2 holiness, wisdom, verity, and goodness, mereof. The words of men are frail and | oe: like themselves, and sometimes false, foolish, and fickle: but God’s word isholy, wise, just, and faithful; and, like its _ author, lives and abides for ever. Let us ac- _ cordingly receive and regard it. e 2. By the wonderful operation of this word =. - i. bac 51. : CHAP. ITI. received the word of God which | they received: It effectually worketh in those oe 7 > ” Effects of the Christian minist-y. that believe, v.13. Those who by faith re- ceive the word find it profitable. It does good to those that walk uprightly, and by its wonderful effects evidences itself to be the word of God. This converts their souls, and enlightens their minds, and rejoices their earts (Ps. xix.); and such as have this in- ward testimony of the truth of the scrip- tures, the word of God, by the effectual operations thereof on their hearts, have the best evidence of their divine original to them- selves, though this is not sufficient to con- vince others who are strangers thereto. II. He mentions the good effects which his successful preaching had, 1. Upon himself and fellow-labourers. It was a constant cause of thankfulness: For this cause thank we God without ceasing, v- 13. The apostle expressed his thankfulness to God so often upon this account that he seemed to think he never could be suffi- ciently thankful that God had counted him faithful, and put him into the ministry, and made his ministrations successful. 2. Upon them. The word wrought ef- fectually in them, not only to be examples unto others in faith and good works (which he had mentioned before), but also in con- stancy and patience under sufferings and trials for the sake of the gospel : You became followers of the churches of God, and have suffered like things as they have done (v. 14), and with like courage and constancy, with like patience ard hope. Note, The cross is the Christian’s mark. if we are called to suffer we are called only to be followers of the churches of God; so persecuted they the prophets that were before you, Matt. v. 12. It is a good effect of the gospel when we are enabled to suffer for its sake. The apostle mentions the sufferings of the churches of God, which in Judea were in Christ Jesus. Those in Judea first heard the gospel, and they first suffered for it: for the Jews were the most bitter enemies Christianity had, and were especially enraged against their coun- trymen who embraced Christianity. Note, Bitter zeal and fiery persecution will set countrymen at variance, and break through all the bonds of nature, as well as contradict all the rules of religion. In every city where the apostles went to preach the gospel the Jews stirred up the inhabitants against them. They were the ringleaders of persecution in all places ; so in particular it was at Thessa- lonica: Acts xvii. 5, The Jews that believed |not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered « company, and set all the city in an uproar. Upon this occasion, the apostle gives a cha- racter of the unbelieving Jews (v. 15), enough to justify their final rejection and the ruin of their place, and church, and nation, whici: was now approaching. (1.) They killed the Lord Jesus, and impudently and presump- tuously wished that his blood might be on — oe eer. As Effects of the Christian ministry. 1 THESSALONIANS. them and ther «children. (2.) They killed their own prophets: so they had done ail along; their fathers had done so: they had been a persecuting generation. (3) The hated the apostles, and did them all the mis- chief they could. They persecuted them, and drove and chased them froin place to place: and no marvel, if they killed the Lord Jesus, that they persecuted his fol- lowers. (4.) They pleased not God. They had qgiite lost all sense of religion, and due eare to do their duty to God. It was a most fatal mistake to think that they did God service by killing God’s servants. Murder and persecution are) most hateful to God and cannot be justified on any pretence; they are so contrary to natural religion that no zeal for any true or only pretended institu- tion of religion can ever excuse them. (5.) hey were contrary to all men. Their per- secuting spirit was a perverse spirit; con- trary to the light of nature, and contrary to humanity, contrary to the welfare of all men, and contrary to the sentiments of all men not under the power of bigotry. (6.) They had an implacable enmity to the Gentiles, and en- vied them the offers of the gospel: Forbid- ding the apostles to speak to the Gentiles, that they might be saved. The means of salvation had long been confined to the Jews. Salva- tion is of the Jews, says our Saviour. And they were envious against the Gentiles, and angry that they should be admitted to share in the means of salvation. Nothing. pro- voked. them more than, our Saviour’s, speak- ing to them. at any time concerning this mat- ter; this enraged the Jews at Jerusalem, when, in his defence, Paul told them, he was sent unto the Gentiles, Acts xxii. 21. They heard him patiently till he uttered these words, but then could endure no longer, but lifted up. their voices, and said, Away with such a fellow from the earth, for it 1s not fit that he should live. ‘Thus. did the Jews fill up their sins; and nothing tends more to any person or people’s filling up, the measure of their sins than opposing the gospel, ob- structing the progress of it, and hindering the salvation. of precious souls. For the sake of these things wrath.has. come upon them to the uttermost; that is, wrath was deter- mined against them, and would soon oyer- take them. It was not many years after this that Jerusalem was destroyed, and the Jewish nation cut. off by the Romans. Note, When the measure of any man’s iniquity is full, and he has sinned to the uttermost, then comes wrath, and. that to the uttermost. 17 But we, brethren, being taken from you ‘a short time in presence, not in heart, endeavoured the more abundantly to. see your face with great desire. 18, Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us. Ane Se eet eed tr New go> ee ae TR Ss “<< WON? FS ais 19 For what és « crown of rejoicing? Ate: in the presence of our Lord Christ at his coming? 20 For our glory and joy. ~ —- In these words the apostle a logizes f his absence. Here observe, 1. He tells the they were involuntarily forced from, t We, brethren, were taken, fromyou, v.17. was the rage “of his persecutors. He was un- willingly sent away by night to Berea, Ac xvii.10. 2. Though he was absent in bod yet he was present in,heart. He had still ¢ remembrance of them, and great. carefor them. 3. Even his bodily absence was but for,a shor time, the time of anhour. Timeis short, al our time on earth is short and uncert whether we are present with our friends absent from them. This world is nota p where we are always, or long, to be together, It is in heaven that holy souls shall meet, < never part more. 4. He earnestly andl and endeavoured to. see them again: We en- deavoured more abund te see your fac with great desire, v.17. So that the apos at least intended his absence should be bu for a short time. His desire and endeavoui were to return again very soon to Thee SA lonica. But men of business are not ma of their own time. Paul did his endeavour, and he could do no more, v.18. 5. He tell them that Satan hindered his return (v. 18), that is, either some enemy or enemies, or th great enemy of mankind, who stirred up op- position to Paul, either in his return'to Thes salonica, when he intended to return thither or stirred up such contentions or dissensio in those places whether he went as made bi presence necessary. Note, Satan is a con- stant enemy to the work of God, and does aif he can to obstruct it. 6. He assures theme his affection and high esteem for them, though he was not able, as yet, to be present with them according ’to his desire. "They were his hope, and joy, and crown of rejorcing ; his glory and joy. These are ms of grez and endeared affection, and high ectaeniel ‘ And it is happy when ministers and’ people have such mutual affection and esteem of each other, and especially if they shall thus rejoice, if those that sow and those that reap sh rejoice together, in the presence of our Jesus Christ at his coming. The apostle here puts the Thessalonians i mind that though he could not come to t as yet, and though he should never be able! to come to them, yet our Lord Jesus Christ | will come, nothing shall hinder this. . eee, ee terrible to the wicked, but comfortable to saa of a He thenexhorts them to the duties ps e obriety the exercise of faith, love, aud dene, as being suitable t state, ver. 6—10. Ju the next words he exhorts them duties they owed to others, or to one another (ver, afterwards to several other Christian duties of on n (ver. 16—22), and them concludes this epistle, ver. 23— UT of the Cis tel ahowsondl brethren, ye have no need th I write unto you. 2 For si know perfectly that the day of 4 Lord so cometh as a thief in t night. 3 For when they shall sa Peace and safety; then sudden ¢ struction cometh upon them, — travail upon a woman with chi and they shall not eseape. 4 B ye, brethren, are not in darkne that that day shouid overtake you a thief. 5 Yevare aliciehayciatlelaeaty light, and the children of the. say are not of the night, nor of darkne In these words observe, I. The apostle tells the’ WPiiedslioniail ns was needless or useless to enquire about tl particular time of Christ’s coming: O times and seasons you need not that I unto you, v.1. “The thing is certain Christ will come, and there is a certain ti appointed for his coming; but there wai need that the apostle should write about th and therefore he had no revelation gi him; nor should they or we enquire i this secret, which the Father has reserved his own power. Of that day and hour knot no man. Christ himself did not reveal t while upon earth ; it was not in his comm sion as the great prophet of the church: did he reveal this to his apostles ; there ¥ no need of this. ‘There are times and s for us to do our work in: these it is our du and interest to know and observe; but # time and season when we must giv account we know not, nor is it Sa we should know them. Note, hers many things which our vain curiosity desir to know which there is no necessity at of our knowing, nor would our knowledge: them do us good. II. He tells them that the coming of Ch would be sudden, anda great surprise to m men, v.2. And this is what'they knew pe fectly, or might know, because our Lo himself had so said: In such an hour as y think not, the Son of man cometh, Matt. xxiv.4 So Mark xiii. 35, 36, Watch. you there for you know not when the master of the hous cometh ; lest, coming suddenly, he find yo sleeping. And no doubt the apostle had tol them, as of the coming of Christ, so also 0 his coming suddenly, which is the meaning’ his coming as a thief in the night, Rev. xvi. 1 As the thief usually cometh in the dead of the night, when he is least expected, a surprise will the day of the Lord be; § sudden and surprising will be his appearance. ad See Soha See om Pe ge knowledge of this will be more useful | to know the exact tirne, because this ould awaken us to stand upon our watch, we may be ready whenever he cometh. Il. He tells them how terrible Christ’s ing would be to the ungodly, v.3. It vill be to their destruction in that day of the rd. The righteous God will bring ruin on his and his people’s enemies; and this destruction, as it will be total and so, 1. It will be sudden. It will over- them, and fall upon them, in the midst carnal security and jollity, when they y in their hearts, Peace and safety, when ey dream of felicity and please themselves ain amusements of their fancies or their , and think not of it,—as travail cometh a@ woman with child, at the set time in- but not perhaps just then expected, eatly feared. 2. It will be unavoidable ction too: They shall not escape ; they ‘in no wise escape. There will be no possible for them to avoid the terror he punishment of that day. There will 9 place where the workers of iniquity shall ble to hide themselves, no shelter from the orm, nor shadow from the burning heat at shall consume the wicked. . He tells them how comfortable this ill be to the righteous, v.4,5. Here ob- 2, 1. Their character and privilege. ‘They not in darkness; they are the children of elight, &c. This was the happy condition ‘the Thessalonians as it is of all true Chris- ms. They were not ina state of sin and norance as the heathen world. ‘They were time darkness, but were made light in. the d. They were favouredwith the divine re- tion of things that are unseen and eternal, rticularly concerning the coming of Christ, id the consequences thereof. ‘They were ie children of the day, for the day-star had upon them ; yea, the Sun of righteous- ss had arisen on them with healing under wings. They were no longer under the arkness of heathenism, nor under the sha- ws of the law, but under the gospel, which rings life and immortality to light. 2'Tim.i. ). 2. Their great advantageon this account : _ that day should not overtake them as a *v.4. It was at least their own fault if ley were surprised by that day. They had warning, and sufficient helps to provide t that day, and might hope to stand omfort and confidence before the Son pan. This would bea time of refreshing them from the presence of the Lord, who to e that look for him will appear without sin | their salvation, and will come to them as a friend in the day, not asa thief in the night. 6 Therefore, let us not sleep, as ‘others; but let us watch and be er. 7 For they that sleep sleep in night ; and they that be drunken drunken in the night. 8 But let us, who are of the day, be soper, eee CHAP We) FS of f th. btn Pe iv. Spo St em _ Watchfulness and sobriety, putting on the breastplate of faith and love; and, for an helmet, the hope of salvation. 9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, 10 Who died for us, that, whether we wake or sleep, we should live together with him. On what had been said, the apostle grounds seasonable exhortations to several needful duties. . I. To watchfulness and sobriety, v. 6. These duties are distinct, yet they mutually befriend one another. For, while we are compassed about with so many temptations to intemperance and excess, we shall not keep sober, unless we be upon our guard, and, unless we keep sober, we shall not long watch. 1. Then Jet us not sleep as do others, but let us watch ; we must not be secure and careless, nor indulge spiritual sloth and idleness. We must not be off our watch, but continually upon our guard against sin, and temptation to it. The generality of men are too careless of their duty and regardless of their spiritual enemies. They say, Peace and. safety, when they are in the greatest danger, doze away their precious moments on which eternity de- pends, indulging idle dreams, and have no more thoughts nor cares about another world than men that are asleep have about this. Either they do not consider the things of an- other world at all, because they are asleep; or they do not consider them aright, be- cause they dream. But let us watch, and act like men that are awake, and that stand upon their guard 2. Let us also be sober, or temperate and moderate. Let us keep our natural desires and appetites after the things of this world within due bounds. So- briety is usually opposed to excess in meats and drinks, and here particularly it is opposed to drunkenness ; but it also extends to all other temporal things. Thus our Saviour warned. his disciples to take heed lest their hearis. should be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come on them unawares, Luke xxi. 34. Our moderation then, as to all temporal things, should be known to all men, because the Lord is at hand. Besides this, watchfulness and sobriety are most suitable to the Chris- tian’s characterand privilege, as beg children of the day ; because those that sleep sleepin the night, and those that are drunken are drunken in the night, v.7. It isa most re- proachful thing for men to sleep away the day-time, which is for work and not for sleep, to be drunken in the day, when so many eyes are upon them, to behold their shame. It was not so strange if those who had not the benefit of divine revelation suffered them- selves to be lulled asleep by the devil in carnal security, and if they laid the reins upon the neck of their appetites, and indulged a PS a hep ak RENE EP Ors enn hy a if} ‘ i- . i ~~ ‘ ‘ a. Vartous exhortations. themselves in all manner of riot and excess ; for it was night-time with them. ‘They were not sensible of their danger, therefore they slept ; they were not sensible of their duty, therefore they were drunk : but it ill becomes Christians to do thus. What! shall Chris- tians, who have the light of the blessed gospel shining in their faces, be careless about their souls, and unmindful of another world: Those who have so many eyes upon them should conduct themselves with pe- culiar propriety. II. To be well armed as well as watchful : to put on the whole armour of God. This is necessary in order to such sobriety as becomes us and will be a preparation for the day of the Lord, because our spiritual enemies are many, and mighty, and malicious. They draw many to their interest, and keep them in it, by making them careless, secure, and presumptuous, by making them drunk— drunk with pride, drunk with passion, drunk and giddy with self-conceit, drunk with the gratifications of sense: so that we have need to arm ourselves against their attempts, by putting on the spiritual breast-plate to keep the heart, and the spiritual helmet to secure the head; and this spiritual armour consists of the three great graces of Christians, faith, love, and hope, v. 8. 1. We must live by faith, and this will keep us watchful and sober. If we believe that the eye of God (who is a spirit) is always upon us, that we have spiritual enemies to grapple with, that there is a world of spirits to prepare for, we shall see reason to watch and be sober. Faith will be our best defence against the assaults of our enemies. 2. We must get a heart in- flamed with love; and this also will be our defence. True and fervent love to God, and the things of God, will keep us watchful and sober, and hinder our apostasy in times of trouble and temptation. 3. We must make salvation our hope, and should have a lively hope of it. This good hope, through grace, of eternal life, will be as a helmet to defend the head, and hinder our being intoxicated with the pleasures of sin, which are but fora season. If we have hope of salvation, let us take heed of doing any thing that shall shake our hopes, or render us unworthy of or unfit for the great salvation we hope for. Having mentioned salvation and the hope of it, the apostle shows what grounds and reasons Christians have to hope for this salvation, as to which observe, He says nothing of their meriting it. No, the doctrine of our merits is altogether unscriptural and antiscriptural ; there is no foundation of any good hope upon that account. But our hopes are to be grounded, (1.) Upon God’s appointment : because God hath not appointed us to wrath, but to obtain salvation, v.9:. If we would trace our salvation to the first cause, that is God’s appointment. Those who live and die in darkness and ignorance, who sleep and are drunken as in the night, are, it is but teo 1 THESSALONIANS. / plain, appointed to wrath : but ' who are of the day, if they watch sober, it is evident that they are appointet obtain salvation. And the sureness and fi ness of the divine appointment are the gr support and encouragement of our ho Were we to obtain salvation by our own mi or power, we could have but little or no he of it; but seeing we are to obtain it by virt of God’s appointment, which we are § cannot be shaken (for jus purpose, accord to election, shall stand), on this we build u shaken hope, especially when we consid (2.) Christ’s merit and grace, and that sal tion is by our Lord Jesus Christ, who di for us. Our salvation therefore is owing 1 and our hopes of it are grounded on, Ch

th of i, whole church by promoting the wk of grace in one another. And it isthe of every one of us to study that which the edification of those with whom we cc , to please all men for their real profit. - e should communicate our knowledge and ex] oneto another. Weshonld join in and praiseonewithanother. Weshould example one before another. And e duty of those especially who live in ei ta ie same vicinity and family thus to comfort land edify one another ; and this is the best sishbourhood, the best means to answer the md of society. Such as are nearly related ether and have affection for one another, as they have the greatest opportunity, so they are under the greatest obligation, to do this one to another. This the Thessa- did (which also you do), and this is doing. Note, Those who do that which is good have need of further exhortations to ite them to do good, to do more good, as well as continue in doing what they do. If. He shows them their duty towards their isters, v. 12, 13. Though the apostle If was driven from them, yet they had thers who laboured among them, and to Whom they owed these duties exhorts them to observe, 1. How the ministers of the gospel are de- by the work of their office ; and they should rather mind the work and duty they are called to than affect venerable and honour- jle names that they may becalledby. Their work is very weighty, and very honourable and ‘useful. i.) Ministers must labour among Be iets labour with diligence, and unto armess (so the word in the original im- ); they must labour in the word and doc- 1Tim. v.17. should not be loiterers. They must | edify them. And, (2.) Ministers are to rule their people also, so the word is rendered, y. 17. They must rule, not with , but with love. They must not ex- cise dominion as temporal lords; but rule Spiritual guides, by setting a good example he flock. They are over the people in the d, to distinguish them from civil magis- and to denote alss that they are but ministers under Christ, appointed by him, ad must rele the people by Christ’s laws, CHAP. V. 2? Wemust bear one an-| must edify one another, by follow-| Rom. xiy. 19. As Christians are | lively stones built up together a spiritual | should endeavour to promote the They are called labourers, | labour with their people, to instruct, comfort, | a ; Duty towurds fellow-christzax¢. and not by laws of their own. This may aiso intimate the end of their office and all their labour; namely, the service and honour of the Lord. (3.) They must also admonish the people, and that not only publicly, but pri- vately, as there may be occasion. They must instruct them to do well, and should reprove when they do ill. It is their duty not only to give good counsel, but also to give admoni- tion, to give warning to the flock of the dangers they are liable to, and reprove for negligence or what else may be amiss. 2. What the duty of the people is towards | their ministers. There is a mutual duty be- | tween ministers and people. If ministers | should labour among the people, then, (1., | The people must know them. As the shep- ' herd should know his flock, so the sheep must know their shepherd. They must know his person, hear his voice, acknowledge him for their pastor, and pay due regard to his teaching, ruling, and admonitions. (2.) They | must esteem their ministers highly in love ; | they should greatly value the office of the | ministry, honour and love the persons or | their ministers, and show their esteem and | affection in all proper ways, and this for their | work’s sake, because their business is to pro- | mote the honour of Christ and the welfare of |men’ssouls. Note, Faithful ministers ought to be so far from being lightly esteemed be- cause of their work that they should be highly theyareexhorted to continue andincrease | esteemed on account of it. The work of the ministry is so far from being a disgrace to those who upon other accounts deserve esteem, that it puts an honour upon those who are faithful and diligent, to which other- wise they could lay no claim, and will pro- | cure them that esteem and love among good | people which otherwise they could not expect. | III. He gives divers other exhortations The apostle | touching the duty Chnistians owe to one an- other. 1. To be at peace among themselves, v. 13. Some understand this exhortation (according to the reading in some copies) as referring to the people’s duty to their mi- nisters, to live peaceably with them, and not raise nor promote dissensions at any time be- tween minister and people, which will cer- tainly prove a hindrance to the success of a minister's work and the edification of the people. This is certain, that ministers and people should avoid every thing that tends to alienate their affections one from another. Aud the people should be at peace among themselves, doing all they can to hinder any | differences from rising or continuing among them, and using all proper means to preserve | peace and harmony. 2. To warn the unruly, |v. 14. There will be in all societies some who walk disorderly, who go out of their rank and station; and it is not only the duty of ministers, but of private Christians also, | to warn and admonish them. Such should be reproved for their sin, warned of their danger, and told plamly of the injury they do their own souls, and the hurt they ma WRT SU ee ee Various exhortations. do to others. Such should be put in mind of what they should do, and be reproved for doing otherwise. 3. To comfort the feeble- minded, v.14. By these are intended the timorous and faint-hearted, or such as are dejected and of a sorrowful spirit. Some are cowardly, afraid of difficulties, and dis- heartened at the thoughts of hazards, and losses, and afflictions ; now such should be encouraged ; we should not despise them, but comfort them; and who knows what good a kind and comfortable word may do them? 4. To support the weak, v.14. Some are not well able to perform their work, nor bear up under their burdens; we should therefore support them, help their infirmities, and lift at one end of the burden, and so help to bear it. Itis the grace of God, indeed, that must strengthen and support such ; but we should tell them of that grace, and endeavour to mi- nister of that gracetothem. 5. To be patient towards all men, v.14. We must bear and forbear. We must be long-suffering, and suppress our anger, if it begin to rise upon the apprehension of affronts or injuries; at least we must not fail to moderate our anger: and this duty must be exercised towards all men, good and bad, highandlow. We must not be high in our expectations and demands, nor harsh in our resentments, nor hard in our impositions, but endeavour to make the best we can of every thing, and think the best we can of every body. 6. Not to render evil for evil to any man,v.15. This we must look tc, aad be very careful about, that is, we must by all means forbear to avenge ourselves. Tf others do us an injury, this will not justify us in returning it, in doing the same, or the like, or any otherinjury tothem. It becomes us to forgive, as those that are, and that hope to be, forgiven of God. 7. Ever to follow that which is good, v.15. In general, we must study to do what is our duty, and pleas- ing to God, in all cireumstances, whether men do us good turns or ill turns ; whatever men do to us, we must do good to others. We must always endeavour to be beneficent and instrumental to promote the welfare of others, both among ourselves (in the first place to those that are of the household of faith), and then, as we have opportunity, unto all men, Gal. vi. 10. 16 Rejoice evermore. 17 Pray without ceasing. 18 In every thing give thanks: for this is the will of God in Christ Jesus concerning you. 19 Quench not the Spirit. 20 De- spise not prophesyings.. 21 Prove all things; hold fast that which is good. 22 Abstain from all appear- ance of evil. Here we have Givers short exhortations, that will not burden our memories, but will be of great use to direct the motions of our hearts and lives; for the duties are of great 1 THESSALONIANS. he a importance, and we n are connected together, y ence upon one another. ' 1. Re v. 16. This must be understood o! pers joy; for we must rejoice in our er comforts as if we rejoiced not, and mu expect to live many years, at them all; but, if we do rejoice in Ge may do that evermore. In him our wi be full; and it is our fault if we have not continual feast. If we are sorrowful up any worldly account, yet still we may alwa) rejoice, 2 Cor. vi. 10. Note, A religious li is a pleasant life, it is a life of constant jo 2. Pray without ceasing, v.17. Note, way to rejoice evermore is to pray witho ceasing. We should rejoice more if prayed more. We should keep up s times for prayer, and continue instant | prayer. We should pray always, and’ faint: pray without weariness, and contini in prayer, till we come to that world whe prayer shall be swallowed up in praise. meaning is not that men should do noth but pray, but that nothing else we do sho hinder prayer in its proper season. Prat will help forward and not hinder all oth lawful business, and every good work. 3. every thing give thanks, v.18. If we p without ceasing, we shall not want matt for thanksgiving in every thing. As wen in every thing make our requests known: God by supplications, so we must not o1 thanksgiving, Phil. iv. 6. We should” thankful in every,condition, even in adv sity as well as prosperity. It isnever sob with us but it might be worse. If we ha ever so much occasion to make our hum complaints to God, we never can have ai reason to complain of God, and have ai much reason to praise and give thanks: 1 apostle says, This is the will of God in Chir Jesus concerning us, that we give thanks, se God is reconciled to us in Christ Jes in him, through him, and for his sake, allows us to rejoice evermore, and appoim us in every thing to give thanks. It pleasing to God. 4. Quench not the Sp (v. 19), for it is this Spirit of grace and s plication that helpeth our infirmities, @ assisteth us in our prayers and thanksgivin Christians are said to be baptized wit Holy Ghost and with fire. He worketh as fi by enlightening, enlivening, and purify the souls of men. We must be careful ® to quench this holy fire. As fire is put by withdrawing fuel, so we quench the if we do not stir up our spirits, and is within us, to comply with the motions of te good Spirit ; andas fire is quenched by pour | ing water, or putting a great quantity of dit upon it, so we must be careful not to quen the Holy Spirit by indulging carnal lusts ant affections, or minding only pigs en 5. Despise.not prophesyings (v. 20); for, 1 We | neglect the means of grace, we forfeit the Spirit of grace. By prophesyings here * | Mi YT ae pre e | the preaching of the word, rpreting and applying of the scrip- ; and this we must not despise, but ‘should prize and value, because it is the ordinance of God, appointed of him for our furtherance and increase in knowledge and se, in holiness and comfort. We must ot despise preaching, though it be plain, “not with enticing words of men’s om, and though we be told no more what we knew before. It is useful, many times needful, to have our minds up, our affections and resolutions ex- ed, to those things that we knew before to : our interest and our duty. 6. Prove all igs, but hold fast that which is good, v. 21. isa needful caution, to prove all things ; , though we must put a value on preach- e must not take things upon trust from preacher, but try them by the law and testimony. We must search the scrip- s, whether what they say be true or not. must not believe every spirit, but must the spirits. But we must not be always g, always unsettled; no, at length we ist be settled, and hold fast that which is od. When we are satisfied that any thing right, and true, and good, we must hold fast, and not let it go, whatever opposition whatever persecution we meet with for the ake thereof. Note, The doctrines of human allibility, implicit faith, and blind obe- lence, are not the doctrines of the Bible. ry Christian has, and ought to have, the ment of discretion, and should have his enses exercised in discerning between good evil, truth and falsehood, Heb.v 13, 14. ad proving all things must be in order to holding fast that which is good. We must t always be seekers, or fluctuating in our inds, like children tossed to and fro with ry wind of doctrine. 7. Abstain from all pearance of evil, v. 22. This is a good means to prevent our being deceived with l “doctrines, or unsettled in our faith ; for r Saviour has told us John vii. 17), If a an will do his wiil, he shall know of the doc- ne whether it be of God. Corrupt affections dulged in the heart, and evil practices al- wed of in the life, will greatly tend to pro- ote fatal errors in the mind; whereas purity heart, and integrity of life, will dispose men to receive the truth in the love of it. We should therefore abstain from evil, and appearances of evil, from sin, and that ich looks like sin, leads to it, and borders on it. He who is not shy of the appearances ‘sin, who shuns not the occasions of sin, id who avoids not the temptations and ap- ches to sin, will not long abstain from ctual commission of sin. ; 23 And the very God of peace ctify you wholly; and I pray od your whole spirit and soul and be preserved blameless unto the | a eee Nh fame Se I : 28 eae > ae ? ) Ng CHAP. VV. Paul’s prayer for the Thessuk nianz Faithful is he that calleth you, who also will do iz. 25 Brethren, pray for us. 26 Greet all the brethren with a holy kiss. 27 I charge you by the Lord that this epistle be read unto‘all the holy brethren. 28 The grace of-our Lord Jesus Christ be with you. Amen. In these words, which conclude this epistle, observe, I. Paul's prayer for them, v. 23. He had told them, in the beginning of this epistle, that he always made mention of them in his prayers ; and, now'that heis writing to them, he lifts up his heart to God in prayer for them. Take notice, 1. To whom the apostle prays, namely, The very God of peace. He is the God of grace, and the God of peace and love. He is the author of peace and lover of concord ; and by their peaceableness and unity, from God as the author, those things would best be obtained which he prays for. 2. The things he prays for on behalf of the Thessalonians are their sancti- fication, that God would sanctify them wholly ; and their preservation, that they might be preserved blameless. He prays that they may be wholly sanctified, that the whole man may be sanctified, and then that the whole man, spirit, soul, and body, may be preserved: or, he prays that they may be wholly sane- tified, that is, more perfectly, for the best are sanctified but in part while in ‘this world; and therefore we should pray for and press towards complete sanctification. Where the good work of grace is begun, it shall be car- ried on, be protected and preserved; and all those who are sanctified in Christ Jesus shall be preserved to the coming of our Lord Jesus Christ. And because, if God did not carry on his good work in the soul, it would mis- carry, we should pray to God to perfect his work, and preserve us blameless, free from sin and impurity, till at length we are presented faultless before the throne of his glory with exceeding joy. II. His comfortable assurance ‘that God would hear his prayer: Faithful is he who calleth you, who will also do it, v. 24. ‘The kindness and love of God had appeared to them in calling them to the knowledge of his truth, and the faithfulness of God was their security that they should persevere to the end; and therefore, the apostle assures them, God would do what he desired; he would effect what he had promised; he would ac complish all the good pleasure of his good- ness towards them. Note, Our fidelity to God depends upon his faithfulness to us. III. His request of their prayers: Brethren, pray for us, v. 25. We should pray for one another; and brethren should thus express brotherly love. This great apostle did not think it beneath him to call the Thessa. ‘a : g of our Lord Jesus Christ, 24 | lonians brethren, nor to request their prayers vere ae i> ' = tte te > ; The «nirdduction! 2 THESSALONIANS, a Ministers stand in need of their people's common people to read the prayers; and the more people pray for their| what none should prohibit, ministers the more good ininisters may have | indispensable duty, and what they sho from God, and the more benefit people may | persuaded to do. In order to this, receive by their ministry. holy oracles should not be kept conce IV. His salutation: Greet all the brethren | an unknown tongue, but translated into # with a holy kiss, v. 26. Thus the dpostie| vulgar languages, that all men, being cor sends a friendly salutation from himself, and | cerned to know the scriptures, may be able Silvanus, and Timotheus, and would have!read them, and be acquainted with then them salute each other in their names ; and thus he would have them signify their mutual love and affection to one another by the kiss of charity (1 Pet. v. 14), which is here called a holy kiss, to intimate how cautious they should be of all impurity in the use of this ceremony, then commonly practised; as it “should not be a treacherous kiss like that of Judas, so not a lascivious kiss like that of the harlot, Prov. vii, 13. V. His solemn charge for the reading of this epistle, v. 27. This is not only an ex- hortation, but an adjuration by the Lord. And this epistle was to be read to all the holy brethren It is not only allowed to the AN EX POSITION, WITH PRACTICAL OBSERVATIONS, OF THE SECOND EPISTLE OF ST. PAUL TO THE THESSALONIANS. TxH1s Second Hpistle was written soon after the former, and seems to have been designed ht arise from some passages in the former epistle, con prevent a mistake, which mig the second coming of Christ, prevent any wrong use which CHAP. I. After the introduction (ver. 1, 2) the apostle begins this epistle with an account of his high esteem for these Thessalonians, ver. 3, 4. He then comforts them under their afflictions and persecutions, ver. 5—10, and tells them what his prayers were to God forthem, ver. 11, 12. AUL, and Silvanus, and Timo- theus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ: 2 Grace unto you, and peace, from God our Father and the Lord Jesus Christ. 3 We are bound to thank God always for! as if it were near at hand. The apostle in this epistleis careful some among them might make of those expressions of his were agreeable to the dialect of the prophets of the Old Testament, and informs them that were many intermediate counsels yet to be fulfilled before that day of the Lord should though, because it is sure, he had spoken of it asnear. There are other things that he about for their consolation under sufferings, and exhortation and direction in duty. The public reading of the law was one part ¢ the worship of the sabbath among the Jew in their synagogues, and the scriptu should be read in the public assemblies” Christians also. 4 VI. The apostolical benediction that i usual in other epistles The grace of our Lo Jesus Christ be with you. Amen, v. 28. need no more to make us happy than t know that grace which our Lord Jesus Chri has manifested, be interested in that grae which he has purchased, and partake of th: grace which dwells in him as the head of th church. ‘This is an ever-flowing and overfoy ing fountain of grace to supply all our want - you, brethren, as it is meet, becaus that your faith groweth exceedingh and the charity of every one of ye all toward each other aboundeth ; So that we ourselves glory in you i the churches of God for your patient and faith in all your persecutions al tribulations that ye endure— > Here we have, ae I. The introduction (. 1, 2), in the au words as in the former epistle, from whiet j ah vin 2. ; CHAP. I. observe that as this apostle dia not{of it. We may be tempted to think that it it grievous to him to write the same | though when we were bad we could not make (Phil. iii. 1) in his epistles that he had | ourselves good, yet when we are good we can vered in preaching, so he willingly wrote | easily make ourselves better; but we have as Prospect of persecuted sainte. he same things to one church that he did to | much dependence on the grace of God for mother. The occurrence of the same words | a this epistle as in the former shows us lat ministers ought not so much to regard ariety of expression and elegance of style e truth and. usefulness of the doctrines “nga And great care should be taken ; from an t affectation of novelty in method ‘Zs es, we advance new notions or ctrines, contrary to the principles of natural ealed religion, upon which this church e Thessalonians was built, as all true es are; namely, in God our Father and Lord Jesus Christ. . The apostle’s expression of the high teem he had for them. He not enly had a affection for them (as he had expressed s former epistle, and now again in his wish of grace and peace for them), but 9 expresses his great esteem for them, erning which observe, | How his esteem of them is expressed. He glorified God on their behalf: We are to thank God always for you, brethren, is meet, v. 3. He chose rather to speak hat was praiseworthy in them in a way hanksgiving to God than by commendation | em; and, as what he mentions was mat- his rejoicing, he accounted it matter of iving, and it was meet or fit it should for we are bound, and it is our duty, thankful to God for ali the good that is iid in us or others: and it not only is an f kindness to our fellow-christians, but uty, to thank God on their behalf. (2.) te also glories in them before the churches of f, v. 4. ‘The apostle never flattered his | s, but he took pleasure in commending } lem, and speaking well of them, to the glory iod and for the excitement and encourage- it of others. Paul did not glory in his sifts, nor in his labour among them, but in the grace of God which was be- upon them, and so his glorying was because all the commendation he gave em, and the pleasure he took himself, fed in the praise and glory of God. | For what he esteemed them and thanked d; namely, the increase of their faith, and ye, and patience. In his former epistle (ch. he gave thanks for their faith, love, and gence; here he gives thanks for the increase all those graces, that they were not only Christians, but growing Christians. é, Where there is the truth of grace there be increase of it. The path of the just ke shining light, which shines more and unto the perfect day. And where there increase of grace God must have all y of it. We areas much indebted for the improvement of grace, and gress of that cood work, as we are for st work of grace and the very beginning ' increasing the grace we have as for planting grace when we had it not. The matter of the apostle’s thanksgiving and glorying on behalf of the Thessalonians was, (1.) That their faith grew exceedingly, v.3. They were more confirmed in the truth of gospel-reve- lations, confided in gospel-promises, and had lively expectations of another world. ~The growth of their faith appeared by the works of faith; and, where faith grows, all other graces grow proportionably. (2.) Their cha- rity abounded (v. 3), their love to God and man. Note, Where faith grows love will abound, for faith works by love; and not only the charity of some few of them, but of every one to each other, did abound. There were no such divisions among them as In some other churches. (3.) Their patience as well as faith increased in all their persecutions and tribulations. And patience has then its per- fect work when it extends itself to all trials. There were many persecutions which the Thessalonians endured for the sake of righ- teousness, as well as other troubles which they met with in this calamitous life; yet they endured all these, bv faith seeing him that is invisible, and looking to the recompence of reward ; and endured them with patience, not with an insensibility under them, but with patience arising from Christian prin- ciples, which kept them quiet and submis- sive, and afforded them inward strength and support. 5 Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the king- dom of God, for which ye also suffer : 6 Seeing it is a righteous thing with God to recompense tribulation tothem that trouble you; 7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 8 In flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: 9 Who shall be punished with ever- lasting destruction from the presence of the Lord, and from the glory of his power; 10 When he shall come to be glorified in his saints, and to be admired in all them that believe (be- cause our testimony among you was believed) in that day. Having mentioned their persecutions and tribulations, whick they erdured principally for the cause of Christ, the apostle moceede 26—VL “TS . ts i aed os oe) APA A A ‘ iP. a 4 eee he me he =F Ad Prospect of persecuted saints. to offer several things for their comfort under them; as, ik I. He tells them of the present happiness and advantage of their sufferings, v.5. Their faith being thus tried, and patience exercised, they were improved by their sufferings, in- somuch that they were counted worthy of the kingdom of God. ‘Their sufferings were a manifest token of this, that they were worthy or meet to be accounted Christians indeed, seeing they could suffer for Christianity. And the truth is, Religion, if it is worth any thing, is worth every thing; and those either have no religion at all, or none that is worth having, or know not how to value it. that cannot find in their hearts to suffer for it. Besides, from their patient suffering, it ap- peared that, according to the righteous judg- ment of God, they should be counted worthy of the heavenly glory: not by worthiness of condignity, but of congruity only; not that they could merit heaven, but they were made meet for heaven. We cannot by all our suf- ferings, any more than by our'services, merit heaven as.a debt; but by our patience under our sufferings we are qualified for the joy that is promised to patient sufferers in the cause of God. Ii. He tells them next of the future re- compence that shall be given to persecutore aud persecuted. 1. In this future recompence there will be, (1.) A punishment inflicted on persecutors : Ged will recompense tribulation to those that trouble you, v. 6. And there is nothing that more infallibly marks a man for eternal ruin than a spirit of persecution; and enmity to the name and people of God: as the faith, patience, and constancy of the saints are to them an earnest of everlasting rest and joy, so the pride, malice, and wickedness of their persecutors are to them an earnest of ever- lasting misery; for every man carries about with him, and carries out of the world with him, either his heaven or his hell. God will render a recompence, and will trouble those that trouble his people. ‘This he has done sometimes in this world, witness the dread- ful end of many persecutors; but espe- cially this he will do in the other world, where the portion of the wicked must be weeping, and wailing, and gnashing of teeth. (2.) A reward for those that are persecuted: God will recompense their trouble with rest, v.7. There is a rest that remains for the people of God, a rest from sin and sorrow. Though many may be the troubles of the righteous now, yet God will deliver them out of them all. The future rest will abundantly recompense all their present troubles. The sufferings of this present time are not worthy to be compared with the glory that shall be revealed. ‘There is enough in heaven to countervail ‘all that we may lose or suffer for the name of Christ in this world. The apostle says, To you who are troubled rest_with us. in heaven, ministers and people shall rest 2 THESSALONIANS. _ a hee ‘together, and 3 together here; and | shalf rest with the 2 what is far more, if we suffe shall also reign with him, 2 'T 2. Concerning this future rec are further to observe, vil (1.) The certainty of it, proved righteousness and justice of God: righteous thing with God (v. 6) to rent every man according to his works. thoughts of this should be terrible to y men and persecutors, and the great su of the righteous and such as are perset for, seeing there is a righteous God, | will be a righteous re ce suffering people will lose nothing by ae and ory enemies will g thing by their advantages against (2.) The time tee righteous r pence shall be made: When the Lord shall be revealed from heaven, v. 7. Th be the day of the revelation of the ri judgment of God; for then will God the world in righteousness by that man he hath appointed, even Jesus Cl righteous Judge. The righteousness: does not so visibly appear to all procedure of his providence as it will : process of the great ‘judgment-day. scripturehas made known to us the jud to come, and we are bound to recei revelation here given concerning Chri [1.] That the Lord Jesus will in thi appear from heaven. Now the heavens him, they conceal him; but then he } revealed and made manifest. He will in all the pomp and power of the world, whence we look for the Saviour. [2.] He will be revealed with his 1 angels (v. 7), or the angels of his p these will attend upon him, to gra solemnity of that great day of his appea they will be the ministers of his justi mercy in that day; they will samt criminals to his tribunal, and gather elect, and be employed in executii sentence. : a. [3.] He will come in flaming fire A fire goeth before him, which shall ec his enemies. ‘The earth, and all the that are therein, shall be burnt elements shall melt with fervent will be a trying fire, to try every mam —a refining fire, to purify the shall share in the purity, and partak felicity, of the new heaven and the new —a consuming fire to the wicked. Hi will be piercing, and his power u to all those who in that day shal as chaif. [4.] The effects of this appearat terrible to some and joyful to oth First, 'They will be terrible to son he will then take vengeance on the 1. On those that sinned against ciples of natural religion, and rebe & Gad (v. 8), m are mani- that rebel against the light uf reve- that obew not the gospel of our Lord Christ. And this is the condemnation, ight is come into the world, and men darkness rather than light. This is the crime of multitudes—the gospel is re- 'to them, and they will not believe it ; hey pretend to believe it, they will not . Note, Believing the truths of the jn order to our obeying the precepts gospel’: there must be the obedience h. ‘I’o such persons as are here men- ‘the revelation of our Lord Jesus be terrible, because of their doom, “mentioned, v. 9. Here observe, hey will then be punished. Though rs may be long reprieved, yet they will unished at last. Their misery will be a er punishment for their crimes, and only they have deserved. They did sin’s and must receive sin’s wages. (2.) ishment will be no less than de- not of their being, but of their ot that of the body alone, but both yand soul. (3.) This destruction everlasting. ‘They shall be always ad yet neverdie. Their misery will Mel with the line of eternity. The i darkness are everlasting chains, and e is everlasting fire. It must needs be. ce the punishment is inflicted by an God, fastening: upon an immortal et out of the reach of divine mercy and (4) This destruction shall come from neeiof the Lord, that is, immediately 1 God himself. Here God punishes ers by creatures, by instruments; but will take the work into his own It will be destruction from the Al- ‘more terrible than the consuming consumed Nadab and Abihu, ‘eamé from before the Lord. (5.) It e from the glory of his power, or his glorious power. Not only the f-God, but his almighty power, will rified in the destruction of sinners ; knows the power of his anger? He ¥ , It will be a joyful day to some, the saints, unto those: that believe the gospel. And then the apostle’s concerning this day will be con- d believed (v. 10); mm that bright d day, 1. Christ Jesus will be glo- dadmired by his saints. The will glory, and admire it with pioasnre; glorify his grace, and admire the f his power and goodness towards ‘sing hallelujahs to him in that day jumph, for their complete victory and nthem. His grace and power will manifestel and magnified, when it ar what he has purchased for, and IX. CHAP. L L -you worthy of ¢dzs callin 2. Christ will be glorified and: ob ae Apostolic prayer. wrought in, and bestowed upon, all those who believe in him. As his.wrath and power will ur , e invisible things of eur ke things ee seen. 2. On | be made known in and by the destruction of his enemies, so his grace and power will be magnified im the salvation of his saints. Note, Christ’s dealings with those who believe will be what the world one day shall wonder at. Now, they are a wonder to many; but how will they be wondered at in. this great and glorious day ; or, rather, how will Christ, whose name is Wonderful, be admired, when the mystery of God shall: be finished! Christ will not be so much admired in the glorious esteem of angels that he will bring from heaven with him as in the many saints, the many sons, that he will bring to glory. 11 Wherefore also we pray always for you, that our God would count g, and fulfil all the good pleasure of /zs goodness, and the work of faith with power: 12 That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ. In these verses the apostle again tells the Thessalonians of his earnest and constant prayer for them.- He could not be present with them, yet he had:a constant remem- branee of them; they were much upon his thoughts; he wished them well, and could not express his good-will and. good wishes to them better than. in earnest constant prayer to God for them: Wherefore aiso we pray, &c. Note, The believing thoughts and expectation of the second coming of Christ should put us upon prayer to God for our- sélyes and others. We should watch and pray, so. our Saviour directs his disciples (Luke xxi. 36), Watch, therefore, and pray always, that you. may be counted worthy to stand before the Son of man. Observe, I. What the apostle prayed for, v. 11. It is a great concern to be well instructed what to pray for; and without divine instruction we know not what to pray for, as without divine assistance we shall not pray in such a manner as we ought. Our prayers should. be suitable to our expectations Thus the apostle prays for them, 1. That God would begin his good work of grace in them ; so we may understand this expression: That our God would count you (or, as it might be read, make you) worthy of this calling. We are called with a high and holy. calling ; we are called to God’s kingdom and glory; and no less than the inheritance of the saints is the hope of our calling, nothing less than the enjoyment of that glory and felicity which shall be revealed when Christ Jesus. shall be revealed from heaven. Now, if this. be our calling, our great concern. should ve to be worthy of it, or meet’and prepare. for this glory: and because we have no worthiness of our own, but what is owing purely to the Or Bo YE, Eee Gee ae ee Cautions against false alarm. grace of God, we should pray that he would make us worthy, and then count us worthy, of this calling, or that he would make us meet to partake of the inheritance of the saints in light, Col. i. 12. 2. That God)" would carry on the good work that is begun, and fulfil ull the yood pleasure of his goodness. The good pleasure of God denotes his gra- clous purposes towards his people, which flow from his goodness, and are full of good- ness towards them; and it is thence that all good comes to us. If there be any good in us, it is the fruit of God’s good-will to us, it is owing to the good pleasure of his goodness, and therefore is called grace. Now, there are various and manifold purposes of grace and good-will in God towards his people; and the apostle prays that all of them may be falfilled or accomplished towards these Thes- salonians. There are several good works of grace begun in the hearts of God’s péople, ‘which proceed from this good pleasure of God’s goodness, and we should desire that they may be completed and perfected. In parti- cular, the apostle prays that God would fulfil in them the work of faith with power. Note, (1.) The fulfilling of the work of faith is in order to the fulfilling of every other good work. And, (2.) It is the power of God that not only begins, but that -carries on and perfects the work of faith. II. Why the apostle prayed for these things (vw. 12): That the name of the Lord Jesus may be glorified ; this is the end we should aim at in every thing we do ard desire, that God and Christ in all things may be glorified. Our own happiness and that of others should be subordinate to this ultimate end. Our good works should so shine before men that others may glorify God, that Christ may be glorified in and by us, and then we shall be glorified in and with him. And this is the great end and design of the grace of our God and the Lord Jesus Christ, which is manifested to us and wrought in us. Or thus: it is according to the grace of God and Christ, that is, it is an agreeable thing, considering the grace that is manifested to us and bestowed on ‘us, by God and Christ, that we direct all we do to the glory of our Creator and Redeemer. CHAP. II. The apostle is very careful to hinder the spreading of an error into which some among them had fallen concerning the coming of Christ, as being very near, ver. 1—3. Then he proceeds to confute the error he cautioned them against, by telling them of two great events that were antecedent to the coming of Christ— a general apostasy, and the revelation of antichrist, conceruing whom the apostle tells them many remarkable things, about his name, his character, his rise, his fall, his reign, and the sin and ruin of his subjects, ver. 4—12. He then comforts them against the terror of this apostasy, and exhorts them to stedfastness, ver. 13—15. And concludes with a prayer for them, ver. 16, 17 OW we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, 2 That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as upper world in the last day, to exeev Dit Oi 35 a> 2 THESSALONIANS. 9) that the day ot ( ‘hi ist 1 3 Let no man deceive yo: means— abhi From these words it appears that s among the Thessalonians had mistake: apostle’s meaning, in what he had writ in his former epistle about the coming Christ, by thinking that it was near at har —that Christ was just ready to appear ; come to judgment. Or, it may be, so among them pretended that they had knowledge of this by particular rev tion from the Spirit, or from some we they had heard from the apostle, when he} with them, or some letter he had writter they pretended he had written to them some other person : and hereupon the apo is careful to rectify this mistake, and prevent the spreading of this error. Obset If errors and mistakes arise among Ch tians, we should take the first opportu to rectify them, and hinder the spread thereof ; and good men will be especially cz ful to suppress errors that may arise froma: take of their words and actions, though which was spoken or done was ever so nocent or well. We have a subtle adver who watches all opportunities to do mis and will sometimes promote errors ‘eve means of the words of scripture. Obse I. How very earnest and solicitous” apostle was to prevent mistakes: Webes you, brethren, &c., v. 1. He entreats’ as brethren who might have charged thei a father charges his children: he shows kindness and condescension, and insinu himself into their affections. And this i best way to deal with men when we wi preserve or recover them from errors, t¢ gently and affectionately with them: re and rigorous treatment will but exaspe their spirits, and prejudice them agains reasons we may offer. He obtests ani conjures them in the most solemn mat By the coming of Christ, &c. The woré in the form of an oath; and his meanil that if they believed Christ would com if they desired he would come, and rej in the hope of his coming, they shoul careful to avoid the error, and the eyil sequences of it, against which he cautioning them. From this form of ¢ tation used by the apostle, we may obse 1. It is most certain that the Lor Christ will come to judge the world, th will come in all the pomp and poy ment zyon all. Whatever uncertait are at, or whatever mistakes may arise: the time of his coming, his coming ii certain. This has been the faith and of all Christians in all ages of the cl nay, it was the faith and hope of thi Testament saints, ever since Enoch seventh from Adam, who said, Behe Lord cometh, &c., Jude 14. second coming of Chnist all the be gathered together to him ; and tion of the gathering of the saints er unto Christ at his coming shows the apostle speaks of Christ’s coming to ig at the last day, and not of his ming to destroy Jerusalem. He speaks of proper, and not a metaphorical advent: d, as it will be part of Christ’s honour in at day, so it will be the completing of the imess of his saints. (1.) That they all ‘be gathered together. There will then 1 general meeting of all the saints, and but saints; all the Old-Testament who got acquaintance with Christ by k shadows of the law, and saw this at a distance; and all the New-Testa- saints, to whom life and immortality brought to light by the gospel ; they all be gathered together. ‘There will come from the four winds of heaven all , or ever were, or ever shall be, from nning to the end of time. All shall hered together. (2.) That they shall hered together to Christ. He will be at centre of their unity. They shall hered together to him, to be attendants , to be assessors with him, to be pre- id by him to the Father, to be with him ver, and altogether happy in his presence leternity. (3.) The doctrine of Christ’s ing and our gathering together to him eat moment and importance to Chris- 18; otherwise it would not be the proper x of the apostle’s obtestation. We ought re not only to believe these things, shly to account of them also, and look hem as things we are greatly concerned should be much affected with. The thing itself against which the cautions the Thessalonians is that nould not be deceived about the time st’s coming, and so be shaken in mind, troubled. Note, Errors in the mind Greatly to weaken our faith, and cause ble; and such as are weak in faith troubled minds are oftentimes apt to leceived, and fall a prey to seducers. 1. postle would not have them be de- : Let no man deceive you by any means, There are many who lie in wait to e, and they have many ways of deceiv- : have reason therefore to be cautious and upon our guard. Some deceivers etend new revelations, others mis- et scripture, and others will be guilty ss forgeries ; divers means and artifices it men will use ; but we must be careful nan deceive us by any means. ‘The r matterin which the apostle cautions to be deceived is about the near of Christ’s coming, as if it was to n in the apostle’s days; and harmless error might seem to many, yet, it was indeed an error, it would have ete ; CHAP. II. bad consequence to many persous. Rapes re, 2. He gives them warning, and! might be saved. Apostasy feretoid would not have them be soon shaken in mind, nor be troubled. (1.) He would not have their faith weakened. We should firmly believe the second coming of Christ, and be settled and established in the faith of this; but there was danger lest the Thessalonians, if they apprehended the coming of Christ was just at hand, upon finding that they, or others whom they too much regarded, were mistaken as to the time, should thereupon question the truth or certainty of the thing itself; whereas they ought not to waver in their minds as to this great thing, which is the faith and hope of all the saints. False doctrines are like the winds, that toss the water to and fro, and they are apt to unsettle the minds of men, who are sometimes as unstable as water. Then, (2.) He would not have their comforts lessened, that they should not be troubled nor affrighted with) false alarms. It is probable that the coming of Christ was represented in so much terror as to trouble many serious Christians among them, though in itself it should be matter of the believer’s hope and joy; or else many might be troubled with the thought how sur- prising this day would be, or with the fear of their unpreparedness, or upon the reflection on their mistake about the time of Christ’s coming: we should always watch and pray, but must not be discouraged nor uncomfort- able at the thought of Christ’s coming. 3—For that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; 4 Who opposeth and exalteth himself above all that is called God, or that is worshipped ; so that he as God sitteth in the temple of God, showing himself that he is. God. 5 Remember ye not, that, when I was yet with you, I told you these things? 6 And now ye know what withholdeth that he might be revealed in his time. 7 For the mystery of iniquity doth already work : only he who now letteth will let, until he be taken out of the way. 8 And then shall that Wicked be revealed, whom the Lord shall con- sume with the spirit of his mouth, and shall destroy with the brightness of his coming: 9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders, 10 And with all deceivy- ableness of unrighteousness in them that perish; because they received not the love of the truth, that they 11 And for this aig ee Oe ans Pitas AM Says ts Apostasy foretold. 2 THESSALONIANS. cause God shall send them strong | intended, yet this delusion, that they should believe a (es very exactly lie: 12 That. they all might be tate and amece hon oe damned who believed not the truth, | called the man of sin, to but had pleasure in unrighteousness. | gious: wickedness; not only is In these words the apostle confutes the | to, and practises, wickedness himself, k error against which he had cautioned them, | also promotes, countenances, and comm and gives the reasons why they should not/sin and wickedness in others; and he i: expect the coming of Christ as just at hand. | Son of perdition, because he: himself j There were several events previous to the| voted to certain destruction, and i the second coming of Christ; in particular, he | Strument of destroymg many others be tells them there would be soul and body. These names may: pro I. A general apostasy, there would come a | be applied, for these reasons, to the falling away first, v. 3. By this apostasy we | State; and thereto agreealso, == | are not to understand a defection in the state,| 2. The characters here given, ». 4. or from civil government, but in spiritual or | That he opposes and exalts:himself abo religious matters, from sound doctrine, insti- | that is called God, or is worshipped ; tuted worship and church government, and | thus have the bishops of Rome not o a holy life. The apostle speaks of some very | posed 'God’s authority, and that of th great apostasy, not only of some converted | magistrates, who are called gods, but Jews er Gentiles, but such as should be very | exalted themselves ahove God and e general, though gradual, and should give | governors, in demanding greater rega occasion to the revelation or rise of anéi-|their commands than to the commai christ, that man of sin. This, he says (v. 5), | God or the magistrate. (2.) As God, | he had told them of when he was with them, | i the temple of God, showing. hin with design, no doubt, that they should not| he ts God. As God was im the tem take offence nor be stumbled at it. And let|old, and worshipped there, and is i us observe that no sooner was Christianity | with his church now, so the antichrisi planted and rooted in the world than there | mentioned is some usurper of God’s began to be a defection in the Christian|rity in the Christian church, who « church. It was so in the Old-Testament | divine honours; and to whom’can this) church ; presently after any considerable ad- | apply than to the bishops of Rome, to vance made in religion there followed a de- | the most blasphemous titles have’ bee fection: soon after the promise there was|as Dominus Deus noster papa—C revolting; for example, soon after men began | God the pope; Deus alter in terra- to call upon the name of the Lord all flesh | God on earth; Idem est dominiui corrupted their way,—soon after the cove-|pap@—The dominion of God and thi nant with Noah the Babel-builders bade | ¢s the same? a defiance to heaven,—soon after. the cove-| 3. His rise is mentioned, v. 6, 7. nant with Abraham his seed degenerated | cerning this we are to observe two thi in Egypt,—soon after the Israelites were|(1.) There was something’ that’ hind planted in Canaan, when the first generation | withheld, “or Jet; until it was taken: was worn off, they forsook God and served} This is supposed to be the powe Baal,—soon after God’s covenant with David | Roman empire, which the apostle ¢ his seed revolted, and served other gods,—| think fit to mention more plainly | soon after the return out of captivity there| time; and! it is notorious that, wii was a general decay of piety, as appears by | power continued, if prevented’ the ad the story of Ezra and Nehemiah; and there-| of the bishops of Rome to that hei fore it was no strange thing that after the| tyranny to which soon afterwards ¢ planting of Christianity there should come a| rived. (2.) This’ mystery of imigu falling away. gradually to arrive at its height; am II. A revelation of that man of ‘sin, that | was in efféct that the universal cot 1s (v. 3), antichrist would take his rise from | doctrine and worship in the Rom’ this general apostasy. The apostle after-|came in by degrees, and the wards speaks of the revelation of that wicked | the bishops of Rome was gradu one (v. §); intimating the discovery which | once; and'thus’ the mystery of iniq should be made of his wickedness, inorder | the more easily, and almost msensibl to his ruin: here he seems to speak of his| vail. The apostle justly calls it a mys rise, which should be occasioned by the ge- | ¢niquity, because wicked designs and ¢ neral apostasy he had mentioned, and to} were concealed under false shows an intimate that all sorts of false doctrines and | tences, at least they were ed corruptions should centre in him. Great|common view and observation. © Gisputes have been as to who or what is in-| tended devotion, superstition and i tended by this man of.sin and son of perdi-| were advanced; and, by a pretended Z tion: ana, if it be not certain that the papal| God and his glory, bigotry and pers power and tyranny are principally or only| were promoted.’ And he tells th . ae ry of smquity did even then begin, or | ready work. While the aposties were é living, the enemy came, end sewed teres; ere were then the deeds of the Nicolaitans, | srsons who pretended zeal for Christ, but | Ly him. Pride, ambition, and | idly interest of chureh-pastors and | mrech-rulers, as in Diotrephes and others, | ere the early working of the mystery of yuity, which, by degrees, came to that | us height which has been visible in h of Rome. i The fall or ruin of the antichristian 2 is declared, v. 8. The head of this stian kingdom is called that wicked that lawless person who sets upa m power in competition with, and con- jon to, the divine dominion and power word Jesus Christ; but, as he would mifest himself to be the man of sin, e revelation or discovery of this to the ld would be the sure presage and the sof his ruin. The apostle assures the ssalonians that the Lord would consume oy him; the consuming of him des his final destruction, and that is by Spirit of his mouth, by his word of com- id; the pure word.of God, accompanied | the Spirit of God, will discover this ter of miquity, and make the power of hrist to consume and waste away; and fe time it will be totally and finally de- zed, and this will be by the brightness of ist'scoming. Note, The coming of Christ lestroy the wicked will be with peculiar y and eminent lustre and brightness. The apostle further describes the reign [rule of this man of sin. Here we are to rye, (1.) The manner of his coming, or me, and working: in general, that it is ‘the example of Satan, the grand enemy ls, the great adversary of God and man. 8 is the great patron of error and lies, the : enemy of the truth as it is in Jesus id all the faithful followers of Jesus. More articularly, it is with Satanical power and t. A divine power is pretended for the jort of this kinedom, but it is only after prking of Satan. Signs and wonders, nd miracles, are pretended ; by these pal kingdom was first set up, and has ong been kept up, but they have false | s to support false doctrines; and lying s, or only pretended miracles that mae LY * dulently managed, to impose upon the le: and the diabolical deceits with which antichristian state has been supported otorious. The apostle calls it all de- apableness of unrighteousness,v.10. Others a F call. them pious frauds, but the apostle led them unrighteous and wicked frauds ; id, indeed, all fraud (which is contrary to ) isan impious thing. Many are the Je artifices the man of sin has used, and mous are the plausible pretences by which f fas beguiled unwary and unstable souls Ma if Lo i CHAP. IT. Apostasy foretold. to embrace false doctmnes, and submit to his usurped dominion. (2.) The persors are deserited who are his willing subjects, or most likely to beeome such, v. 10. They are such as love not the truth that they may be saved. They heard the truth (it may be), but they did not love it; they could not bear sound doetrine, and therefore easily im- bibed false doctrines ; they had some notional knowledge of what was true, but they in- dulged some powerful prejudices, and so became a prey to seducers. Had they loved the truth, they would have persevered in it, and been preserved by it; but no wonder if they easily parted with what they never had any love to. And of these persons it is said that they perish or are lost; they are in a lost condition, and in danger to be Jest for ever. For, 6. We have the-sin and ruin of the subjects of antichrist’s kingdom declared, v. 11, 12. (1.) Their sin is this: They believed not the truth, but had pleasure in unrighteousness : they did not love the truth, and therefore they did not believe it; and, because they did not believe the truth, therefore they had pleasure in unrighteousness, or in wicked actions, and were pleased with false notions. Note, An erroneous mind and vicious life often go together and help forward one an- other. -(2.) Their ruin is thus expressed : God shall send them strong delusions, to be- lieve a lie. Thus he will punish men for their unbelief, and for their dislike of the truth and love to sin and wickedness; not that God is the author of sin, but in righ. teousness he sometimes withdraws his grace from such sinners as are here mentioned; he gives them over to Satan, or leaves them to be deluded by his instruments; he gives them up to their own hearts’ lusts, and leaves them to themselves, and then sin will follow of course, ye2, the worst of wickedness, that shall end at last in eternal damnation. God is just when he inflicts spiritual judgments here, and eternal punishments hereafter, upon those who have no love to the truths of the gospel, who will not believe them, nor live suitably to them, but indulge false doctrines in their minds, and wicked practices im their lives and conversations. 13. But we are bound to give thanks alway to God for you, brethren beloved the beginning chosen you to salvation through sanctification of the Spimit and belief of the truth: 14 Whereunto he called you by our gospel to ‘the obtaining of the glory of our Lord Jesus Christ. 15 Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. Here observe, I. The consolation the e SNE enuss Ching falac in fact. | of the Lord, because God hath from Oe Oe ae ee ee he wee a, | ics. 4rostasy foretctd. ’Pkessalonians might take against the terrors of this apostasy, v.13, 14. For they were chosen to salvation, and called to the obtain- ing of glory. Note, When we hear of the apostasy of many, it is matter of great com- fort and joy that there is a remnant accord- ing to the election of grace which does and shall persevere; and especially we should rejoice if we have reason to hope that we are of that number. The apostle reckoned him- self bound in duty to be thankful to God on this account: We are bound to give thanks to God always for you. He had often given thanks on their behalf, and he is still abound- ing in thanksgiving for them; and there was good reason, because they were beloved by the Lord, as appeared in this matter—their security from apostatizing. This preserva- tion of the saints is owing, 1. To the stability of the election of grace, v. 13. Therefore were they beloved of the Lord, because God had chosen them from the beginning. He had loved them with an everlasting love. Concerning this election of God we may observe, (1.) The eternal date of it—it is from the beginning; not the beginning of the gospel, but the beginning of the world, before the foundation of the world, Eph. i..4. Then, (2.) The end to which they were chosen—salvation, complete and eternal salvation from sin and misery, and the full fruition of all good. (3.) The means in order to obtaining this end—sancti- fication of the spirit and belief of the truth. The decree of election therefore connects the end and the means, and these must not be separated. We are not elected of God be- cause we were holy, but that we might be holy. Being chosen of God, we must not live as we list; but, if we are chosen to sal- vation as the end, we must be prepared for it by sanctification as the necessary means to obtain that end, which sanctification is by the operation of the Holy Spirit as the author and by faith on our part. There must be the belief of the truth, without which there can be no true sanctification, nor perse- verance in grace, nor obtaining of salvation. Faith and holiness must be joined together, as well as holiness and happiness ; therefore our Saviour prayed for Peter that his faith might not fail (Luke xxii. 32), and for his disciples (John xvii. 17), Sanctify them by thy truths thy word ts truth. 2. To the efficacy of the gospel call, v.14. As they were chosen to salvation, so they were called thereunto by the gospel. Whom he did predestinate those he also called, Rom. viii. 30. The outward call of God is by the gospel; and this is rendered effectual by the inward operation of the Spirit. Note, Wherever the gospel comes it calls and in- vites men to the obtaining of glory; it isa eall to honour and happiness, even the glory af our Lord Jesus Christ, the glory he has purchased, and the glory he is possessed of, to be communicated unto those who believe 2 THESSALONIANS. ie Dee. with Christ, to behold his g shall be glorified with Christ. his glory. Hereupon there fe Ey IL An exhortation to stedfastnes perseverance: Therefore, brethren, stana v.15. Observe, He does not say, “ Yo chosen to salvation, and therefore you be careless and secure ;’’ but therefore s fast. God’s grace in our election and tion is so far from superseding our dili care and endeavour that it should - and engage us to the greatest resolution diligence. So the apostle John haying those to whom he wrote that. they hag ceived the anointing which should abi them, and that they should abide in his Christ), subjoins this exhortation, Now in him, 1 John ii. 27,28. The Thessaloi are exhorted to stedfastness in their Chr profession, to hold fast the traditions ¥ they had been taught, or the doctrine o gospel, which had been delivered by apostle, by word or epistle. As_.y canon of scripture was not complete. therefore some things were delivered apostles in their preaching, under the ance of the infallible Spirit, which Chri were bound to observe as coming from other things were afterwards by them mitted to writing, as the apostle had w a former epistle to these Thessalonians these epistles were written as the ¥ were moved by the Holy Ghost. There is no argument hence for reg oral traditions in our days, now canon of scripture is complete, as of authority with the sacred writings. — doctrines and duties as were taught b inspired apostles we must stedfastly a to; but we have no certain evidence thing delivered by them more than wl find contained in the holy scriptures. — 16 Now our Lord Jesus C himself, and God, even our Fa which hath loved us, and hath us everlasting consolation and hope through grace, 17 Cor your hearts, and stablish you in. good word and work. 4 In these words we have the ap earnest prayer for them, in which obse I. To whom he prays: Our Christ himself, and God, even our | We may and should direct our prayé only to God the Father, through th of our Lord Jesus Christ, but Lord Jesus Christ himself ; and sh in his name unto God, not only as h but as our Father in and through hi II. From what he takes encourz his prayer—from the consideration God had already done for him and th hath loved us, and given us everlasti lation und good hope through grace, in him and obey his -_ ee | ag Rand :, ae pak tere t ~ CHAP. IIT. The apostle’s pious request bserve, 1. The love of God is the|even as 2is with you: 2 And that g and fountain of all the good we have |we may be delivered from unreason- zope for; our election, vocation, aon able and wicked men: for all men mn, and salvation, are all owing to tie 3 But the Lord is : ; : -.| have not faith. 2 of God Christ Jesus. 2. From this| 44 intain in faitic ar all our conslation| faithful, who shall stablish you, and And the consolation of the saints is keep you from evil. 4 And we have lasting consolation. The comforts of | confidence in the Lord touching you, ints are not dying things; they shall j : y e with them. The Spintdal consolations | that ye both do and will do the things é none shall deprive them of; and| Which we command you. 5 And the will not take them away: because he| Lord direct your hearts into the love them with an everlasting love, therefore} of God, and into the patient waiting all have everlasting consolations.| 6. Christ eir consolation is founded on the hope a smnal life. They rejoice in hope of the| In these words cbserve, of God, and are not only patient, but} 1. The apostle desires the prayers of «is al. in tribulations; and there is good|friends- Finally, brethren, pray for us, v. 1. n for these strong consolations, because | He always remembered them in his prayers, ‘saints have good hope: their hope is|and would not have them forget him and his punded on the love of God, the promise of fellow-labourers, but bear them on their and the experience they have had of the | hearts at the throne of grace. Note, 1. This , the goodness, and the faithfulness of is one way by which the communion of saints and it is good hope through grace ; the} iskept up, not only by their praying together, ace and mercy of God are what they | or with one another, but by their praying for , and what their hopes are founded | one another when they are absent one from d not onany worth or merit of their own. another. And thus those who are ata great . What it is that he asks of God for distance may meet together at the throne of that he would comfort their hearts, and| grace; and thus those who are not capable of lish them in every good word and work,| doing or receiving any other kindness may _ God had given them consolations, | yet this way do and receive real and very e prayed that they might have more| great kindness. 2. It is the duty of people ndant consolation. There was good hope, | to pray for their ministers ; and not only for gh grace, that they would be preserved, their own pastors, but also for all good and prayed that they might be established: faithful ministers. And, 3. Ministers need, lp observable how comfort and establish- are here joined together. Note there- 1. Comfort isa means of establishment ; e more pleasure we take in the word, york, and ways of God, the more likely hall be to persevere therein. And, 2. r establishment in the ways of God isa means in order to comfort; whereas, are wayering in faith, and of a doubtful or if weare halting and faltering in our no wonder if we are strangers to the ares and joys of religion. What is it es at the bottom of all our uneasiness, yur unsteadiness in religion? We must established in every good word and work, 1 the word of truth and the work of righteous- Christ must be honoured by our good sand good words; and those who are will endeavour to do both, and in ing they may hope for comfort and shment, till at length their holiness appiness be completed. CHAP. III. close of the foregoing chapter, the apostle had prayed for the Thessalonians, and now he desires their prayers, zing them to trust in God, to which he subjoins anuther for them, ver. 1—5. He then proceeds to give them and directions for cor-ecting some things he was Were ainiss among them, ver. 6—15, and concludes ions and prayers, ver. 16—1S. ‘ ALLY, brethren, pray for us, E that the word of the Lord may ave free course, and be giorified, i ‘ nits and therefore should desire, the prayers ot their people. How remarkabie is the humility, and how engaging the example, ol this great apostle, who was so mighty in prayer himself, and yet despised not the prayers of the meanest Christian, but desired an interest in them. Observe, further, what they are desired and directed to pray for; namely, (1.) For the success of the gospel ministry: That the word of the Lord may have free course, and be glorified, v.1. This was the great thing that Paulwas most solici-: tousabout. He was more solicitous that God’s name might be sanctified, his kingdom ad- vanced, and his will done, than he was about his own daily bread. He desired that the word of the Lord might run(so it is in the original) that it might get ground, that the interest of religion in the world might go forward and not backward, and not only go forward, but go apace. All the forces of hell were then, and stiJl are, more or less, raised and mustered | to oppose the word of the Lord, to hinder its publication and success. We should pray, therefore, that oppositions may be removed, that so the gospel may have free course to the ears, the hearts, and the consciences of men, that it may be glorified in the conviction and conversion of sinners, the confutation, of gainsayers, and the holy conversation of the saints. God, who magnified the jaw, and made it honourable, will glorify the gospel, f | She ge Soe oe ae — 4 Bees 3. he oe ae i oat a wok Ved The apostle’s prayer. and make that honourable, and so will/ glorify his own name; and good ministers and good Christians may very well be con- tented to be little, to be any thing, to be nothing, if Christ be magnified and his gospel be glorified. Paul was now at Athens, or, as some think, at Corinth, and would have the Thessalonians pray that he might have as good success there as he had at Thessalonica, that it might be as well with others even as it’ was with them. Note, If mimisters have peen successful in one place, they should desire to be successful in every place where they may preach the gospel. (2.) For the safety of gospel ministers. He asks their prayers, not for preferment, but for preserva- tion: That we may be delivered from unrea- sonuble and wicked men, v.2. Note, Those who are enemies to the preaching of the gospel, and persecutors of the faithful preachers of it, are unreasonable and wicked men. They act against all the rules and laws of reason and religion, and are guilty of the greatest absurdity and impiety. Notonly in the principles of atheism and infidelity; oat also in the practice of vice and immo- rality, and especially in persecution, there is the greatest absurdity in the world, as well as impiety. There is need of the spiritual protection, as well as the assistance, of godly and faithful ministers, for these are as the standard-bearers, who are most struck at; and therefore all who wishwell to the interest of Christ in the world should pray for them. For ail men have not faith ; that is, many do not believe the gospel; they will not embrace it themselves, and no wonder if such are restless and malicious in their endeavours to oppose the gospel, decry. the ministry, and disgrace the ministers of the word; and too many have not common faith or honesty; there is no confidence that we can safely put in them, and we should pray to be delivered from those who have no conscience nor honour, who never regard what they say or do. We may sometimes be in as much or more danger from false and pretended friends as from open and avowed enemies. II. He encourages them to trust in God. We should not only pray to God for his grace, but also place our trust and confidence in his grace, and humbly expect) what we pray for. Observe, 1. What the good is which we may expect from the grace of God—establishment, and preservation from evil; and the best Chris- tians stand-in need of these benefits. (1.) That God would establish them. This the apostle had prayed for on their behalf (ch. ii. 17), and now he encourages them to expect this favour. We stand no longer than God holds us up; unless he old up.our goings in his paths, our feet will slide, and we shall fall. (2.) That. God will keep them from evil. We have as much.need of the grace of God for our perseverance to the end as for the. be- ginning of the good work. The evil of sin ae YA 2 THESSALONIANS. © 4 is the greatest oat which God will also —the evil that is. in the we evil, to his heavenly kingdom. 2. What encow we. upon the grace of God: | He is faithfal to his promises, andi who. cannot lie, who will not alte that has gone out of his. mouth. . the promise. therefore is. made, p m is sure and certain. He. is ul te relation, a faithful. God. sua fi aful. fr we may depend upon. his filling. relations he stands: in to his ae be our, care to. be true and f promises, and to the relations wes this ree He He aor hat 4 3. A. further ground of hope t would do this Bigg Fae seeing. pk would do the things they were comm v.4. The apostle had this confidence it and this was founded, upon. his con God; for there is otherwise no con man. Their obedience is described b what he and his fellow-labourers had manded them, which was no other thi in the commandments of the Lord; a apostles themselves had no further cor sion than to teach men to observe a what the Lord had commanded, Matt. x And as the experience: the apostle their obedience for the time past ground of his confidence that they the things commanded them foe ae to come, so this isjone ground to h op whatsoever we ask of God we shall. rece him, because we keep his. commandment. do those things that are pleasing in his 1 John iii. 22. PC. Ill. He makes a short prayer or v. 5. Itis a prayer for spiritual bles Two things of the greatest im apostle prays for:—1. That their’ he be brought into the love of God, to be with God as the most excellent and am Being, the best of all beings; and t a only most reasonable and necessary ii to our happiness, but is our ppines it is a great part of the happiness : itself, where this love shall Tha We can never attain to this unless G grace direct our hearts aright, for our apt to go astray after other thin a We sustain a great deal of d placing our affections ; it is our misery that we place our ahaa wrong objects. IfGod direct our I¢ upon himself, the rest of the af thereby be rectified. 2. That a pa ing for Christ may be joined wi God. There is no truelove of | Sa faith in Jesus Christ. We mu Christ, which supposes our faith in we believe he came once in flesh come again in glory: and we: m this second coming of Christ, and b to. get ready for it; there must be pal ng, enduring with courage and constanc that we may meet with in the mean orm ye have need of patience, and need of di- ye grace to exercise Christian patience, the ience of Christ (as some read the word), jience for Christ’s sake and after Christ’s Now we command you, brethren, the name of our Lord Jesus Christ, at ye withdraw yourselvesfrom every rother that walketh disorderly, and after the tradition which he re- eeived of us. 7 For yourselves know ye ought to follow us: for we ed not ourselves disorderly mg you; S Neither did we eat y man’s bread for nought; but fought with labour and _ travail sht and day, that we might not Mehargeable to any of you: 9 ; because we have not power, but make ourselves an ensample unto tofollow us. 10 Foreven when ere with you, this we commanded a,thatif any wouldnotwork, neither ald he eat. 11 For we hear that are some which walk among you orderly, not working at all, but are Sybodies. i2 Now them that are hh we command and exhort by our Lorc Jesus Christ, that with quietness they work, and eat their own bread. |! But ye, brethren, be not weary in Welldomg. 14 And if any man obey ; our word by this epistle, note at man, and have nocompany with him, that he may be ashamed. 15 Yet count him not as an enemy, but aonish Aim as a brother. Phe apostle having commended their obe- mice for the time past, and mentioned his ifidence in their ebedience for the time to ne, proceeds to give them commands and ions to some who were faulty, correct- mg some things that were amiss among m. Observe,'The best society of Christians y have’some faulty persons among them, some things that ought to be reformed. ection is not to be found on this side but evil manners beget good laws ; disorders that-Paul heard of as existing ong the Thessalonians occasioned the good laws we find in these verses, which are of nt use to us, and all others whom they may concern. Observe, | 1. That which was amiss among the Thes- s, Which is expressed, b a CHAP. Ul. « More generally. Therewere some who | themselves in other men’s matters. od disorderly, not after the tradition they | are idle, the devil and a corrupt heart will » Cautions to the disorderly received from the apostle, v. 6. Some of the brethren were guilty of this disorderly walking; they did not live regularly, nor overn themselves according to the rules of hristianity, nor agreeably to their profession of religion; not according to the precepts delivered by the apostle, which they had received, and pretended to pay a regard to. Note, It is required of those who have re- ceived the gospel, and who profess a sub- jection to it, that they live according to the gospel. If they do not, they are to be counted disorderly persons. 2. In particular, there were among them some idle persons and busy-bodies, v. 11. This the apostle was so credibly informed of that he had sufficient reason to give commands and directions with relation to such persons, how they ought to behave, and how the church should act towards them. (1.) There weresome among them who were idle, not working at ail, or doing nothing. It does not appear that they were gluttons or drunkards, but idle, and therefore disorderly people. It is not enough for any to say they do no hurt ; for it is required of all persons that they do good in the places and relations in which Providence has placed them It is probable that these persons had a notion (by misunder- standing some passages in the former epistle) concerning the neat approach of the coming of Christ, which served them for a pretence to leave off the work of their callings, and liye in idleness. Note, It is a great error, or abuse of religion, to make it a cloak for idleness or any other sin.’ If we were sure that the day of judgment were ever so near, we must, notwithstanding, do the work of the day in its day, that when our Lord comes he may find us so doing. The servant who waits for the coming of his Lord aright must be working as his Lord has commanded, that all may be ready when he comes. Or, it may be, these disorderly persons pretended that the liberty wherewith Christ had made them free discharged them from the services and business of their particular callings and employments in the world: whereas they were'to abide in the same calling wherein they were called of God, and therein abide with God, 1 Cor. vii. 20, 24. Industry in om particular callings as men is a duty required of us by our general calling as Christians. Or perhaps the general ‘charity there was then among Christians to their poor brethren encouraged some to live im idleness, as knowing the church would maintain them: whatever was the cause, they were much to blame. (2.) There were busy-bodies among them: and it should seem, by the connection, that the same persons who were idle were busy-bodies also. This may seem to be a contradiction; but so it is, that most com- monly those persons who have no business of their own to do, or who neglect it, busy If we PP ee cece) ae a ne Sia Re > n ah a ee x a. ait a > g . aed a TS aT Cautions to the disorderly. 2 THESSALONIANS. enn soon find us something to do. The mind of | therefore to the persons man is a busy thing; if it be not employed | brethren, even when we hate in doing good, it will be doing evil. Note, Busy-bodies are disorderly walkers, such as are guilty of vain curiosity, and impertinent meddling with things that do not concern them, and troubling themselves and others with other men’s matters. The apostle warns Timothy (1 ‘Tim. v. 13) to beware of such as learn to be idle, wandering about from house to house, and are net only idle, but tatlers also, and busy-bodies, speaking things which they ought not. II. The good laws which were occasioned by these evil manners, concerning which we may take notice, 1. Whose laws they are: they are com- mands of the apostles of our Lord, given in the name of their Lord and ours, that is, the commands of our Lord himself. We command you, brethren, in the name of the Lord Jesus Christ, v. 6. Again, We command and exhort you by our Lord Jesus Christ, v.12. The apostle uses words of authority and entreaty: and, where disorders are to be rectified or pre- vented, there is need of both. The authority of Christ should awe our minds to obedience, and his grace and goodness should allure us. 2. What the good laws and rules are. The epostle gives directions to the whole church, commands to those disorderly persons, and an exhortation to those in particular who did well among them. (1.) His commands and directions to the whole church regard, {1.]’Their behaviour towards the disorderly persons who were among them, which is thus expressed (v. 6), to withdraw themselves from such, and after- wards to mark that man, and have no company with him, that he may be ashamed ; yet not to count him as an enemy, but to admonish him as a brother. The directions of the apostle are carefully to be observed in our conduct towards disorderly persons. We must be very cautious in church-censures and church- discipline. We must, First, Note that man who is suspected or charged with not obeying the word of God, or walking contrary thereto, that is, we must have sufficient proof of his fault before we proceed further. We must, Secondly, Admonish him in a friendly manner ; we must put him in mind of his sin, and of his duty; and this should be done privately (Matt. xviii. 15); then, if he will not hear, we must, Thirdly, Withdraw from him, and not keep companywith him, that is, we must avoid familiar converse and society with such, for two reasons, namely, that we may not learn his evil ways; for he who follows vain and idle persons, and keeps company with such, is in danger of becoming like them. Another reason is for the shaming, and so the reforming, of those that offend, that when idle and disorderly persons see how their loose practices are disliked by all wise and good people they may be ashamed | would have every body else to be so too, Love | it was the command of our Lord Jesus of them, and walk more orderly. followers of Christ. The particular should be the motive of our withdray from them; and even those who are ur the censures of the church must not be counted as enemies (v. 15); for, if t reclaimed and reformed by these cer they will recover their credit and ce and right to chureh-privileges as breth [2.] Their general conduct and behavii ought to be according to the good exe the apostle and those who were with } had given them: Yourselves know how | ought to follow us, v. 7. Those who plan religion among them hai set a good e: before them ; and the ministers of the go: should be ensamples to the flock. It is duty of Christians not only to walk accord to the traditions of the apostles, and | doctrines they preached, but also accor¢ to the good example they set before them be followers of them so far as they w example the apostle mentions was their ¢ gence, which was so different from what’ found in the disorderly walkers he ta notice of: ‘“‘ We behaved not ourselves orderly among you (v. 7), we did not sp our time idly, in idle visits, idle talk, sports.” They took pains in their minis in preaching the gospel, and in getting # own living. Neither did we eat any1 bread for nought, v. 8. Though he m justly have demanded a maintenance, beca those who preach the gospel may of r expect to live by the gospel. This is a debt that people owe to their ministers, the apostle had power or authority. to h demanded this (v. 9); but he waived hist trom affection to them, and for the sake the gospel, and that he might be an exam for them to follow (v. 9), that they m learn how to fill up time, and al employed in something that would tur good account. j (2.) He commands and directs those | lived idle lives to reform, and set thems to their business. He had given comma ments to this purport, as well as ao _ example of this, when he was among the Even when we were with you, this we ¢ manded you, that if any man would not 1 neither should he eat, v.10. It was a} verbial speech among the Jews, He who not labour does not deserve to eat. ‘Thi labourer is worthy of his meat; but whatis the loiterer worthy of? It is the will of that every man should have a calling, | mind his calling, and make a business of if and that none should live like useless drot in the world. Such persons do whav in then} lies to defeat the sentence, In the swea thy face shalt thou eat thy bread. lt we the mere humour of the apostle, who was active stirring man himself and there ~ — a i eee ee oe re ee oe Fol a Ts 2°. ba a a _ CHAP. TL SCC: Apostolic benediction: a and eat our own | means and metngds of } eace too; for pedce be work or labour, in opposition to | desirable, God must give it, who is the author - and there must be quietness, in|of peace and lover of concord. We shall sition to being busy-bodies in other | neither have peaceable dispositions ourselves © matters. We must study to be quiet, nor find men disposed to be at peace with ) our own business. This is an excellent | ‘composition, to be of an active yet} II. That the presence of God might be t spirit, active in our own business and | with them: The Lord be with you all. Weneed jet as to other people’s. nothing more to make us safe and happy, He exhorts those that did well not to | nor can we desire any thing better for our- ry in well-doing (v. 13); as if he had| selves and our friends, than to have God’s ‘Goonand prosper. The Lord is with gracious presence with us and them. This le you are with him. See that what- will be a guide and guard in every way that you do, that is good, you persevere| we may go, and our comfort in every con- 1. Hold on your way, and hold out} dition we may be in. It is the presence of end. You must never give over, nor God that makes heaven to be heaven, and your work. It will be time enough | this will make this earth to be like heaven. when you come to heaven, that ever- No matter where we are if God be with rest which remains for the people of pM who is absent if God be present with us. ay : III. That the grace of our Lord Jesus ; Now the Lord of peace himself Christ might be with them. So this apostle you peace always by all means. ' concluded his first epistle to these Thessa- Lord be with you all. 17 The lonians; and it is through the grace of our he on of Paul with mine own Lord Jesus Christ that we may comfortably Series. the taken 3 /hope to have peace with God and enjoy the eres sete ken In EVETY | presence of God, for he has made those nigh ie: SO I write. 18 The grace’ that were afar off. It is this grace that is all our Lord Jesus Christ be with you im all to make us happy. This is what the ail. Amen. apostle admired and magnified on all occa- = ' sions, what he delighted and trusted in; and In this conclusion of the epistle we have by this salutation or benediction, written with @ apostle’s benediction and prayers for his own hand, as the token of every epistle se Thessalonians. Let us desire them for (when the rest was written by an amanuensis), sand our friends. There are three) he took care lest the churches he wrote to pronounced upon them, or desired should be imposed on by counterfeit epistles, — | which he knew would be of dangerous con- God would give them peace. sequence. : 1. Peace is the blessing pronounced| Let us bethankful that we have the canon of ed. By peace we may understand! scripture complete, and by the wonderful and er of prosperity; here it may signify, special care of divine Providence preserved particular, peace with God, peace in their | pure and uncorrupt through so many suc- m minds and consciences, peace among cessive ages, and not dare to add to it, nor ves, and peace with all men. 2. This| diminish from it. Let us believe the divine desired for them always, or in every | original of the sacred scriptures, and conform and he desired they might have all} our faith and practice to this our sufficient ngs at all times. 3. Peace by all| and only rule, which is able to make us wise : that, as they enjoyed the means of! ‘unto salvation, through faith which is in Christ se. they might with success use all the! Jesus. Amen. j EXPOS WITH PRACTICAL on Sr ee . OF THE FIRST EPISTLE OF ST. PAUL TO TIMOTHY. Hirnerto Paul’s epistles were directed to churches; now follow some to particalar two to Timothy, one to Titus, and another to Philemon—all three ministers. ‘Timot Titus were evangelists, an inferior order to the apostles, as appears by Eph. iy. 11, S phets, some apostles, some evangelisis. Their commission and work was much the s that of the apostles, to plant churches, and water the churches that were planted ; ingly they were itinerants, as we find Timothy was. Timothy was first converted by therefore he ealls him his own son in the faith ; The scope of these two epistles is to direct Timothy how to discharge his duty as an e Ephesus, where he now was, and where Paul ordered him for some time to reside, the good work which he had begun there. As for the ordinary pastoral charge of that: he had very solemnly committed it to the presbytery, 1s appears from Acts xx. 28, w charges the presbyters ¢o feed the flock of God; which he had purchased i his own 6 AN a iTION, we read of his conversion, Acts xvi. 3. CHAP. I. After the inscription (ver. 1,2) we have, I. The charge given to Timothy, ver 3,4. II. The true end of the law (ver. 5—11), where he shows that it is entirely agreeable to the gospel. III. He mentions his own call to be an apostle, for which he expresses his thankfulness, ver. 12—16. IV. His doxology, ver. 17. V. A renewal of the charge to Timothy, ver. 1S. And of Hymeneus and Alexander, ver. 19, =0. tL ane an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope ; ;' 2 Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord. 3 As I besought thee to abide still at Ephesus, when I went into Mace- donia, that thou mightest charge some that they teach no ‘other doctrine, 4 Neither give heed to fables andendless genealogies, which minister questions, rather than godly edifying which is in faith: so do. Here is, I. The inscription of the epistle, from wher it is sent: Paul an apostle of Je- sus Christ, constituted an apostle by the com- mandment of God our Saviour, and Lord Jesus Christ. His credentials were unquestionable. He had not only a commission, but a com- mandment, not only from God our Saviour, but from Jesus Christ: he was a preacher of the gospel of Christ, and a minister of the kingdom of Christ. Observe, God is cur | Saviour.—Jesus Christ, whois our 0 a serve, Jesus Christis a Christian’s’ hope is in him, all.our hope ofve built upon him ; Christ is in us: glory, Col. i. 27. He calls. in own son, because he had ies an inst of his conversion, and because he b a son that served him, served with the gospel, Phil. ii. 22. Timoth been wanting inthe duty of ais and Paul was not wanting in ] tenderness of a father to him. Il. The benediction is, gra peace, from God our Father. served that whereas in all the epistles churches the apostolical benedicti and peace, in these two: epistles to 1 | and that to Titus ‘it is’ grace,” peace; as if ministers had mo God’s mercy than other men. need more grace than others, to their duty faithfully; and they mercy than others, to pardon wh in them: and if Timothy, so er nister, must be indebted to the m and needed the increase and it, how much more do we mini times, who have so little of his ex III. Paul tells Timothy what of his appointing him to this « sought thee to abide at Ephesus. 1 had a mind to go with Paul, was from under his wing, but. Paul w so; it was necessary for the p os thee, says he. Though he might me an authority to command him, yet ‘ Jove’s sake he chose rather to beseech hita. Now his business was to take care to x both the miristers and the people of that ch: Charge them that they teach no other loctrine than what they-have received, that v do not add to, the Christian doctrine, imder pretence of improving it or making up hi defects of it, that they do not alter it, but Heavy yto itas it was deliveredto them. Ob- , 1. Ministers must not only be charged h the true doctrine of the gospel, but i to preach no other doctrine. If an from heaven preach any other doctrine, be asian, Gal. i. viii. 2. In the s of the apostles there were “attempts 9 corrupt Christianity (we are not as ‘who corrupt the word, 2 Cor. ii. 17) sethis charge to Timothy might have : 3. He must-not only § see to it s did not preach any other doctrine, @ must charge others that they might d any thing of their own to the gospel, any thing from it, but that they it pure and uncorrupt. He must : foie care to prevent their regarding les, and endless genealogies, and strifes of rds. This is often repeated in these two Jes'(as ch. iv. 7; vi. 4; 2 Tim. ii. 23), as s in the epistle to Titus. As among s there were some who brought into Christianity; so among the Jes there were some who brought pa- ism into Christianity. ‘‘ Take heed of y says he, “watch against them, or they ye the corrupting and ruining of religion ou » for they minister questions rather edi) ying” That which ministers ques- is is not for edifying ; that which gives vs on for doubtful disputes pulls down ureh rather than builds it up. AndI nai a parity of reason, every thing else misters questions rather than godly ing ahiowld be disclaimed and disre- by us, such as an uninterrupted ssion in the ministry from the apostles wn to these times, the absolute necessity ats ~ 7S @ oe rPaARSS eS &; Bes a 9 pminister to the efficacy and validity of Sacraments he ministers. These areas das Jewish fables and endless genealogies, ey involve us in inextricable difficulties, id'tend only to shake the foundations of a ist an’s hope and to fill his mind with lexing doubts and fears. Godly edifying the end ministers should aim at in all ir discourses, that Christians may be foving in godliness and growing up toa ces to the blessed: God. Ob- further, Godly edifying must be in ¢ the gospel is the foundation on whichwe $ it is by faith that we come to God at (Heb. xi. 6), and it must be in the Be way, and by the same principle of that we must be edified. Again, sters should avoid, as much as may be, CHAP. I. Timothy reminded of his charge. what will occasion disputes; and would do well to insist on the great and practical points of religion, about which there ean be no disputes; for even disputes about great and necessary truths draw off the mind from the main design of Christianity, and eat out the vitals of religion, which consist in prac- tice and obedience as well as in faith, that we may not hold the truth in unrighteous- ness, but may keep the mystery of the faith in a pure conscience. 5 Now the end of the command- ment is charity out of a pure heart. and of a good conscience, and of faith unfeigned: 6 From. which some having swerved have turned aside unto vain jangling; 7 Desirmg to be teachers of the law; understandmg neither what they say, nor whereof they affirm. S But we know that the law is good, if a man use it law- fully; 9 Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for un- holy and profane, for murderers ot fathers and murderers of mothers, for manslayers, 10 For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrme; 11 According to the glorious gospelof the blessed God, which was committed to my trust. Here the apostle instructs Timothy how to guard against the judaizing teachers, or others who mingled fables and endless genealogies with the gospel. He shows the use of the law, and the glory of the gospel. J. He shows the end and uses of the law. it is intended to promote love, for love is the § copal ordination, and of the intention of | fulfilling of the law, Rom. xiii. 10. 1. The end of the commandment is charity, or love, Rom. xiii. 8. The main scope and drift of the divine law are to engage us to the love of God and one another ; and what- ever tends to weaken either our love to God or love to the brethren tends to defeat the end of the commandment: and surely the gospel, which obliges us to love our enemies to do good to those who hate us (Matt. v- 44), does not design to lay aside or supersede a commandment the end whereof is love : so far from it that, on the other hand, we are told that though we. had all advantages and wanted charity, we are but as sounding brass and a tinkling cymbal, 1 Cor. xiii. L. By this shall all men know that you are my disciples, if you love one another, John xiii. 35. Those therefore who boasted of their know etn iat - 0 tt oe ce, Sa sD apes sips — ee in a ee es ea iN dee oa ds Det be ay <> 1 TIMOTHY. Timothy reminded of his charge.-. ledge of the law, but used it only as a colour for the disturbance that they gave to the preaching of the gospel (under pretence of zeal for the law, dividing the church and distracting it), defeated that which was the very end of the commandment, and that is love, love out of a pure heart, a heart purified by faith, purified from corrupt affec- tions. In order to the keeping up of holy love our hearts must be cleansed from all sinful love; our love must arise out of a good conscience, kept without offence. Those answer the end of the commandment who are careful to keep a good conscience, from a real belief of the truth of the word of God which enjoins it, here called a faith unfeigned. Here we have the concomitants of that excellent grace charity ; they are three :—(1.) A pure heart; there it’ must be seated, and thence’ it must take its rise. (2.) A good conscience, in which we must exercise ourselves daily, that we may not only get it, but that we may keep it, Acts xxiv. 16. (3.) Faith unfeigned must also accompany it, for it is love without dissimulation: the faith that works by it must be of the like nature, genuine and sincere. Now some who set up for teachers of the law swerved from the very end of the commandment: they set up for disputers, but their disputes proved vain jangling; they set up for teachers, but they pretended to teach others what they themselves did not understand. If the church be corrupted by such teachers, we must not think it strange, for we see from the beginning it was so. Observe, [1.] When persons, especially ministers, swerve from the great law of charity—the end of the commandment, they will turn aside to vain jangling ; when a man misses his end and scope, it is no wonder that every step he takes is out of the way. ([2.] Jangling, especially in religion, is vain; it is unprofit- able and useless as to all that is good, and ‘t is very pernicious and hurtful: and yet many people’s religion consists of little else but vain jangling. [3.] Those who deal much in vain jangling are fond and ambitious to be teachers of others; they desire (that is, they affect) the office of teaching. [4.] It is too common for men to intrude into the office of the ministry when they are very ignorant of those things about which they are to speak: they understand neither what they say nor whereof they affirm; and by such learned ignorance, no doubt, they edify their hearers very much !, 2. The use of the law (v. 8): The law is good, if aman use it lawfully. The Jews used it unlawfully, as an engine to divide. the church, a cover to the malicious opposition they made to the gospel of Christ; they set it up for justification, and so used it ‘unlawfully. We must not therefore think to set it aside, but use it lawfully, for the restraint of sin. The abuse which some have made of the law dees not take away the use of it; Dut, ween! much concerned init. Lord, i wre pee ) ro a Se a divine appointment h back to its right use abuses, for the Jaw is st rule of life; though we are Oe under a covenant of works, yet it is g ot teach us whac-ie sin and what is duty. not made fur a mghteous man, that is, not made for those who observe it ; for, if could keep the law, rightemist.ess v «auld by the law (Gal. iii. 21): but it is made: wicked persons, to restrain them, to che them, and to put a stop to vice and pr ness. It is the grace of God that ¢ han; men’s hearts; but the terrors of the law a be of use to tie their hands and restrain # tongues. A righteous man does not those restraints which are necessary for wicked; or at least the law is not m primarily and principally for the rightec but for sinners of all sorts, whether i greater or less measure, v. 9, 10. In this b roll of sinners, he particularly menti breaches of the second table, duties wl we owe to our neighbour; against the and sixth commandments, murderers 9j thers and mothers, and manslayers; agi the seventh, whoremongers, and those defile themselves with mankind ; gainst eighth, men--stealers ; against the ninth and perjured persons ; and then he closes account with this, and if there be a y thing that its contrary to sound di Some understand this as an institution power in the civil magistrate to me against such notorious sinners as are s fied, and to see those laws put in executi Il. He shows the glory and grace o} gospel. Paul’s epithets are expressive significant; and frequently every o1 sentence: as here (v. 11), cee glorious gospel of the blessed God. learn hence, 1. To call God the bles infinitely happy in the enjoyment off hit and his own perfections. 2- To call gospel the glorious gospel, for so it is: I of the glory of God appears in the worl creation and providence, but much m the gospel, where it shines in the fa Jesus Christ. Paul reckoned it | [: honour put upon him, and a great fé done him, that this glorious gospel was ¢ mitted to his trust; that is, the pre it, for the framing of it is not committ any man or company of men in the W The settling of the terms of salvation in gospel of Christ is God’s own work ; I publishing of it to the world is committ the apostles and ministers. Note her The ministry is a trust, for the gospel committed unto this apostle ; 3 ltisa trust as well as of power, and the fo than the latter; for this reason min called stewards, 1 Cor. iv. 1. (@) glorious trust, because the gospel ¢ to them is a glorious gospel ; it is very great importance. God’s glo us! How much to be found: faithful in this great Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; 13 Who was efore a blasphemer, and a perse-. ‘or, and injurious: but I obtained | rey, because I did z¢ ignorantly, in| mbelief. 14 And the grace of our| Loyd was exceeding abundant with faith and love which is in Christ sus. 15 This zs a faithful saying, nd worthy of all acceptation, that thrist Jesus came into the world to | save sinners ; of whom I am chief. | L Howbeit for this cause I obtained | merey, that in me frst Jesus Christ ht show forth all longsuffering, f a pattern to them which should eafter believe on him to life ever- fing. 17 Now unto the King ral, immortal, invisible, the only se God, be honour and glory for ver and ever. Amen. ere the apostle, I. Returns thanks to s Christ for putting him into the ministry. bserve, 1. It is Christ’s work to put men o the ministry, Acts xxvi. 16,17. God emned the false prophets among the S in these words, I have not sent these hets, yet they ran: I have not spoken to them, yet they prophesied, Jer. xxiii. 21. inisters, properly speaking, cannot make isters, much less can persons make them- es ministers; for it is Christ’s work, as ng and head, prophet and teacher, of his ch. 2. Those whom he puts into the inistry he fits for it; whom he calls he alifies. ‘Those ministers who are no way for their work, nor have ability for it, are of Christ’s putting into the ministry, though there are different qualifications as to s and graces. 3. Christ gives not only ability, but fidelity, to those whom he puts into the ministry: He counted me faithful ; and none are counted faithful but those whom he makes so. Christ’s ministers are trusty ants, and they ought to be so, having so t a trust committed to them. 4. A cail ie Ministry is a great favour, for which those who are so called ought to give thanks to.Jesus Christ: I thank Christ Jesus our rd, who hath put me into the ministry. The more to magnify the grace of| h ‘ es an account of his conversion. __1. What he was before his conversion: A l asphemer, apersecutor, and injurious. Saul | athed out threatenings and slaughter nst the disciples of the Lord, Acts ix. 1. ep oe CHAP. ist in putting him into the ministry, he}, ba de ~ Perverters 7 ae aia al WED oe & eproved, He was a blasphemer of God, a persecutor of | the saints, and injurious to both. Frequently _those who are designed for great and eminent services are left to themselves before their conversion, to fall into great wickedness — that the merey of God may be the more glorified in their remission, and the grace of God in their regeneration. The greatness of sin is no bar to our acceptance with God, no, nor to our being employed for him, if it be truly repented of. Observe here, (1.) Blas- phemy, persecution, and injuriousness, are very great and heinous sins, and those who - are guilty of them are sinners before God exceedingly. To blaspheme God is imme- diately and directly to strike at God; to per- secute his people is to endeavour to wound him through their sides ; and to be injurious is to be like Ishmael, whose hand was against every one, and every one was against him; or such invade God’s prerogative, and en- croach upon the liberties of their fellow- creatures. (2.) True penitents, to serve a good purpose, will not be backward to own their former condition before they were brought home to God: this good apostle often confessed what his former life had been, as Acts xxii. 4; xxvi. 10, 11. 2 The great favour of God to him. But # obtained mercy. This was a blessed but in- deed, a great favour, that so notorious a rebel should find mercy with his prince. (1.) If Paul had persecuted the Christians wilfully, knowing them to be the people of God, for aught I know he had been guilty of the unpardonable sin; but, because he did it ignorantly and in unbelief, he obtained mercy. Note, [1.] What we do ignorantly is a iess crime than what we do knowingly; yet a sin of ignorance is a sin, for he that knew not his Master’s will, but did commit things worthy of stripes, shall be beaten with few stripes, Luke xii. 48. Ignorance in some cases will extenuate a crime, though it do not take it away. ([2.] Unbelief is at the bottom of what sinners do ignorantly; they do not believe God’s threatenings, otherwise they could not do as they do. [3.j For these reasons Paul obtained mercy: But I obtained mercy, because I did it ignorantly, in unbelief. [4.| Here was mercy for a blas- phemer, a persecutor, and an injurious person: ‘But I obtained mercy, I a blas- phemer,” &c (2.) Here he takes notice of the abundant grace of Jesus Christ, v.14. The conversion and salvation of great sinners are owing to the grace of Christ, his exceedingly abundant grace, even that grace of Christ which ap- pears in his glorious gospel (v.15): This is a faithful saying, &c. Here we have the sum of the whole gospel, that Jesus Christ came into the world. The Son of God took upon him our nature, was made flesh, and dwelt among - us, John i. 14. He came into the world, not to call the righteous but sinners to repentance, ye? ORS ~~ Paes + baie Paul’s cnarye to Timothy, Matt ix. 13. His errand into the world was to seek and find, and so save, those that were lost, Luke xix. 10. The ratification of this is that it is a faithful saying, and worthy of all acceptation, It is good news, worthy of all acceptation ; and yet not too good to be true, for it isafaithful saying. It isa faithful saying, and therefore worthy to be embraced in the arms of faith: it is worthy of all aeceptation, and therefore to be received with holy love, which refers to the foregoing verse, where the grace of Christ is said to abound in faith and love. In the close of the verse Paul applies it to himself: Of whom I am chief. Paul was a sinner of the first rank; so he acknowledges himself to have been, for he breathed out threatenings and slaughter against the disciples of the Lord, &c., Acts ix. 1,2. Persecutors are some of the worst of sinners: such a one Paul had been. Or, of whom I am chief, that is, of pardoned sinners Tam chief. It is an expression of his great humility ; he that elsewhere calls himself the least of all saints (Eph. iii. 8) here calls him- self the chief of sinners. Observe, [1.] Christ Jesus has come into the world; the prophe- cies concerning his coming are now fulfilled. [2.1 He came to save sinners; he came to save those who could not save and help themselves. [3.] Blasphemers and_perse- cutors are the chief of sinners, so Paul reckoned them. (4.] The chief of sinners may become tne chief of saints; so this apostle was, for he was not a whit behind the very chief apostles (2 Cor. xi. 5), for Christ came to save the chief of sinners. [5.] This is a very great truth, it is a faithful saying; these are true and faithful words, which may bedepended on. [6.] It deserves to be received, to be believed by us:all, for our comfort and encouragement. (3.) The merey which Paul found with Ged, notwithstanding his great wickedness before his conversion, he speaks of, [1.] For the encouragement: of others to repent and believe (v.16): For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a 4 ei to those who should hereafter: believe. t was an instance of the long-suffering of Christ that he would bear so much with one who had been so very provoking ; and it was designed for a pattern to all others, that the greatest sinners might not despair of mercy with God. Note here, First, Our apostle was one of the first great sinners convertedto Chris- tianity. Secondly, He was converted, and obtained mercy, for the sake of others as well as of himself; he was a pattern to others. Thirdly, The Lord Jesus Christ shows great long-suffering in the conversion of great sinners. Fourthly, Those who obtain merey believe on the Lord Jesus Christ; for without faith it xs impossible to please God, Heb. xi. 6. Fifthly, Those who helieve on Christ believe on him to life everlasting; they be- lieve to the saving of the soul, Heb. x. 39. 1 TIMOTHY. Ny ae 8 hea |2.] He mentions having spoken of the mercy h with God, he could not go on w without inserting a ful ackno of*God’s goodness to him: Now u eternal, immortal, invisible, the only be honour and glory for ever and ever. Amen Observe, First, That grace which we~ hav the comfort of God must have the glor of. Those who are sensible of their ol ligations to the mercy and grace of Goi will have their hearts culated in Here is praise ascribed to him, as— King eternal, immortal, invisible. Second When we have found God good we mu: not forget to pronounce him great; and h kind thoughts of us must not at all abate o high thoughts of him, but rather ine them. God had taken particular cognizan of Paul, and shown him mercy, and tak him into communion with himself, and y he calls him the King eternal, &e. God gracious dealings with us should fill us wit admiration of his glorious attributes. H eternal, without beginning of days, or of life, or change of time. _Heis the Ancie of days, Dan. vii. 9. He is immortal, ai the original of immortality; he only has im mortality (1 Tim. vi. 16), for he cannot di He is invisible, for he cannot be seen wi mortal eyes, dwelling in the light to whi no man can approach, whom rio man seen nor can see, 1 Tim. vi. 16, the only wise God (Jude 25); he only is finitely wise, and the fountain of all wisde “To him be glory for ever and ever,” or,“ Let be for ever employed in giving honour ai glory to him, as the thousands. of thousan do,” Rev. v. 12, 13. : 18 This charge I commit unt thee, son Timothy, according to ‘th prophecies which went before o thee, that thou by them might war a good warfare; 19 Holdin faith, and a good conscience; whic some having put away concernit faith have made.shipwreck: 20 ( whom is Hymeneus and Alexande whom I have delivered unto Sa that they may learn not to blasphem aly, Here is the charge he gives to Timot proceed in his work with resolution, 9. | Observe here, The gospel is.a charg mitted to the ministers of it; it is cc: to their trust, to see that it be duly according to the intent and mear and the design of its great Author. It there had been prophecies before con Timothy, that.he should be taken ministry, and should prove emineni work of the ministry; this encourage to commit this charge to him. Obs The ministry is a warfare, it is a go fare against sin and Satan: and ux t 64. ' cause, and agaimst his enemies, ministers are n a particularmanner engaged. 2. Minis- ters must war this good warfare, must exe- cute their office diligently and courageously, ‘notwithstanding oppositions and discourage- ‘ments. 3. The prophecies which went be- fore concerning Timothy are here mentioned “as a motive to stir him up to a vigorous and 3. hopes that others have entertained con- ing us should excite us to our duty: CHAP. T: ner ot the Lord Jesus, who is the Cap- . made for all men; in of our salvation (Heb. i. 10), and in his! and for all that are in authority ; that ‘conscientious discharge of his duty; so the | the truth. Universai prayer recommended. 2 For kings, we may lead a quiet and peaceable life in all godliness and honesty 3 For this ts good and acceptable ir the sight of God our Saviour; 4 Who will have ali men to be saved, and to come unto the knowledge of 5 For there is one God, and one mediator between God and 6 Who men, the man Christ Jesus ; gave himself a ransom for all, to be 7 Whereunto That thou by them mightest war a good war- fare. 4. We must hold both faith and a tia at ~ — Holding faith and a good testified in due time. | ience, v. 19. ‘Those that put away 2}I am ordained a preacher, and an meee conscience will soon make shipwreck| apostle, (I speak the truth in Christ, Sc itettenct Tonsticnce, and bec and lie not ;) a teacher of the Gen- § I will “conscience void of offence (Acts xxiv. 16), a| les in faith and verity. “conscience not debauched by any vice or sin, | therefore that men pray every where, Nand this will be a means of preserving us| lifting up holy hands, without wrath sound in the faith; we must look to the one and doubtine. ‘as well as the other, for the mystery of ‘ia ‘the faith must be held ina pure conscience,|_ Here is, I. A charge given to Christians to ‘eh. 3.9. As for these who had made ship- pray for all men in general, and particularly ‘wreck of the faith, he specifies two, Hymeneus for all in authority. Timothy must take care sand Alexander, who had made a profession of | that this be done. Paul does not send him “the Christian religion, but had quitted that any prescribed form of prayer, as we have fession ; and Paul had delivered them to} reason to think he would if he had intended , had declared them -to belong to the} that ministers should be tied to that way of vkingdom of ‘Satan, and, as some think, had,| praying; but, in general, that they should “by an extraordinary power, delivered them to | make supplications, prayers, intercessions, ana | be'terrified or tormented by Satan, that they | giving of thanks: supplications for the avert- smight learn not to blaspheme, niot to contra- ing of evil, prayers for the obtaining of good, dict or revile the doctrine of Christ and the intercessions for others, and thanksgivings good ways of the Lord. Observe, The pri-| for mercies already received. Paul thought it ‘mary design of the highest censure in the| enough to give them general heads; they, ) Primitive church was to prevent further sin | having the scripture to direct them in prayer Wand to reclaim the sinner. In this case it|and the Spirit of prayer poured out upon was for the destruction of the flesh, that the| them, needed ‘not any further directions. )spirit might be saved in the day of the Lord | Observe, The design of the Christian religion Jesus, 1 Cor. v. 5. Observe, (1.) Those who} is to promote prayer; and the disciples of the service and work of Satan are justly | Christ must be praying people. Pray always over to the power of Satan : Whom} with all prayer, Eph. vi. 18. There must be dl have delivered over to Satan. (2.) God can, prayers for ourselves in the first place; this if he please, work by contraries: Hymeneus |} js implied here. We must also pray for all vand Alexander are delivered to Satan, that| men, for the world of mankind in general, for ithey may learn not to blaspheme, when one} particular persons who need or desire our one, rather think they would learn of Satan | prayers. See how far the Christian religion to blaspheme'the more. (3.) Those who have| was from being a sect, when it taught men eet a good conscience, and made ship-/; this diffusive charity, to pray, not only for of faith, will not stick at any thing,| those of their own way, but for all men. lasphemy not excepted. (4.) Therefore let| Pray for kings (v. 2); though the kings at us hold faith and a good conscience, if we| this time were heathens, enemies to Chris “would keep clear of blasphemy; for, if we | tianity, and persecutors of Christians, yet they ence let go our hold of these, we do not know | must pray for them, because it 1s for the ‘where we shall stop. public good that there should be civil govern- = CHAP. Il. ment, and proper persons entrusted with the this chapter Panl treats, I. Of prayer, with many reasons for | 2dministration of it, for whom therefore we sor, tS IL OF women’s “apparel, ver-9, 10. Tl Of ther | ought to pray, yea, though we ourselves with the reasons of it, ver. 11—i4. IV. A promi E. Ti for their encouragement in child-bearing, ver. 15 A suffer under them. For kings, and all that J EXHORT therefore, that, first of | 2"¢ ™ 2uthority, that is, inferior magistrates : _ all, supplications, prayers, inter- we must pray for them, and we must give ‘essions, and giving of thanks, be Vou. IX, . “—_ a ‘ thanks for them, pray for their welfare and for the welfare of their kingdoms, and there- 2@4@ Se _— a ee tern = Sait eS ee ee —e_ — ee ('niversat prayer recommended. fore must not plot against them, that in the peace thereof we may have peace, and give thanks for them and for the benefit we have under their government, that we may lead a quiet and peaceable life in all godliness and honesty. Here see what we must desire for kings, that God will so turn their hearts, and direct them and make use of them, that we under them may lead a quiet and peaceable life. He does not say, “‘that we may get preferments under them, grow rich, and be in honour and power under them ;” no, the summit of the ambition of a good Christian is to lead a quiet and peaceable life, to get through the world unmolested in a low pri- vate station. We should desire that we and others may lead a peaceable life in all godli- ness and honesty, implying that we cannot expect to be kept quiet and peaceable unless we keep in all godliness and honesty. Let us mind our duty, and then we may expect to be taken under the protection both of God and the government. In all godliness and honesty. Here we have our duty as Chris- tians summed up in two words: godliness, that is, the right worshipping of God; and honesty, that is, a good conduct towards all men. These two must go together; we are not truly honest if we are not godly, and do not render to God his due; and we are not truly godly if we are not honest, for God hates robbery for burnt-offering. Here we may observe, 1. Christians are to be men much given to prayer: they ought to abound herein, and should use themselves to prayers, supplications, &c. 2. In our prayers we are to have a generous concern for others as well as for ourselves ; we are to pray for all men, and to give thanks for all men ; and must not confine our prayers nor thanks- givings to our own persons or families. 3. Prayer consists of various parts, of supplica- tions, intercessions, and thanksgivings ; for we must pray for the merciés we want, as well as be thankful for mercies already received ; and we are to deprecate the judgments which our own sins or the sins of others have de- served. 4. All men, yea, kings themselves, and those who are in authority, are to be prayed for. They want our prayers, for they haye many difficulties to encounter, many snares to which their exalted stations expose them. 5. In praying for our governors, we take the most likely course to lead a peace- able and quiet life. The Jews at Babylon were commanded to seek the peace of the city whither the Lord had caused them to be carried captives, and to pray to the Lord for it; for in the peace thereof they should have peace, Jer. xxix. 7. 6. If we would lead a peaceable and quiet life, we must live in all godliness and honesty; we must do our duty to God and man. He that will love life, and see good days, let him refrain his tongue from evil, and his lips thut they speak no guile; let him eschew evil, and do good ; let him seek veace, and pursue it, 1 Pet. iii. 1 'TIMOTH ¢. ce a . “ar ‘ Ne 10, 11. Now the reason he fo because this.is good in the sight of God « Saviour; that is,. the gospel of Christ quires this. That which is acceptable in. sight of God our Saviour we should do, ar should abound in. ; A II. As a reason why we should in o1 prayers concern ourselves for all men, shows God’s love to mankind in general, ». 4.| 1. One reason why all men are te be| prayed for is because there is one God, an that God bears a good will to all mankin There is one God (@. 5), and one only, ther is no other, there can be no other, for ther can be but one infinite. This one God w have all men to be saved; he desires not th death and destruction of any (Ezek. xxxii 11), but the welfare and salvation of all Not that he has decreed the salvation of all for then all men would be saved ; but he hi a good will to the salvation of all, and non perish but by their own fault, Matt. xxiii 37. He will have all to be saved, and come to the knowledge of the truth, to be sav in the way that he has appointed and no otherwise. It concerns us to get the know ledge of the truth,-because that is the wayt be saved; Christ ts the way and the t and so he is the life. 2. There is one Mediator, and that Media tor gave himself a ransom for all. As th mercy of God extends itself to all his work so the mediation of Christ extends itself thu far to all the children of men that he paid: price sufficient for the salvation of all mai kind; he brought mankind to stand up new terms with God, so that they are m now under the law as a covenant of work but as a rule of life. They are under grace not under the covenant of innocence, b under a new covenant: He gave hims ransom. Observe, ‘he death of Christ wa a ransom, a counter-price. We deserved t have died. Christ died for us, to save 1 from death and hell; he gave himself a ran som voluntarily, a ransom for all; so that mankind are put in a better condition the that of devils. He died to work out-a com mon salvation: in order hereunto, he pu himself into the office of Mediator betwe God and man. A mediator supposes 0 troversy. Sin had made a quarrel ee us and God; Jesus Christ is a Mediator wh undertakes to make peace, to bring God an man together, in the nature of an umpire 01 arbitrator, a days-man who lays his upon us both, Job ix. 33. He is a ranson that was to be testified in due time; that i in the Old-Testament times, his suffering) and the glory that should follow were spo of as things to be revealed in the last time 1 Pet. i. 10, 11. And they are according revealed, Paul himself having been o a preacher and an apostle, to publish to th Gentiles the glad tidings of redemption and salvation by Jesus Christ. This doctrine 0 Christ’s mediation Paul was entrusted t i - = Te tA Sey mos ap rs 43 ch to every creature, Mark xvi. 15. He appointed to be a teacher of the Gen- es; besides his general call to the apostle- hip, he was commissioned particularly to preach to the Gentiles, in faith and truth, or faithfully and truly. Note, (1.) It is good and acceptable in the sight of God our Sa- | viour that we pray for kings and for all men, nd also that we lead a peaceable and quiet e; and this is a very good reason why we ld do the one as well as the other. (2.) God has a good will to the salvation of all; so that it is not so much the want of a will in God to save them as it is a want of will themselves to be saved in God’s way. e our blessed Lord charges the fault : will not come unto me that you may have @, John v.40. I would have gathered you, nd you would not. (3.) Those who are ed must come to the knowledge of the h, for this is God’s appointed way to e sinners. Without knowledge the heart pnot be good; if we do not know the ith, we cannot be ruled by it. (4.) It is ervable that the unity of God is asserted, ad joined with the unity of the Mediator; | the church of Rome might as well main- in a plurality-of gods as a plurality of iediators. (5.) He that is a Mediator. in New-Testament sense, gave himself a som. Vain then is the pretence of the Romanists that there is but one Mediator of satisfaction, but many of intercession; for, rding to Paul, Christ’s giving himself a nsoOm was a necessary part of the Media- ’s office ; and indeed this lays the founda- on for his intercession. (6.) Paul was or- : ed a minister, to declare this to the Gentiles, that Christ is the one Mediator een God and men, who gave himself a nsom for all. ‘This is the substance of which ministers are to preach, to the end of the d; and Paul magnified his office, as he the apostle of the Gentiles, Rom. xi. 13. Ministers must preach the truth, what ey apprehend to be so, and they must be- eve it themselves ; they are, like our apos- to preach in faith and verity, and they st also be faithful and trusty. I. A direction how to pray, v. 8. 1. ow, under the gospel, prayer is not to be mfined to any one particular house of er, but men must pray every where: no € is amiss for prayer, no place more ac- ‘ceptable to God than another, John iv. 21. ray every where. \Ve must pray in our osets, pray in our families, pray at our als, pray when we are on journeys, and y in the solemn assemblies, whether more lic or private. 2. It is the will of God lat in prayer we should lift up holy hands : ting up holy hands, or pure hands, pure n the pollution of sin, washed in the antain opened for sin and uncleanness. will wash my hands, &c., Ps. xxvi. 6. 3. € must pray in charity: Without wrath, or ice, Or anger at any person. 4. We must CHAP.UTIGy y Puul’s charge to females. pray in faith without doubting (Jam. i. 6), or, as some read it. without disputing, and then it falls under the head of charity. 9 In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety ; not with broidered hair, or gold, or pearls, or costly array; 10 But (which becometh women professing godliness) with good works. 11 Let the woman learn in silence with all subjection. 12 But I suffer not a woman to teach, nor to usurp autho- rity over the man, but to be in silence. 13 For Adam was first formed, then Eve. 14 And Adam was not deceived, but the woman being deceived was in the transgression. 15 Notwithstand- ing she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety. I. Here is a charge, that women who pro- fess the Christian religion should be modest, sober, silent, and submissive, as becomes their place. 1. They must be very modest in their apparel, not affecting gaudiness, gaiety, or costliness (you may read the vanity of a person’s mind in the gaiety and gaudi- ness of his habit), because they have better ornaments with which they should adorn themselves, as becometh women professing godliness, with good works. Note, Good works are the best ornament; these are, in the sight of God, of great price. Those that profess godliness should, in their dress, as well as other things, act as becomes their profession; instead of laying out their money on fine clothes, they must lay it out in works of piety and charity, which are properly called good works. 2. Women must learn the principles of their religion, learn Christ, learn the scriptures ; they must — not think that their sex excuses them from that learning which is necessary to salvation. 3. They must be silent, submissive, and sub- ject, and not usurp authority. The reason given is because Adam was first formed, then Eve out of him, to denote her subordination to him and dependence upon him ; and that she was made for him, to be a help-meet for him. And as she was last in the creation, which is one reason for her subjection, so she was first in the transgression, and that is another reason. Adam was not deceived, that is, not first ; the serpent did not immediately set upon him, but the woman was first in the transgression (2 Cor. xi. 3), and it was part of the sentence, Thy desire shall be to thy husband, and he shall rule over thee, Gen. iii. 16. But it is a word of comfort (v. 15) that those who continue in sobriety shall be saved in child-bearing, or with child-bearing—the Messiah who was born of a woman, should Duties of bishops and deacons. break the serpent’s head (Gen. iii. 15) ; or'the sentence which ‘they are under for sin shall be no bar to their acceptance with Christ, if they coniinue in faith, and charity, and ‘holi- ness, with sobriety. Il. Here observe, 1. The extensiveness of the rules of Christianity ; they reach not only to men, but to women, not only to their per- sons, but also to their dress, which must be modest, like their sex; and to their outward deportment and behaviour, it must be in si- lence, with all subjection. 2. Women are to profess godliness as well as men; for they are baptized, and thereby stand engaged to exercise themselves to godless; and, to their honour be it spoken, many of them were eminent professors of Christianity in the days of the apostles, as the book of Acts will in- form us. 3. Women being more in danger of exceeding in their apparel, it was more necessary to caution them in this respect. 4, The best ornaments for professors of god- liness are good works. 5. According to Paul, women must be learners, and are not allowed to be public teachers in the church ; for teach- ing is an office of authority, and the woman must not usurp authority over the man, but is to be in silence. But, notwithstanding this prohibition, good women may and ought to teach their children at home the principles of religion. Timothy from a child had known the holy scriptures; and who should teach him but his mother and grandmother? 2 Tim. iii. 15. Aquila and his wife Priscilla ex- pounded unto Apollos the way of God more perfectly ; but then they did it privately, for they took him unto them, Acts xviii. 26. 6. Here are two very good reasons given for the man’s authority over the woman, and her subjection tothe man, v. 13,14. Adam was first formed, then Eve; she was created for the man, and not the man for the woman ‘1 Cor. xi. 9); then she was deceived, and brought the man into the transgression. 7. Though the difficulties and dangers: of child- bearing are many and great, as they are part of the punishment inflicted on the sex for Eve’s transgression, yet here is much for her support and encouragement: Notwithstand- ing she shall be saved, &c. Though insorrow, yet she shall bring forth, and be:a living mo- ther of living children; with this proviso, that they continue in faith, and charity, and holiness, with sobriety- and women, under the cireumstance of child-bearing should by faith lay hold of this promise for their sup- port in the needful time. CHAP. III. In this chapter our apostle treats of church-officers. He specifies, 1, The qualifications of a person to be admitted ‘to the office of a bishop, ver. 1—7. II. Thequalifications of deacons (ver. 8—I0), and of their wives (ver. 11), again of the deacons, ver. 1%, 13. MI, The reasons of his writing to Timothy, whereupon hespeaks of the church and the foundation-truth professed therein, ver. 14, to the end. HIS %s a true saying, If a man desire the office of a bishop, he desireth a good work. 2 A bishop 1 TIMOTHY. Oe a own house, how shall he take care ¢ the church of God?) 6 Not anovie lest being lifted up’with pride he fa into the condemnation of the devil 7 Moreover he must have a goo report of them which are without lest he fall into reproach and hi snare of the devil. : The two epistles to Timothy, and that Titus, contain a seripture-plan of chureh. tesa or a direction to ministers. Ti mothy, we suppose, was an evangelist whi was left at Faleiaes to take care of thos whom the Holy Ghost had made bishop there, that is, the presbyters, as appears b Acts xx. 28, where the care of the chure was committed to the presbyters, and thi were called bishops. It seems they were ver loth to part with Paul, especially because } told them they should see his face no mor (Acts xx. 38); for their church was but new planted, they were afraid of undertaking thi care of it, and therefore Paul left Timoth with them to set them in order. And h we have the character of a gospel ministe1 whose office it is, as a bishop, to preside in particular congregation of Christians: Jf | man desires the office of a bishop, he desires good work, v.1. Observe, “ I. The ministry is a work. However office of a bishop may be now thought a ge preferment, then it was thought a good worl 1. The office of a scripture-bishop is an offi of divine appointment, and not of human in vention. ‘The ministry is not’ a crez the state, and it is a pity that the ministe should be at any ‘time the tool of the state The office of the ministry was in the churei before the magistrate countenanced Chri tianity, for this office is one of the great gil Christ has bestowed on the church, Eph. i 8—11l. 2. This office of a Christian bisho is a work, which requires diligence and appl cation: the apostle represents it under ¢! notion and character of a work ; not of grés honour and advantage, for ministers shoul always look more to their work than ‘to th honour and advantage of their office. 3. | is a good work, a work of ‘the greatest im portance, and designed for the greatest g the ministry is conversant about no lowe concerns than the life and happiness of mortal zouls ; it is‘a good work, because dé : % fal ne perfections in g many sons to, g '; the ministry is inted to open men’s eyes, and to turn m from darkness to light, and from the power of Satan unto God, &c., Acts xxvi. 18. 4. There ought to be an earnest desire of the office in ‘hice who would be put into it; ifa man desire, he should earnestly desire it for prospect he has of bringing greater glory God, and of doing the greatest good to the ils of men by this means. This is the Siren proposed to those who offer them- e esto the ministry of the church of England: “Do you think you are moved by the Holy | Ghost to take upon you this office >” A . In order to the discharge of this office, doing of this work, the workman must duly qualified. 1. A minister must be eless, he must not lie under any scan- ; he must give as little occasion for blame as can be, because this would bea prejudice to his ministry and would reflect reproach upon ine office. 2. He must be the husband of e wife; not having given a bill of divorce one, and then taken another, or not having jany Wives at once, as at that time was too common both among Jews and Gentiles, cially among the Gentiles. 3. He must ‘vigilant and watchful against Satan, that tle enemy ; he must watch over himself, and souls of those who are committed to his rge, of whom having taken the oversight, he must improve all opportunities of doing hem good. A minister ought to be vigilant, Because our adversary the devil goes about a roaring lion, seeking whom he may ur, 1 Pet. v. 8. 4. He must be sober, mperate, moderate in all his actions, and in the use of all creature-comforts. Sobriety id watchfulness are often in scripture put together, because they mutually befriend one another: Be sober, be vigilant. 5. He must 2 of good behaviour, composed and solid, id not light, vain, and frothy. 6. He must given to hospitality, open-handed to _ Strangers, and ready to entertain them ac- _ cording to his ability, as one who does not _ set his heart upon the wealth of the world id who is a true lover of his brethren. 7. pt to teach. Therefore this is a preaching ishop whom Paul describes, one who is both le and willing to communicate to others ee knowledge which God has given him, ‘one who is fit to teach and ready to take all “Opportunities of giving instruction, who is aself wel! instructed in the things of the - Kingdom of heaven, and is communicaiive of what he knows to others. 8. No drunkard: lot given to wine. ‘The priests were not to drink wine when they went in to minister Vv. x. 8, 9), lest they should drink and per- the law. 9. No striker; one who is not arrelsome, nor apt to use violence to any, jut does every thing with mildness, love, and ntleness. ‘The servant of the Lord must ot strive, but be gentle towards all, &c., n. ii. 24. 10. One who is not greedy ‘s io} CwaP TH Duties of bishops. of filthy lucre, who does not make his minis- try to truckle to any secular design or inte- rest, who uses no mean, base, sordid ways of getting money, who is dead to the wealth of this world, lives above it, and makes it ap- pear he isso. 11. He must be patient, and not a brawler, of a mild disposition. Christ, the great Shepherd and Bishop of souls, is so. Not apt to be angry or quarrelsome; as not a striker with his hands, so not a brawler with his tongue; for how shall men teach others to govern their tongues who do not make conscience of keeping them under good government themselves? 12. Not covetous. Covetousness is bad in any, but it is worst in a minister, whose calling leads him to con- verse so much with another world. 13. He must be one who keeps his family in good order: That rules well his own house, that he may set a good example to other masters of families to do so too, and that he may thereby give a proof of his ability to take care.of the church of God: For, if a man know not how to rule his own house, how shall he take care of the church of God. Observe, The families of ministers ought to be examples of good to all other families. Ministers must have their children in subjection ; then it is the duty of ministers’ children to submit to the instruc, tions that are given them.—W4%th all gravity. The best way to keep inferiors in subjection, is to be grave with them. Not having his children in subjection with all austerity, but with all gravity. 14. He must not be a no- vice, not one newly brought to the Christian religion, or not one who is but meanly in- structed in it, who knows no more of religion than the surface of it, for such a one is apt to be lifted up with pride: the more ignorant men are the more proud they are: Lest, be- ing lifted up with pride, he fall into the con- demnation of the devil. 'The devils fell through pride, which is a good reason why we should take heed of pride, because it is a sin that turned angels into devils. 15. He must be of good reputation among his neighbours, and under no reproach from former conver- sation; for the devil will make use of that to ensnare others, and work in them an.aversion to the doctrine of Christ preached by those who have not had a good report III. Upon the whole, having briefly gone through the qualifications of a gospel-bishop, we may infer, 1. What great reason we have to cry out, as Paul does, Who is sufficient for these things? 2 Cor. ii. 16. Hie labor, hoe opus—This is a work indeed. What piety, what prudence, what zeal, what courage, what faithfulness, what watehfulness over our- selves, our lusts, appetites, and passions, and over those under our charge; I say, what holy watchfulness is necessary in this work ' 2. Have not the best qualified and the most faithful and conscientious ministers just rea- son to complain against themselves, ,that so much is requisite by way of qualification, and so much work is necessary to be done? And, Qualifications of deacons. 1 TIMOTHY. ea alas! how far short do the best come of what | vetous and greedy of filthy they should be and what they should do!| tempted to embezzle it, and 3. Yet let those bless God, and be thankful,| their own use which was inten whom the Lord has enabled, and counted} public service. Holding the mystery of fé faithful, putting them into the ministry: if| 2 a pure conscience, v. 9. Note, The my. God is pleased to make any in some degree| of faith is best held in a pure consei able and faithful, let him have the praise and|'The practical love of truth is the mos glory of it. 4. For the encouragement of all] powerful preservative from error arm de faithful ministers, we have Christ’s gracious} lusion. If we keep a pure conscience (tak word of promise, Lo, I am with you always,| heed of every thing that debanches con even unto the end of the world, Matt. xxviii.| science, and draws us away from God), thi: 20. And, if he be with us, he will fit us for| will preserve in our souls the mystery o our work in some measure, will carry us| faith. Let these also first be proved, v. through the difficulties of it with comfort,| It is not fit that the public trusts should be graciously pardon our imperfections, and re-| lodged in the hands of any, till they haye bx ward our faithfulness with a crown of glory| first proved, and found fit for the busine that fadeth not away, 1 Pet. v. 4. they are to be entrusted with; the soundnes 8 Likewise must the deacons be) of their judgments, their zeal for Christ, and grave, not doubletongued, not given the Dieelaee of their SOP ERSR HOR ae to much wine, not greedy of filthy| °° ProveG. nein wives mccwise must hay : a good character (. 11); th t be of ; luere; 9 Holding the mystery of ate ieee a3 aes ‘ale-beatel the faith in a pure conscience. 10 carrying stories to make mischief and soy And let these also first be proved ; discords rhe must he sober and fone i a mgs, not given to any excess, but trusty on lt them ene d ti Sit Satie in all that is committed to them. All wh eacon, being found blameless. are related to mimsters must double thei Even so must their wives be grave,| care to walk as becomes the gospel of Chris not slanderers, sober, faithful in all| lest, if they in any thing walk disorderly, thi things. 12 Let the deacons be the TS ae blamed. . te he ie is q ! . . . € bishops or munisters, so here of ff husbands of one wife, ruling their deacons, they must be the husband of one wife children and their own houses well.) such as had not put away their wives, upot 13 For they that have used the office of a deacon well purchase to them- selves a good degree, and great bold- dislike, and married others; they must their children and their own houses well: th ness in the faith which is in Christ Jesus. families of deacons should be examples | We have here the character of deacons : other families. And the reason why t deacons must be thus qualified is (v. 13) be cause, though the office of a deacon be of at inferior degree, yet it is a step towards th these had the care of the temporal concerns} higher degree; and those who had server of the church, that is, the maintenance of the | tables well the church might see cause < ministers and provision for the poor: they served tables, while the ministers or bishops gave themselves only to the ministry of the word and prayer, Acts vi. 2,4. Of the insti- wards to discharge from that service, prefer to serve in preaching the word and it prayer. Or it may be meant of the goc tution of this office, with that which gave occasion to it, you have an account in Acts vi. 1—7. Now it was requisite that deacons reputation that a man would gain by hi fidelity in this office: they will purchase t should havea good character, because they were assistants to the ministers, appeared themselves great boldness in the faith that 1 in Christ Jesus. Obserye, 1. In the primi tive church there were but two orders ¢ ministers or officers, bishops and deacon and acted publicly, and had a great trust reposed in them. They must be grave. Gravity becomes all Christians, but especially | pastor, or minister, was confined to chose who are im office in the church. Not] and to the ministry of the word; and as their interest leads them: a double tongue | tables. Clemens Romanus, in his epistle t¢ comes from a double heart; flatterers and | the Christians (cap. 42, 44), speaks very ‘ully ment to any man, especially to a Christian, | there would arise in the Christian chure and one in office, unfits men for business, | controversy about the name episcopac bad in the deacons, who were entrusted with | main employment was to serve tables, the church’s money, and, if they were co-| not to preach or baptize. It is true, in Phil. i. 1. After-ages have invented th rest. The office of the bishop, preshy doubled-tongued - that will say one thing to| office of the deacon was confined to, one and another thing to another, according | least principally conversant about, se slanderers are doubled-tongued. Not given|and plainly to this effect, that the apo to much wine; for this is a great disparage- | foreknowing, by our Lord Jesus Christ, opens the door to many temptations. Not| pointed the forementioned orders, igh greedy of filthy lucre ; this would especially be} and deacons. 2. The scripture-deg = Pa. Fee “" ee p. G4. iia CHAP. Ill The mystery of godliness. Philip did preach and baptize in Sa-|he should in like manner be appointed to a (Acts viii.), but you read that he wasan | reside for some time ; and therefore it is not | evangelist (Acts xxi. 8), and he might preach | the church of Ephesus, but the catholic | and baptize, and perform any other part of | church, which is here called the house of God, =he ministerial office, under that charac-} whichis the church of the living God. Observe ter; but still the design of the deacon’s office | here, 1. God is the living God; he is the | was to mind the temporal concerns of the | fountain of life, he is hfe in himself, and he | church, such as the salaries of the ministers | gives life, breath, and all things to his } and providing for the poor. 3. Several | creatures; in him we live, and move, and ae ications were very necessary, even for | have our being, Acts xvii. 25,28. 2. The 4 inferior officers: The deacons must be church is the house of God, he dwells there; grave, &c. 4. Some trial should be made} the Lord has chosen Zion, to dwell there | of persons’ qualifications before they are|‘‘ This is my rest, here will I dwell, for i admitted into office in the church, or have| have chosen it;” there may we see God’s "any trust committed to them: Let these | power and glory, Ps. lwiii. 2. also first be proved. 5. Integrity and up- II. It is the great support of the church rightness in an inferior office are the way to | that it is the church of the living God, the "be preferred toa higher station in the church: | true God in opposition to false gods, dumb _ They purchase to themselves a good degree. | and dead idols. _ 6. This will also givea man great boldness} 1. As the church of God, it is the pillar > in the faith, whereas a want of integrity and ! and ground of truth ; that is, either, (1.) The izhtness will make a man timorous, and | church itself is the pillar and ground of truth ready to tremble at his own shadow. The| Not that the authority of the scriptures wicked fleeth when no man pursueth, but the| depends upon that of the church, as the _ ‘righteous are bold as a lion, Prov. xxviii. 1. | papists pretend, for truth is the pillar and Ps 14 These things write I unto thee, aahige of the church f ar the pre = = . | forth the scripture and the doctrine of Christ, = Soping oo a a aes ee “Jas the villas to which a proclamation is . i5 But I tarry long, that thou| ss . CHAP. IV. will tava renant according | of the heathen is remarkable ; a eee « " Christian liberty. the Spirit speaks expressly, but the onitles of the heathen were always doubtful and. uncer- tain. (4.) It is comfortable to think that in such general apostasies all are not carried away, butonlysome. (5.) It is common for seducers and deceivers to pretend to the | Spirit, which is a strong presumption that all are convinced that this is the most likely towork in us an approbation of what pretends to come from the Spirit. (6.) Men must be hardened, and their consciences seared, before they can depart from the faith, and draw in others to side with them. (7.) It isa sign that men have departed from the faith when they will command what God has forbidden, such as saint and angel or demon-worship ; and forbid what God has allowed or com- manded, such as marriage and meats. II. Having mentioned their hypocritical fastings, the apostle takes’ occasion to lay down the doctrine of the Christian liberty, which we enjoy under the gospel, of using God’s good creatures,—that, whereas under the law there was a distinction of meats be- tween clean and unclean (such sorts of fiesh they might eat, ard such they might not eat), all this is now taken away; and we are to call nothing common or unclean, Acts x. 15. Here observe, 1. We are to look upon our food as that which God has created ; we have it from him, and therefore must use it for him. 2: God, in making those things, had_a special regard to those who believe and know the truth, to good Christians, who have a covenant right to the creatures, whereas others have only acommon right. 3. What God has created is to be received with thanks- giving. We must not refuse the gifts of God’s bounty, nor be scrupulous in making differences where God has made none; but receive them, and be thankful, acknowledging the power of God the Maker of them, and the bounty of God the giver of them: Every creature of God is good, and nothing to be refused, v. 4. This plainly sets us at liberty from all the distinctions of meats appointed by the ceremonial law, as particularly that of swine’s flesh, which the Jews were forbidden to eat, but which is allowed to us Christians, by this tule, Every creature of God is good, &e. Observe, God’s good -creatures are then good, and doubly sweet to us, when they are received with thanksgiving.—For it ts sanctified by the word of God and prayer, v.5. It is a desirable thing to have a sanctified use of our creature-comfortsy Now they are sanctified to us, (1.) By the word of God; mot only his permission, allowing us the liberty of the use of these things, but his-promise to. feed us with food convenient for us. This gives usa sancti- fied use of our creature-comforts. (2.) By prayer, which blesses our meat to us. The word of God and prayer must be brought to our common actions and affairs, and then we do all m faith. Here observe, Me Shee ee ee or Ty eee Exhortation to godliness. 0] Every creature is God’s, for he made Every beast in the forest is mine (says Gon and the cattle upon a thousand hills. I know all the fowls of the mountains, and the wild beasts of the field are mine, Ps.1. 10, 11. {2.] Every creature of God is good. when the blessed God took a survey of all his works, God saw all that was made, and, behold, it was very good, Gen. i. 31. (3.] The blessing of God makes every creature nourishing to us; man lives not by bread alone, but by every word that proceeds out of the mouth of God (Matt. iv. 4), and therefore nothing ought to be refused. [4.] We ought therefore to ask his blessing ty prayer, and so to sanctify the creatures we receive by prayer. 6 If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained. 7 But refuse profane and old wives’ fables, and exercise thyself rather unto godliness. 8 For bodily exercise profiteth little : but godliness is profitable unto all things, having promise of the life that now is, and‘of that which is to come. 9 This is a faithful saying and worthy of all acceptation. 10 For therefore we both labour and suffer reproach, because we trust in . the living God, who is the saviour of all men, specially of those that believe. 1 These things command and teach. 12 Let no man despise thy youth; but be thou an example of the he- lievers, in word, in conversation, in charity, in spirit, in faith, in purity. 13 Till I come, give attendance to reading, to exhortation, to doctrine. 14 Neglect not the gift that is in thee, which was given thee by pro- phecy, with the laying on of the hands of the presbytery. 15 Medi- tate upon these things; give thyself wholly to them; that thy profiting may appear to all. 16 Take heed unto thyself, and unto the doctrine ; continue in them: for in doing this thou shalt both save thyself, and them that hear thee. The apostle would have Timothy to instil into the minds of Christians such sentiments as might prevent their being seduced by the judaizing teachers. Observe, Those are good ministers of Jesus Christ who are diligent in their work; not that study to advance new notions but that put the brethren in ne * we l TIMOTHY. a, ~ remembrance of shosed received and heard. “i M negligent to put you re these ‘hate; thou you ieee them, mn And elsewhere, I stir up your pur way of remembrance, 2 Pet. iii. 1. 4 S the apostle Jude, I will therefore put remembrance, Jude 5. You see that’ apostles and apostolical men reckoned } main part of their work to put their hearer: remembrance; for we are apt to fo slow to learnand remember, the . things of G —Nourished up in the words of Saith a good doctrine, whereunto thou hast atto Observe, 1. Even ministers themselves ha need to be growing and increasing in knowledge of Christ and his doctrine: th must be nourished up in the words of f 2. The best way for ministers to grow knowledge and faith is to put the bretl in remembrance; while we teach others, teach ourselves. 3. Those whom minist teach are brethren, and are to be treated ] brethren ; for ministers are not lords” God’s heritage. I. Godliness is here pressed upon him a others: Refuse profane and old wives’ ings, v. 7, 8, The Jewish traditions, w! some people fill their heads with, nothing to do with them. But emercise t self rather unto godliness; that is, mil practical religion. Those who would ~ godly must exercise themselves unto god ness; it requires a constant exercise. reason is taken from the gain of godlines bodily exercise profits little, or for a li time. Abstinence from meats and marriag and the like, thaugh they pass for acts mortification and self-denial, yet profit li they turn to little account. What avail us to mortify the body if we do BAT mortify sin? Observe, 1. There is a gi deal to be got by godliness ; it will be ¢ use to us in the whole of our life; for it the promise of the life that now is, and of the which is to come. 2. The. gain of godlin lies much in the promise: and the promis made to godly people relate to the life tha now is, but especially they relate to hem that is to come. Under the Oid Testa the promises were mostly of temporal k ings, but under the New Testament of ritual'and eternal blessings. If godly p have but little of the good things of the that now is, yet it shall be made up to them in the good things of the life that is t come. 3. There were profane and old wives” fables in the days of the apostles; and Timothy, though an excellent man, was not above such a word of advice, Refuse profane &c. 4. It is not enough that we refuse profane and old wives’ fables, but we must exercise ourseives to godliness; we mus not only cease to do evil, but we must lez to do well (Isa. i. 16, 17), and we must ma a practice of exercising ourselves to got ness. And, 5. Those who are truly g be losers at last, whatever becomes who content roa with bodily ercise, for godliness has the promise, &c. “Il. The encouragement which we have to in the ways of godliness, and to exercise ourselves to it, notwithstanding the difficulties and discouragements that we meet with init. He had said (v. 8) that it zs pro- fitable for all things, having the promise of the life which now is. But the question is, Will profit balance the loss? For, if it will | not, it is not profit. Yes, we are sure it will. Here is another of Paul’s faithful say- Ys worthy of all acceptation—that all our labours and losses in the service of God and the work of religion will be abundantly recom- ‘pensed, so that though we lose for Christ we shall not lose by him. Therefore we Tabour and suffer reproach, because we trust in the living God, v. 10. Observe, _ 1. Godly people must labour and expect “reproach ; they must do well, and yet expect at the same time to suffer ill: toil and ble are to be expected by us in this “world, not only as men, but as saints | 2. Those who labour and suffer reproach " in the service of God and the work of religion Tey depend upon the living God that they m not lose by it. Let this encourage am, We trust in the living God. The con- % tion of this, that the God who has oe to be our pay-master is the living God, who does himself live for ever and is the fountain of life to all who serve him, a Id encourage us in all our services and 3 all our sufferings for him, especially con- : ing that he is the Saviour of all men. (1) By his providences he protects the per- sons, and prolongs the lives, of the children ofmen. (2.) He has a general good-will to the eternal salvation of all men thus far that he is not willing that any should perish, but that all should come to repentance. He _ desires not the death of sinners; he is thus * far the Saviour of all men that none are left “in the same desperate condition that fallen angels are in. Now, if he be thus the Sa- _viour of all men, we may hence infer that much more he will be the rewarder of those _who seek and serve him; if he has such a good-will for all his creatures, much more will he provide well for those who are new _¢reatures, who are born again. He is the Saviour of all men, but especially of those that believe; and the salvation he has in store for those that believe is sufficient to _Fecompense them for all their services and sufferings. Here we see, [1.] The life of a _ Christian is a life of labour and suffering: We labour and suffer. [2.) The best we can expect to suffer in the present life is re- ¥ ch for our well-doing, for our work of faith and labour of love. [3.] True Chris- _tians trust in the living God; for cursed is the man that trusts in man, or in any but } 3 8 A > never be ashamed. Trust in rim at ail . . CHAP. IV. ‘the living God; and those that trust in him | ae a" a>: Rh. ae ee >‘. * Exhoriation to ministerial duties. times. [4.] God is the general Saviour of all men, as he has put them inte a salvable state; but he is in a particular manner the Saviour of true beiievers; there is then a general and a special redemption. III. He concludes the chapter with an ex- hortation to Timothy, 1. To command and teach these things that he had now been teaching him. “ Command them to exercise themselves unto godliness, teach them the profit of it, and that if they serve God they serve one who will be sure to bear them out.” i 2. To conduct himself with that gravity and prudence which might gain him respect, notwithstanding his youth: ‘* Let no man despise thy youth; that is, give no man an occasion to despise thy youth.” Men’s youth will not be despised if they do not by youth- ful vanities and follies make themselves des- picable; and this men may do who are old, who may therefore thank themselves if they he despised. 3. To confirm his doctrine by a good ex- ample: Be thou an example of the believers, &e. Observe, Those who teach by their doctrine must teach by their life, else they pull down with one hand what they build up with the other: they must be examples both in word and conversation. Their discourse must be edifying, and this will be a good example: their conversation must be strict, and this will be a good example: they must be examples in charity, or love to God and all good men, examples in spirit, that is, in spiritual-mindedness, im spiritual worship,— in faith, that is, in the profession of Chris- tian faith,—and in purity or chastity. 4. He charges him to study hard: Till I come, give attendance to reading, to exhorta- tion, to doctrine, to meditation upon these things, v. 13. Though Timothy had ex- traordinary gifts, yet he must use ordinary means. Or it may be meant of the public reading of the scriptures; he must read and exhort, that is, read and expound, read and press what he read upon them; he must ex- pound it both by way of exhortation and by way of doctrine; he must teach them both what to do and what to believe. Observe, (1.) Ministers must teach and command the things that they are themselves taught and commanded to do ; they must teach people to observe all things whatsoever Christ has commanded, Matt. xxviii. 20. (2.) The best way for ministers to avoid being despised is to teach and practise the things that are given them in charge. No wonder if ministers are despised who do not teach these things, or who, instead of being examples of good to believers, act directly contrary to the doc- trines they preach; for ministers are to be ensamples of their flock. (3.) Those ministers that are the best accomplished for their work must yet mind their studies, that they may be improving in knowledge; and they must mind also their work; they are to give Directions concerning veproofs. attendance to reading, to exhortation, to doctrine. 5. He charges him to beware of negli- gence: Neglect not the gift that is in thee, v.14. The gifts of God will wither if they be neglected. It may be understood either of the office to which he was advanced, or of his. qualifications for that office; if of the former, it was ordination in an ordinary way ; if of the latter,it was extraordinary. It seems to be the former, for it was by laying on of hands, &c. Here see the scripture-way of ordination: it was by the laying on of hands, and the laying on of the hands of the resbytery. Observe, Timothy was ordained te men in office. It was an extraordinary gift that we read of elsewhere as being con- ferred on him by the laying on of Paul’s hands, but he was invested in the office of the ministry by the laying on of the hands of the presbytery. (1.) We may note, The office of the ministry is a gift, it is the gift of Christ; when he ascended on high, he received gifts for men, and he gave some apostles, and some pastors and teachers (Eph. iv. 8,11), and this was a very kind gift to his church. (2.) Ministers ought not to neglect the gift bestowed upon them, whether by gift we are here to understand the office of the ministry or the qualifications for that office; neither the one nor the other must be neglected. (3.) ‘Though there was prophecy inthe case of Timothy (the gift was given by prophecy), yet this was accompanied by the laying on of the hands of the presbytery, that is, a number of presbyters; the office was conveyed to him this way; and I should think here is a sufficient warrant for ordina- tion by presbyters, since it does not appear that Paul was concerned in Timothy’s ordi- nation. It is true, extraordinary gifts were conferred on him by the laying on of the apostle’s hands (2 Tim. i. 6), but, if he was concerned in his ordination, the presbytery was not excluded, for that is particularly mentioned, whence it seems pretty evident that the presbytery have the inherent power of ordination. 6. Having this work committed to him, he must give himself wholly to it: “ Be wholly in those things, that thy profiting may: ap- pear.” He was a wise knowing man, and yet must still be profiting, and make it appear that he improved in knowledge. Observe, (1.) Ministers are to be much in meditation. They are to consider beforehand how and what they must speak. They are to medi- tate on the great trust committed to them, on the worth and value of immortal souls, and on the account they must give at theilast. (2.) Ministers must be wholly in these things, they must mind these things as their prin- cipal work and business: Give thyself wholly to them. (3.) By this means their profiting will appear in all things, as well as to all persons; this is the way for them to profit in knowledge and grace, and also to profitothers | requite their parents: for that 1 1 TIMOTHY. 7. He presses it upon cautions“ Take haaiaan hy self doctrine, consider what thou prez tinue in them, in the truths. th received ; and this will be the way thyself, and those that hear thee.” Obser (.) Ministers. are in savi save themselves. “ Save thyself in the fit those that hear thee.” (3.) Ministers preaching should aim at the salvation — those that hear them, next to the salyati of their own souls. (4.) The best way answer both these ends. is to take heec ourselves, &c. f ‘la CHAP. V. F ig Here the apostle, I. Directs Timothy how to reproye, ver 1, ! Adverts to widows, both elder and younger, ver. 3—16. >| elders, ver. 17—19.. «IV. Treats of public reproof; ver. 20. Gives a solemn charge concerning ordination, ver. 21, 22 Refers to his health (ver. 23), and states men’s sins to— different in their effects, ver. 24, 25. EBUKE notan elder, but intre him asa father ; and the younge men as brethren; 2 'The elder wome as mothers; the younger as siste with all purity, ; Here the apostle’ gives rules to Timoth and in him to other ministers, in reprovin Ministers are reprovers iby office ; it is a pal though the least pleasing part, of their offie they are to preach the word, to reprove rebuke, 2 ‘Tim. iv. 2. A great differene to be made in our reproofs, according to t age, quality, and other circumstances, of # persons rebuked; thus, an elder in age office must be entreated as a father; o have compassion, making a difference, Jude Now the rule is, 1. To be very tender in mi buking elders—elders in age, elders by offic Respect must be had to the dignity of the years and place, and therefore they must be rebuked sharply nor magisterially; bu Timothy himself, though an evangelist, mu entreat them as fathers, for this would b the likeliest way to work upon them, and. win upon them. 2. The younger must b rebuked as. brethren, with love and tend ness; not as desirous to spy faults or p quarrels, but as being willing to make th best of them. There is need of a great de of meekness in reproving those who deser¥ reproof. 3. The elder women must be re proved, when there is occasion, as moth Hos. ii. 2, Plead with your mother, plead 4, The younger women must, be reproved but reproved as sisters, with all purity. | Timothy, so mortified a man to.this y and to the flesh and the lusts. of it, hath of such a caution as this; much more hay: 3 Honour widows that are wi indeed. 4 But if any widow hi children or nephews, let them first to show piety at home, a septuble before God. 5 Now that is a widow indeed, and olate, trusteth in God, and con- eth in supplications and prayers night and day. 6 But she that liveth in pleasure is dead while she liveth. 7 And these things give in charge, at they may be blameless. 8 But if any provide not for his own, and cially for those of his own house, : hath denied the faith, and is worse an an infidel. 9 Let not a widow be taken into the number under ; score years old, having been the wife of one man, 10 Well reported of for good works; if she have brought | up children, if she have lodged strang- , if she have washed the saints’ t, if she have relieved the afflicted, “she have diligently followed every god work. 11 But the younger ows refuse: for when they have n to wax wanton against Christ, will marry; 12 Having dam- aation, because they have cast off “their first faith. 13 And withal they “earn #o be idle, wandering about from jouse to house; and not only idle, mat tattlers also and busybodies, ay things which they ought 14 I will therefore that the “younger women marry, bear children, suide the house, give none occasion ‘the adversary to speak reproacht fully. 15 For some are already turned aside after Satan. 16 If any ‘Man or woman that believeth have widows, let them relieve them, and let not the church be charged ; that “it may relieve them that are widows ‘indeed. . Directions are here given concerning the taking of widows into the number of those Beli were employed by the church and had naintenance from the church: Honour widows are widows indeed. _Honour them, that ‘Maintain them, admit them into office. he was in those times an office in the ‘church in which widows were employed, and hat was to tend the sick and the aged, to look to them by the direction of the deacons. We read of the care taken of widows imme- diately upon the first forming of the Chris- ‘fian church (Acts vi. 1), where the Grecians “thought their widows were neglected in the aily ministration and provision made for widows. The general rule is to honour s that are widows indeed, to maintain < CHAP. V. We ere > te iy ep «cal tls nel, Biirections concerning widows. them, to relieve them with respect and ten- derness. 4 I. It is appointed that those widows: ouly should be relieved by the charity of the church who were pious and devout, and not wanton widows that lived in pleasure, v. 5, 6. She is to be reckoned a widow indeed, and fit to be maintained at the church’s charge, who, being desolate, trusteth in God. Ob- serve, It is the duty and comfort of those who are desolate to trustinGod. Therefore God sometimes brings his people into such straits that they have nothing else to trust to, that they may with more confidence trust in him. Widowhood is a desolate estate ; but Jet the widows trust in me (Jer. xlix. 11), and rejoice that they have a God to trust to. Again, Those who trust in God must continue in prayer. \f by faith we confide in God, by prayer we must give glory to God and com- mit ourselves to his guidance. Anna was a widow indeed, who departed not from the temple (Luke ii. 37), but served God with fasting and prayer night and day. But she is not a widow indeed that lives in pleasure (v. 6), or who lives licentiously. A jovial widow is not a widow indeed, not fit to be taken under the care of the church. She that lives in pleasure is dead while she lives, is no living member of the church, but as a carcase in it, ora mortified member. Wemay apply it more generally ; those who live in pleasure are dead while they live, spiritually dead, dead in trespasses and sins ; they are in the world to no purpose, buried alive as to the great ends of living. If. Another rule he gives is that the church should not be charged with the maintenance of those widows who had relations of their own that were able to maintain them. This is mentioned several times (v. 4): If any widow have children or nephews, that is grand- children or near relations, let them maintain them, and let not the church be burdened. So v. 16. This is called showing piety at home (v. 4), or showing piety towards their own families. Observe, The respect of children to their parents; with their care of them, is fitly called piety. This is requitmge their parents. Children can never sufficiently requite their parents for the eare they have taken of them, and the pains they have taken with them; but they must endeavour to do it. It is the indispensable duty of children, if their parents be in necessity, and they in ability to relieve them, to do it to the utmost of their power, for this is good and aecepta- ble before God. ‘The Pharisees taught that a gift to the altar was more acceptable to God than relieving a poor parent, Matt. xv. 5. But here we are told that this is better than all burnt-ojferings and sacrifices ; this is good and acceptable, &c. He speaks of this again (v. 8), If any provide not for his own, &c. If any men or women do not maintain their own poor relations who belong to them, they do in effect deny the faith ; for the design of ha] 4 7 S J ‘ " Mt ca 2 we 9 ‘es ps —-, Ye ge So of) ee = A H ae Be. oe = Directions concerning elders. Christ was to confirm the law of Moses, and particularly the law of the fifth command- mene, whichis, Honour thy father and mother ; so that those deny the faith who disobey that law, much more if they provide not for their wives and children, who are parts of them- selves ; if they spend that upon their lusts which shuuld maintain their families, they have denied the faith and are worse than infidels. One reason why this care must be taken that those who are rich should main- tain their poor relations, and not burden the church with them is (v. 16) that it may relieve those who are widows indeed. Observe, Cha- rity misplaced is a great hindrance to true charity ; there should be prudence in the choice of the objects of charity, that it may not be thrown away upon those who are not properly so, that there may be the more for those who are real objects of charity. III. He gives directions concerning the characters of the widows that were td be taken into the number to receive the church’s charity : not under sixty years old, nor any who have divorced their husbands or been divorced from them and have married again ; she must have been the wife of one man, such as had been a housekeeper, had a good name for hospitality and charity, well reported of for good works. Observe, Particular care ought to be taken to relieve those, when they fall into decay, who, when they had where- withal, were ready to every good work. . Here are instances of such good works as are proper to be done by good wives : If she have brought up children: he does not say, If she have borne children (children are a heritage of the Lord), that depends on the will of God; but, if she had not children of her own, yet if she had brought up children. If she have lodged strangers, and washed the saints’ feet ; if she have been ready to give entertainment to good Christians and good ministers, when they were in their travels for the spreading of the gospel. Washing of the feet of their friends was a part of their entertainments. If she have relieved the afflicted when she had ability, let her be relieved now. Observe, Those who would find mercy when they are in distress must show mercy when they are in prosperity, IV. He cautions them to take heed of ad- mitting into the number those who are likely to be no credit to them (v. 11): The younger widows refuse; they will be weary of their employments in the church, and of living by rule, as they must do; so they will marry, and cast off their first faith. You read of a first love (Rev. ii. 4), and here of a first faith, that is, the engagements they gave to the church to behave well, and as became the trust reposed in them: it does not appear that by their first faith is meant their vow not to marry, for the scripture is very silent on that head ; besides the apostle here advises the younger widows to marry (v. 14), which he woulc not if hereby they must have broken | be ae ee 1 TIMOTHY © Ea are idle only, they learn to be tattlers a !to the adversaries of Christianity to sacs their vows. Dr. Whit L this faith referred to a promis church not to marry, it could nm their first faith.” “Withal they idle, and not only idle, but tattlers, § Observe, It is seldom that those who bodies, and to make mischief among ne bours, and sow discord among brett ‘Those who had not attained to such a gra of mind as was fit for the deaconesses (0 widows who were taken among the chur poor), let them marry, bear children, &e.,0 Observe, If housekeepers do not mind business, but are tattlers, they give oce: the Christian name, which, 1t seems, f were some instances of, v.15. We ] hence, 1. In the primitive church there care taken of poor widows, and proyi made for them ; and the churches of ©) in these days should follow so good an ample, as far as they areable. 2. In the tribution of the church’s charity, or al great care is to be taken that those share the public bounty who most want it and deserve it. A widow was not to be | into the primitive church that had relat who were able to maintain her, or who not well reported of for good works, but in pleasure: But the younger widows ré or, when they have begun to wax % against Christ, they will marry. 3, credit of religion, and the reputatic Christian churches, are very much conce in the character and behaviour of those are taken intu any employment in the chu though of a lower nature (such as the bus of deaconesses), or that receive alms 0 church; if they do not behave well, tatlers and busy-bodies, they will gi sion to the adversary to speak reproachful 4, Christianity obliges its professors to lieve their indigent friends, particularly j widows, that the church may not be cha with them, that it may relieve those th widowsindeed: rich people should be ashat to burden the church with their poor rel when it is with difficulty that those plied who have no children or nephe is, grand-children, who are in a cap acity relieve them. 17 Let the elders that rule V be counted worthy of double hon especially they who labour in the we and doctrine. 18 For the script saith, Thou shalt not muzzle ; that treadeth out the corn. The labourer is worthy of his 1 19 Against an elder receive accusation, but before two o witnesses. 20 Them that sin before all, that-others also m 21 I charge thee before a d Jesus Christ, and the elect s, that thou observe these things it preferring one before another, nothing by partiality. 22 Lay s suddenly on no man, neither taker of other men’s sins: keep pure. 23 Drink no longer , but use a little wine for thy ach’s sake and thine often in- ties. 24 Some men’s sins are open rehand, going before to judgment; 1 some men they follow after. 25 kewise also the good works of some manifest beforehand; and they are otherwise cannot be hid. e are directions, Concerning the supporting of minis- Care must be taken that they be bly maintained (v. 17): Let the that rule well be counted worthy of honour (that is, of double mainten- double to what they have had, or to others have), especially those who labour word and doctrine, those who are more us than others. Observe, The pres- y ruled, and the same that ruled were se who laboured in the word and doctrine: had not one to preach to them and an- to rule them, but the work was done e and the same person. Some have ned that by the elders that rule well the le means Jay-elders, who were employed mg but not in teaching, who were con- d in church-government, but did not ddle with the administration of the word | sacraments; and I confess this is the inest text of scripture that can be found to tenance such an opinion. But it seems ittle strange that mere ruling elders should accounted worthy of double honour, when e apostle preferred preaching to baptizing, nd much more would he prefer it to ruling je church; and it is more strange that the le should take no notice of them when é treats of church-officers; but, as it is ited before, they had not, in the primitive one to preach to them and another > rule them, but ruling and teaching were ormed by the same,persons, only some light labour more in the word and doctrine fan others. Here we have, 1. The work “ministers ; it consists principally in two : ruling well and labouring in the word nd doctrine. This was the main business f elders or presbyters in the days of the stles. 2. The honour due to those who ¢ not idle, but laborious in this work; y were worthy of double honour, esteem, ‘maintenance. He quotes a scripture to ifirm this command concerning the main- ance of ministers that we might think eign ; but it intimates what a significanc @ Was in many of the laws of Moses, an CHAP. V. Durections concerning elaters particularly in this, Thou shalt not muzzle thn ox that treads out the corn, Deut. xxv. 4 The beasts that were employed in treading out the corn (for that way they took instead of threshing it) were allowed to feed while they did the work, so that the more work they did the more food they had ; therefore let the elders that labour in the word and doctrine bewell provided for ; for thelabourer is worthy of his reward (Matt. x. 10), and there is all the reason in the world that he should have it. We hence learn, (1.) God, both under the law, and now under the gospel, has taken care that his ministers be well provided for Does God take care for oxen, and will he not take care of his own servants? The ox only treads out the corn of which they make the bread that perishes; but ministers break the bread of life which endures for ever. (2.) The comfortable subsistence of ministers, as it is God’s appointment that those who preach the gospel should live of the gospel (1 Cor. ix. 14), so it is their just due, as much as the reward of the labourer ; and those who would have ministers starved, or not comfortably provided for, God will require it of them another day. II. Concerning the accusation of ministers (v.19): Against an elder receive not an accu- sation, but before two or three witnesses. Here is the scripture-method of proceeding against an elder, when accused of any crime. Observe, 1. There must be an accusation; it must not be a flying uncertain report, but an accusation, containing a certain charge, must be drawn up. Further, He is not to be pro- ceeded against by way of enquiry ; this is ac- cording to the modern practice of the inqui- sition, which draws up articles for men to purge themselves of such crimes, or else ta accuse themselves ; but, according to the ad- vice of Paul, there must be an accusation brought against anelder. 2. This accusation is not to be received unless supported by two or three credible witnesses; and the accusa- tion must be received before them, that is, the accused must have the accusers face to face, because the reputation of a minister is, in a particular manner, a tender thing; and therefore, before any thing be done in the least to blemish that reputation, great care should be taken that the thing alleged against him be well proved, that he be not reproached upon an uncertain surmise; “but (v. 20) those that sin rebuke before all ; that is, thou needest not be so tender of other people, but rebuke them publicly.” Or “those that sin before all rebuke before all, that the plaster may be as wide as the wound, and that those who are in danger of sinning by the example of their fall may take warning by the rebuke given them for it, that others also may fear.” Observe, (1.) Public scandalous sinners must be rebuked publicly: as their sin has been public, and committed before many, or at least come to the hearing of all, so their re- proof must be public, and before all. (2. 27—VI. a ee Tp ads Oy ae es 2) Wigeons. RAL . 4 2 ee Concerning church discipline. Public rebuke is designed for the good of others, that they may fear, as well as for the good ofthepartyrebuked; henceit was ordered under the law that public oiienders should receive public punishment, that all Israel thicht hear, and fear, and do no more wickedly. III. Concerning the ordination of ministers tv. 22): Lay hands suddenly on no man ; it seéms to be meant of the ordaining of men to the office of the ministry, which ought not to be done rashly and inconsiderately, and before due trial made of their gifts and graces, their abilities and qualifications for it. Some anderstand it of absolution: ‘‘ Be not too hasty in laying hands on any ; remit not the censure of the church to any, till time be first taken for the proof of their sincerity in their repentance, neither be partakers of other men’s sins, implying that those who are too éasy in remitting the censures of the church encourage others in the sins which are thus connived at, and make themselves thereby guilty. Observe, We have great need to watch over ourselves at all times, that we do not make ourselves partakers of other men’s sins. “ Keep thyself pure, not only from doing the like thyself, but from coun- tenancing it, or being any way accessary to it, in others.” Here is, 1. A caution against the rash ordination of ministers, or absolution of tinose who have been under church-censures : Lay hands suddenly on no man. 2. Those who are rash, either in the one case or the other, will make themselves partakers in other men’s sins. 3. We must keep our- selves pure, if we will be pure; the grace. of God makes and ‘keeps us pure, but it is by our own endeavours. IV. Concerning absolution, to which »v. 24, 25, seem to refer: Some men’s sins are open beforehand, going before to judgment, und some follow after, &c. Observe, Minis- ters have need of a great deal of wisdom, to know how to accommodate themselves to the variety of offences and offenders that they have occasion to deal with. Some men’s sins are so plain and obvious, and not found by secret search, that there is no dispute concerning the bringing of them under the censures of the church; they go before to ‘udgment, to lead them to censure.—Others they follow after ; that is, their wickedness does not presently appear, nor till after a due search has been made concerning it. Or, as some understand it, some men’s sins con- tinue after they are censured; they are not reformed by the censure, and im that case there must be no absolution. So, also, as to the evidences of repentance: The good works of some are manifest beforehand. And those that are otherwise, whose good works do not appear, their wickedness cannot be hid, and so it will be easy to discern who are to ‘be absolved, and who are not. Observe, 1. There are secret, and there are open sins ; some men’s sins are open beforehand, and going before unto judgment, and some they Ay 1 TIMOTAY. follow after. 2. § dealt with by the churel church-censures are very thereby humbled and broug so that their good works are hand, while it is quite otherwise 4. The incorrigible cannot be | will bring to light the hidden thi ness, and make manifest the cou hearts. V. Concerning Timothy hims is a charge to him to be careful of and a solemn charge it is: I before God, as thou wilt answer before the holy and elect angels, obs things without partiality, v. 21. ill becomes ministers to be partial, have respect of persons, and to pre before another upon any secular He charges bim, by all that is God, and the Lord Jésus C elect angels, to guard against partiality nisters must give an account to Ge a -_ pe pry whether, mn they have observed all things.given charge: and woe to them if ned hz partial in their ministrations, out worldly politic view. 2. He charg take care of his health: Drink water, &c. It seems, Timothy w fied nan to the pleasures of sense water, and he was aman of no. stitution of body, and for this advises him to use wine for the his stomach and the recruiting of h Observe, It is a little wine, for m must not be given to much wine; s as may be for the health of the b as to distemper it, for God has m rejoice man’s heart. Note, (1.) It is th God that people should take all du their bodies. As we are not to mak our masters, so neither our slaves; use them so that they may be m helpful to us in the service ‘of Wine is most proper for sickly people, whose stomachs are of order, and who labour under iz Give strong drink to him that is perish, and wine to those that are hearts, Prov. xxxi. 6. (3.) Win used as a help, and not a hindrance, work and usefulness. nr) CHAP. ‘VI om I He treats of the daty of servants, ver. 1,2. II. O! false't ver. 3—5. Il. Of godliness and ¢ovetousness, | What Timothy was to flee, and wihtat to follow, A solemn charge, ver. 13—16. VI. A charge ft 17—19. And lastly, A charge to Timothy, ver. : Rhee as many Servants as: under the yoke count their masters worthy of all honour, the name of God and his doetri not blasphemed. 2 And have believing masters, let them despise them, because they are f CHAP. VI. The duty of servante. but rather do them service, | the po 3 a shen owe to ed epee v3 I : are faithful and beloved, | 22¥> rat. Service, because t. are af the beucht..' These cane. ‘aithful and beloved. They must think = 5° | themselves the more obliged to serve them and exhort. 3 If any man | because the faith and love that bespeak men wise, apd consent not to| Christians oblige them to do good ; and that ¥ e words, even the words |isall wherein their service consists. serra . ; : It is a great encomragement to us in domg " _ Lord Jesus c hrist, a d to our duty to our relations if we have reason doctrine which is according £0] to think they are faithful and beloved, and ness; 4 He is proud, knowing | partakers of the benefit, that is, of the benefit ce, but doting about questions |of Christianity. Again, Believing masters strifes of words, whereof cometh and servants are brethren, and partakers of 3 sp ae 2 ea ao the benefit; for in Christ Jesus there is oe ailings, evil surmisings, | ncither bond nor free, for you are all one in erverse disputings of men of cor-| Christ Jesus, Gal. iii. 28. Timothy is ap- ‘minds, and destitute of the truth, | pointed to teach ma owe flan erase. posing that gain is sodliness: Ministers must preach not only the gener a a ty se duties ‘of all, but the duties of particulat relations. 2 is the duty of servants. Theapostle| II. Paul here warns Timothy to withdraw before of church-relations, here of | from those who corrupted the doctrine. of y-relations. Servants are here said| Christ, and made it the subject of strife, be under the yoke, which denotes both sub- | debate, and controversy: If any man teach and labour ; they are yoked to work, | otherwise (v. 3—5), do not preaeh practically, ybe idle. If Christianity finds servants | do not teach and exhort that which is for the ‘the yoke, it continues them under it;| promoting of serious godliness—if he will e does not cancel the obligations | not consent to wholesome words, words that s under either by the law of nature or | have a direct tendency to heal the soul—if he utual consent. They must respect their | will not consent to these, even the words: of count them worthy of all honour | our Lord Jesus Christ. Observe, Wearenot ase they are their masters), of all the| required to consent to any words as whele- observance, compliance, and obe-|some words except the words of our Lord ce, that are justly expected from servants | Jesus Christ; but to those we must give eur “their masters. Not that they were to| unfeiened assent and consent, and fo thedoe- hat of them which they were not; but | trine whick is according to godliness. Qb- eir masters they must count them worthy } serve, The doctrine of our Lord Jesus is a Il that honour which was fit for them to | doctrine according to gedliness; it has a we, that the name of God be not blas-| direct tendency to make people godly. But ne If servants that embraced the| he that does not consent to the words of stian relicion should grow imsolent andj Christ is proud (v. 4) and contentions, igno- bedient to their masters, the doctrine of | rant, and does a great deal of mischief to the s be reflected on for their sakes, | church, knowing nothing. Observe, Com- fit had made men worse livers than they | monly those are most proud who know least; n before they received the gospel.| for with all their knowledge they do not If the professors of religion misbe-| know themselves.—But doting about ques- fe themselves, the name of God and his | tions. Those who fall off from the plain ine are in danger of being blasphemed | practical doctrines of Christianity fall in with pthose who seek occasion to speak evil of | controversies, which eat outthe life and pewer “worthy name by which we are called! of religion; they dote about questions azd ad this is a good reason why we should all} sfrifes of words, which do a great deal of duct ourselves well, that we may prevent | mischief in the church, are the occasion of @ occasion which many seek, and will be | envy, strife, railings, evil surmisings. When apt to lay hold of, to. speak ill of re-| men are not content with the words of the im for our sakes. Or suppose the master | Lord Jesus Christ, and the doctrine which is ere a Christian, and a believer, and the ser- | according to godliness, but will frame notions it a believer too, would not this excuse | of their own and impose: them, and that too , beeause in Christ there is neither boné|in their own words, which man’s wisdem ? No, by no means, for Jesus Christ | teaches, and not in the words which the Holy Mot come to dissolve the bond of civil} Ghost teaches (1 Cor. ii. 13), they sow the on, but to strengthen he Those that | seeds of all maccm in the church. Hence we believing masters, let them not despise| come perverse disputings of men of corrupt m because they are brethren; for this | minds (v. 5), disputes that are all fast sa herhood relates only to spiritual privi-|and no solidity. Observe, Men of corrupt not to any outward dignity or advan-| minds are destitute of the truth. The reason @ (those misunderstand and abuse their | why men’s minds are cerrupt is hecause they sion who make it a pretence for denying | do not stick to the truth as it-is in Jesus- iat. EX. 245 <5 —=.. a prayers. Paul was much in prayer, he ayed night and day ; in all his prayers he of power, and of love, and of a sound mindful of his friends, he particularly mind. 8 Be not thou therefore ayed for good ministers, he prayed for/ashamed of the testimony of ow mothy, and had remembrance of him in his Lord, nor of me his prisoner: but ers night and day ; he did this without E Jip ng. ‘prayer was his constant business, be thou partaker of the afflictions of nd he never forgot his friends in his prayers, | the gospel according to the power of we often do. Paul served God from his}God; 9 Who hath saved us, and efathers with a pure conscience. It was|ealled us with a holy calling, not omfort to him that he was born in God’s : ; Bibshi hs’ of the sced of those that according to our works, but according d God; as likewise that he had served] tO his own purpose and grace, which n with a pure conscience, according to the | was ziven us in Christ Jesus before iy oh Se i se a 2 TIMOTHY. Cautions and exhortations. the world began; 10 But is now made manifest by the appearing of) our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospels 11 Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles. 12 For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. 13 Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. 14 That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us. Here is an exhortation and excitation of Timothy to his duty (v. 6): I put thee in_re- membrance. The best men need remem- brancers; what we know we should be reminded of. 2 Pet. iii. 1, I write this, to stir up your pure minds by way of remembrance. I. He exhorts him to stir up the gift of God that wasinhim. Stir it upas fire under the-embers. It is meant of all the gifts and graces that God had given him, to qualify him for the work of an evangelist, the gifts of the Holy Ghost, the extraordinary gifts that were conferred by the imposition of the apostle’s hands. These he must stir up; he must exercise them, and.so increase them: use gifts, and have gifts. To him that hath shall be given, Matt. xxv. 29. He must take all op- portunities to use these gifts, and sostir them up, for that is the best way of increasing them. Whether the gift of God in Timothy was ordinary or extraordinary (though I incline to the latter), he must stir it up, otherwise it would decay. Further, you see that this gift was in him by the putting on of the apostle’s hands, which I take to be distinct from his ordination, for that was performed by the hands of the presbytery, 1 Tim. iv. 14. It is probable that Timothy had the Holy Ghost, in his extraordinary gifts and graces, conferred on’ him by the laying on of the apostle’s hands (for I reckon that none but the apostles nad the power of giving the Holy Ghost), and afterwards, being thus richly furnished for the work of the ministry, was ordained by the presbytery. Observe, 1. The preat hindrance of usefulness in the increase of our gifts is slavish fear. Paul therefore warns ‘limothy against this. God hath not zen us the spirit of fear, v.7. It was through e fear that the evil servant buried his talent, and did not trade with it, Matt. xxv. 25. New God hath therefore armed us against the spirit of fear, b see “ Fear not ae ace t angers you may meet st oeecet toma idk Sean : the spirit of fear, an of power, and of love, and of a The spirit of power, or of co lution to encounter difficulties ak ei of love to God, which wi rough the opposition we oe Jacob made aothing, of the hard service was to endure for Rachel: the spirit oh to God will set us above the fear of m all the hurt that man can do us;—and spirit of a sound mind, or quietness of m a peaceable enjoyment of ourselves, for are oftentimes discouraged in our way work by the creatures of our own y imagination, which a sober, solid, thi mind would obviate, and would easily at ans\ 2. The Sago gives to his ministe not a fearful, but a courageous spirit; i spirit of power, for they speak in his m who has all power, both.in heaven and ¢ and it is a spirit of love, for love to God the souls of men must inflame ministers i their service; and it is a.s init, of mind, for they speak the words of truth soberness. ig Il. He exhorts him to count tions, and get ready for them: “‘ therefore ashamed of the te, KA of our L nor of me his prisoner, en thou asha of the gospel, of the testimony thou borne to it.”” Observe, i 1. The gospel of Christ is what we none of us reason to be ashamed o must not be ashamed. of those who z fering for the gospel of Christ. Tim must not be ashamed of good old | though he was now in bonds. As he not himself be afraid of s so hen not be afraid of owning those who ¥ ri ferers for the cause of Christ. re) i gospel is the testimony of our Lord ; i this he bears testimony of himself ‘om by professing our to it we testimony of him.and for him. (2.) B Pn the Lord’s prisoner, his prisoner, Eph. i For his sake he was bound witha ( (3.) We have no reason to be a of the testimony of our Lord or of soners; if we are of e J Christ will be ashamed of us herestian be thou partaker of the afflictions of the gos according to the power of. God, that is, ex] afflictions for the gospel’s sake, pre} them, count upon them, be willing to ake | lot with the suffering saints in ins rc Be partaker of the afflictions of pi or, as it may be read, Do ies gospel ; “not only sympathize wi suffer for it, but 7 ae, to suffer wi and suffer like them.” Ifatany time pel be in distress, he who hopes for salvation by it will be content to suffer wi ith. Observe, {1.] Then we are likely — , well, when we fetch strength and nver from God to enable us to bear them: le thou partaker of the afflictions of the gos- é pas Ea om to the power of God. [2.] All Christians, but especially ministers, must ex- pect afifictions and persecutions for the sake the gospel. [3.] These shall be propor- joned, according to the power of God (1 Cor. . 13) resting upon us. a wtentionine God and the gospel, he takes notice what great things God has done for us by the gospel, v. 9, 10. To encourage im to suffer, he urges two considerations :— _ G.) The nature of that gospel which he was talled to suffer for, and the glorious and sious designs and purposes of it. Itis ul wi » When he mentions Christ, id the gospel of Christ, to digress from his ject, and enlarge upon them; so full was of that which is all our salvation, and aght to be all our desire. Observe, [1.] The gospel aims at our salvation: He saved us, and we must not think much to affer for that which we hope to be saved by. fe has begun to save us, and will complete n due time ; for God calls those things that 2 not (that are not yet completed) as though vey were (Rom. iy. 17); therefore he says, ho has saved us. [2.] It is designed for ir sanctification: And called us with a holy ling, called us to holiness. Christianity is calling, a holy calling; it is the calling wherewith we os called, the calling to which we are called, to labour init. Observe, All who shall be saved hereafter are sanctified wow. Wherever the call of the gospel is an call, it is found to be a holy call, aking those holy who are effectually called. 3-] The origin of it is the free grace and ternal purpose of God in Christ Jesus. - If we had merited it, it had been hard to suffer ‘it; but our salvation by it is of free grace, not according to our works, and there- we must not think much to suffer for it §.grace is said to be given us before the d began, that is, in the purpose and igns of God from all eternity ; in Christ Jesus, for all the gifts that come from God to al man come in and through Christ Jesus. .] The gospel is the manifestation of this pose and grace: By the appearing of our tour Jesus Christ, who had lain in the pm of the Father from eternity, and was ectly apprised of all his gracious purposes. his appearing this gracious purpose was emanifesttous. Did Jesus Christ suffer it, and shall we think much to suffer for _ [5.] By the gospel of Christ death is jlished: He has abolished death, not only kened it, but taken it out of the way, has n the power of death over us; by taking y sin he has abolished death (for the sting death is sin, 1 Cor. xv. 56), in altering the erty of it, and breaking the power of it. h now of an enemy has become a friend ; as the gate by which we pass out of a publesume, vexatious, sinful world, into a ectu pers eS ee. =—" a 1 a 22 Fete Ae 7 “ bees . ERA es eS aie 3 CHAP. I. Ministerial fidelity. world of perfect peace and purity; and the power thereof is broken, for death does not triumph over those who believe the gospel, but they = over it. O death! whereis thy sting? O grave! where is thy victory ? 1 Cor. xv. 55. [6.] He has paclae life and immortality to light by the gospel; he has shown us another world more clearly than it was before discovered under any former dispensation, and the happiness of that world, the certain reeompence of our obedience by faith: we all with open face, as in a glass, behold the glory of God. He has brought it to light, not only set it before us, but offered it to us, by the gospel. Let us value the gospel more than ever, as it is that whereby life and immortality are brought to light, for herein it has the pre-emimence above all former discoveries ; so that it is the gospel of life and immortality, as it discovers them to us, and directs us in the ready way that leads thereto, as well as proposes the most weighty motives to excite our endeavours in seeking after glory, honour, and immortality. (2.) Consider the example of blessed Paul, v. 11, 12. He was appointed to preach the gospel, and particularly appointed to teach the Gentiles. He thought it a cause worth suffering for, and why should not Timothy think so too? No man needs to be afraid nor ashamed to suffer for the cause of the gospel: I am not ashamed, says Paul, for I know whom I have believed, and am persuaded that he is able to keep that which I have com- mitted unto him against that day. Observe, [1.] Good men often suffer many things for the best cause in the world: For which cause I suffer these things ; that is, “for my preach- ing, and adhering to the gospel.” ([2.] They need not be ashamed, the cause will bear them out; but those who oppose it shall be clothed with shame. [3.] Those who trust in Christ know whom they have trusted. The apostle speaks with a holy triumph and exultation, as much as to say, “I stand on firm ground. I know Ihave lodged the great trust in the hands of the best trustee.” And am persuaded, &c. What must we commit to Christ? The salvation of our souls, and their preservation to the heavenly kingdom; and what we so commit to him he will keep. There isa day coming when our souls will be enquired after: “Man! Woman! thou hadst a soul committed to thee, what hast thou done with it? To whom was it offered, to God or Satan? How was it employed, in the service of sin or in the service of Christ?” There is a day coming, and it will be a very solemn and awful day, when we must give an account of our stewardship (Luke xvi. 2), give an account of our souls: now, if by an active obedient faith we commit it to Jesus Christ, we may be sure he is able to keep it, and it shall beforthcoming to ourcomfort in that day. III. He exhorts him to hold fast the form of sound words, v.13. 1. “ Have a form of sound words” (so 1t may be read), ‘‘a shore £ - ; ~~ hw a, ee ™ 7 ar. an Ministerial forvitude. form, a catechism, an abstract of the first] We must not think principles of religion, according to the scrip- tures, a scheme of sound words, a brief|(2.) The Holy Ghost summary of the Christian faith, in a proper method, drawn out by thyself from the holy scriptures for thy own use ;” or, rather, by the form of sound words I understand the holy scriptures themselves. 2. “ Having it, hold it fast, remember it, retain it, adhere to it. Adhere to it in opposition to all heresies and false doctrine, which corrupt the Chris- tian faith. Hold that fast which thou hast heard of me.’ . Paul was divinely inspired. It is good to adhere to those forms of sound words which we have in the scriptures; for these, we are sure, were divinely inspired. That is sound speech, which cannot be con- demned, Tit. ii. 8. But how must it be held fast? In faith and love; that is, we must assent to it as a faithful saying, and bid it welcome as worthy of all acceptation. Hold it fast in a good heart, this is the ark of the covenant, in which the tables both of law and gospel are most safely and profitably deposited, Ps. cxix.11. Faith and love must go together; it is not enough to believe the sound words, and to give an assent to them, but we must love them, believe their truth and love their goodness, and we must propa- gate the form of sound words in love; speaking the truth in love, Eph. iv. 15 Faith and love which are in Christ Jesus ; it must be Christian faith and love, faith and love fastening upon Jesus Christ, in and by whom God speaks to us and we to him. Timothy, as a minister, must hold fast the form of sound words, for the benefit of others. Of healing words, so it may read; there is a healing virtue in the word of God; he sent his word, and healed them. To the same purport is that (v. 14), That good thing which was committed unto thee keep by the Holy Ghost, which dwelleth in us. That good thing was the form of sound words, the Christian doctrine, which was committed to Timothy in his baptism and education as he was a Christian, and in his ordination as he was aminister. Observe, (1.) The Christian doctrine is a trust committed to us. It is committed to Christians in general, but to ministers in particular. It is a good thing, of unspeakable value in itself, and which will be of unspeakable advantage to us; it is a good thing indeed, it is an inesti- mable jewel, for it discovers to us the un- searchable riches of Christ, Eph. iii. 8: It is committed to us to be preserved pure and entire, and to be transmitted to those who shall come after us, and we must keep it, and not contribute any thing to the cor- rupting of its purity, the weakening of its power, or the diminishing of its perfection : Keep it by the Holy Ghost that dwelleth in us. Observe, Even those who are ever so well taught cannot keep what they have learned, any moxe than they could at first learn it, without the assistance of the Holy Spirit. 2 TIMOTHY. = Bi: oe e ms a) ri strength, but keep it | sf the | ministers and Christians ; they temples, and he enables them to keep gospel pure and uncorrupt; and yet t must use their best endeavours to keep | good thing, for the assistance and indwell of the Holy Ghost do not exclude mei endeavours, but they very well cons together. c 15 This thou knowest, that ; they which are in Asia. be turr away from me; of whom are Ph gellus and Hermogenes. 16 T Lord give merey unto the house Onesiphorus: for he oft refresh me, and was not ashamed of n chan: 17 But, when he was Rome, he sought me out very d gently, and found me. i8 The fe grant unto him that he may fi mercy of the Lord in that day: ¢ in how many things he minister unto me at Ephesus, thou know very well. Having (v. 13, 14) exhorted Timothy Lold fast, ce I. He mentions the apostasy of many ff the doctrine of Christ, v. 15. It seems, the best and purest ages of the church, th were those that had embraced the Chris! faith, and yet afterwards revolted from nay, there were many such. He does” say that re had turned away from doctrine of Christ (though it should s they had) but they had turned away fi him, they had turned their backs upon h and disowned him in the time of | tress. And should we wonder at i many turned their backs on a much be than Paul? I mean the Lord Jesus Chi John vi. 66. “a II. He mentions the constancy of one tl adhered to him, namely, Onesiphorus: he often refreshed me, and was not asi of my chain, v. 16. Observe, 1. kindness Onesiphorus had shown to he refreshed him, he often refresh with his letters, and counsels, and co and he was not ashamed of his chains. was not ashamed of him, notwithstand disgrace he was now under. He was him not once or twice, but often; notonl he was at Ephesus among his own / but when Onesiphorus was at Ror took care to seek Paul out very and found him, v.17. Observe, A will seek opportunities of doing goox will not shun any that offer. At Eph had ministered to him, and been very kin him: Timothy knew it. 2. How Pai turns his kindness, v. 16—18. shall have a prophet’s aie Pater his prayers : to Onestphorus. It is og cage Onesiphorus was now absent . m home nd in a a Paul ; Paul have it that he was now dead ; and, ia 1 ae ying for him that he might find conclude the warrantableness of for the dead; but who told them f Onesihors was dead? And can it be to ground a doctrine and practice of sh importance on a mere supposition and ry great uncertainty ? He pra ys for Pthcend himself, as Nas forhis house: That he may find mercy at day, in the day of death and of judg- t, when Christ will account all the good es done to his poor members as done to Observe, 1. The day of death and nt is an awful day, and may be em- atically called that day. 2. We need Sire no more to make us happy than to mercy of the Lord in that day, when = that have shown no mercy will have nt without mercy. 3. The best ans will want mercy in that day; for the mercy of our Lord Jesus Christ, 21. 4. If you would have mercy mm, you must seek for it now of the Lord. I is of and from the Lord that we must ; for, unless the Lord has mercy "as, in vain will be the pity and compas- g@ Of men or angels.. 6. We are to seek d ask for mercy of the Lord, who is the ver and “Uestower of it ; for the Lord Jesus rist has satisfied justice, that mercy might displayed. We are to come toa throne grace, that we may obtain mercy, and find to help in the time of need. The we can ask, either for STees es Or r friends, i is that the Lord will grant to a that they may find mercy of the Lord “that day, when they must pass out of Me mto eternity, and exchange this world r the other, and appear before the judg- it-seat of Christ: the Lord then grant all of us that we may find mercy of the rd in that day. CHAP. IT. chapter our apostle gives Timothy many exbortatious 2nd which ieee be of great use to others, both niimtsters Christians, for whom they were designed as well as for him. ‘. . He encourages him in his work, showing him whence he must help, ver. i. Hl. He must take care of 2 succession im the that the office might not die with him, ver. 2. III. He shorts him to constancy and perseverance in this work, as a and as a busbandman, considering what would be the of all his sufferings, &e. ver. 3—15. IV. He must shun pro- 2 and vain yt (ver. 16—1S), for thev will be pernicious mischieveas. V. He speaks of the foundation of God, which eth sure, ver. 1921. VI What he is to avoid—youthful Tay and unlearned questions; and what to do, ver HOU therefore, f inthe grace that is m@hrist deve Pim neamong many witnesses, the same CHAP. IZ. ) And the things that thou hast heard Ministeréal fortitude. be able toteach othersalso. 3 Thou therefore endure hardness, as a good soldier of Jesus Christ. 4 No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier. 5 And if a man also strive for masteries, yet is he not crowned, except he strive lawfully. 6 The husbandman that laboureth must be first partaker of the fruits. 7 Consider what I say; and the Lord give thee understanding in all things. Here Paul encourages Timothy to -con- stancy and perseverance in his work. Be strong in the grace that is in Christ Jesus, v- 1. Observe, Those who have work to dofor God muststir up themselves to doit, and strengthen themselves for it. Being strong im the grace that is in Christ Jesus may be understood in opposition to the weakness of grace. Where there is the truth of grace there must be a labouring after the strength of grace. As our trials increase, we have need to grow stronger and stronger in that which is good; our faith stronger, our resolution stronger, our love to God and Christ stronger. Ot it may be understood in opposition to our being strong in our own strength: “ Be strong, not confiding in thy own sufficiency, but in the grace that is in Jesus Christ.” Compare Eph. vi. 10, Be strong in the Lord, and in the power of his might. When Peter promised rather to die for Christ than to deny him he was strong in his own strength; had he been strong in the grace that is m Christ Jesus, he would have kept his standing better. Observe, 1. There is grace in Christ Jesus ; for the law was given by Moses, but grace and truth came by Jesus Christ, John i. 17. There is grace enough in him for all of us. 2. We must be strong in this grace; not in ourselves, in our own strength, or in the grace we have already received, but in the grace that is in him, and that is the way to be strong ingrace. 3. Asa father exhorts his son, so does Paul exhort Timothy, with great tenderness and affection: Thou, there- fore, my son, be strong, &e. Observe, I. Tumothy must count upon sufferings, even unto blood, and therefore he must train up others to succeed him in the ministry of the gospel, v.2. He must instruct others, and train them up for the ministry, and so commit to them the things which he had heard; and he must also ordain them to the ministry, lodge the gospel as a trust in their hands, and so commit to them the things have an eye to in ordaining ministers :— Their fidelity or integrity (Commit them to faithful men, who will sincerely aim at the glory of God, the honour of Christ, the commit thou tofaithful men, who shall saa of souls, and the advancement of tha IEE ne OEP, mer SNE Te = a oe ee en eS 2 ee | { ; i $ } 4 Ministerial fortitude. 297 rhe 1" kingdom of the Redeemer among men”), | he observed th j and also their ministerial ability. They must not only be knowing themszlves, but be able to teach others also, and be apt to teach. Here we have, 1. The things Timothy was to commit to others—what he had heard of the apostle among many witnesses ; he must not deliver any thing besides, and what Paul delivered to him and others he had received of the Lord Jesus Christ. 2. He was to commit them as a trust, as a sacred deposit, which they were to keep, and to transmit pure and uncorrupt unto others. 3. Those to whom he was to commit these things must be faithful, that is, trusty men, and who were skilful to teach others. 4. Though men were both faithful and able to teach others, yet these things must be committed to them by Timothy, a minister, a man in office ; for none must intrude themselves into the ministry, but must have these things com- mitted to them by those already in that office. II. He must endure hardness (v.3): Thou therefore, &c. 1. All Christians, but espe- cially ministers, are soldiers of Jesus Christ ; they fight under his banner, in his cause, and against his enemies, for he is the captain of our salvation, Heb. ii. 10. 2. The soldiers of Jesus Christ must approve themselves good soldiers, faithful to their captain, reso- Iute in his cause, and must not give over fighting till they are made more than con- querors, through him that loved them, Rom. vill. 37. 3. Those who would approve them- selves good soldiers of Jesus Christ must endure hardness; that is, we must expect it and count upon it in this world, must endure and accustom ourselves to it, and bear it mid when it comes, and not be moved y it from our integrity. III. He must. not entangle himself in the affairs of this world, v. 4. A soldier, when he has enlisted, leaves his calling, and all the business of it, that he may attend his captain’s orders. If we have given up our- selves to be Christ’s soldiers, we must sit loose to this world; and though there is no remedy, but we must employ ourselves in the affairs of this life while we are here (we have something to do here), we must not entangle ourselves with those affairs, so as by them to be diverted and drawn aside from our duty to God and the great concerns of our Christianity. Those who will war the good warfare must sit loose to this werld. } : i : That we may please him who hath chosen us the seed of David was raised 4 to be soldiers. Observe, 1. The great care /the dead according to my gospel: ‘of a soldier should be to please his general ; ’ so the great care of a Christian should be to please Christ, to approve ourselves to him. The way to please him who hath chosen us to be soldiers is not to entangle ourselves with the affairs of this life, but to be free from such entanglements as would hinder us mn. our holy wartare. IV. He must see to it that in carrying on the epiritual warfare he went by rule, that 5 ° na ee . man strive for maste except he strive law) for mastery, to get the maste and corruptions, to excel in h good, but we cannot iter prize 1 we observe the laws. In doing that is good we must take care that we do | right manner, that our good may not be spoken of. Observe here, 1. A Christi to strive for mastenes; he must ain mastering his own lusts and corrupti 2. Yet he must strive according to the given to him; he must strive law ally. Those who do so shall be crowned at after a complete victory is obtained. V. He must be willing to wait fi vecompence (v. 6): The husbandman laboureth must be first partaker of the fi Or, as it should be read, The husbanc labouring first must partake of the frui appears by comparing it with Jam. y. 7 we would be partakers of the fruits, we: labour ; if we would gain the prize, we 1 run the race. And, further, we must labour as the husbandman does, bh gence and patience, before we are part of the fruit; we must do the will of | before we receive the promises, for ¥ reason we have need of patience, Heb. The apostle further commends ¥ had said to the attention of Timo expresses his desire and hope respe him: Consider what I say, and the thee understanding in all things, v. 7. 1. Paul exhorts Timothy to consider things about which he admonished Timothy must be reminded to use his sidering faculties about the things of Consideration is as necessary to a conversation as to a sound conversic He prays for him: The Lord give th standing in all things. Observe, It is who gives understanding. The most ligent man needs more and more of this If he who gave the revelation in the does not give the understanding in the we are nothing. Together with our pr for others, that the Lord would understanding in all things, we must & and stir them up to consider what we for consideration is the way te under remember, and practise, what we he: 8 Remember that Jesus Chri a | Wherein I suffer trouble, as an doer, even unto bonds; but the of God is not bound. 10 'Pher I endure all things for the ele sakes, that they may also obtain salvation which is in Christ J¢ with eternal glory. 11 Jé is a fait saying: For if we be dead with j AS h : he cannot deny himself. le according to my gospel. suffering for it. Let suffering saints mber this. Observe, 1. We are to ith, who, for the joy that was set. before dured the cross, despised the shame, throne of God, Heb. xii. 2. 2. The in- tion and resurrection of Jesus Christ, ily believed and rightly considered, will port a Christian under all sufferings in resent life. i Another thing to encourage him in suf- + was that he had Paul for an example. ve, How the apostle suffered (. 9): ein I suffer as an evil-doer ; and let ‘Timothy the son expect any better mt than Paul the father. Paul was man who did good, and yet suffered as -doer: we must not think it strange if é who do well fare ill in this world, and st of men meet with the worst of at; but this was his comfort that the d of God was not bound. Persecuting s may silence ministers and restrain but they cannot hinder the operation word of God upon men’s hearts and ences; that cannot be bound by any force. This might encourage Ti- ‘not to be afraid of bonds for the tes- ny of Jesus; for the word of Christ, h ought to be dearer to him than or life itself, should in the issue suffer g by those bonds. Here we see, (1.) od apostle’s treatment in the world: r trouble ; to this he was called and inted. (2.) The pretence and colour which he suffered: I suffer as an evil- s so the Jews said to Pilate concerning rist, If he were not a malefactor, we would | have delivered him up to thee, John xviii. : (3.) The real and true cause of his suf- ig trouble as an evil-doer: Wherein; , in or for the sake of the gospel. The suffered trouble unto bonds, and ds he resisted unto blood, striving mst sin, Heb. xii. 4. Though the ers of the word are often bound, yet ord is never bound. Why he suffered cheerfully : I endure things for the elects’ sake, v. 10. QOb- all also reign with him: we deny him, he also will deny us: f we believe not, yet he abideth encourage Timothy in suffering, the its him in mind of the resurrection st (v. 8): Remember that Jesus Christ, e seed of David, was raised from the ( This is the roof of his divine mission, and there- great confirmation of the truth of the ristian religion; and the consideration of uld make us faithful to our Christian n, and should particularly encourage to Jesus, the author and finisher of our as now sat down at the right hand of t 7 By ca 4: a *, ; i Gene y ‘ a 4 ‘ . Rs sig a, Ks CHAP. I. == Ministerial encouragements.. 0 live with him: 12 If|serve, (1.) Good ministers may and should encourage themselves in the hardest ser- vices and the hardest sufferings, with this, that God will certainly bring good to his church, and benefit to his elect, out of them.—That they may obtain the salvation which is im Christ Jesus. Next to the salvation of our own souls we should be willing todo and suffer any thing to promote the salvation of the souls of others. (2.) The elect are designed to obtain salvation: God hath not appointed us to wrath, but to obtain salvation, 1 Thess. v. 9. (3.) This salvation is in Christ Jesus, in him as the fountain, the purchaser, and the giver of it; and it is accompanied with eternal glory: there is no salvation in Christ Jesus without it. (4.) The sufferings of our apostle were for the elects’ sake, for. their confirmation and encouragement. Tif. Another thing with which he encou- rages Timothy is the prospect of a future state. ; 1. Those who faithfully adhere to Christ and to his truths and ways, whatever it cost them, will certainly have the advantage of it in another world: If we be dead with him, we shall live with him, v. 11. If, in conformity to Christ, we be dead to this world, its pleasures, profits, and honours, we shall go to live with him in a better world, to be for ever with him. Nay, though we be called out to suffer for him, we shall not lose by that. Those who suffer for Christ on earth shall reign with Christ in heaven, v. 12. Those who suffered with David in his humiliation were preferred with him in his exaltation: so it will be with those who suffer with the Son of David. 2. It is at our peril if we prove unfaithful to him: Jf we deny lim, he also will deny us. If we deny him before man, he will deny us before his Father, Matt. x. 33. And that man must needs be for ever miserable whom Christ disowns at last. This will certainly be the issue, whether we believe it or no (v.13): If we believe not, yet he abideth faith- ful; he cannot deny himself. He is faithful to his threatenings, faithful to his promises ; neither one nor the other shall fall to the ground, no, not the least jot nor tittle of them. If we be faithful to Christ, he will certainly be faithful to us. If we be false to him, he will be faithful to his threaten- ings: he cannot deny himself, cannot recede from any word that he hath spoken, for he is yea, and amen, the faithful witness. Ob- serve, (1.) Our being dead with Christ pre- cedes our living with him, and is connected with it: the one is in order to the other; so our suffering for him is the way to reign with him. You that have followed me in the regeneration, when the Son of man shall sit on the throne of his glory, you also shall sit upon twelve thrones, judging the twelve tribes of Israel, Matt. xix. 28. (2.) This is a faithful saying, and may be depended on and ought a ee ee eee Cautions against error. to ve believed. But, (3.) If we deny him, out of fear, or shame, or for the sake of some temporal advantage, he will deny and disown us, and will not deny himself, but will continue faithful to his word when he threatens as well as when he promises. 14 Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the sub- verting of the hearers. 15 Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 16 But shun profane and vain babblings: for they will increase santo more ungodliness. 17 And ‘their word will eat as doth a canker: -of whom is Hymenzus and Philetus ; 18 Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some. Having thus encouraged Timothy to suffer, he comes in the next place to direct him in his work. I. He must make it his business to edify ‘those who were under his charge, to put them in remembrance of those things which they did already know; for this is the work of ministers ; not to tell people that which they never knew before, but to put them in mind of that which they do know, charging them that they strive not about words. Observe, Those that are disposed to strive commonly strive about matters of very small moment. ‘Strifes of words are very destructive to the ‘things of God. That they strive not about words to no profit. If people did but con- sider of what little use most of the contro- versies in religion are, they would not be so zealous in their strifes of words, to the sub- verting of the hearers, to the drawing of them away from the great things of God, and oc- casioning unchristian heats and animosities, by which truth is often in danger of being lost. Observe, People are very prone to strive about words, and such strifes never answer any other ends than to shake some and subvert others ; they are not only useless, but they are very hurtful, and therefore mi- nisters are to charge the people that they do not strive about words, and they are most likely to be regarded when they charge them before the Lord, that is, in his name and from his wora; went they produce their warrant for what they say.—Study to show thyself approved unto God, v. 15. Observe, The care of ministers must be to approve them- selves unto God, to be accepted of him, and to show that they are so approved unto God, In order thereunto, there must be constant cere and industry: Study io show thyseif'\ recompence of our services and suffer 2 TIMOTHY. => pcan workman ashamed. Ministers must have work to do; and they must in it. Workmen that are unskil rr faithful, or lazy, have need to be asham but those who mind their business, and k to their work, are workmen that need not ashamed. And what is their work? | rightly to divide the word of truth. } invent a new gospel, but rightly to di gospel that is committed to their trust. speak terror to those to whom terror belo! comfort to whom comfort; to give every his portion in due season, Matt. xxiv. 45. ( serve here, 1. The word which minis preach is the word of truth, for the aut of it is the God of truth. 2. It requ great wisdom, study, and care, to divide word of truth rightly; Timothy must stu in order-to do this well. f II. He must take heed of that which wo be a hindrance to him in his work, v.16. | must take heed of error: Shun profane a vain babblings. ‘The heretics, who boastec their notions and their arguments, thot their performances such as might recomm: them; but the apostle calls them profane a vain babblings: when once men become f of those they will increase unto more wngot ness. The way of error is down-hill; | absurdity being granted or contended foi thousand follow: Their word will eat as é a canker, or gangrene ; when errors or h sies come into the church, the infecting one often proves the infecting of many, the infecting of the same person with error often proves the infecting of him} many errors. Upon this occasion the ape mentions some who had lately advanced roneous doctrines: Hymeneus and Phile He names these corrupt teachers, by wl he sets a brand upon them, to their perpe infamy, and warns all people against h ing to them. ‘They have erred the truth, or concerning one of the mental articles of the Christian religion, is truth. The resurrection of the dead is of the great doctrines of Christ. Now the subtlety of the serpent and the serpe seed. They did not deny the resurrect (for that had been boldly and avowedly confront the word of Christ), but they pi corrupt interpretation upon that true | trine, saying that the resurrection was already, that what Christ spoke concen the resurrection was to be understood cally and by way of allegory, that it m meant of a spiritual resurrection only. true, there is a spiritual resurrection, bi infer thence that there will not be a trv real resurrection of the body at the last dayis to dash one truth of Christ in pieces ¢ another. By this they overthrew the some, took them off from the belief resurrection of the dead; and if th resurrection of the dead, no future ‘a th of Christians. disproved this error (1 Cor. xv.), and dees not here enter into the argu- gainstit. Observe, 1. The babblings hy was to shun were profane and vain ; were empty shadows, and led to pro- aneness: For they will increase unto more ungodliness. 2. Error is very productive, and on that account the more dangerous: it will eat like a gangrene. 3. When men err have some plausible pretence for it. Hy- neus and Philetus did not deny a resur- ‘ion, but pretended it was already past. Error, especially that which affects the dation, will overthrow the faith of +; ne. 19 Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are ; And, Let every one that nameth ye name of Christ depart from ini- guity. 20 But ina great house there re not only vessels of gold and silver, t also of wood and earth; and some honour, and some to dishonour. ym these, he shall be a vessel unto aster’s use, and prepared unto every ood work. elves with, in reference to this, and the tle errors and heresies that both infect and nfest the church, and do mischief. I. It may be a great comfort to us that ‘the unbelief of men cannot make the promise ne particular persons be overthrown, yet the foundation of God stundeth sure (v. 19) ; it is not possible that they should deceive the ect. Orit may be meant of the truth itself, which they impugn. All the attacks which e powers of darkness have made upon the rine of Christ cannot shake it; it stands a, and weathers all the storms which have een raised against it. The prophets and postles, that is, the doctrines of the Old and New Testament, are still firm; and they have seal with two mottoes upon it, one on the ne side, and the other on the other, as is usual in a broad seal. 1. One expresses our ‘comfort—that the Lord knows those that are Ss, and those that are not; knows them, is, he owns them, so knows them that will never lose them. Though the faith some be overthrown, yet the Lord is said o know the ways of the righteous, Ps. i. 6. Noue can overthrow the faith ofany whom God Oe ey Bae Ry es ot a CRAP Te If a man therefore purge himself jonour, sanctified, and meet for the| Cautions against error. that every one who names the name ef Christ must depart from iniquity. Those who would have the comfort of the privilege must make conscience of the duty. Ifthe name of Christ be called upon us, we must depart from iniquity, else he will not own us; he will say in the great day (Matt. vii. 23), Depart from me, I never knew you, you workers of iniquity. Observe, (1.) Whatever errors are introduced into the church, the foundation of God standeth sure, his purpose can never be defeated. (2.) God hath some in the church who are his and whom he knows to cerning the truth, they always endeavour| be his. (3.) Professing Christians name the name of Christ, are called by his name, and therefore are bound to depart from iniquity ; for Christ gave himself for us, that he might redeem us from. all iniquity, Tit. ii. 14. IT. Another thing that may comfort us is that though there are some whose faith is overthrown, yet there are others who keep their integrity, and hold it fast (v. 20): Ina great house there are not only vessels of gold, &c. ‘The church of Christ is a great house, a well-furnished house : now some of the furniture of this house is of great value, as the plate in a house; some of small value, and put to mean uses, as the vessels of wood and earth; so it is in the church of God. There are some professors of religion ‘that are like the vessels of wood and earth, they are vessels of dishononr. But at the same time all are not vessels of dishonour ; there are vessels of gold and silver, vessels of honour, that are sanctified and meet for the Master’s use. When we are discouraged by the badness of some, we must encourage ourselves by the consideration of the good- Here we see what we may comfort our-|ness of others. Now we should see to it that we be vessels of honour: we must purge ourselves from these corrupt opinions, that we may be sanctified for our Master’s use. Ob- serve, 1. In the church there are some vessels of honour and some of dishonour; there are of God of no effect. ‘Though the faith of]some vessels of mercy and other vessels of wrath, Rom. ix. 22,23. Some dishonour the church by their corrupt opinions and wicked lives; and others honour and credit it by their exemplary conversation. 2. A man must purge himself from these before he can be a vessel of honour, or meet for his Master’s use. 3. Every vessel must be fit for its Master’s use ; every one in the church whom God approves must be devoted to his Master’s service and meet for his use. 4. Sanctification in the heart is our preparation for every good work. The tree must be | made good, and then the fruit will be good. 22 Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. 23 But foolish and unlearned questions avoid, knowing that they do gender strifes. chosen. % Another declares our duty—/ 24 And the servant of the Lord must paisa oe pine ahah aasicn a ph i Rh 96 th pi eee? Cuutions against contention. 2 TIMOTHY. not strive; but be gentle unto all | The servantot the Lord must 1 men, apt to teach, patient, 25 In|%™ and psi show that meeknessinstructing thosethat oppose ee ae . , ** | holy religion which he is employed themselves; if God peradventure will | ing and propagati t ph : 3 g and propagating,—-Apt to. teach, — give them repentance to the acknow- / are unapt to teach who ave apt to strive, a ledging of the truth; 26 And that : pamep ee froward. ye pen st , bearing with, meekne they may recover themselves out of lenruating (o. 2B) \oeeminsteuatie it, the snare of the devil, who are taken| themselves, but those who oppose the captive by him at his will. selves. Qbserve, 1. Those who c I. Paul here exhorts Timothy to beware of | themselves to the truth are to be instructeds | youthful lusts, v. 22. Though he was a holy} for instruetion is the seripture-method — good man, very much mortified to the world,| dealing with the erroneous, which is 1 yet Paul thought it necessary to caution kim} Lkely to convince them of their errors: against youthful lusts: “ Flee them, take all| fire and faggot: he does not bid us kill thei possible care and pains to keep thyself pure| bodies, under pretenee of saying their souls from them.” The lusts of the flesh are| 2. Such as oppose themselves.are to be in youthful lusts, which young people must| structed in meekness, for our Lord is m carefully watch against, and the best must] and lowly (Matt. xi. 29), and this agnes not be secure. He prescribes an excellent} well with the character of the servant of the remedy against youthful lusts: Follow righ-| Lord (v. 24): He must not strive, but be gentl teousness, faith, charity, peace, &e. Observe, | to all men, apt to teach, patient. "This is th 1. Youthful lusts are very dangerous, for| way to convey truth in its light and po’ which reason even hopeful young people: and to overcome evil with good, Rom. xii. 2 should be warned of them, for they war|3. That which ministers must have in th against the soul, 1 Pet. ii. 11. 2.°The ex-| eyes, in instructing those who oppose ther citing of our graces will be the extinguishing | selves, must be their recovery: Jf God, pt of our corruptions; the more we follow that| adventure, will give them repentance to. which is good the faster and the further we| “eknowledging of the truth. Observe, (1, shall flee from that which is evil. Righteous-| Repentance is God’s gift. (2.) It is a gi ness, and faith, and love, will be excellent| with a peradventure in the case of those wh antidotes against youthful lusts. Holy love| oppose themselves; and therefore, thou, will cure impure lust.—Follow peace with| we are not to despair of the grace of God, those that call on the Lord. The keeping up| Wwe must take heed of presuming upon. of the communion of saints will take us off} To the acknowledging of the truth, (3) Th from all fellowship with unfruitful works of] same God who gives us the discovery of # darkness. See the character of Christians :| ‘truth does by his grace bring us to the a they are suchas call on the Lord Jesus Christ,| knowledging of it, otherwise our hearts wou out of a pureheart. Observe, Christ is to be} continue in rebellion against it, for we 4 prayed to. it is.the character of all Chris-| to confess with our mouths as well as tians that they call upon him; but our! believe with our hearts, Rom. x. 9, 10. prayers to God and Christ are not acceptable| thus sinners recover themselves out of nor successful except they come out of a pure | snare of the devil; see here, [1.] i heart. of sinners: they are in the snare of thedevi II. He cautions him against contention, | and are led captive by him at his will, v. 2 and, to prevent this (v. 23), cautions him| They are slaves to the worst of task-masters against foolish and unlearned questions, that! he is the spirit that now worketh in ff tend to no benefit, strifes of words. Those| children of disobedience, Eph. ii. 2. 7 stn than who advanced them, and doted upon them, | are taken in a snare, and in the worst snam thought themselves wise and learned; but} because it is the devil’s; they are as fishe Paul calls them foolish and unlearned. The| that are taken in an evil net, and as the bis mischief of these is that they gender strifes, | that arecaught in the snare. Further, The that they breed debates and quarrels among | are under Ham’s curse (@ servant of senvan Christians and ministers. It is very remark-| shall he be, Gen. ix. 25), they are slaves t able how often, and with what seriousness, | him who is but a slave and vassal. [2.] Tih the apostle cautions Timothy against dis-| happiness of those who repent: they recowel putes in religion, which surely was not with-| themselves out of this snare, as a bird out 4 out some such design as this, to show us| the snare of the fowler; the snare is broke that religion consists more in believing and| and they have escaped; and the g practising what God requires than in subtle} danger the greater the deliverance. Whe disputes.— The servant of the Lord must not| sinners repent; those who before were led strive, v. 24. Nothing worse becomes the| captive by the devil at his will come to servant of the Lord Jesus, who himself did| led into the glorious liberty of the not strive nor cry (Matt. xi. 19), but was aj of God, and have their wills melted it b pattern of meekness, and mildness, and gen-| will of the Lord Jesus. The gued Lord t tleness to all, than strife and contention. | cover us all out of the snare. qa CHAP. III. forewarns Timothy what the last days wonld be, with > ver. 1—9. I. cribes various re them (ver. 10, to the end), particularly his own example (But thou hast fully known my doctrme,” &c.) and the _ kwowledge of the holy scriprares, which are able to make us wise unto salraticn, and will be the best antidote against the of the mes welite im. In this chapter Paul tells how bad others would-be, and therefore how good he should be; and this use we should make of the badness of others, | thereby to engage us to hold ourown integrity somuch the firmer. IS know also, that in the last & days perilous times shall come. 2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unholy, 3 Without na- 1 unthank "accusers, incontinent, fierce, despisers of those that are good, 4 Traitors, ady, highminded, lovers of plea- es more than lovers of God; 5 a form of godliness, but mying the power thereof: from h turn away. 6 For of this sort they which creep into houses, lead captive silly women laden with sins, led away with divers lusts, 17 Ever learning, and never able to 3 e to the knowledge of the truth. 8 Now as Jannes and Jambres with- stood Moses, so do these also resist . truth: men of corrupt minds, fobate concerning the faith. 9 they shall proceed no further: their folly shall be manifest unto all men, as their’s also was. Timothy must not think it strange if there thes in the church bad men; for the net of he gospel was to enclose both good fish and Z tt. xiii. 47, 48. Jesus Christ had “foretold (Matt. xxiv.) that there would come “seducérs, and therefore we must not be of- “fended at it, nor think the worse of religion or the church for it. Even in gold ore there ; ‘will be dross, and a great deal of chaff among "the wheat when it lies on the floor. ~L Timothy must know that in the Jast (v. 1), in gospel times, there would come times. ‘Though gospel times were of reformation in many respects, let him ; Ww that even in gospel times there would _ be perilous times; not so much on account 6f persecution from without as on account CHAP. IIT. affection, trucebreakers, false|P Marks of peritous times: moré hurt to it than nvo thousand besiegers without. Perilous times shall come, formen shall be wicked. Note, 1. Sin makes the times perilous. When there is a general corruption of manners, and of the tempers ot men, this makes the times dangerous to live in; for itis hard to keep our integrity in the midst of general corruption. 2. ‘The coming of perilous’ times is an evidence of the truth of scripture-predictions ; if the event in this respect did not answer to the prophecy, we might be tempted to question the divinity of the Bible. 3. We are all concerned to know this, to believe and consider it, that we may not be surprised when we see the times erilous: This know also. II. Paul tells Timothy what would be the occasion of making these times perilous, or what shall be the marks and signs whereby these times may be known, v. 2, &e. 1 Self-love will make the times perilous. Who is there who does not love himself? But this is meant of an irregular sinful self-love. Men love their carnal selves better than their spiritual selves. Men love to gratify their own lusts, and make provision for them, more than to please God and do their duty. Instead of Christian charity, which takes care for the good of others, they will mind them. selves only, aud prefer their own gratification before the church’s edification. 2. Covetous- ness. Observe, Self-love brings im a long train of sins and mischiefs. When men are lovers of themselves, no good can be ex- pected from them, as all good may be ex- pected from those who love God with all their hearts. When covetousness generally prevails, when every man is for what he can get and for keeping what he has, this makes men dangerous to one another, and obliges every man to stand on his guard against his neighbour. 3. Pride and vain-glory. The times are perilous when men, beimg proud of themselves, are boasters and blasphemers, boasters before men whom they despise and look upon with scorn, and blasphemers of God and of his name. When men do not fear God they will not regard man, and’so vice versa. 4. When children are disobedient to their parents, and break through the obliga- tions which they lie under to them both in duty and gratitude, and frequently in in- terest, having their dependence upon them and their expectation from them, they make the times perilous; for what wickedness will those stick at who will be abusive to their own parents and rebel against them? 5. Un- of corruptions within. These would be dif-| thankfulness and unholiness make the times ‘ficult times, wherein it would be difficult for | perilous, and these two commonly go toge- a tan to keep a good conscience. He does} ther. What is the reason that men are un- say, “Perilous times shall come, for| holy and without the fear of God, but that Jews and Gentiles shall be combined to "root out Christianity ;” but “ perilous times come, for such as have the form of god- * (©. 5) shall be corrupt and wicked, and ) do a great deal of damage to the church.” “Two traitors within the garrison may do VOL. IX. . i? ~ es they are unthankful for the mercies of God? Ingratitude and impiety go together; for call aman ungrateful, and you can call him by no worse name. Unthankful, and impure, defiled with fleshly lusts, which is an in- stance of great ingratitude to that God who 21 At Marks of’ perilous times. body ; we abuse his gifts, if we make them the food and fuel of our dusts. 6. The times are perilous when men will not be held.by the bonds either of nature or common ho- nesty, when they are without natural affection, and truce-breakers, v. 3. There is a natural affection due to all. Wherever there is the human nature, there should be humanity towards those of the same nature, but espe- cially between relations. Times are perilous when children are disobedient to their pa- rents (v. 2) and when parents are without natural affection to their children, v.3. See what a corruption of nature sin is, how it de- prives men even of that which nature has implanted in them for the support of their own kind; for the natural afféction of pa- rents to their children is that which contri- butes very much to the keeping upof mankind upon the earth. And those who will not be bound by natural affection, no marvel that they will not be bound by the most solemn leagues and covenants. They are truce- breakers, that make no conscience of the en- gagements they have laid themselves under. 7. The times are perilous when men are false accusers one of another, diuéRoo—devils one to another, having no regard to the good name of others, or to the religious obligations of an oath, but thinking themselves at liberty to say and do what they please, Ps. xii, 4. 8. When men haye no government of them- selves and their own appetites: not of their own appetites, for they are incontinent; not of their own passions, for they are fierce ; when they have no rule over their own spirits, and therefore are like a city that is broken down, and has no walls; they are soon fired, upon the least provocation. 9. When that which is good and ought to be honoured is generally despised and looked upon with contempt. It is the pride of persecutors that they look with contempt upon good people, though they are more excellent than their neighbours. 10. When men are generally treacherous, wilful, and haughty, the times are perilous (v. 4)—when men are traitors, heady, high-minded. Our Saviour has fore- told that the brother shall betray the brother to death and the father the child (Matt. x. 21), and those are the worst sort of traitors: those who delivered up their Bibles to persecutors were called ¢raditores, for they betrayed the trust committed to them. When men are petulant and puffed up, behaving scornfully to all about them, and when this temper generally prevails, then the times are perilous. 11. When men are generally lovers of pleasure more than lovers of God. When there are more epicures than true Christians, then the times are bad indeed. God is to be loved above all. Thatis a carnal mind, and is full of enmity against him, which prefers any thing before him, especially such a sordid thing as carnal pleasure is. 12. When, not- withstanding all this, they have the form of 2 TIMOTHY. has provided so well for the support of the | godliness (v. 5), are > awe ss aa name, baptized into the make a show of religion; but, soever their form of godliness is, they di the power of it. When they take upon the the form which should and would bri along with it the power thereof, they will p asunder what God hath joined together: th will assume the form of godliness, to tak away their reproach; but they will not sub mit to the power of it, to take away their sit Observe here, (1.) Men may be very bad ai wicked under a profession of religion; the may be lovers of themselves, &c., yet have form of godliness. (2.) A form of godlines isavery different thing from the power of it: men may have the one and be wholly dest tute of the other; yea, they deny it, at least practically in their lives. (3.) From sue good Christians must withdraw themselves III. Here Paul warns Timothy to tak heed of certain seducers, not only that might not be drawn away by them himse but that he might arm those who were unde his charge against their seduction. 1. H shows how industrious they were to mak proselytes (v. 6): they applied themselves t particular persons, visited them in thei houses, not daring to appear openly; fo those that do evil hate the light, John iil. 2¢ They were not forced into houses, as goc Christians often were by persecution; bu they of choice crept into houses, to insinuat themselves into the affections and goo opinion of people, and so to draw them oye to their party. And see what sort of peop! those were that they gained, and mat proselytes of ; they were such as were wea silly women ; and such as were wicked, Jad with sins, and led away with divers lusts, foolish head and a filthy heart make persons especially women, an easy prey to seducer: 2. He shows how far they were from comil to the knowledge of the truth, though the pretended to be ever learning, v.7. In on sense we must all be ever learning, that i growing in knowledge, following on to k the Lord, pressing forward ; but these certain stop that should be put to th progress (v. 8, 9), comparing them to the Egyptian magicians who withstood Moses and who are here named, Jannes and Ja though the names are not to be met the story of the Old Testament, yet the found in some old Jewish writers. V Moses came with a divine command to Israel out of Egypt, these magicians opp him. Thus those heretics resisted the 1 and like them were men of corrupt 4 men who had their understandings perve biassed and prejudiced against the truth, and reprobate concerning the faith, or very fat or, i aceed no , or not much further, as me read it. Observe, (1.) Seducers seek r corners, and love obscurity ; for they are afraid to appear in public, and therefore creep into houses. Further, They attack those who are the least able to defend them- selves, silly and wicked women. (2.) Seducers in all ages are much alike. Their characters re the same—namely, Men of corrupt minds, e.; their conduct is much the same—they ssist the truth, as Jannes and Jambres with- tood Moses; and they will be alike in their lisappointment. (3.) Those who resist the ruth are guilty of folly, yea, of egregious ly ; for magna est veritas, et prevalebit— at is the truth, and shall prevail. (4.) ugh the spirit of error may be let loose -a time, God has it ina chain. Satan can deceive the nations and the churches no further and no longer than God will permit : Their folly shail be manifest, it shall ar that they are impostors, and every an shall abandon them. _ 10 But thou hast fully known my yctrine, manner of life, purpose, faith, fering, charity, patience, 1! ersecutions, afflictions, which came unto me at Antioch, at Iconium, at ystra; what persecutions I endured: ut out of them all the Lord delivered me. 12 Yea, and all that will live godly in Christ Jesus shall suffer persecution. 13 But evil men and seducers shall wax worse and worse, eceiving, and being deceived. 14 ut continue thou in the things hich thou hast learned and hast zen assured of, knowing of whom ou hast learned them; 15 And at from a child thou hast known e holy scriptures, which are able to ake thee wise unto salvation through faith which is in Christ Jesus. 16 All scripture is given by inspiration # God, and is profitable for doctrine, or reproof, for correction, for instruc- on iz righteousness: 17 That the an of God may be perfect, thoroughly wnished unto all good works. Here the apostle. to confirm Timothy in lat way wherein he walked, _I. Sets before him his own example, which othy had been an eye-witness of, having attended Paul (v. 10): Thou hast fully own my doctrine. ‘The more fully we know e doctrine of Christ and the apostles, the lore closely we shall cleave to it; the reason thy many sit loose to it is because they do it fully know it. Christ’s apostles had no ies but those who did not know them, oe i Pee A a ee ee ta a CHAP. IIL Marks of perutous tenes eing true Christians; but éiey shall! or not know them fully; those who knew them best. loved and honoured them the most. Now what is it that Timothy had se fully known in Paul? 1. The doctrine that he preached. Paul kept back nothing from his hearers, but declared to them the whole rae of God (Acts xx. 27), so that if it were not their own fault they might fully know it. Timothy had a great advantage in being trained up under such a tutor, and being apprised of the doctrine he preached. 2. He had fully known his conversation Thou hast fully known my doctrine, and manner of life; his manner of life was of a piece with his doctrine, and did not contradict it. He did not pull down by his living what he built up by his preaching. Those ministers are likely to do good, and leave lasting fruits of their labours, whose manner of life agrees with their doctrine; as, on the contrary, those cannot expect to profit the people at all that preach well and live ill. 3. Timothy fully knew what was the great thing that Paul had in view, both in his preaching and in his conversation: “Thou hast known my pur- pose, what I drive at, how far it is from any worldly, carnal, secular design, and how sincerely I aim at the glory of God and the good of the souls of men.” 4. Timothy fully knew Paul’s good character, which he might gather from his doctrine, manner of life, and purpose; for he gave proofs of his faith (that is, of his integrity and fidelity, or his faith in Christ, his faith concerning another world, by which Paul lived), his long-suffering to- wards the churches to which he preached and over which he presided, his charity to- wards all men, and his patience. These were graces that Paul was eminent for, and Timothy knew it. 5. He knew that he had suffered ill for doing well (v. 11): “‘ Thou hast fully known the persecutions and afflte- tions that came unto me”’ (he mentions those only which happened to him while Timothy was with him, at Antioch, at Iconium, aé Lysira) ; “‘and therefore let it be no surprise to thee if thou suffer hard things, it is no more than I have endured before.” 6. He knew what care God had taken of him: Not- withstanding out of them all the Lord delivered me ; as he never failed his cause, so his God never failed him. Thou hast fully known my afflictions. When we know the afflictions of good people but in part, they are a tempta- tion to us to decline that cause which they suffer for ; when we know only the hardships they undergo for Christ, we may be ready to” say, “ We will renounce that cause that is likely to cost us so dear in the owning of it;” but when we fully know the afflictions, not only how they suffer, but how they are sup- ported and comforted under their sufferings, then, instead of being discouraged, we shall be animated by them, especially considering that we are told before that we must count upon such things (v. 12): All that wiil live godly in Christ Jesus shall suffer persecution: Hacetence of the scrmptures. not alway fessed the faith of Christ were more exposed to persecution than ‘at othertimes; but at all times, more or less, those who will live godly in Christ Jesus shall suffer persecution. They must expect to be despised, and that their religion will stand in the way of their preferment ; those who will live godly must expect it, especially those who will live godly en Christ Jesus, that is, according to the strict rules of the Christian religion, those who will wear the livery and bear the name of the crucified Redeemer. All who will show their religion in their conversation, who will not only be godly, but live godly, let them expect persecution, especially when they are resolute in it. Observe, (1.) The apostle’s life was very exemplary for three things . for his doctrine, witich was according to the will of God; for his life, which was agreeable to his doctrine; and for his perse- cutions and sufferings. (2.) Though his life was a life of great usefulness, yet it was a life of great sufferings; and none, [I believe, came nearer to their great Master for eminent services and great sufferings than Paul: he suffered almost in every place; the Holy Ghost witnessed that bonds and afflictions did abide him, Actsxx.23. Here he mentions his persecutions and afflictions at Antioch, at Iconium, at Lystra, besides what he suffered elsewhere. (3.) The apostle mentions the Lord’s delivering him out of them all, for Timothy’s and our encouragement under sufferings. (4.) We have the practice and treatment of true Christians: they live godly a Jesus Christ—this is their practice; and they shall suffer persecution—thisis the usage they must expect in this world. II. He warns Timothy of the fatal end of seducers, as a reason why he should stick closely to the truth as itis in Jesus: But evil men and seducers shall wax worse and worse, &c., v. 13. Observe, As good men, by the grace of God, grow better and better, so bad men, through the subtlety of Satan and the power of their own corruptions, grow worse and worse. The way of sin is down-hill; for such proceed from bad to worse, deceiving and being deceived. Those who deceive others do but deceive themselves; those who draw others into error run themselves into more and more mistakes, and they will find it so pt last, to their cost. III. He directs him to keep close toa good education, and particularly to what he had learned out of the holy scriptures (v. 14, 15): Continue thou in the things which thou hast learned. ote, It is not enough to learn that which is good, but we must continue in it, and persevere in it unto the end. Then are we Christ’s disciples indeed, John viii. 31. We should not be any more children, tossed o and fro, and carried about with every wmd of doctrine, by the sleight of men and cunning craftiness, whereby they lie in wait to deceive, Eph. iv 14. Be not carried about with divers 2 TIMOTHY. s alike; at that time those who pro- | and strange doctrines ; fe ne es - that the heart be es 1 we xiii. 9. And for this reason we ld tinue in the things we have learn om holy scriptures; not that we ought 2 tinue in any errors and mistakes which’ may have been led into, in the time of o childhood and youth (for these, upon ar partial enquiry and full conviction, we sh forsake); but this makes nothi our continuing in those things whic theh scriptures plainly assert, and which he 1 runs may read. If Timothy would adhe the truth as he had been taught it, this 1 arm him against the snares and insinuati of seducers. Observe, Timothy must tinue in the things which he had learned had been assured of. oe 1. It is a great happiness to know the ci tainty of the things wherein we havi instructed (Luke i. 4); not only to k what the truths are, but to know that fl are of undoubted certainty. What we learned we must labour to be more and n assured of, that, rte grounded in the tru wemay be d against error, for cer in religion is of great importance and ad tage: Knowing, (1.) “ That thou hast had g teachers. Consider of whom thou hast 1 them ; not of evil men and seducers, bate men, who had themselves experienced” power of the truths they taught thee, andh ready to suffer for them, and thereby give the fullest eeae of their belief of truths.” (2.) “ Knowing espec the foundation upon which thou hat namely, that of the scripture (. 15) 2 t Srom a child thouhast known the holy seri 2. Those who would acquaint “homal l with the things of God, and be assu them, must know the holy se these are the summary of divine revela 3. It is a great happiness to know the scriptures from our od; ai should betimes get the knowledge of the C tures. The age of children is the lean age; and those who would get true 1 must get it out of the scriptures. 4. The scriptures we are to know are holy scriptures ; they come from the God, were delivered by holy men, co holy precepts, treat of holy things, designed to make us holy and to leat the way of holiness to happiness ; bei B a the holy scriptures, they are by dis guished from profane writings of ans and from those that only treat of mora and common justice and honesty, but meddle with holiness. Ifwe would kk holy scriptures, we must read and sear them daily, as the noble Bereans did, A xvii.11. They must not lie by us neg and seldom or never looked into. observe, Ql.) What is the excellency of thes o) It is given by inspiration of God (@. 16) therefore is his word. It is a divine F 3 « y depend upon as infallibly The same Spirit that breathed reason us breathes revelation among us: For € prophecy came not in old time by the will of man, but holy ‘men spoke as they were moved, or carried forth by the Holy Ghost, 2 Pet. i. 21. Theprophets and apostles did not speak om themselves, but what they received of e Lord that they delivered unto us. That e scripture was given by inspiration of God ‘from the majesty of its style,—from ath, purity, and sublimity, of the doc- rines contained in’it,—from the harmony of its several parts,—from its power and efficacy on the minds of multitudes that converse with .—from the accomplishment of many pro- es relating to things beyond all human ght,—and from the uncontrollable mira- ‘that were wrought in proof of its divine ginal: God also bearing them witness, both th signs and wonders, and with divers mi- eles and gifts of the Holy Ghost, according to his own will, Heb. ii. 4. _ (2) What use it will be of to us. [1.] Tt is able to make us wise to salvation ; lat is, it is a sure guide in our way to Note, Those are wise indeed ho are wise to salvation. The scriptures able to make us truly wise, wise for our yuls and another-world. “To make thee ise to salvation through faith.” Observe, he scriptures will make us wise to salvation, ‘they be mixed with faith, and not other- ise, Heb. iv. 2. For, if we do not believe their ith and goodness, they will do usno good. ).| It is profitable to us for all the purposes of the Christian life, for doctrine, for reproof, correction, for instruction in righteousness. t answers all the ends of divine revelation. ‘instructs us in that which is true, reproves for that which is amiss, directs us in that hich is good. It is of use to all, for we all d to be instructed, corrected, and re- ‘oved : it is of special use to ministers, who to give instruction, correction, and re- of; and whence can they fetch it better n from the scripture? [3.] That the 1 of God may be perfect, v. 17. The Christian, the minister, is the man of God. That which finishes a man of God m this world is the scripture. By it we re thoroughly furnished for every good work. here is that inthe scripture which suits every ase. Whatever duty we have to do, what- ver service is required from us, we may find enough in the scriptures to furnish us for it. (3.) On the whole we here see, [1.] it the scripture has various uses, and iswers divers ends and purposes: It is ofitable for doctrine, for reproof, for ection of all errors in judgment and ractice, and for instruction in righteousness. The scripture is a perfect rule of faith practice, and was designed for the man d, the minister as well as the Christian is devoted to God, for it is profitable for rine, &e. [3.] If we consult the scripture, y CHAP. I Barts: Ministerial duties, — which was given by inspiration of God, and follow its directions, we shall be made men of God, perfect, and thoroughly furnished to every good work. [4.] There is no occasion for the writings of the philosopher, nor for rabbinical fables, nor popish legends, nor unwritten traditions, to make us perfect men of Ged, since the scripture answers all these ends and purposes. O that we may love our Bibles more, and keep closer to them than . ever! and then shall we find the benefit and advantage:designed thereby, and shall at last attain the happiness therein promised and assured to. us. CHAP. IV. In this chapter, 1. Paul with great solemnity and earnestness presses Timothy to’the diligent and conscientious discharge of his work and office as an evangelist; and the charge given to him all gospel ministers are to take to themse.ves, ver. 1—5. Il. Tha reason of his concern in this case, Why must Timothy now be instant in season, &c., in a particular manner? Beeause the church was likely to be deprived of the apostle’s labours, for his departure was at hand, ver.6—8, III. Divers particular mat- ters, with a hint and caution, about Alexander the coppersmith, ver. 9—15. LV. He informs him of what befel him at his first answer; though men forsook him, the Lord stood by him, and this encouraged him to hope for future deliverance, ver. 16—18. And then heconcludes with salutations and a benediction, ver. 19, to the ends CHARGE thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his king- dom; 2 Preach the word; be instant in season, out of season; reprove, re- buke, exhort with all longsuffering and doctrine. 3 For the time will come when they will not endure sound doctrine ; but after their own lusts shall they heap to themselves teach- ers, having itchingears; 4 And they shall turn away their ears from the truth, and shall be turned unto fables. 5 But watch thou in all things, endure afflictions, do the work of an eyan- gelist, make full proof of thy ministry. 6 For I am now ready to be offered, and the time of my departure is at hand. 7 I have fought a good fight, I have finished my course, I have kept the faith: 8 Henceforth there is laid up for me a crown of righteous- ness, which the Lord, the righteous judge, shall give me at that day : and not to me only, but unto all them also that love his appearing. Observe, I. How awfully this charge is introduced (v. 1): I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom. Observe, The best of men have need to be awed into the discharge of their duty. The work of a minister is not an indifferent thing, but absolutely necessary. Woe be to him if he preach not the gospet, 1 Cor. ix. 16. To induce him to faithful- At a ? Ministerial duties ness, he must consider, 1. That the eye of God and Jesus Christ was upon him: charge thee before God and the Lord Jesus Christ ; that is, “‘as thou tenderest the favour of God and Jesus Christ; as thou wilt approve thyself to God and Jesus Christ, by the obligations both of natural and revealed religion; as thou wilt make due returns to the God who made thee and the Lord Jesus Christ who redeemed thee.” 2. He charges nim as he will answer it at the great day, Teminding him of the judgment to come, which is committed to the Lord Jesus. He shall judge the quick and the dead at his appearing and his kingdom, that is, when he appears in his kingdom. It concerns all, both ministers and people, seriously to con- sider the account that they must shortly give to Jesus Christ of all the trusts reposed in them. Christ shall judge the quick and the dead, that is, those that at the last day shall be found alive, and those who shall be raised to life out of the grave. Note, (1.) The Lord Jesus Christ shall judge the quick and dead. God hath committed all judgment unto the Son, and hath appointed him the Judge of quick and dead, Acts x. 42. (2.) He will appear; he will come the second time, and it will be a glorious appearance, as the word émaveia signifies. (3.) Then his kingdom shall appear in its glory: At his appearing and kingdom ; for he will then ap- pear in his kingdom, sitting on a throne, to judge the world. II. What is the matter of the charge, v. 2—5. Heis charged, 1. To preach the word. This is ministers’ business; a dispensation is committed to them. It is not their own notions and fancies that they are to preach, but the pure plain word of God; and they must not cor- rupt it, but as of sincerity, but as of God, in the sight of God, they speak in Christ, ! 2 Cor. ii. 17. 2. To urge what he preached, and to press it with all earnestness upon his hearers: “* Be instant in season and out of season, re- prove, rebuke, exhort ; do this work with all fervency of spirit. Call upon those under thy charge to take heed of sin, to do their duty: call upon them to repent, and believe, and live a holy life, and this both in season and out of season. In season, when they are at leisure to hear thee, when some special opportunity offers itself of speaking to them with advantage. Nay, do it out of season, even when there is not that apparent pro- bability of fastening something upon them, because thou dost not know but the Spirit of God may fasten upon them ; for the wind bloweth where it listeth ; and in the morning we must sow our seed, and in the evening not withhold our hand,” Eccl. xi. 6. We must do it in season, that is, let slip no oppor- tunity ; and do it out of season, that is, not shift off the duty, under pretence that it is out of season. 2TIMOTHY. © I|“ Reprove them, ‘e4 te A 3. He must tell 5 of their them. — wicked people of the evil and danger of ' wicked courses. Endeavour, by plainly with them, to bring them to ance. Rebuke them with gravity and au- thority, in Christ’s name, that they may take thy displeasure against them as an indi. cation of God’s displeasure. ‘ 4. He must direct, enco e, and quicken those who began well. “ Exhort them (per- suade them to hold on, and endure to th end) and this with all long-suffering ar doctrine.”’ (1.) He must do it very patiently With all long-suffering. “If thou do not see the effect of thy labours presently, yet do not therefore give up the cause; be ne weary of speaking to them.” While God shows to them all long-suffering, let minis- ters exhort with all long-suffering. (2.) He must do it rationally, not with passion, but with doctrine, that is, “ In order to the re- ducing of them to good practices, instil inta them good principles. Teach them the truth as it is inJesus, reduce them to a firm belie of it, and this will bea means both to re them from evil and to bring them to good.’ Observe, [1.] A minister’s work has variou parts: he is to preach the word, to reprov rebuke, and exhort. [2.] He is to be ver diligent and careful; he must be instant 1 season and out of season; he must spare ni pains nor labour, but must be urgent witl them to take care of their souls and their eternal concerns. 5. He must watch in all things. “ an opportunity of doing them a kindne let no fair occasion slip, through thy negli gence. Watch to thy work; watch agains the temptations of Satan, by which thot mayest be diverted from it; watch over the souls of those who are committed to thy charge.” 6. He must count upon afflictions, endure them, make the best of them. Kar adOnoov, endure patiently. “ Be not discou raged by the difficulties thou meetest with but bear them with an evenness of spirit Inure thyself to hardships.” 7. He must remember his office, and dis- charge its duties: Do the work of am evan- gelist. The office of the evangelist was, as the apostles’ deputies, to water the churches that they planted. They were not se pastors, but for some time resided in, and presided over, the churches that the apostles had planted, till they were settled under 4 standing ministry. This was Timothy’s work. 8. He must fulfil his ministry: Make ful proof of it. It was a great trust that was reposed in him, and therefore he must an-_ swer it, and perform all the parts of his office with diligence and care. Observe, (1.) A minister must expect afflictions im the faithful discharge of his duty. (2.) He must endure them patiently, like a Christian hero. (3.) These must not discourage him in oe oa — ) ae outs _—s ~~ s " Las Y hd ail See oe + a ee \ eee, ; . 66 CHAP. IV. — The apostle’s jouful expectation s work, for he must do his work, and! inthe prespect of his approaching depakture, his ministry. (4.) The best way to| might encourage Timothy to the utmvst make full proof of our ministry is to fulfil it, industry, and diligence, and seriousness in to fill it up in all its parts with proper work.| his work. Paul was an old soldier of Jesus III. The reasons to enforce the charge. | Christ, Timothy was but newly enlisted. ‘1. Because errors and heresies were likely | “‘ Come,” says Paul, “I have founa our _ tocreep into the church, by which the minds | Master kind and the cause good ; I can look _ of many professing Christians would be cor-| back upon my warfare with a great deal of ‘rupted (v. 3,4): “ For the time will come when | pleasure and satisfaction; and therefore be they will not endure sound doctrine. There-| not afraid of the difficulties thou must meet fore improve the present time, when they| with. The crown of life is as sure to thee ‘will endure it. Be busy now, for it is seed-| as if it were already upon thy head; and _ time; when the fields are white unto the| therefore endure afflictions, and make full a 2 harvest, put in the sickle, for the present} proof of thy ministry.” The courage and _ gale of opportunity will be soon over. They | comfort of dying saints and ministers, and il not endure sound doctrine. There will| especially dying martyrs, are a great con- ‘ be those who will heap to themselves corrupt | firmation of the truth of the Christian reli teachers, and will turn away their ears from; gion, anda great encouragement to living the truth; and therefore secure as many as| saints and ministers in their work. Here _ thou canst, that, when these storms and|the apostle looks forward, upon his death tempests do arise, they may be well fixed,| approaching: I am now ready to be offered. and’ their apostasy may be prevented.” |The Holy Ghost witnessed in every city that _ People must hear, and ministers must preach, | bonds and afflictions did abide him, Acts xx. for the time to come, and guard against the| 23. He was now at Rome, and it is probable mischiefs that are likely to arise hereafter,| that he had particular intimations from the though they do not yet arise. They will| Spirit that there he should seal the truth _ turn away their ears from the truth ; they | with his blood ; and he looks upon it now as _ will grow weary of the old plain gospel of| near at hand: I am already poured out ; so it Christ, and then they will be greedy of fables, | is in the original, 74 cxévéouar that is, lam and take pleasure in them, and God will) already a martyr in affection. It alludes to give them up to those strong delusions, be-}| the pouring out of the drink-offerings; for _ eause they received not the truth in the love} the blood of the martyrs, though it was not of it, 2 Thess. ii. 11, 12. Observe, (1.) These} a sacrifice of atonement, was a sacrifice of _ teachers were of their own heaping up, and | acknowledgment to the honour of the grace _ not of God’s sending ; but they chose them, | of God and his truths. Observe, ‘to gratify their lusts, and to please their} [1-.] With what pleasure he speaks of dying. itching ears. (2.) People do so when they} He calls it his departure ; though it is pro- _ will not endure sound doctrine, that preach-| bable that he foresaw he must die a violent ing which is searching, plain, and to the| bloody death, yet he calls it his departure, _ purpose; then they will have teachers of} or his release. Death to a good man is his _ their own. (3.) There is a wide difference | release from the imprisonment of this world between the word of God and the word of| and his departure to the enjoyments of an- _ such teachers; the one is sound doctrine, | other world ; he does not cease to be, but is r. ‘the word of truth, the other is only fables. | only removed from one world to another. (4.) Those that are turned unto fables first} [2.] With what pleasure he looks back . turn away their ears from the truth, for they| upon the life he had lived (v. 7): I have _ cannot hear and mind both, any more than! fought a good fight, I have finished my course, r they can serve two masters. Nay, further,|&c. He did not fear death, because he had it is said, They shall be turned unto fabies.| the testimony of his conscience that by the God justly suffers those to turn to fables| grace of God he had in some measure an. who grow weary of the truth, and gives them | swered the ends of living. As a Christian, up to be led aside from the truth by fables. | as a minister, he had fought a good fight. 2. Because Paul for his part had almost} He had done the service, gone through the _ done his work: Do thou make full proof of | difficulties of his warfare, and had been in- thy ministry, for I am now ready to be offered, | strumental in carrying on the glorious victo- v.6. And, | ries of the exalted Redeemer over the powers @.) “ Therefore there will be the more oc-} of darkness. His life was a course, and he easion for thee.’ When labourers are re-| had now finished it; as his warfare was ac- moved out of the vineyard, it is no time for| complished, so his race was run. “ I have those to loiter that are left behind, but to| kept the faith. 1 have kept the doctrines ot double their diligence. The fewer hands; the gospel, and never betrayed any of them. 7 there are to work the more industrious those | Note, First, The life of a Christian, but espe- hands must be that are at work. cially of a minister, is a warfare and a race, (2.) “ Thave done the work of my day and | sometimes compared to the one in the scrip- generation; do thou in like manner do the| ture, and sometimes to the other. Secondly, work of thy day and generation.” | | It is a good fight, a good warfare ; the cause (3.) THe eomfort and cheerfulness of Paul, ! 1s good, and the victory is sure, if we cen- ~ . ‘ -% 4 j Minister? Vil eS Oy ae a eee _ postie’s directions to Timothy. ‘must fight this good fight; we must fight it out, and finish our course; we must not give over till we are made more than con- querors through him who hath loved us, Rom. viii. 37. Fourthly, It is a great comfort toa dying saint, when he can look baek upon his past life and say with our apostle, “‘ I have fought,&c. I have kept the faith, the doctrine of faith and the grace of faith.” Towards the end of our days to be able to speak in this manner, what comfort, unspeakable com- fort, will it afford! Let it'then be our con- stant endeavour, by the grace of God, that we may finish our course with joy, Acts xx. 24. [3.] With what pleasure he looks forward to the life he was to live hereafter (v. 8): Henceforth there is laid up for me a crown of righteousness, &c. He had lost for Christ, but he was sure he should not lose by him, Phil. iii. 8. Let this encourage Timothy to endure hardness as a good soldier of Jesus Christ that there is a crown of life before us, the glory and joy of which will abundantly recompense all the hardships and toils of our present warfare. Observe, It is called a crown of righteousness, because it will be the recompence of our services, which God is not unrighteous to forget ; and because our holi- ness and righteousness will there be per- fected, and will be our crown. God will give it as a righteous Judge, who will let none lose by him. And yet this crown of righteousness was not peculiar to Paul, as if it belonged only to apostles and eminent ministers and martyrs, but to all those also that love his appearing. Observe, It is the character of all the saints that they love the appearing of Jesus Christ: they loved his first appearing, when he appeared to take away sin by the sacrifice of himself (Heb. ix. 26); they love to think of it ; they love his second appearing at the great day; love it, and long for it: and, with respect to those who love the ap- pearing of Jesus Christ, he shall appear to their joy; there is a crown of righteousness reserved for them, which shall then be given them, Heb. ix. 28. We learn hence, First, The Lord 1s the righteous Judge, for his judgment is according to truth. Secondly, The crown of believers is a crown of righ- teousness, purchased by the righteousness of Christ, and bestowed as the reward of the saints’ righteousness. Thirdly, This crown, which believers shall wear, is laid up for them ; they have it not at present, for here they are but heirs ; they have it not in pos- session, and yet it.is sure, for it is laid up for them. Fourthly, The righteous Judge will give it to all who love, prepare, and long for is appearing. Surely I come quickly. Amen, even so come, Lord Jesus. 9 Do thy diligence to come shortly untome: 10 For Demas hath for- saken me, having loved this present’ world, and is departed unto Thessa 2 TIMOTHY. Dene faithful and courageous. Thirdly, We 1 ae ee lonica ; Crescens fo G unto Dalmatia.’ x. with me. Take Mark him with thee: for he is p to me for the ministry. 12 Tychicus have I sent to Ey 13 The cloak that I left at © 8 with Carpus, when thou comes >S bring with thee, and the books, b especially the parchments. 14 Ale: ander the coppersmith did me mue ei evil: the Lord reward him accordin to his works: 15 Of whom be th 1 ware also; for he hath greatly wit stood our ‘words. Here are divers particular matters whic Paul mentions toTimothy, now at the of the epistle. 1. He bids him hasten him, if possible (w. 9): Do thy diligence t come shortly to me. For evangelist, one who was not afixed pas any one place, but attended the moti the apostles, to build upon their foundat Paul wanted Timothy’s company and | and the reason he is because evi i had left him (w. 10); one from an ill prin ciple, namely, Demas, who abides under ai ill name for it; Demas hath forsaken me having loved this present world. He quitte Paul and his interest, either forfear of suffer ing (because Paul was now a aoe an he was afraid of coming into trouble upo his account) or being called off from hi ministry by secular affairs, in which he en- tangled himself; his first love to Christ ani his gospel was forsaken and f orgotten, and |! fell in love with the world. Neds Love t this present world is often the cause of apos tasy from the truths and ways of Jesus Chr ‘ist He has gone off, has departed.to The called thither perhaps by trade, or by 6 other worldly business. Crescens had ¢ one way and Titus another way. Luke how- ever remained with Paul (w. 11, 12), and wa not this enough? Paul did not think it s he loved the company of his friends. 2. Te speaks respectfully concerning Mark: He is profitable to.me for the ministry. It is sup- posed that this Mark was he about whom Paul and Barnabas had contended, Acts 2 39. Paul would not take him with him the work, because he had once flinched and drawn back: but now, says he, Take Mark and bring him with thee. By. this it a 4 that Paul was now reconciled to Mamie had a better opinion of him than he had! formerly. This teaches us to be of a for 5 giving spirit ; we must not therefore di for ever making use of those that are ae able and useful, though they may barn don “i amiss. 3: Paul orders Timothy to come to him, bids him as he came sheongindy : bring with him thence those things wi jeft benind him there (e. 13), the cloak had left there, which, it may be, Paul had more oczacion for in a cold prison. It is bable that it was the habit Paul usually wore, a plain dress. Some read it, the roll ‘parchment I left at Troas ; others, the desk T left. Paul was guided by divine inspi- ation, and yet he would have his books with 1. Whereas he had exhorted Timothy to ve attendance to reading, so he did himself, ugh he was now ready to be offered. As as we live, we must be still learning. ut especially the parchments, which some were the originals of his epistles ; think they were the skins of which he his tents, whereby he obtained a live- working with his own hands. 4. He ions Alexander, and the mischief that he had done him, v. 14,15. This is he who is of Acts xix. 33. It should seem, he [been a professor of the Christian religion, rward professor, for he was there parti- ly maligned by the worshippers of Diana, id yet he did Paul much evil. Paulwas in § much danger from false brethren (2 Cor. . 26) as from open enemies. Paul foretels at God would reckon with him. It is a prophetical denunciation of the just judg- ment of God that would befal him: The Lord reward him according to his works. He ions Timothy to take heed of him: “ Of be thou aware also, that he do not, det of friendship, betray thee to ischief.” It is dangerous having any thing to do with those who would be enemies to such a-man as Paul. Observe, (1.) Some ho were once Paul’s hearers and admirers not give him reason to remember them ith much pleasure; for one forsook him, another did him much evil, and greatly stood his words. Yet, (2.) At the same time he mentions some with pleasure ; the s of some did not make him forget the dness of others; such as Timothy, Titus, Mark, and Luke. (3.) The apostle has left a brand on the names and memory of two ms ; the one is Demas, who forsook him, wing loved the present world, and the other is Alexander, who greatly withstood his words. (4.) God will reward evil-doers, par- ticularly apostates, according to their works. (.) Of such as are of Alexander’s spirit and temper we should beware; for they will do us no good, but all the mischief that is in their power. 16 At my first answer no man stood with me, but all men forsook ; I pray God that it may not be aid to their charge. 17 Notwith- Standing the Lord stood with me, strengthened me; that by me|/fully known, that is, “God the preaching might be fully known, and that all the Gentiles might hear : nd I was delivered out of the mouth the lion. 18 And the Lord shall A 5 “a 66. CHAP. IV. | deliver me from every evil work, and The apostie’s directions to Timothy will preserve me unto his heavenly kingdom: to whom be glory for evet and ever. Amen. 19 Salute Prisea and Aquila, and the household of Onesiphorus. 20 Erastus abode at Cormth: but Trophimus have I left at Miletum sick. 21 Do thy dili- gence to come before winter. Eu- bulus greeteth thee, and Pudens, and Linus, and Claudia, and all the bre- thren.22The Lord Jesus Christ be with thy spirit. Grace de with you. Amen. Here, I. He gives Timothy an account of his own present circumstances. 1. He had lately been called to appear be- fore the emperor, upon his appeal to Cesar ; and then no man stood with him (v. 16), to plead his cause, to bear testimony for him, or so-much as to keep him in countenance, but all men forsook him. This was strange, that so good a man as Paul should have nobody to own him, even at Rome, where there were many Christians, whose faith was spoken of throughout the world, Rom.i.8. But men are but men. ‘The Christians at Rome were forward to go and meet him (Acts xxviii.) ; but when it came to the pinch, and they would be in danger of suffering with him, then they all forsook him. He prays that God would not lay it to their charge, inti- mating that it was a great fault, and God might justly be angry with them, but he prays God to forgive them. See what a dis- tinction is put between sins of presumption and sins of infirmity. Alexander the copper- smith, who maliciously withstood Paul, he prays against: The Lord reward him accord- ing to hts works ; but respecting these Chris-. tians, who through weakness shrunk from Paul in time of trial, he says, The Lord lay it not to their charge. Observe, (1.) Paul had his trials in his friends’ forsaking him in a time of danger as well as in the opposition madeby enemies: allforsook him. (2.) Itwas their sin not to appear for the good apostle, especially at his first answer; but it was a sin of weakness, and therefore the more ex- cusable. Yet, (3.) God might lay it fo their charge, but Paul endeavours to prevent it by his earnest prayers: Let it not be laid to their charge. 2. Notwithstanding this God stood by him (©. 17), gave him extraordinary wisdom and courage, to enable him to speak so much the better himself. When he had nobodyto keep him in countenance, God made his face to shine.—That by me the preaching might. be hat difficulty that 1 migh 2 i a from t i might preach the gospel, whichismy business.” Nay,it should seem, that he might preach the gospel at that time ; for Paul knew how to ch at the bar as well as in the pulpit. And that all the ~< ae ery Seeks a. = — ee ee ‘Ae ec a “F Te Fes " ay Saiatutions und benedictions Gentiles might hear ; the emperor himself and the great men who would never have heard Paul preach if he had not been brought be- fore them. And I was delivered out of the mouth of the lion, that is, of Nero (as some think) or some other judge. Some under- stand it only as a proverbial form of speech, to signify that he was in imminent danger. And the Lord shall deliver me from every evil work. See how Paul improved his expe- riences ;: ‘‘ He that hath delivered doth deliver, and we trust he will yet deliver, will deliver me from every evil work, from any ill done to me by others. And shall preserve me to his heavenly kingdom.” And for this he gives glory to God, rejoicing in hope of the glory of God. Observe, (1.) If the Lord stand by us, he will strengthen us, in a time of difh- culty and danger, and his presence will more than supply every one’s absence. (2.) When the Lord preserves his servants from great and imminent danger, it is for eminent work and service. Paul was preserved that by him the preaching might be fully known, &c. (3.) Former deliverances should encourage future hopes. (4.) There is a heavenly king- dom, to which the Lord will preserve his faithiul witnessing or suffering servants. (5.) We ought to give God the glory of all past, present, and future deliverances: To whom be glory for ever and ever.. Amen. Il. He sends salutations to Aquila, and Priscilla, and the household of Onesiphorus, v. 19. He mentions his leaving Trophimus sick at Miletum (v. 20), by which it appears that though the apostles healed all manner of diseases miraculously, for the confirmation of their doctrine, yet they did not exert that power upon their own friends, lest it should have looked like a collusion. III. He hastens Timothy to come to him AN EXPOSITION, . WITH PRACTICAL OBSERVATIONS, — OF THE EPISTLE OF ST, PAUL TO TITUS. Fee. TITUS. ee before winter (v. 21), because he pte him, and because in the winter th or voyage would be more dangerous. IV. He sends commendations to him fr Eubulus, Pudens, Linus, Claudia, and all ' brethren. One of the heathen writers at #] time mentions one Pudens and his w Claudia, and says that Claudia was a Brit whence some have gathered that it was th Pudens, and that Claudia here was his w and that they were eminent Christians at Ron V. He concludes with a prayer, that | Lord Jesus would be with his spirit. Wen no more to make us happy than to have Lord Jesus Christ with our spirits; for him all spiritual blessings are summed And it is the best prayer we can put up | our friends, that the Lord Jesus Christ ma be with their spirits, to sanctify and sa them, and at last to receive them to himse as Stephen the proto-martyr prayed, Le Jesus, receive my spirit, Acts vii.59. “ Lo Jesus, receive that spirit which thou hz been with while it was united to the bod do not now leave it in its separate state Grace be with you. Amen. This was o apostle’s token in every epistle ; so he wro The grace of our Lard: Jesus Christ be 1 you all. Amen, 2 Thess. iii. 17, 18. An grace be with us here to convert and char us, to make us holy, to keep us humble, a to enable us to persevere to the end, gl will crown us hereafter: for the Lord is sun, and a shield ; the Lord will give grace glory, and no good thing will he withhold fr those that walk uprightly. O Lord of hos blessed is the man that trusteth in thee, Ixxxiv. 11, 12. Now unto the King etern immortal, invisible, the only wise God Saviour, be honow and glory for ever ¢ ever. Amen. : Tuts Epistle of Paul to Titus is mucn of the same nature with those to Timothy, both wi converts of Paul, and his companions in labours and sufferings ; both were in the office of evs gelists, whose work was to water the churches planted by the apostles, and to set in order things that were wanting in them: they were vice-apostles, as it were, working the work of Lord, as they did, and mostly under their direction, though not despotic and arbitrary, but the concurring exercise of their own prudence and judgment, 1 Cor. xvi. 10,12. Wet much of this Titus, his titles, character, and active usefulness, in many places: he was a Gree 2. ii. 3. Paul called him Ais son (Tit. i. 4), his brother (2 Cor. ii. 13), his pariner and fellow- heiper (2 Cor. viii. 23), one that watked in the same spirit and in the same steps with himself. _ He went up with the apostles to the church at Jerusalem (Gal. ii. 1), was much conversant at Corinth, for which church he had an earnest care, 2 Cor. viii. 16. Paul’s second epistle to them, and probably his first also, was sent by his hand, 2 Cor. viii. 16—18, 23; ix.2—4; xii. 18. He was with the apostle at Rome, and thence went into Dalmatia (2 Tim. iv. 10), after which no more occurs of him in the scriptures. So that by them he appears not to have heen a fixed bishop ; if such he were, and in those times, the church of Corinth, where he most - laboured, had the best title to him. In Crete (nowcalled Candia, formerly Hecatompolis, from : the hundred cities that were in it), a large island at the mouth of the A#gean Sea, the gospel had got some footing; and here were Paul and Titus in one of their travels, cultivating this planta- tion; but the apostle of the Gentiles, having on him the care of all the churches, could not _ himself tarry long at this place. He therefore left Titus some time there, to carry on the work _ which had been begun, wherein, probably, meeting with more difficulty than ordinary, Paul _ wrote this epistle to him ; and yet perhaps not so much for his own sake as for the people’s, _ that the endeavours of Titus, strengthened with apostolic advice and authority, might be more ' Significant and effectual among them. He was to see all the cities furnished with good pastors, to reject and keep out the unmeet and unworthy, to teach sound doctrine, and instruct all sorts im their duties, to set forth the free grace of God in man’s salvation by Christ, and withal to _ show the necessity of maintaining good works by those who have believed in God and hope for _ eternal life from him. ic y 2 a ——— i‘ CHAP. 1. Jesus Christ; one who had seen tne Lord, this chapter we have, |. The preface or iutroduction to the 790} } Saad x Nic, howing free’ aud te whom it was written, with the | 204 Was immediately called and commissioned “then salutation and prayer for Titus, wishing all blessings by him, and had his doctrinefrom him. Ob- to him, ver.1—4. 11. Entrance into the matter, by signifying J » J the cad of Titus’s being left at Crete, ver. 5. ul And how the serve, The highest officers m the church are “same should be pursued in reference Uoth to good and bad] but servants. (Much divinity and devotion are comprehended in the inscriptions of the epistles.) The apostles of Jesus Christ, who ministers, ver. 6, to the end. JDAUL, a servant of God, ana an were employed to spread and propagate his religion, were therein also the servants of apostle of Jesus Christ, accord- God; they did not set up any thing incon- ing to the faith of God’s elect, and i th h whi she acknowledging ake sistent with the truths and duties of natural religion. Christianity, which they preached, is after godliness; 2 In hope of eternal life, which God, that cannot} was in order to clear and enforce those na. tural principles, as well as to advance them, lie, promised before the world began ; and to superadd what was fit and necessary in man’s degenerate and revolted state : there- 3 But hath in due times manifested his word pee Drssouing ach fore the apostles of Jesus Christ were the committed unto me according to the| corvants of God, according to the faith of God’s elect. Their doctrine agreed with the commandment of God our Saviour ; 4 To Titus, mine own son after the oe ee ot = a from the beginning of mm faith : race er qd| the world, and was for propagating and pro- — eae moting the same. Observe, There are elect a from God the Father and the of God (1 Pet. i. 2), and in these the Holy rd Jesus Christ our Saviour. Spirit works precious divine faith, proper to ” Here is the preface to the epistle, showing, | those who are chosen to eternal life (2 Thess. _ 1. Thewriter. Paul, a Gentile name taken | jj. 13, 14): God hath from the beginning chosen by the apostle of the Gentiles, Acts xiii. 9,| you to salvation, through sanctification of the 46, 47. Ministers will accommodate even; Spirit and belief of the truth, whereunto he smaller matters, so that they may beanyfur-| called you by our yospel. Faith is the first thering of acceptance in their work. When| principle of sanctification. And the acknow- the Jews rejected the gospel, and the Gentiles | /edging of the truth which is after godliness. Teceived it, we read no more of this apostle|'The gospel is truth; the great, sure, and by his Jewish name Saul, but by his Roman | saving truth (Col. i. 5), the word of the truth one, Paul. A servant of God, and an apostle| of the gospel. Divine faith rests not on fal- of Jesus Christ. Here he is described by his | lible reasonings and probable opinions, but Felation and office: A servant of God, not in| on the infallible word, the truth itself, which hei sense only, as a man and a Chris-! is after godliness, of a godly nature and ten- tian, but especially as a minister, serving God| dency, pure, and purifying the heart of the in the gospel of his Son, Rom.i. 9. This is} believer. By this mark judge of doctrines a high honour ; it is the glory of angels that | and of spirits—whether they be of God or they are ministering spirits, and sent forth to| not; what is impure, and prejudicial to true minister for those who shall be heirs of salva-| piety and practical religion, cannot be of di- jon, Heb. i. 14. Paul is described more| vine original. All gospel truth is after god- cially as a chief minister, an apostle of| liness, teaching and nourishing reverence and The aposile’s charge to Titus. fear of God, and obedience to him ; it is truth not only to be known, but acknowledged ; it must be held forth in word and practice, Phil. ii. 15, 16. With the heart man believes to righteousness, and with the mouth confession is made unto salvation, Rom. x.10. Such as retain the truth in unrighteousness neither know nor believe as they ought. ‘To bring to this knowledge and faith, and to the acknow- ledging and professing of the truth which is after godliness, is the great end of the gospel ministry, even of the highest degree and order in it; their teachings should have this chief aim, to beget faith and confirm in it. In (or for) hope of eternal life, v.2. This is the further intent of the gospel, to beget hope as well as faith; to take off the mind and heart from the world, and to raise them to heaven and the things above. The faith and godliness of Christians lead to eternal life, and give hope and well-grounded expec- tation of it; for God, thai cannot lie, hath promised it. It isthe honour of God that he cannot lie or deceive: and this is the com- fort of believers, whose treasure is laid up in his faithful promises. But how is he said to promise before the world began? Answer, By promise some understand his decree: he purposed it in his eternal counsels, which were as it were his promise in embryo: or rather, say some, 7d xpdvwr aiwviwy is before ancient times, or many years ago, referring to the promise darkly delivered, Gen. iii. 15. Here is the stability and antiquity of the pro- mise of eternal life to the saints. God, who cannot lie, hath promised before the world began, that is, many ages since. How ex- cellent then is the gospel, which was the matter of divine promise so early! how much to be esteemed by us, and what thanks due for our privilege beyond those before us! Blessed ure your eyes, for they see, &c. No wonder if the conterapt of it be punished severely, since he has not only promised it of old, but (v. 3) has im due times manifested his word through preaching ; that is, made that his promise, so darkly delivered of old, 2m due time (the proper season before appointed) more plain by preaching ; that which some called foolishmess of preuching has been thus honoured. Faith comes by hearing, and hear- ing by the word of God, by the word preached. Which is committed unto me. ‘Che ministry is a trust; none taketh this honour, but he who is thereunto appointed; and whoso is appointed and called must preach the word. 1 Cor. ix. 16, Woe is unto me if I preach not the gospel. N onpreaching ministers are none of the apostle’s successors. According to the commandment of God our Saviour. Preaching is a work appointed by God as a Saviour: See a proof here of Christ’s deity, for by him was the gospel committed to Paul when he was converted (Acts 1x. 15, 17, and ch. xxii. 10, 14, 15), and again when Christ appeared to him, v. 17—21. He therefore is this Sa- viour; not but that the whole Trinity concur| TITUS. © therein: the Faticnapalll the Spirit, and all concur insend Let none rest therefore in men’s c Wil out God’s ; he furnishes, inclines, author and gives opportunity for the work. I. Therese a oe who is deseri 1. By his name, Titus, a Gentile Greck, J called both to the faith and minist ra the grace of ep a free ani eae ul. What w reparation there in one of podhae an) anded 2. By his spiritual relation to the aposti My own (or my genuine) on oes bs « : Th b rosie hrough he onagel, I have begotten you ¢ ti he to the Corinthians, 1 Cor. iv. 15. nisters are spiritual fathers to those no! they are the means of converting, and wi tenderly affect and care for them, and m be answerably regarded by them. “ My ot son after the common faith, that faith whic is common to all the regenerate, and whic! thou hast in truth, and expressest to the life. This might be said to, distinguish aia Or hypocrites and false teachers, and to re mend him to the regard of the Cretai being among them a. lively image of apostle himself, in faith, and life, a: venly doctrine. To this Titus, d so dear to the apostle, is, Zs III. The, salutation and prayer, wishiz all blessings to him: Grace, mercy, and p ea from God the Father, and the Lord Jes Christ our Saviour. Here are, 1.The blessin wished: Grace, mercy, and peace. Gn the free favour of God, and acceptance ™ him. Mercy, the Suits of that fay. pardon of sins, and freedom from all n ries by it, both here and hereafter. — peace, the positive effect and fruit of mere Peace with God through Christ who i is 0 peace, and with the pier and oursel outward and inward peace, comprehend all good whatsoever, that makes for ol happiness in time and to eternity. Obser Grace is the fountain ofall blessings. M and peace, and all good, spring out of Get into God’s favour, and all must be w for, 2. These are the persons from wh blessings. are wished: Hram Gad the Fatt the fountain of all good. Hwyery ble every comfort, comes to us from Goc Father; he is the Eather of all bye but of the good by adoption and regen And the Lord Jesus Christ our Saviour, ap way and means. of procurement and co ance, All is from the Kather by 1 who is Lord by nature, heir of all t and our Lord, Redeemer, and head, om and ruling his members. Allare p him ; we hold of him, as i enpite, a subjection and obedience to him, who Jesus,and Christ, the anointed § especially our Saviour, who alin a hi delivering us from sin and hell, and bring us to heaven and happiness. Thus far is the preface to the e satio rt } ‘entrance Imto- the matter, 2 Into by x the end of ‘Titus’s being left in te. he k } x . 5 For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee. ‘Here is the end expressed, . More generally: or this cause left I im Crete, that thou shouldst set in order things that are wanting. ‘Vhis was the iness Of evangelists (in which office Titus as), towater where'the apostles had planted (i Cor. iii. 6), furthering and finishing what they had begun; so much é7edtopovy imports, rder after another. ‘Vitus was to goon in ttling what the apostle himself had not time r, in his short stay there. Observe, 1. The stle’s sreat diligence in the gospel; when had set things on foot m one place, he istened away to another. He was debtor the Greeks and to the barbarians, and Oured to spread the gospel as far as he d among them all. And, 2. His faith- ess and prudence. Henegilected not the places that he went from; but left some to iltivate the young plantation, and carry on hat was begun. 3. His humility; he dis- ned not to be helped in his work, and that ‘such as were not of so high a rank in 'the ministry, nor of so great gifts and furniture, himself; so that the gospel might be rthered and the good of souls promoted, willingly used the hands of others in it: example for exciting zeal and industry, and engaging to faithfulness and care of the ock, and present or absent, living and dying, ministers, as much as in them lies; to wide for the spiritual edification and com- of their people. We may here also serve, 4. That Titus, though inferior to an stle, was yet above the ordinary ‘fixed s or bishops, who were to tend parti- rchurches as their peculiar stated charge; it ‘Titus was in“a higher sphere, to ordain ordinary pastors where wanting, and éttle things in ‘their first state and form, and then to pass to other places for like service as there might be need. ‘Titus was lot only a ‘minister of the catholic church gall others also are), but a catholic minis- t. Others had power habitual, and in alu primo, to tainister any where, upon call id opportunity; but evangelists, such ‘as s was, had power in actu secundo et ercito, and could exercise their ministry lerever they came, and claim maintenance “the churches. ‘They were every where fttally in their diocese or province, and d aright to direct and preside among the rdinary pastors and ministers. Where an apostle could act as an apostle an evangelist hid act as an evangelist ; for they worked the of the Lord as they did (1 Cor. xvi. 10), like unfixed and itinerant manner. CHAP. 1. — Ordination of Elders Here at Crete Titus was but occasionally, and for a ‘short time; Paul willed him to despatch the business he was left for, and come’ to him at Nicopolis, where he purposed to winter ; “after this he was sent to Corinth, was with the apostle at Rome, and was sent thence into Dalmatia, which is the last we - read of him in scripture, so that from scrip- ture no fixed episcopacy in him does appear; he left Crete, and we find not that he returned thither any more. But what power had either Paul or Titus here? Was not what they did an encroachment on the rights of civil rulers? In no sort; they came not to meddle with the civil rights of any. Luke xii. 14, Who made mea judge or a divider over you? Their work was spiritual, to be carried on by conviction and persuasion, no way interfering with, or prejudicing, or weak- ening, the power of magistrates, but rather securing and strengthening it; the things wanting were not such as civil magistrates are the fountains or authors of, but divine and spiritual ordinances, and appointments for spiritual ends, derived from Christ the king and head of the church: for settling these was Titus left. And observe, No easy thing is it to raise churches, and bring them to perfection. Paul had ‘himself been here labouring, and yet were there things wanting ; materials are out of square, need much hewing and ‘fitting, to bring them into right form, and, when they are’set therein, to hold and keep them so. ‘The bestiare apt to decay and to go out of order. Ministers are to help against this, to get what is amiss recti- fied, and what is wanting supplied. This in general was Titus’s work in Crete : and, II. In special: To ordain elders in every city, that is, ministers, who were mostly out of the elder and most understandmg and experienced Christians; or, if younger in years, yet such as were grave and solid in their deportment and manners. ‘These were to be set where there was any fit number of Christians, as in larger towns and cities was usually the case; though villages, too, might have them where there were Christians enough for it. These presbyters or elders were to have the ordinary and stated care and charge of the churches; to feed and govern them, and ‘perform all pastoral work and duty in and towards them. Theword is used sometimes more largely for any who bear ecclesiastical function m the church, and so the apostles were presbyters or elders (1 Pet. v. 1); but here it is meant of ordinarv fixed pastors, who taboured in the word ana, ‘doctrine, and were over the ‘churches in the Lord ; such as are described here throughout the chapter. This word presbyter some ‘use in the same sense as sacerdos, and translate it priest, a term not 'given ‘to gospel ministers, unless in a figurative or allusive way, as all God’s people are said to be made kings and priests unto God («épeic, not mpeo[surépovc), to offer up spiritual sacrifices of prayers, praises, = i ae Pa Se The qualifications of a bishop. and alms. But properly we have no priest under the gospel, except Christ alone, the high priest of our profession (Heb. iii. 1), who offered up himself a sacrifice to God for us, and ever lives, i in virtue thereof, to make intercession in our behalf. Presbyters here therefore are not proper priests, to offer sacrifices, either typical or real; but only gospel ministers, to dispense Christ's ordi- nanees, and to feed the church of God, over which the Holy Ghost has made them overseers. Observe, 1. A church without a fixed and standing ministry in it is imperfect and wanting. 2. Where a fit number of believers is, presbyters or elders must be set; their - continuance in churches is as necessary as their first appointment, jor perfecting the saints, and edifying the body of Christ, till all come to a perfect man in Christ, till the whole number of God’s chosen be called and united to Christ in one body, and brought to their full stature and strength, and that measure of grace that is proper and designed for them, Eph. iv. 12, 13. This is work that must and will be doing to the world’s end, to which therefore the necessary and appointed means for it must last. What praise is due to God for such an institution! What thankfulness from those that enjoy the bene- fits of it! What pity and prayer for such as want it! Pray the Lord of the harvest that he will send forth labourers into his harvest. Faith comes by hearing, and is preserved, maintained, and made fruitful, through it also. Ignorance and corruption, decays of good and increase of all evil, come by want of a teaching and quickening ministry. On such accounts therefore was Titus left in Crete, to set in order the things that were wanting, and to ordain elders in every city ; but this he was to do, not ad libitum, or according to his own will or fancy, but according. to apostolic direction. IIJ. The rule of his proceeding: As I had appointed thee, probably when he was going from him, and in the presence and hearing of uthers, to which he may now refer, not so much for Titus’s own sake as for the people’s, that they might the more readily yield obe- dience to Titus, knowing and observing that in what he did he was warranted and sup- ported by apostolic injunction and authority. As under the law all things were to be made according to the pattern shown to Moses in the mount; so under the gospel all must be ordered and managed according to the direc- tion of Christ, and of his chief ministers, who were infallibly guided by him. Human tra- ditions and inventions may not be brought into the church of God. Prudent disposals for carrying on the ends of Christ’s appoint- ments, according to the general rules of the word, there may, yea, must be; but none may alter any thing in the substance of the faith or worship, or order and discipline, of the churches. If an evangelist might not do any thing but by appointment, much less may TITUS. others. The church is and to him it belongs to and orders of it, as he pleases refers to the qualifications and charact the elders that he was to ordain: “Or elders in every city, as I appointed thee, as I then described and shall nowé m particularly point out to thee,” w’ ; from the sixth verse to the ninth incl 6 If any be blameless, the h |of one wife, having faithful chi not accused of riot, or unruly. — For a bishop must be blamele the steward of God; not selfwill not soon angry, not given to wii no striker, not given to filthy lue 8 But a lover of hospitality, a lo of good men, sober, just, holy, te perate; 9 Holding fast the faith word as he hath been taught, that may be able by sound doctrine b to exhort and to convince the ga sayers. 10 For there are n unruly and vain talkers and deceiv specially they of the circumcision: Whose mouths must be stopped, | subvert whole houses, teaching th which they ought not, for filthy lu sake. 12 One of themselves, ¢ a prophet of their own, said, Cretians are always liars, evil be: slow bellies. 13 This witness is t Wherefore rebuke them sharply, they may be sound in the faith; Not giving heed to Jewish fables commandmentsof men, that t ’ the truth. 15 Unto the pur things are pure: but unto the are defiled and unbelieving is not pure ; but even their mind and. science is defiled. 16 They pr that they know God; but m_ they deny him, being abominable, disobedient, and unto every goody reprobate. The apostle here gives Titus about ordination, showing whom he § ordain, and whom not. M I. Of those whom he should ordain points out their qualifications spe such as respect their life and man such as relate to their doctrine: in the sixth, seventh, and ieethiaa ver the latter in the ninth. j 1. Their qualifications respecting their life and manners are, A (1.) More general: If any be blai ne not absolutely without fault, so none < there is none that liveth and ‘sinneth ur re. is i eee 5 6 ee Sa eo ther unblamed, this is rare and difficult. st himself and his apostles were blamed, ugh not worthy of it In Christ there | certainly nothing blamable; and his : were not such as their enemies ged them to be. But the meaning is, ust be one who lies not under an ill acter; but rather must have a good re- even from those that are without ; not or scandalously guilty, so as would reproach upon the holy function; he ot be such a one. More particularly. There is his relative character. In his son, he must be of conjugal chastity : band of one wife. The church of Rome he husband of no wife, but from the mning if was not so; marriage is an or- e fromm which no profession nor calling to lead about a sister, a wife, as well as apostles? Forbidding to marry is one hy 1 Tim. iv. 3. be married; this is not meant; but the and of one wife may be either not having yrced his wife and married another (as s too common among those of the circum- ‘ion, even for slight causes), or the husband ne wife, that is, at one and the same time, jigamist; not that he might not be mar- to more than one wife successively, but, ng married, he must have but one wife at not two or more, according to the too on sinful practice of those times, by a rse imitation of the patriarchs, from evil custom our Lord taught a reforma- _ Polygamy is scandalous in any, as having a harlot or concubine with his ul wife; such sin, or any wanton libi- Du Ss demeanour, must be very remote from as would enter into so sacred a function. ‘as to his children, having faithful child- , Obedient and good, brought up in the Christian faith, and living according to t least as far as the endeavours of the s can avail. It is for the honour of ers that their children be faithful and and such as become their religion. accused of riot, nor unruly, not justly so ad, as having given ground and occa- for it, for otherwise the most innocent ty be falsely so charged; they must look it therefore that there be no colour for ensure. Children so faithful, and obe- and temperate, will be a good sign of fulness and diligence in the parent who so educated and instructed them; and, n his faithfulness in the less, there may encouragement to commit to him the T, the rule and government of the urch of God. The ground of this qualifi- fon is shown from the nature of his office 7): For a bishop must be biameiess, as the a . 1 Cor. ix. 5, Have I not power, says’ erroneous doctrines of the antichristian, Not that ministers pee CHAP? I. al ~ he qualifications of a bishop dinary fixed and standing officers above them. ‘Titus’s business here, it is plain, was but occasional, and his stay short, as wes before noted. Having ordained elders, and settled things in their due form, he went and left all (for aught that appears in scripture) in the hands of those elders whom the apostle here calls bishops and stewards of God. We read not in the sacred writings of any suc- cessor he had in Crete; but to those elders or bishops was committed the full charge of feeding, ruling, and watching over their flock; they wanted not any powers necessary for carrying on religion and the ministry of it among them, and committing it down to succeeding ages Now, being such bishops and overseers of the flock, who were to be examples to them, and God’s stewards to take care of the affairs of his house, to pro- vide for and dispense to them things needful, there is great reason that their character should be clear and good, that they should be blameless. How else could it be but that religion must suffer, their work be hindered, and souls prejudiced and endangered, whom they were set to save? These are the rela- tive qualifications with the ground of them. [2.] The more absolute ones are expressed, First, Negatively, showing what an elder or bishop mustnot be: Not self-willed. ‘The prohi- bition is of large extent, exciuding self-opinion, or overweening conceit of parts and abilities, and abounding in one’s own sense,—self-love, and self-seeking, making self the centre of all,—also self-confidence and trust, and self- pleasing, littleregarding or setting by others,— being proud, stubborn, froward, inflexible, set on one’s own will and way, or churlish as Nabal: such is the sense expositors have affixed to the term. A great honour it is to a minister not to be thus affected, to be ready to ask and to take advice, to be ready to defer as much as reasonably may be to the mind and will of others, becoming ull things to all men, that they may gain some. Not soon angry, p21) doyiiov, not one of a asty angry temper, soon and easily provoked and in- flamed. How unfit are those to govern a church who cannot govern themselves, or their own turbulent and unruly passions! The minister must be meek and gentle, and patient towards all men. Not given to wine ; there is no greater reproach on a minister than to be a wine-bibber, one who loves it, and gives himself undue liberty this way who continues at the wine or strong drink till it inflames him. Seasonable and moderate use of this, as of the other good creatures of God, is not unlawful. Use a little wine for thy stomach’s sake, and thine often infirmities, said Paul to Timothy, 1 Tim. vy. 23. But excess therein is shameful in all, especially in a minister. Wine takes away the heart, turns the man into a brute: here most proper is vard of God. ‘hose before termed pres-| that exhortation of the apostle (Eph. v. 18), , or elders, are in this verse styled| Be not drunk with wine, wherein is excess ; ops; and such they were, having uo or-| but be filled with the Spirit. Here is no ex 28—VI. - i Aan rae Pt A AO eta ee eee The qualifications of a bishop. ceeding, but in the former too easily there may: take heed therefore of going too near the brink.. No striker, in any quarrelsome or contentious manner, not injuriously nor out of revenge, with. cruelty or unnecessary roughness. Not given to filthy lucre; not greedy of it (as 1 Tim. iii. 3), whereby is not meant refusing a just return for their labours, in order to their necessary support and com- fort; but not making gain their first or chief end, not entering into the ministry nor ma- naging it with base worldly views. Nothing is more unbecoming a minister, who is to direct his own and others’ eyes to another world, than to be too intent upon this. It is called filthy lucre, from its defiling the soul that inordinately affects or greedily looks after it, as if it were any otherwise desirable than for the good and lawful uses of it. Thus of the negative part of the bishop’s character. But, Secondly, Positively: he must be (v. 8) @ lover of hospitality, as an evidence that he is not given to filthy lucre, but is willing to use what he has to the best pur- poses, not laying up for himself, so as to hinder charitable laying out for the good of others; receiving and entertaining strangers (as the word imports), a great and necessary office of love, especially in those times of affliction and distress, when Christians were made to fly and wander for safety from per- secution and enemies, or in travelling to and fro where there were not such public houses for reception as in our days, nor, it may be, had many poor saints sufficiency of their own for such uses—then to receive and entertain them was good and pleasing to God. And such a spirit and practice, according to ability and occasion, are very becoming such as should be examples of good works. A lover of good men, or of good things ; ministers should be exemplary in both; this will evince: their open piety, and likeness to God and their Master Jesus Christ: Do good to ail, but especially to those of the household of faith, those who are the excellent of the earth, in whom should be all our delight. Sober, or prudent, as the word signifies; a needful grace in a minister both for his minis- terial and personal carriage and management. He should be a wise steward, and one who is not rash, or foolish, or heady; but who can govern well his passions and affections. Just in things belonging to civil hfe, and inoral righteousness, and equity in dealings, giving to all their due. Holy in what concerns re- ligion; one who reverences and worships God, and is of a spiritual and heavenly con- versation. Temperate ; it comes from a word that signifies strength, and denotes one who has power over his appetite and affections, or, in things lawful, can, for good ends, restrain and hold them in. Nothing is more becom- ing a minister than such things as these, so- briety, temperance, justice, and holiness—sober in respect of himself, just and righteous to- ; wards all men, and holy towards God. And TITUS. | ciaily those thus of the qua ter’s life and manners, 1 negative and positive, what he must, be and do. hi 2. As to doctrine, hes (1.) Here is his duty: H faithful word, as he has phe: ma close to the doctrine of Christ, # his grace, adhering thereto acca instructions he has received—he in his own belief and professi teaching others. Observe, [1.] God, revealed in the scripture, is a t infallible word; the word of him t! amen, the true and Saithful: olla Spirit guided the penmen of it. | of God spoke as they were moved by Ghost. [2.] Ministers must hole hold forth, the faithful word im and life. I have kept the faith, was comfort (2 Tim. iv. pall and aot declare the whole counsel of God ; his faithfulness, Actsixx. 27. na (2.) Here is the end : That iemay bea sound doctrine, both to exhort, and the gainsayers, to persuade and d to the true faith, and to convince th trary-minded. How should he do t himself were uncertaim or unste holding fast that faithful word ¢ doctrine which should be the ma teaching, and the means and g vincing those that oppose the truth? here summarily the great work of tl nistry—to exhort those who are will know and do their duty, and to ca those that contradict, both which are done by sound doctrine, that is, mat instructive way, by scripture-argumen testimonies, which are the infallible truth, what all may and should rest a satisfied in-and dioeseaeacahten And t the qualifications of the elders whom was to ordain. G II. The apostle’s directory si he should reject or brace of character, the mention of whom is b in as a reason of the care he had we mended about the qualifications of x why they should be such, and only he had described. The reasons he cat from bad teachers and hearers sate v. ye to the end. From bad Pe (1.) Thes ice are described. ‘They were + headstrong and ambitious of Bes tory and untractable (as some render such as would not bear nor submit thems to the discipline and necessary order church, impatient of good: gover of sound doctrine. And vain ahem ane ceivers, conceiting themselves to be wis really foolish, and thence great talker into errors and mistakes, and oad and studious and industrious te into the same. Many such there of the circumcision, © thes, eles ’ ° . Sah “ Z stended, at least, bytarking : ye re for mingling Judaism an ris- ui f together, cae making a corrupt dley. ese were the false teachers. (2.) re is the e’s direction how to deal them (v.11): Their mouths must be yed; not by outward force (Titus had power, nor was this the gospel d), but by confutation and conviction, them their error, not giving place to n for an hour. In case of obstinacy breaking the peace of the church, and ne other churches, censures are to re place, the last means for recovering the ty and preventing the hurt of many. Ob- , Faithful ministers must oppose se- ers im good time, that, their folly being ade manifest, they may proceed no further. ‘The reasons are given for this. [1.] m the pernicious effects of their errors: subvert whole houses, teaching things they ought not (namely, the necessity amecision, and of keeping the law of , &c.), so subverting the gospel] and the of men ; not some few only, but whole ~ Tt was unjustly charged on the S that they turned the world upside - but justly on these false teachers that drew many from the true faith to their the mouths of such should be stopped, pecially considering, [2.] Their base end in hat they do: For filthy lucre’s sake, serving worldly interest under pretence of religion. noney is the root of all evil. Most fit t nite 4 shouid be resisted, confuted, to shame, by sound doctrine, and s from the scriptures. Thus of the S respecting the bad teachers. In enc: to their people or hearers, are deseribed from ancient testimony Here is the witness (v. 12): One of wes, even a prophet of their own, that f the Cretans, not of the Jews, Epi- es a Greek poet, likely to know and ilikely to slander them. A prophet of their b; so their poets were accounted, writers of oracles ; these often witnessed against ices of the people: Aratus, Epimenides, ‘others among the Greeks ; Horace, Ju- i, and Persius, among the Latins: much irimesc did they use against divers vices. dere is the matter of his testimony: C det Wevorat, Kaxd Oypia, yaorépEec apyai Cretans are always liars, evil beasts, lies. Elven to a proverb, they were s for falsehood and lying ; xperi{eer, the Cretan, or to lie, is thesame; and ere compared to evil beasts for their ainess and savage nature, and called lies for their laziness and sensuality, melined to eat than to work and live by honest employment. Observe, Such Joms vices. as were the reproach of s should be far from Christians: hood and lying, invidious craft and cru- 5 all beastly and sensual practices, with Vou Ix. i) - sity Li. CHAP. I. The necessity of shurp reprog. idleness and sloth, are sins condetmnwe hv the light of nature. For these were tne Cretans taxed by their own poets. 3. Here is the verification of this by the apostle himself: v. 13. This witness is true, The apostle saw too much ground for thai character. The temper of some nations is more inclined to some vices than others. The Cretans were too generally such as here de- scribed, slothful and ill-natured, false and perfidious, as the apostle himself vouches And thence, 4. He instructs Titus how to deal with them: Wherefore rebuke them sharply. When Paul wrote to Timothy he bade him instruct with meekness ; but now, when he writes to Titus, he bids him rebuke them sharply. The reason of the difference may be taken from the different temper of Timothy and Titus ; the former might have more keenness in his disposition, and be apt to be warm in reproving, whom therefore he bids to rebuke with meekness ; and the latter might be one of more mildness, therefore he quickens him, and bids him rebuke sharply. Or rather it was from the difference of the case and people: Timothy had a more polite people to deal with, and therefore he must rebuke them with meekness; and Titus had to do with those who were more rough and unculti- vated, and therefore he must rebuke them sharply; their corruptions were many and gross, and committed without shame or mo- desty, and therefore should be dealt with accordingly. ‘There must in reproving bea distinguishing between sins and sins; some are more gross and heinous in their nature, or in the manner of their commission, with openness and boldness, to the greater dis- honour of God and danger and hurt to men: and between sinners and sinners; some are of a more tender and tractable temper, apter to be wrought on by gentleness, and to be sunk and discouraged by too much rough- ness and severity ; others are more hardy and stubborn, and need more cutting language to beget in them remorse and shame. Wisdom therefore is requisite to temper and manage reproofs aright, as may be most likely te do good. Jude 22, 23, Of some have com- passion, making a difference ; and others save with fear, pulling them out of the fire. The Cretans’ sins and corruptions were many, great, and habitual; therefore they must be rebuked sharply. But that such direction might not be misconstrued, 5. Here is the end of it noted: That they may be sound in the faith (v. 14), not giving heed to Jewish fables, and commandments of men, that turn from the truth ; that is, that they may be and show themselves truly and effeetually changed from such evil tempers and manners as those Cretans in their natura! state lived in, and may not adhere to nor regard (as some who were converted might be too ready to do) the Jewish traditions and he superstitions of the Pharisees, wincyv 25 ~ Sh a a ae, ore Relative duties would be apt to make them disrelish the gospel, and the sound and wholesome truths of it. Observe, (1.) ‘The sharpest reproofs must aim at the good of the reproved ; they must not be of malice, nor hatred, nor ill-will, but of love ; not to gratify pride, passion, nor any evil affection in the reprover, but to reclaim and reform the erroneous and the guilty. (2.) Soundness in the faith is most Jesirable and necessary. ‘This is the soul’s health and vigour, pleasing to God, comfort- able to the Christian, and what makes ready .0 be cheerful and constant in duty. (3.) A special means to soundness in the faith is to turn away the ear from fables and the fancies of men (1 Tim.i. 4): Nezther give heed to fables and endless genealogies, that minister questions rather than godly edifying, which is in faith. Soch.iv. 7, Refuse profane and old wives’ fables, and exercise thyself rather to godliness. Fancies and devices of men in the worship of God are contrary to truth and piety. Jewish ceremonies and rites, that were at first divine appointments, the sub- stance having come and their season and use being over, are now but unwarranted commands of men, which not only stand not with, but turn from, the truth, the pure gospel truth and spiritual worship, set up by Christ instead of that bedily service under the law. (4.) A fearful judgment it is to be turned away from the truth, to leave Christ for Moses, the spiritual worship of the gospel for the carnal ordinances of the law, or the true divine institutions and precepts for human inventions and appointments. Who hath bewitched you (said Paul to the Galatians, ch. il. 1, 3) that you should not obey the truth? Having begun in the Spirit, are you made perfect by the flesh? Thus having shown the end of sharply reproving the corrupt and vicious Cretans, that they might be sound in the faith, and not heed Jewish fables and commands of men, 6. He gives the reasons of this, from the liberty we have by the gospel from legal ob- servances, and the evil and mischief of a Jewish spirit under the Christian dispen- saticn in the last two verses, To good Chris- tians that are sound in the faith and thereby purified all things are pure. Meats and drinks, and such things as were forbidden under the law (the observances of which some still maintain), in these there is now no such distinction, all are pure (lawful and free in their use), but to those that are defiled and unbelieving nothing is pure ; things lawful and good they abuse and turn to sin; they suck poison out of that from which others draw sweetness ; their mind and conscience, those leading faculties, being defiled, a taint is communicated to all they do. The saeri- fice of the wicked is an abomination to the Lord, Prov. xv. 8. And ch, xxi. 4, The ploughing of the wicked is sin, not in itself, but as done by him; the carnality of the mind and heart mars all the labour of the hand Sah TITUS. ba ae ey “% Odjection. But are you call them) men who) speak well of God, and Christ, and nest life, and should they be s taxed? Answer, They profess t God ; but in works they deny Aisa minable, and disobedient, and to e work reprobate, v. 16. There are m in word and tongue profess to kn and yet in their lives and conve and reject him; their practice is a co’ tion to theirprofession. They comeunto ti the people cometh, and they sit before th people, and they hear thy words, but t. not do them: with their mouth they sho love, but their heart goeth after their ness, Ezek. xxxili. 31. Being abomii disobedient, and to every good work re The apostle, instructing Titus to sharply, does himself rebuke sha gives them very hard words, yet do harder than their case warranted need required. Being abominabl t deserving that God and good men turn away their eyes from them as naus andoffensive. And disobedient—amaOet persuadable and unbelieving. They m divers things; but-it was not the of faith, nor what was commanded, or sho thecommand. To every good work repro without skill or judgment to do any aright. See the miserable condition of crites, such as have a form of godliness, without the power; yet let us not besor to fix this charge on others as careful t agree not to ourselves, that there be n us an evil heart of unbelief, in depar the living God; but that we be si without offence till the day of C. filled with the fruits of rightcousness, w by Jesus Christ unto the glory and pi God, Phil. i. 10, 11 CHAP. II. ee The apostle here directs Titus about the faithful discharge own office generally (yer. 1), and particu! as to sever of persons (ver, 2—10) and gives the grounds of # other following directions (ver. 11—14), with a summar; in the close, ver. 15 Bu speak thou the things w become sound doctrine: 2 " the aged men be sober, grave, t perate, sound in faith, in charity, patience. 3 The aged womei wise, that they be in beha becometh holiness, not false ac not given to much wine, teach good things; 4 That they ma the young women to be sober, t their husbands, to love their ¢ 5 To be discreet, chaste, keepers home, good, obedient to their a husbands, that the word of God not blasphemed. 6 Young men likewise exhort to be sobe: minded #. ‘PLY 5 ‘a —_— « ¥ My Pm i . things showin rn of good works: in doctrine owing uncorruptness, gravity, sin- i 8 Sound speech, that cannot ye condemned ; that he that is of the sontrary part may be ashamed, having evil thing to say of you. 9 Exhort vants to be obedient unto their own asters, and to please them well in | things ; not answering again; 10 purloining, but showing all good elity ; that they may adorn the doc- e of God our Saviour in all things. Here is the third thing in the matter of the tle. Inthe chapter foregoing, the apostle d directed Titus about matters of govern- nent, and to set in order the things that yere wanting in the churches. Now here 1¢ exhorts him, I. Generally, to a faithful discharge of his m office. His ordaining others to preach Id not excuse himself from preaching, ‘might he take care of ministers and elders ly, but he must instruct private Christians 9 in their duty. The adversative particle but) here points hack to the corrupt teachers, s vented fables, things vain and unpro- le : in opposition fo them, says he, “ Bul : thou the things that become sound doc- e, what is agreeable to the word, which is yure and uncorrupt, healthful and nourishing 0 eternal life.” Observe, (1.) The true doc- es of the gospel are sound doctrines, for- y and effectively ; they are in themselves and holy, and make the believers so; make them fit for, and vigorous in, e service of God. - (2.) Ministers must aly to teach only such truths. If he common talk of Christians must be un- rupt, to the use of edifying, such as may ister grace to the hearers (Eph. iv. 29), much more must ministers’ preaching be uch. Thus the apostle exhorts Titus gene- ‘ally : and then, “ll. Specially and particularly, he instructs lim to apply this sound doctrine to several jorts of persons, from v.2—10. Ministers ust not stay in generals, but must divide to ery one his portion, what belongs to his e, or place, or condition of life ; they must Je perticular as well as practical in their ching ; they must teach men their duty, d must teach all and each his duty. Here an excellent Christian directory, accommo- ed to the old and to the young; to men d women; to the preacher himself and servants. |. To the aged men. By aged men some stand elders by office, including deacons, . But it is rather to be taken of the aged N point of years. Old disciples of Christ just conduct themseives in every thing agree- to the Christian doctrine. That the aged | be sober, not thinking that the decays of ; CHAP. g thyself a) “these is much of gospel perfection. Ihe: ve = Retutioe auties, nature, which they feel in old age, will justify them in any inordinacy or intemperance, whereby they conceit to repair them; they must keep measure in things, both for health and for fitness, for counsel and example to the younger. Grave: levity is unbecoming in any, but especially in the aged; they should be composed and stayed, grave in habit, speech, and behaviour ; gaudiness in dress, levity and vanity in the behaviour, how unbeseeming intheir years! Temperate, moderate and prudent, one who governs well his passions and affections, so as not to be hurried away by them’'to any thing that is evil or indecent. Sound in the faith, sincere and stedfast, constantly adhering to the truth of the gospel, not fond of novelties, nor ready to run into corrupt opinions or parties, nor to be taken with Jewish fables or traditions, or the dotages of their rabbin. Those who are full of years should be full of grace and goodness, the inner man renewing more aud more as the outer decays. In charity, or love; this is fitly joined with faith, which works by, and must. be seen in, love, love to God and men, and soundness therein. It must be sincere love, without dissimulation: love of God for himself, and of men for God’s sake. The duties of the second table must be done in virtue of those of the first ; love to men as- men, and to the saints as the excellent of the earth, in whom must be special delight ; and love at all times, in adversity as well as pros- perity. Thus must there be soundness in. charity orlove. Andinpatience. Aged per- sons are apt to be peevish, fretful, and pas- sionate; and therefore nced to be on their guard against such infirmities and tempta- tions. Faith, love, and patience, are three main Christian graces, and soundness in There is enduring patience and waiting patience, both of which must be looked after; to dear evils becomingly, and contentedly to want the good till we are fit for it and it for us, being fol- lowers of those who through faith and patience inherit the promises. Thus as to the aged men. 2. To the aged women. These also must be instructed and warned. Some by these aged women understand the deaconesses, who were mostly employed in looking after the poor and attending the sick; hut it is rather to be taken (as we render it) of all aged women professing religion. They must be in behaviour as becometh holiness : both men and women must accommodate their behaviour to their profession. Those virtues before men- . . 5 tioned (sobriety, gravity, temperance, sound- ness in the faith, charity, and patience), re- commended to aged men, are not proper to them only, but applicable to both sexes, and to be looked to by aged women as well as men. Women are to hear and learn their duty from the word, as well as the men: there is not one way of salvation for one sex or sert, and another for another; but both must learn and practise the samo :hings ~ Relative duties both as aged and as Chrishans; the virtues and dutics are common, That the aged women likewise (as well as the men) be in be- haviour as becometh holiness ; or as beseems and is proper for holy persons, such as they profess to be and should be, keeping a pious decency and decorum in clothing and gesture, in looks and speech, and all their deportment, and this from an inward principle and habit of holiness, influencing and ordering the out- ward conduct at all times. Observe, Though express scripture do not occur, or be not brought, for every word, or look, or fashion in particular, yet general rules there are ac- cording to which all must be ordered; as 1 Cor. x. 31, Whatever you do, do all to the glory of God. And Phil. iv. 8, Whatsoever things are true, whatsoever things are honest, whatsoever things are just; whatsoever things are pure, whatsoever things are lovely, what- soever things are of good-report, if there be any virtue, and if there be any praise, think on these things. And here, whatsoever things are beseeming or unbeseeming holiness form a measure and rule of conduct to be looked to. Not false accusers—u} dtaBddove, nO ca- lumniators or sowers of discord, slandering and backbiting their neighbours, a great an? } too common fault ; not only loving to spealk, but, to speak ill, of people, and to separate very friends. A slanderer is one waose tongue is set on fire of hell ; so much, and so directly, do these do the devil’s work, that for it the devil’s name is given to such. This is a sin contrary to the great duties of love, justice, and equity between one another; it springs often from malice and hatred, or envy, and such like evil causes, to be shanped as well as the effect. Not given to much wie ; the word denotes such addictedness thereto as to-be under the power and mastery of it, This is unseemly and evil in any, but espe- cially in this sex and age, and was too much to be found among the Greeks of that time and place. How immodest and shameful, corrupting and destroying purity both of body and mind! Of what evil example and tendency, unfitting fer the next thing, which is a positive duty of aged matrons, namely, ‘o be teachers of good things! Not, public preachers, that is forbidden (1 Cor. xav. 34, I permit not a woman. to speak im the church), but otherwise teach they may and should, that is, by example and good life. Hence observe, Those whose actions and behaviour become holiness are thereby teachers of good things; and, besides this, they may and should also teach by doctrinal pee at home, and in a private way. The words of king Lemuel, the prophecy his mother taught him. Such a woman is praised, She openeth her mouth with wisdom, and in-her tongue is the law of kindness, Proy.xxxi.1,26. Teachers of good things are’ opposed to teachers of things corrupt, or to what 1s trifling and vain, of no good use or tendency, old wives’ fables or superstitious sayings and observances ; in TITUS. ~ S, ae opposition to these, them they may be called on toi d ! good things. Nee 3. There are lessons Pe: oth also, whom the aged iran: at e structing and advisi he religion according to ei : ing such things aged women have oft access than the men, even than have, which therefore they must i instructing the Ly women, esp young wives; for he speaks of their d their husbands and children. women the more aged must t bear a good personal ete: 6 and discreet, contrary to the vanity and ness which younger years are subject creet in their judgments and sober i affections and behaviour. Dincr cake stand well together; ho expose to fatal temptations by that wh might be but ‘ucieratian! Prov. ii. ] cretion shall preserve thee, beg keep thee from the evil way. ite, keepers at home, are well joined too when she went to see the daw land, lost her chastity. Thates ee ig: their prison, it is to be feared, fee their chastity-is their fetters. Tate are occasions, and will be, of goin but a gadding temper for merrim ent company sake, to the neglect of affairs, or from uneasiness at, bein, place, is the opposite evil inane al commonly accompanied with, or d it, other evils. 1 Tim. v. 13, 14, to be idle, wandering from and not only idle, but tatilers also a bodies, speaking things which they o Their business is to guide the house, an should give no occasion to the ¢ speak pea 8 a gen opposition, to vice; an specials nee kind, helpful, and charitable 32 full of good works andalmsdeeds. m have, as some think, a more partic one of a meek and yet chee temper, notsullen nor bitter; not ta fretting and galling any; not of some or jarring disposition, uneasy : and to those about. her; but off ture and pleasing conversation, helpful by her advice and pains ehh not evil, all i Aiig character sober, discre home, and good : geet capacities: To love their usb obedient to them: and where 1 the! love this will be no difficult commar in nature, and by his will, hath. 1 AC subordination : I suffer not a wo » Us authority over the man (1 Tim. ii. 12) an reason is added: For Adam was, irst f then Eve. Adam was not ¢ rut woman, being deceived, pbapeays on v. 13, 14. She fell first, and was fl “a ' no adorning of that gospel which is img to it, which teaches and requires a de ent. A gospel conversation ust be a godly conversation, expres- our love and fear and reverence of God, ype and trust and confidence in him, as prt of unrighteousness ; it robs others of | CHAP. II. The holy tendency of the gospes: manifested inthis Sor. We are tite cireum- cision (who have in truth what was signified by that sacrament) who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. See m how small a compass our duty is. comprised ; it is put inte few words,. denying ungodliness and worldiy lusts, and living soberly, righteously, and godlu, in this present world. ‘The gospel teaches us not only how to believe and hope well, but also to live well, as becomes that faith and hope in this present world, and as expectants of another and better. There is the world that now is, and that which is to come ;- the present is the time and place of our trial, and the gospel teaches us to live well here, not, however, as our final’state, but with an eye chiefly to a future : for it teaches us in all, (3.) To look for the glories of another world, to which a sober, righteous, and godly life in this is preparative : Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. Hope, by a metonymy, is put for the thing hoped for, namely, heaven and the felicities thereof, | called emphatically that hope, because it is |the great thing we look and long and wait for; and a blessed hope, because, when at- tamed, we shall be completely happy for ever. And the glorious appearing of the great God and our Saviour Jesus Christ. This de- notes both the time of the accomplishing of our hope and the sureness and greatness of it: it will be at the second appearing of Christ, when he shall come in his own glory, and in his Father’s, and of the holy angels, Luke ix. 26 His own glory which he had before the world was; and his Father’s, being the express image of his person, and as God-man, his delegated ruler and Judge; and of the holy angels, as his ministers and glorious attendants. His first coming was im meanness, to satisfy justice and purchase happiness ; his second will be in majesty, te bestow and instate his people in it. Christ was once offered to bear the sins of many ; and unto those that look for him will he appear the second time, without sin, unto salvatic 2, Heb. ix. 28. The great God and our Saviour (or even owr Saviour) Jesus Christ ; for they are not two subjects, but one only, as appeate by the single article, rot peyddou Gcod rai Dwrijpoc, not Kai rod Zwrijecc, and so is wai rendered 1 Cor. xv. 24, When he shall nave delivered up the kingdom to God, even the Fa- ther ; ty Oe Kai Marpi. Christ then is th: great God, notfiguratively.asmacistrates and others are sometimes called gods, or as ap- pearing and acting in the name of God. but properlyand absolutely, the true God (1 John Vv. 20), the mighty God (Isa. ix. 6), who, being tn the form of God, thought it not robbery to be equal with God, Phil. ii. 6. In his second coming he willreward hisservants,and bring them to glory with him. Observe, ay There is a common and blessed hope for true Christiansintheotherworld. If in this Nature of Christ's redemption, of all men the most miserable, 1 Cor. xv. 19. By hope is meant the thing hoped for, namely. Christ himself, who is called our hope (1 Tim. i. 1), and blessedness in and through him, even riches of glory (Eph. i. 18), hence fitly termed here that blessed hope. [2.] The design of the gospel is to stir up all toa good life by this blessed hope. Gird up the loins of your mind, be sober, and hope to the end for the yrace that is to be brouyht unto you at the revelation of Jesus Christ, 1 Pet. i. 13. ‘To the same purport here, Denying un- . godliness and worldly lusts, live soberly, righteously, and godly, in this present world, looking for the blessed hope; not as merce- naries, but as dutiful and thankful Christians: What manner of persons ought you to be in all holy conversation and godliness, looking for and hastening to the coming of the day of God ! 2 Pet. ili. 11, 12. Looking and hastening, that is, expecting and diligently preparing for it. [3.] At, and in, the glorious ap- pearing of Christ will the blessed hope of Christians be attained; for their felicity will be this, To be where he is, and to behold his glory, John xvii. 24. The glory of the great God and our Saviour will then break out as the sun. Though in the exercise of his judiciary power he will appear as the Son of Ty bot See ee = “F TRUSS ae life only they had hope in Christ, they were! the end of Christ’s death ee ° i ae of his doctrine. Here we hay 1. ‘I'he purchaser of salvation— that yreat God and our Saviour, simply as God, much less as man as God-man, two natures in one man, that he might obey, and suffer, and for man, and be meet to deal with hi for him; and God, that he might suppor manhood, and give worth and efficacy to undertakings, and have due regard to rights and honour of the deity, as well as good of his creature, and bring about latter to the glory of the former. Su one became us ; and this was, 2. The price of our redemption : He himself. ‘The Father gave him, but he g himself too; and, in the freeness and vo! tariness, as well as the greatness of the ¢ ing, lay the acceptableness and merit 9 Therefore doth my Father love me, beca lay down my. life, that I might take.it a No man taketh it from me, but I lay it, of myself, John x. 17, 18. So John xvii. “ For their sakes I sanctify myself, or sep and devote myself to this work, to be priest and a sacrifice to God for the men.” The human nature was the offer and the divine the altar, sanctifying the: and the whole the act of the person. 2 man, yet will he be mightily declared to be gave himself a ransom for all, \ Tim, | * the Son of God too. The divinity, which | Once in the end of the world hath he appe : on earth was much veiled, will shine out then; to put away sin by the sacrifice of hin as the sun in its strength. Hence the| He was the priest and sacrifice too. We work and design of the gospel are to raise| redeemed, not with silver and gold, but the heart to wait for this second appearing of precious Ulood of Christ (1 Pet. i. 18, 43 , Christ. We are begotten again to a lively| called the blood of God (Acts xx. 28), tha {, hope of it (1 Pet. i. 3), turned to serve the| of him who is God. _ 47 diving God, and wait for his Son from heaven,|~ 3. The persons for whom: For us, us 1 Thess. i. 9, 10. Christians are marked by| verishing sinners, gone off from God, this, expecting their Master’s coming (Luke| turned rebels against him. He gave him xii. 36), loving his appearance, 2 Tim. iv. 8.{for us, not only for our good, but in Let us then look to this hope; let our loins| stead. Messiah was cut off, not for him be girt, and our lights burning, and our- selves like those who wait for their Lord ; the day or hour we know not, but he that shall come wiil come, and will not tarry, Heb. x. 37. [4.] The comfort and joy of Chris- tians are that their Saviour is the great God, and will gloriously manifest himgelf at his second coming. Power and love, majesty and mercy, will then appear together in the highest lustre, to the terror and confusion of the wicked, but to the everlasting triumph and rejoicing of the godly. Were he not thus the great God, and not a mere creature, | he could not be their Saviour, nor their hope. Thus of the considerations to enforce the directions of all sorts to their respective du- ties from the nature and design of the gospel. And ‘herewith is connected another ground, namely, IJ. l'rom the end of Christ’s death: Who | deem us from all iniquity ?_ Answer, gave himself for us, that he might redeem us from all iniquity, and purify unto himself a pecoler people, zealous of good works, v. 14. To bring us to holiness and happiness was ‘buted to the person. God purchast but fo. us. He suffered, the just for unjust, that he might bring us to God, 1 lil. 18. He was made sin for us (an offe and sacrifice for sin), that we might be: the righteousness of God in him, 2 Cor. Wonderful condescension and gr loved us, and gave himself for us ; we do less than love and give up oursely him? Especially considering, od ~ 4. The ends of his giving himself for (1.) That he might redeem us from all inig This is fitted to the first lesson, denying godliness and worldly lusts. Christ gave | self to redeem-us from these, therefore them away. To love and live im sin 1 trample under foot redeeming blood, to spise and reject one of the greatest ben of it, and to-act counter to its desi ns how could the short sufferings of Chris the infinite dignity of his person. HE was God suffered, though not as God. — acts and properties of either nature are | i SU Are CHAP. U. Exhortations io various dutwc, with his own blood, Acts xx. 28.| 11. The manner; by doctrine, and exhorta- payment be made at once, no need of | tion, and reproof with all authority. 2 ‘Tim. for ever. A mere creature could | iii. 16, All seripiure is given by inspiration t do this, from the finiteness of his nature; | of God, and is profitable for doctrine, for re- t God-man could. Thegreat God and our | proof, for correction, and for instruction ir: viour gave himself for us: this accounts | righteousness ; that is, to teach sound doc- it. By one offering he hath for ever per-| trine, to convince of sin and refute error, tc ”d those that are sanctified, Heb. ix. 25, | reform the life. and to carry forward in what x. 14. He needed not to offer himself |is just and good; that the man of God (the 3, nor could he be holden of death, when | Christian or minister) may be perfect, tho- had once undergone it. Happy end and | roughly furnished to all good works that are Christ’s death, redemption from all | to be practised by himself or to be taught io nity! Christ died for this: and, (2.) To|others. Here is what will furnish for ail fy to himself a peculiar people. This en- | parts of his duty, and the right discharge of s the second lesson: To live soberly,|them. ‘‘ These things speak, or teach; shun j ly, and godly, in this present world. | not to declare the whole counsel of God.” ist died to purify as well as to pardon— ‘rhe great and necessary truths and duties of ir , to heal the nature, as well | the gospel, especially, these speak and erhort, free say guilt and condemnation. He | sapaxd\u, press with much earnestness. Mi- 6 himself for his church, fo cleanse i¢. | nisters must not be cold and lifeless in de- us does he make fo himself a peculiar | livering heavenly doctrine and precepts, as ple, by purifying them. Thus are they |if they were indifferent things or of little suished from the world that lies in| concern; but they must urge them with earn- ckedness ; they are born of God, and as- | estness suitable to their nature and import- nilated to him, bear his image, are holy as | ance; they must call upon persons to mind ar heavenly Father is holy. Observe, Re- and heed, and not be hearers only, deceiving Son from sin and sanctification of the | themselves ; but doers of the word, that they ire go together, and both make a peculiar | may be blessed therein. And rebuke ; convince sple unto God: freedom from guilt and | and reprove such as contradict or gainsay, or Gemnation, freedom from the power of neglect and do not receive the truth as they ts, and purification of soul by the Spirit. | should, or retain it in unrighteousness—those ese are a chosen generation, a royal priest-| who hear it not with such a believing and bd, a holy nation, and so a peculiar people. | obedient mind and heart as they ought, but, d, (3.) Zealous of good works. This pecu-| instead of this (it may be) live in contrary P people, as they are made se by grace | practices, showing themselves stubborn and fifyina them, so must they be seen to be | disobedient, and to every good work repro- by doing good, and a zeal therein. Ob-| bate, Rebuke with all authority, as coming fe, The gospel is not a doctrine of licen-|in the name of God, and armed with his isness, but of holiness and good life. We |threatenings and discipline, whoever make sdeemed from our vain conversation, to | light of which will do it at their peril. Mi- pve God in holiness and righteousness all the | nisters are reprovers in the gate. ys of our life. Let us see then that we do| III. Here is a special instruction to Titus id, and have zeal in it; only looking that | m reference to himself: “ Let no man despise be guided by knowledge and spirited thee ; that is, give no occasion to do so, nor th love, directed to the glory of God, and-| suffer it without reproof, considering that he ays in some good thing. And thus of who despiseth despiseth not man, but God.” Or thus, “‘ Speak and exhort these things, press them upon all, as they may respectively be concerned ; ae ean and faithfulness F : reprove sin, and carefully look to thyself and id rebuke with all authority. Let thy own conduct, and then none will despise despise thee. thee.” The most effectual way for ministers apostle closes the chapter (as he began | to secure themselves from contempt is to keep a summary direction to Titus upon | close to the doctrine of Christ, and imitate in which we have the matter and | his example—to preach and live well, and do of ministers’ teaching, and a special | their duty with prudence and courage; this jon to Titus in reference to himself. | will best preserve both their reputation and The matter of mimisters’ teaching: | their comfort. . se things, namely,those before mentioned: | Perhaps too an admonition might be here Jewish fables and traditions, but the | intended to the people—that Titus, though and duties of the gospel, of avoiding | young, and but a substitute of the apostle, ‘and living soberly, nghteously, and | yet should not be contemned by them, but , in this present wor!d. Observe, Mi-| considered and respected as a faithful minis- rs in their preaching must keep close to | ter of Christ, and encouraged and supported ie word of God. If any man speak, let him|in his work and office. “ Know those that sak as the oracles of God, 1 Pet.iv.11,andnot | /abour among you, and are over you in the and inventions of his own brain. | Lord, and admonish you ; and esteem ther — motive to the duties directed, from the i of Christ’s death. 15 These things speak, and exhort, ete ae ee Ta! a > Lf ~~ += . ee eee Jak - oe : 8 Sea Se Be A Ee ae ee y Pe . _ am of ae renewing of the Holy Ghost; 6 required by magistrates and witl a 3 ee Oe ee ézhoriutions to several duties. Tithe very highly in love for their work’s sake, , subject to princ 1 ‘Thess. v. 12, 13. Mind their teaching, re- | magistrates. J} spect their persons, support them in their} for the salvation of souls.’ CHAP. TIL. Of cuties which concery Christians mere tu common, aud the feasups of them, ver. 1—S. Wirat Vitus in teaching should avoid, and how he should deal with a heretic, with some other dinate, in the government unde: ry hic 2 Sa (ver. SH), and eelntatinus in the close, ver. ab; live, of whatever form it be; that i. UT them in mind to be subject} subject to them and obey them im to principalities and powers, to | lawful and honest, and which it belo obey magistrates, to be ready to/| their office to require. ‘The Chris every good work, 2 To speak evil|£°° Was misrepresented by its advel f asl ch eeceel hast | prejudicial to the rights of prinee dé no man, to be no brawiers, Owd | civil powers, and tending to faction a gentle, showing all meekness unto | dition, and to rebellion against lawful 3 all men, 3 For we ourselves also | tity; therefore io put to silence the gn were sometimes foolish, disobedient, | °/ J die iar perv ris itl . eases “A P J es, mus € deceived, serving divers lusts, and | +5: ighew \theemanben exatmples ‘rather pleasures, iiving in malice and envy, | due subjeetion and obedience to the g hateful, and hating one another. . 4|ment that is over them. Natural des But after that the kindness and love | liberty must be guided and bounded) > . }, son and scripture. Spiritual pri of God our Saviour toward man} io. aie void oriareaken{Asht-tealil appeared, 5 Not by works of righ- strengthen, their obligations to civil ¢ teousness which we have done, but | « Remind them therefore to be subject fo according to his mercy he saved us, | cipalities and powers and to obey magi. age yt : And, 2. To be ready to every good by the washing of regeneration, and Some’ ref thd int gorse leper Which he shed on us abundantly sphere: “ Whatever tends to goc through Jesus Christ our Saviour ;j|and to promote and secure public tra 7 That being justified by his grace, | lity and peace, be not backward, we should be made heirs according} ;°. promotes ae ou > . is | OF to the hope of eternal life. 8 Thes| pot to be hereto restrained. 7, is a faithful saying, and these things| regards doing good im all kinds, a I will that thou affirm constantly, | every occasion that may offer, whe that they which have believed in | Shecting God, ousselves, os ous ae God might he careful to maintain world, | EURntaenee Ramat are true, good works. These things are good | just, pure, lovely, of good report ; af t and profitable unto men. any virtue, if there be any praise, tl Here is the ‘fourth thing in the matter of | these things (Phil. iw. 8), to do and fol the epistle. ‘The apostle had directed Titus | further them. Mere harmlessness, 0 in reference to the particular and special| words and good meanimgs only, duties of several sorts of persons; now he | enough without good works. Pu bids him exhort to what concerned them | and undefiled before God and the FM more in common, namely, to quietness and | this, to visit the fatherless and the wit submission to rulers, and readiness to do| their affliction, and keep dl good, and to equitable and gentle behaviour | world. “ Not only take, but seek, o towards all men—things comely and orna- | for doing good, keep fitness amd re mental of religion; he must therefore put| that way, put it not off to others, be them in mind of such things. Ministers are | brace and lay hold on it thyself, dehig people’s remembrancers of their duty. As| rejoice therein, put all in mind they are remembrancers for the people to God | And, 3. To speak evil of no in prayers (Isa. lxii. 6), so are they from God | BAacdnpety, to revile, or curse, C to them in preaching: I will not be negligent | none: or (as our translation mo! to put you always in remembrance, 2 Pet. 1.12. | to speak evil of none, unjustly Forgetfulness of duty is a Common frailty ; | or unnecessarily, without call, : there is need therefore of reminding and’ may do hurt but no good to the perst uickening them thereto. Here are the) self or any other. If no good can uties themselves, and the reasons of them. | rather than speak evil unnecessar I. ‘Lhe duties themselves, which they were | thing. We must never take to beremindea of. 1. Put them in mind to de | speaking ill of others, nor make he 1 but the best that we can. 0 ‘Bemstare d stories, to the prejudice bour’s good name and the de- 2 of brotherly love. Misrepresenta- We r reach or cognizance, reach ch of this prohibition. mimion, so it is of great malignity. 2 As this evil is If man seemeth to be religious and bridleth | i. 26. Such loose uncharitable talk is = to God, and hurtful among men. i. 9, He thet covereth a transgres- love (that is, to himself by this ss and charity, or rather to the trans- + but he that repeateth a matter (that and tells the faults of another abroad) very friends ; he raises dissensions les his friend from himself, and Séroen others. This is among the it unfits for Christian communion | or. vi 10. Remind them therefore to this. And, 4. To be no brawlers ; you Ripe fighters, either with hand , HO guarrelsome contentious per- p t to give or return ill and provoking A holy contending there is for rs good and important, and in a manner le and becoming, not with wrath nor in- § violence. Christians must follow the , that are conducive to peace, and tnat ceful, not a rough and boisterous and way, ‘but as becomes the servants of God of peace and love (Rom. xi. 19), arly beloved, avenge not yourselves, but ra- r gi @ place unio wrath ; this is the Chris- edlom and duty. The glory of a man S over a transgression ; it is the duty reasonable, and therefore certainly of a flan man, whose reason is improved and ad by religion ; such may not, and will resently fall foul on one who has of- q him, but, like God, will be slow to , and ready to Sorgive. Contention and fe arise from men’s lusts, and exorbitant ruly eeesons, which must be curbed and ed, not indulged ; and Christians need reminded of these things, that they do y a wrathful contentious spirit and be- ur displease and dishonour God and dis- igion, promoting feuds in the places ove hey live. Hethatis slowto anger is better mighty, and hethatruleth his spirit than ‘taketh a city. Wherefore it follows, “But gentle; exieccic, equitable and just, or I di and fair in constructions of things, not ¥ words or actions in the worst sense; fo: peace sometimes yielding somewhat trict right. And, 6. Showing all meekness to We must be of a mild disposition, only have meekness in our hearts, but we in our speech and conduct. All olay va CHAP. Lil. up and down as tale-bearers, ! d the society of the blessed in heaven, Characteristics of an unrenceed state. occasions, not towards friends only, but ¢e all men, though still with wisdom, as James adshonishes: Jam. iii. 13. “ Distinguish the person and the sin; pity the one and hate the other. Distinguish between sin and sin: oF insinuations of bad intentions, or|look not on all alike, there are motes and risy in what is done, things out of! 4eams. Distinguish also between sinner and these come withm | sinner: of some have compassion, others save with fear, pulling them out of the fire, thus making a difference, Jude 22,23. Mind these things ; the wisdom that 1s from above is pure , that man’s religion is vain, \ind peacenble, gentle and easy to be entreated.” Meekness of spirit and demeanour renders religion amiable; it is a commanded imita- tion of Christ the grand exemplar, and what brings its own reward with it, in the ease and comfort of the disposition itself and the blessings accompanying it. These shall be glad and rejoice, shall be taught and guided in their way, and satisfied with bread, and beautified with salvation. Thus of the duties themselves, which ‘Titus was to put people in to be put off (Eph. iv. 31); for, if in- | mind of: for which, II. He adds the reasons, which are derived 1. From their own past condition. Consi- deration of men’s natural condition is a great means and ground of equity and gentleness, and all meekness, towards those who are yet in such a state. This has a tendency to abate pride and work pity and hope in reference to those who are yet unconverted : “We ourselves also were so and so, corrupt and sinful, therefore we should not be impa- tient and bitter, hard and severe, towards those who are but as ourselves once were. Should we then have been willing to be con- temned, and proudly and rigorously dealt with? No, but treated with gentleness and humanity ; and therefore we should now so treat those who are unconverted, according to that rule of equity: Quod tidi non vis fiert, alteri ne feceris—What you would not have done to you that do not you to another.” Their past natural condition is set forth in divers particulars. We ourselves also were sometimes, (1.) Foolish ; without true spiritual understanding and knowledge, ignorant of heavenly things. Observe, ‘Those should be most disposed to bear with others’ follies who may remember many of their own; those should be meek and gentle, and patient to- wards others, who once needed and doubtless then expected the same. We ourselves also were sometimes foolish. And, (2.) Disobe- dient; heady and unpersuadable, resisting the word, and rebellious even against the natural laws of God, and those which human society requires. Wellare these set together, foolish and disobedient. For what folly like this, to disobey God and his Jaws, natural or revealed? This is contrary to right reason, and men’s true and greatest interests; and what so foolish as to violate and go counter to these? (3.) Deceived, orwandering ; namely, out of the ways of truth and holiness. Man in this his degenerate state is of a straying ss—meekness in all instances and} nature, thence compared toa lost sheep ; thir a8 5 ge: Ss 2 = se 437") The import and crigin of salvation. _— ‘Se a eee A> ae must be sought and brought back, and guided in the right way, Ps. cxix. 176. He is weak, and ‘ready to be imposed upon by the wiles and subtleties of Satan, and of men lying in wait to seduce and mislead. (4.) Serving divers lusts and pleasures ; namely, as vassals and slaves under them. Observe, Men deceived are easily entangled and en- snared; they would not serve divers lusts and pleasures as they do, were they not blinded and beguiled intothem. See here too what a different notion the word gives of a sensual and fleshly life from what the world generally has of it. Carnal people think they enjoy their pleasures; the word calls it servitudeand vassalage: they are very drudges and bond slaves under them; so far are they from freedom aad felicity in them that they are captivated by them, and servethem as task-: masters and tyrants. Observe further, It is the misery of theservants of sin that they have many masters, one lust hurrying them one way, and another another ; pride commands one thing, covetousness another, and often a contrary. What vile slaves are sinners, while they conceit themselves free! the lusts tnat tempt them promise them liberty, Sut in yielding they become the servants ©: corrup- tion ; for of whom a man is overcome of the same is he brought into bondage. (5.) Living in malice, one of those lusts that bear rule in them. Malice desires nurt to another and rejoices in it. (6 And envy, which grudges and repines at anothex’s good, frets at his prosperity and success in any thing: both are roots of bitterness, whence many evils spring: evil thoughts and speeches, tongues set on jire of heii, detracting from and im- pairing the just and due praises of others. Their words are swords, wherewith they slay the good name and honour of their neighbour. This was the sin of Satan, and of Cain who was of that evil one, and slew his brother; for wherefore slew he him, but of this envy and malice, because his own works were evil, and his brother’s righteous? ‘These were some of the sins in which we lived in our natural state. And, (7.) Hateful, or odious—deserv- ing to be hated. (8.) And hating one another. Observe, Those that are sinful, living and allowing themselves in sin, are hateful to God and all good men. Their temper and ways are so, though not simply their persons. tis the misery of sinners that they hate one another, as it is the duty and happiness of saints to love one another. What contentions and quarrels flow from men’s corruptions, such as were in the nature of those who by conversion are now good, but in their uncon- verted state made them ready to run like furious wild beasts one upon another! The consideration of its having been thus with us should moderate our spirits, and dispose us to be more equal and gentle, meek and tender- hearted, towards those who are such. ‘This is the argument from their own past condition | be the author, his free grace the here described. And he reasons, TITUS, 2. Krom their pre no merit nor strength of by the mercy and free grace oi of Christ, and operation of his Spirit forewe haveno ground, in respectot to contemn those who are yet u but rather to pity them, and c concerning them, that they, though in | selves as unworthy and unmeet as we yet may obtain sip as we have: ; upon this occasion the apostle ag the causes of our salvation, vy. 4—7. - (1.) We have here the prime autho salvation—God the Father, therefore te here God our Saviour. Au things God, who hath reconciled us to himse Jesus Christ, 2 Cor. v.18. Ail things be ing to the new creation, and re fallen man to life and happiness, the apostle is there speaking, all theset are of God the Father, as contrive beginner of this work. There is an 01 acting, as in subsisting. The Father be the Son manages, and the Holy Spirit and. perfects all. God (namely, the I is a Saviour by Christ, through the § John iii. 16, God so loved the world give his only begotten Son, that whoever 6 in him might not perish, but have everla life. We is the Father of Christ, and th him the Father of mercies; all g blessings are by Christ from him, Ep) We joy in God through Jesus Christ, | 11. And with one mind, and one ; glorify God, even the Father of ou Jesus Christ, Rom. xv. 5. xg (2.) The spring and rise of it—the philanthropy, or kindness and love of ( man. By grace we are saved from last. Thisis the ground and motive. — pity and mercy to man in mi first wheel, or rather the Spirit in that sets and keeps them all in m is not, cannot be, moved by any himself. The occasion is in man, misery and wretchedness. Sin b misery, wrath might have issued o than compassion; but God, knowing adjust all with his own honour and tions, would pity and save rather thand He delights in-mercy. Where sin grace did much more abound. Wert riches of goodness and mercy, Rom. il. 4 ii. 7. Let us acknowledge i him the glory of it, not turni tonness, ae to chanel eee (3.) Here is the means, or instrun cause—the shining out of this love and of God in the gospel, after it ap; is, in the word. The appearing ¢ grace has, through the Spirit, gr soften and change and turn to God, is the power of God to salvation to ev that believeth. ‘Vhus haying assei tthe manifestation of thir in the of salvation, hat the Eoncur of all be the better securea to him, ds and motives are here removed: ~ lve of ae which we have done, but according to his mercy, he saved us; not for foreseen works of ours, put his own free e and mercy alone. forks must be in the saved (where there is room for it), but not among the causes of his salvation ; they are the way to the king- dom, not the meriting price of it ; all is upon principle of undeserved favour and y from first to last. Election is of be: we are chosen fo be holy, not because antecedentiy seen that we should be Eph. i i. 4. It is the fruit, not the cause, ‘of election: God hath from the beginning / you io salration through sanctification | an te Spirit and belief of the truth, 2 Thess. ee So effectual calling, in which election jreaks out, and is first seen: He hath saved ts, and called us with a holy calling ; not CO ig to our works, but according to his purpose and grace, which was given us in Christ Jesus before the world began, 2 Tim. L9. We are justified freelu by grace (Rom. Mi. 24), and sanctified and saved by grace: y grace you are saved, through faith ; ph. ii. S. Faith and all saving graces are God’s free’gift and his work ; the beginning, merease, and perfection of them in glory, all from him. In building men up to be a ly temple unto God, from the foundation 9 the top-stone, we must cry nothing but Grace, grace unto it. It is not of works, lest ny man should boast ; but of grace, that he glerieth should glory only in the Lord. us the true cause is shown, and the false _ .) Here is the formal cause of salvation, e wherein it lies, the beginnings of it Jeast—in regeneration or spiritual renew- ng, as it is here called. Old things pass ay, and all things become new, in a moral spiritual, not in a physical and natural, se. It is the same man, but with other pSitions and habits; evil ones are done , as to the prevalency of them at present; ‘and all remains of them in due time will be RO, when the work shall be perfected in aaven. A new prevailing principle of grace holiness is wrought, which inclines, and ays, and governs, and makes the man a Man, a new creature, having new houghts, desires, and affections, a new and y turn of life and actions; the life of God Man, not only from God in a special inner, but conformed and tending to him. ing and increasing to perfection ; there- re it is said, He saved us. What is so as sure to be perfected in time, is essed as if it already were so. Let us Took: <0 tis therefore without delay; we must ‘be initially saved now, by regeneration, if on pod ground we would expect complete = is salvation begun, and which will be | OHAP. Hil. ! fleqenerafion. salvation in heaven. The change then will be but in degree, not in kind. Grace is glory begun, as glory is but grace in its perfection. How few mind this! Mest act as if they were afraid to be happy before the time ; they would have heaven, they pretend, at last, yet care not for holiness now; that is, they would have the end without the beginning; so absurd are sinners. But without regeneration, that is, the first resur- rection, there is no attaining the second glorious one, the resurrection of the just Here then is formal salvation, i the new divine life wrought by the gospel. (6.) Here is the outward sign and seal thereof in baptism, called therefore the wash- ing of regeneration. The work itself is mward and spiritual; but it is outwardly signified and sealed in this ordinance. Water is of a cleansing and purifying nature, does away the filth of the flesh, and so was apt to signify the doing away of the guilt and defilement of sin by the blood and Spirit of Christ, though that aptness alone, without Christ’s imstita- tion, would not have been sufficient. This it is that makes it of this signification on God’s part, a seal of righteousness by faith, and | as circumcision was, in the place of whieh it not of yourselves, it is the gift of God, | succeeds ; and on ours an engagement to be the Lord’s. Thus baptism saves figuratively and sacramentally, where it is rightly used. Arise, and be baptized, and wash away thy sins, calling upon the name of the Lord, Acts xxii.16 So Eph. v.26, That he might sanctify and cleanse us by the washing of water by the word. Slight not this outward sign and seal, where it may be had according to Christ’s appointment; yet rest not in the outward washing, but look to the answer of a good conscience, without which the external washing will avail nothing. The covenant sealed in baptism binds to duties, as well as exhibits and conveys benefits and privileges; if the former be not minded, in vain are the latter expected. Sever not what God has joined; in both the outer and inner part is baptism complete; as he that was circum- cised became debtor to the whole law (Gal. v. 3), so is he that is baptized to the gospel, to observe all the commands and ordinances thereof, as Christ appointed. Disciple ail nations, baptizing them: in the name of the Father, and of the Son, and of the Holy Ghost ; teaching them to observe all things whatsoever I have commanded you, Matt. xxviii. 19, 20. This is the outward sign and seal of salvation, baptism, called here the washing of regeneration. (7.) Hereis the principal eficient, namely, the Spirit of God; it is the renewing of the Holy Ghost ; not excluding the Father and the Son, who in all works without them- selves are concurring ; nor the use of means, the word and sacraments, by which the Spirit works; through his operation it is that they have their saving effect. In the economy of our salvation, the applying and Justification. TITUS. effecting part is especially attributed to the Holy Spirit. We are said to be born of the Spirit, to be quickened and sanctified by the Spirit, to be led and guided, strength- ened and helped, by the Spirit. Through him we mortify sin, perform duty, walk in God’s ways; ail the acts and operations of | such a dispensation poh we remain vi the divine life in us, the works and frais of righteousness without ux, ell ore through | this blessed and Efoly Spirli, wee is thereiore called the Spirit of life, and cf grace and holiness ; all grace is from him. Earnestly therefore is he to be xought, and greatly to be heeded by us, that we quench not his holy motions, nor resist and oppose him in his workings. Res delicatula est Spiritus— The Spirit is a tender thing. As we act towards him, so may we expect he will to us; if we slight, and resist, and oppose his workings, he will slacken them; if we con- tinue to vex him, he will retire. Grieve not therefore the Holy Spirit. of God, whereby you are sealed to the day of redemption, Eph. iv. 30. The Spirit seals by his re- newing and sanctifying, his witnessing and assurmg work; he distinguishes and marks out for salvation, and fits for it; it is his work: we could not turn to God by any strength of our own, any more than we can be justified by any righteousness of our own. ‘3.) Here is the manner of God’s commu- nicating this Spirit in the gifts and graces of it; not with a scanty and niggardly hand, but most freely and plentifully: Which he shed on us abundantly. More of the Spirit in its gifts and graces is poured out under the gospel than was under the law, whence it is eminently styled the ministration of the Spirit, 2 Cor, ili. 8. A measure of the Spirit the church has had in all ages, but more in gospel times, since the coming of Christ, than before. The law came by Moses, but grace and truth by Jesus Christ ; that is, a more plentiful effusion of grace, fulfilling the promises and prophecies of old. Isa. xliv. 3, I will pour water upon him that is thirsty, and floods upon the dry ground. I will pour my Spirit upon thy seed, and my blessing upon thy offspring : this greatest and best of blessings, an effusion of grace, and of the sanctifying gifts of the Spirit. Joel. ii. 28, I will pour out my Spirit upon all flesh ; not on Jews only, but Gentiles also. This was to be in gospel times; and-accordingly (Acts ii. 17, 18, 33), speaking of Christ risen and ascended, having received of the Kather the promise of the Holy Ghost, he hath shed forth (says Peter) this that you now see and hear: and ch. x. 44, 45, The Holy Ghost fell on all those that heard the word, Gentiles as well as Jews. This indeed was, in-a great measure, in the miraculous gifts of the Holy Ghost, but not without his sanctifying graces also accompanying many if not all of them. There was then great abundance of common gifts of illumination, outward calling and profession, and genera) faith, and of more special gifts of sanetifie faith, and hope, and omen ler gi of the Spirit. Let us get a share in th What will it signify if much be and we remain dry?. Our conden will but be ag: the more if of grace. Be jilled with the Spirit, s apostle; it is duty as well as privilege, cause of the means which God in the is ready to bless and make effectual ; thi the manner of God’s beara pao and ail spiritual blessings under the ¢ —plentifully ; he is not straitened t us, but we towards him and in ou (9.) Here is the procuring cause of namely, Christ: Through Jesus “the Sp Saviour. Heit is who purchased the Spi and his saving gifts and graces. All coi through him, and through him as a Savi whose undertaking and work 1t is to b . grace and glory; he is our righteousness | peace, and our head, from whom we f spiritual life and influences. He is God to us wisdom, righteousness, if tion, and redemption. Let us praise ( for him above all; let us go to the Father him, and improve him to all sanctifying 4 saving purposes. Have we grace? — r: thank him with the Father and Spirit fo account all things but loss and excellency of the knowledge of him, and gr and increase therein more and more. __ (10.) Here are the ends why we are bro into this new spiritual condition, nam justification, and heirship, and hope of nal life: That, being justified by his g should be made heirs according to the eternal life. Justification in the gospels is the free remission of a sinner, an ce ing him as righteous through the rightec ness of Christ received by faith. In it th is the removing of guilt that bound punishment, and the accepting and dea with the person as one that now is right in God’s sight. This God does free us, yet through the intervention of sacrifice and righteousness, laid he Y faith (Rom. iii. 20, &e.): Hy the deeds of law shall no flesh be justified : 0 the righteousness of God, wivich is i Faith Jesus Christ unto all and upon all th believe, whence (v. 24) we are § oO justified Sreely by his grace, through the demption that is in Jesus Christ. m hath set forth to be @ pri tt Faith in his blood, to declare his righteous for the remission of sins, that he migh just, and the justifier of him that bel Jesus. God, in justifying a sinner in” of the gospel, is gracious to him, ' just to himself and his law, forgiveness bel through a perfect righteousness, and ‘s faction made to justice by Christ, who propitiation for sin, and not merited *b y 1 sinner himself. So it ishere: Not é of righteousness which we have iowtil BF 4 ORS wie to his mercy he saved us, that, being their goodness and usefulness to men. Ob by his grace, we should be made heirs serve, When he has opened the grace uf to the hope of eternal life. It is by | God towards us, he immediately presses the , ‘as the spring and rise (as was said), | necessity of good works ; for we must not hens through the redemption that is in |.expect the benefit of God’s mercy, unless we Christ as making the way, God’s law and | make conscience of our duty (v. 8): This is justice being thereby : satisfied, and by faith | a faithful saying, and these things I will that i on. By him (by Christ) thou affirm constantly (this is a true Chris- are justified from all things|tian doctrine of highest importance, and which they could not be justified by the| which ministers must most earnestly and of Moses, Acts xiii. 39. Hence the | constantly press and inculcate), that those desires ‘to be found in him, not having | who have believed in God do not think that a , which was of the law, | bare naked faith will save them; but it must that which is through the faith of Christ, be an operative working faith, bringing forth which is of God by faith. | the fruit of righteousness; they must make et us not trust therefore in our own righ- | it their care ‘o maintain good works, not todo or merit of good works, but m/| them occasionally only, and when opporta- $ righteousness alone, received by | nities come in their way, but to seek opportu for justification and acceptance with | nities for doing them. These things are good and profitable unto men: these good works, say some, or the teaching of these things rather than idle questions, as follows. These things are good in themselves, and the teach- img of them useful to mankind, making persons a common geod in their places. i Note, Ministers, in teaching, must see that meg of all this is by Christ, that, dewg | they deliver what issound and good im it- ied by his grace, we should be made heirs. | self, and profitable to those that hear: all C e, Our justification is by the grace of | must be to the use of edifying both of per- Sod, and our justification by that grace is| sons and societies. in order to our being made feirs of} 9 But avoid foolish questions, and ; life ; without such justification there : : : Tabs 20 adoption and sonship, and ated genealogies, and contentions, and ‘right of inheritance. John i. 12, Whoever strivings about the law; for they , ‘him (namely, Christ), to them gave he| are unprofitable and vain. 10 A man to become the sons of God, even to those|that is a heretic after the first and believed on his name. Eternal life is set | ©V ; ‘time, may be partakers of the like grace as with you all. Amen. we are. And thus of the reasons of equal| Here is the fifth and last thing im the and gentle, meek and tender behaviour to-| matter of the epistle: what Titus should wards others, from their own bad condition | avoid in teaching ; how he should deal with ‘im time past, and the present more happy |a heretic; with some other directions. Ob- ‘state into which they are brought, without | serve, ly merit or deservings of their own, and; I. That the apostle’s meaning might bo into by the same grace others may be | more clear and full, and especially fitted to also. the time and state of things in Crete, and the The apostle, having opened the duties | many judaizers among them, he tells Titus “af Christians in common, with the reasons | what, in teaching, he should shun, v. 9 “®especting themselves, adds another from | Tiere are needful questions to be Giscussed a - VOL. 1X, 2L 3 ' CHAP. IIT. The treatment of heretics. A : , 1) | 1 : : Re Og ee - ee ON Oe a ee oe 4 \ The treatment of heretres. and cleared, such as make for improvement in useful knowledge ; but idle and foolish en- quiries, tending neither to God’s glory nor the edification of men, must be shunned. Some may have a show of wisdom, but are vain, as many among the Jewish doctors, as well as of later schoolmen, who abound with questions of no moment or use to faith or practice; avoid these-—dnd genealogies (of the gods, say some, that the heathen poets made such noise about; or rather those that the Jews were so curious in): some lawful and useful enquiries might be made into these things, to see the fulfilling of the scrip- tures in some cases, and especially in the descent of Christ the Messiah; but all that served to pomp only, and to feed vanity, in boasting of a long pedigree, and much more such as the Jewish teachers were ready to busy themselves in and trouble their hearers with, even since Christ had come, and that dis- tinction of families and tribes had been taken away, as if they would build again that policy which now is abolished, these Titus must withstand as foolish and vain.—And conten- tions, and strivings about the law. There were those who were for the Mosaic rites and ce- remonies, and would have them continued in the church, though by the gospeland the com- ing of Christ they were superseded and done away. Titus must give no countenance to these, but avoid and oppose them; for they are unprofitable and vain: this is to be re- ferred to all those foolish questions and gene- alogies, as well as those strivings about the law. ‘They are so far from instructing and building up in godliness, that they are hin- drances of it rather: the Christian religion, and good works, which are to be maintained, will hereby be weakened and_ prejudiced, the peace of the church disturbed, and the progress of the gospel hindered. Observe, Ministers must not only teach things good and useful, but shun and oppose the con- trary, what would corrupt the faith, and hinder godliness and good works ; nor should people have itching ears, but love and em- brace sound doctrine, which tends most to the use of edifying. II. But because, after all, there will be heresies and heretics in the church, the apos- Ue next directs Titus what to do in such a case, and how to deal with such, v.10. He who forsakes the truth as it isin Christ Jesus, who broaches false doctrines and propagates them to the corrupting of the faith in weighty and momentous points, and breaks the peace of the church about them, after due means used to reclaim him, must be rejected. “ Ad- monish him once and again, that, if possible, he may be brought back, and thou mayest gain thy brother ; but, if this will not reduce him, that others be not hurt, cast him out of the communion, and warn all Christians to avoid him.—Knowing that he that is such is subverted (turned off from the foundation) ard sinneth enievously, being self-condemned. | TITUS. nitions, but are obstinate in | errors, are subverted and self- they inflict that punishment upon th which the governors of the church inflict upon them: they throw the out of the church, and throw off its munion, and so are self-condemned. serve, 1. How great an evil real here not lightly therefore to be charged upon though greatly to be taken heed of by a Such a one is subverted or perverted—a n taphor from a building so ruined as to rend it difficult if not apogee to repair and rai it up again. Real heretics have seldom be recovered to the true faith: not so muc defect of judgment, as perverseness of # will, being in the case, through pride, or< bition, or self-willedness, or covetousness, « such like corruption, which therefore mi be taken heed of: “ Be humble, love @ truth and practise it, and damning here will be escaped.” 2. Pains and pa must be used about those that err r grievously. They are not easily and soon be given up and cast off, but competent tir and means must be tried for their recover 3. The church’s means even with hereti are persuasive and rational. They must admonished, instructed, and warned much vovGecia imports. 4. Upon continu obstinacy and irreclaimableness, the chur has power, and is obliged, to preserve its ¢ purity, by severing such a corrupt memb which discipline may by God’s blessing | come effectual to reform the offender, or ifn it will leave him the more inexcusable in condemnation. J 11I. The apostle subjoins some furthi directions, v. 12, 13. Here are two persoi things enjoined :— . 1. That Titus should hold himself reat to come to Paul at Nicopuilis (a city of T as is reckoned, on the borders of Macedoniz as soon as Artemas or Tychicus sho sent to Crete, to supply his place, and te care of the churches there when he shoul leave them. The apostle would not haj them in their young and weak state be w: out one or other of chief sufficiency, to guil and help them. Titus, it seems, was their ordinary fixed bishop or pastor, evangelist, otherwise Paul would not hai called him so much from his charge. ( Artemas we read little, but ‘Tychicus is men tioned on many occasions with respect. Pa) calls him a beloved brother, and faithful m nister, and fellow-servant in the Lord : one fi therefore for the service intimated. Wher Paul says to Titus, Be diligent to come to m to Nicopolis, for I have determined there t winter, it is plain that the epistle was no written from Nicopolis, as the posterip would have it, for then he would have sai I determined here, not there, to winter. — 2. The other personal charge to Titus that he would bring two of his friend wa 6 a. ‘ " J 4 = i. 4 if ett dae said CHAP. LIT. Apostolic benedict:on. ey. diligently, and see them fur- | they will not be unprofitable members of the that nothing should be wanting to | body, not burdensome and chargeable to "This was to be done, not as a piece | others, but enabled to be helpful to those in n civility only, but of Christian} want. To maintain good works for necessary , out of respect both to them and the | uses ; not living like drones on the labours of : were sent about, which probably | others, but themselves fruitfultothe common - to preach the gospel, or to be in some | benefit. serviceable to the churches. Zenas is| IV. The apostle concludes with salutations led the lawyer, whether in reference to the ; and benedictions, v. 5. Though perhaps not - “a ~ pes al ae oman or the Mosaic law, as having some | personally known (some of them at least), ie been his profession, is doubtful. Apollos | yet all by Paul testify their love and good fas an eminent and faithful minister. Ac-| wishes to Titus, owning him thereby in his mpanying such persons part of their way, | work, and stimulating him tc go on therein. ‘accommodating them for their work and | Great comfort and encouragement it is to 7 have the heart and prayers of other Christians with and for‘us. Greet those that love us in the faith, or for the faith, who are our loving fellow-christians. Holiness, or the image of God in any, is the great endearing thing that gives strength to all other bonds, and is itself the best. Grace be with you all. Amen. ‘This is the closing benediction, not to Titus alone, but to all the faithful with him, which shows that though the epistle bears the single name of Titus in the inscription, yet it was for the use of the churches there, and they were in the eye, and upon the heart, of the apostle, in the writing of it. “ Grace be with you all, the love and favour of God, with the fruits and effects thereof, according to need, spi- ritual ones especially, and the increase and feelmg of them more and more in your souls.” This is the apostle’s wish and prayer, labour and employment, to provide | showing his affection to them, his desire of emselves and their families, that they| their good, and a means of obtaining for unprofitable burdens on the earth ;””| them, and bringing down upon them, the me understand it. Let them not think at Christianity gives them a writ of ease ; it an obligation upon them to seek ome t work and calling, and therein to de with God. This is of good report, will edit religion and be good to mankind; neys, was a pious and needful service; to her this, and lay in for it, what the le had before exhorted Titus to teach he repeats here- Let ours also learn to intain good works for necessary uses, that ey be not unfruitful, v.14. Let Christians, ose who have believed in God, learn to gintain good works, especially such as these, orting ministers in their work of preach- ‘and spreading the gospel, hereby be- ag fellow-helpers to the truth, 3 John, That they be not unfruitful. Chris- y is not a fruitless profession; the ssors of it must be filled with the fruits righteousness, which are by Jesus Christ, to | glory and praise of God. It is not enough at they be harmless, but they must be rofitable, doing good, as well as eschewing Let ours set up and maintain some thing requested. Observe, Grace is the chief thing to be wished and begged for, with respect to ourselves or others; it is, sum- marily, all good. Amen shuts up the prayer, expressing desire and hope, that so it may, and so it shall be AN EXPOSITION, WITH PRACTICAL OBSERVATIONS, % OF THE EPISTLE OF ST. PAUL TO PHILEMON. f 415 epistle to Philemon is placed the last of those with the name of Paul to them, perhaps because the shortest, and of an argument peculiar and different from all the others ; yetsuch as the Spirit of God, who indited it, saw would, in its kind, be very instructive and useful in the churches. The occasion of it was this :—Philemon, one of note and probably a minister in the church of Colosse, a city of Phrygia, had a servant named Onesimus, who, having purloined his goods, ran away from him, and in his rambles came to Rome, where Paul was then a prisoner - r D agies Se Beran Fe el a” ‘ , b na Ae ba as it 3 Sain oo’ VM Introduction. PHIL 4 fe ec for the gospel, and, providentially coming under his preaching her 2 wa ly God, converted by him, after which he ministered awhile to the apostle in have been further useful to him, but, understanding him to be another 1 ant would not, without his consent, detain him, but sends him back with this letter- nend: wherein he earnestly sues for his pardon and kind reception. , . Ne he Before we enter on the exposition, such general things as follow may be taken notice ‘fron ' epistle and what relates to it; namely, I. The goodness and mercy of God to a poor wand sinner, bringing him by his gracious providence under the means, and making them effec to his conversion. Thus came he to be sought of him that asked not for him, and to’ of him that sought him not, Isa. xv. 1. Il. The great and endeared affection between convert and him whom God used to be the instrument of his conversion. Paul regards € fugitive now as his son in the faith, and terms him his own bowels ; and Onesimus readily sei Paul in prison, and would gladly have continued to do so, would duty have permitted; being another’s servant, he must return and submit himself to bis master, and be at his dispe III. The tender and good spirit of this blessed apostle Paul. - With what earnestness does Concern himself for the poor slave! Being now, through his preaching, reconciled to God labours for reconciliation between him and his master. How pathetic a letter does he write in his behalf! Scarcely any argument is forgotten that could possibly be used in case; and all are pressed with such force that, had it been the greatest favour to himself thal was asking, he could not have used more. IV. The remarkable providence of God in preser such a short writing as this, that might be thought of little concern to the church, being only a letter to a particular person (as those to Timothy, and Titus, and Gaius, and the € lady, likewise were), but of a private personal matter, namely, the receiving of a poor fug ervant into the favour and family of his injured master. What in this is there that co the common salvation? And yet over this has there been a special divime care, it being ¢ (as the other scriptures were) by inspiration of God, and in some sort, as ie lt tba able doctrine, for reproof, for correction, and for insiruction in righteousness. God would have ex a proof and instance of his rich and free grace for the encouragement and comfort of the mean and vilest of sinners, looking to him for merey and forgiveness; and for imstruction to m ters and others not to despise any, much less to judge them as to their final state, as if were utter cast-aways, but rather to attempt their conversion, hoping they may be saved; 1 wise how to behave towards them. Joy must be on earth, as well as there is in heaven one sinner who repenteth. Such must now be loved, and helped, and confirmed in goc furthered in it; and, in their outward concerns, their comfort and welfare must be co: and promoted as much as possible. And, on their part, they must be humble and grate knowledgmg God and his instruments in what good they have received, ready to all sui returns, making what reparation they can in case of injuries, and living a life of thankful and obedience. To such purposes may this epistle have been written and preserved. perhaps, V. There may be something further in all this; at least, by way of allusion, | applicable to the mediation and intercession of Christ for poor sinners. e, like Ones were revolters from God’s service, and had injured him in his rights. Jesus Christ finds us, by his grace works a change in us, and then intercedes for us with the Father, that we maj received #nto his favour and family again, and past offences may be forgiven; and we that the Father heareth him always. There is no reason to doubt but Paul prevailed Philemon to forgive and receive Onesimus : and more reason have we to be confident that intercession of Christ with the Father is prevalent for the acceptance of all whose case he in hand and recommends tohim, From these general observations we come to the epistle ifs "aN hts a : " F r " "3 ™4 » e t a “—— he gis ata CHAP iv: Concerning antichrist, CHAP. IV. In this chapter the apostie exhorts to try spirits (ver. 1), gives a note to try by (ver. 2, 3), shows who are of the ailwhe of God (ver. 4—6), urges Christian love by divers considera tions (ver. 7—16), describes our love to God, and the effect of it, ver. 17—21. ELOVED, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 2 Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: 3 And every spirit that con- fesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. The apostle, having said that God’s dwell- ing in and with us may be known by the Spirit that he hath given us, intimates that that Spirit may be discerned and distin- guished from other spirits that appear in the world; and so here, I. He calls the disciples, to whom he writes, to caution and scrutiny about the spirits and spiritual professors that had now risen. 1. To caution: “ Beloved, believe not every spirit; regard not, trust not, follow not, every pretender to the Spirit of God, or every professor of vision, or inspiration, or revelation from God.” Truth is the founda- tion of simulation and counterfeits; there had been real communications from the di- vine Spirit, and therefore others pretended thereto. God will take the way of his own wisdom and goodness, though it may be liable to abuse ; he has sent inspired teachers to the world, and given us a supernatural revelation, though others may be so evil and so impudent as to pretend the same ; every pretender to the divine Spirit, or to inspira- tion, and extraordinary illumination thereby, is not to be believed. Time was when the spiritual man (the man of the Spirit, who made a great noise about, and boast of, the Spirit) was mad, Hos. ix.7. 2. To scrutiny, to examination of the claims that are laid to the Spirit: But try the spirits, whether they be of God, v.1. God has given of his Spirit in these latter ages of the world, but not to all who profess to come furnished therewith ; to the disciples is allowed a judgment of dis- cretion, in reference to the spirits that would be believed and trusted in the affairs of re- ligion. A reason is given for this trial: Because many false prophets have gone out into the world, v.1. ‘There being much about the time of our Saviour’s appearance in the world a general expectation among the Jews of a Redeemer to Israel, and the humiliation, spiritual reformation, and sufferings of the Saviour being taken as a prejudice against him, others were induced to set up as pro- phzts and messiahs to Israel, according to 35—VL a ee Be 4 a aa r 1 JOHN. ~ the Saviour’s prediction, Matt. xxiv. 23, 24. | we see the word of Chri Concerning antichrist. It should not seem strange to us that false teachers set themselves up in the church: it was so in the apostles’ times; fatal is the spirit of delusion, sad that men should vaunt themselves for prophets and inspired preachers that are by no means so! Il. He gives a test whereby the disciples may try these pretending spirits. These spirits set up for prophets, doctors, or dic- tators in religion, and so they were to be tried by their doctrine; and the test whereby in that day, or in that part of the world where the apostle now resided (for in va- rious seasons, and in various churches, tests were different), must be this: Hereby know you the Spirit of God, Every spirit that con- fesseth that Jesus Christ has come in the flesh (or that confesseth Jesus Christ that came in the flesh) is of God, v. 2. Jesus Christ is to be confessed as the Son of God, the eternal life and Word, that was with the Father from the beginning; as the Son of God that came into, and came in, our human mortal nature, and therein suffered and died at Jerusalem. Hewhoconfessesand preaches this, bya mind supernaturally instructed and enlightened therein, does it by the Spirit of God, or God is the author of that illumina- tion. On the contrary, “‘ Every spirit that confesscth not that Jesus Christ has come in the flesh (or Jesus Christ that came in the flesh) is not of God, v. 3. God has given so much testimony to Jesus Christ, who was lately here in the world, and in the flesh (or in a fleshly body like ours), though now in heaven, that you may be assured that any impulse or pretended inspiration that con- tradicts this is far from being from heaven and of God.” The sum of revealed religion is comprehended in the doctrine concerning Christ, his person and office. We see then the aggravation of a systematic opposition to him and it. And this is that spirit of antichrist whereof you have heard that it should come, and even now already is it in the world, v. 3. It was foreknown by God that anti- christs would arise, and antichristian spirits oppose his Spirit and his truth; it was fore- known also that one eminent antichrist would arise, and make a long and fatal war against the Christ of God, and his institution, and honour, and kingdom in the world. This great antichrist would have his way prepared, and his rise facilitated, by other less anti- christs, and the spirit of error working and disposing men’s minds for him: the anti- christian spirit began betimes, even in the apostles’ days. Dreadful and unsearchable is the judgment of God, that persons should be given over to an antichristian spirit, and to such darkness and delusion as to set themselves against the Son of God and all the testimony that the Father hath given tothe Son! But we have been forewarned that such opposition would arise; we should therefore cease to be offended, and the more confirmed we should be in ih 4 Ye are of God, little and have overcome them: greater is he that is in you, than that is in the world. 5 They ar the world; therefore speak they y the world, and the world hear them. 6 We are of God: het knoweth God heareth us; he that not of God heareth not us. Here know we the spirit of truth, and spirit of error. In these verses the apostle encourage: disciples against the fear and danger of t seducing antichristian spirit, and that by methods as these:—1. He assures them: more divine principleinthem: “ You areofG little children,v.4. You are God’s littlechildr We are of God, v. 6. We are born of G taught of God, anointed of God, and secured against infectious fatal delusi God has his chosen, who shall not ben tally seduced.” 2. He gives them ho victory: ‘‘ And have overcome them, ¥, You have hitherto overcome these dece and their temptatious, and there is ¢ ground of hope that you will do so still, that upon these twoaccounts :’’—(1.) “ T] is a strong preserver within you: Bees greater is he that is in you than he that | the world, v. 4. The Spirit of God dy you, and that Spirit is more migh men or devils.” It is a great happines be under the influence of the Holy Gh (2.) “ You are not of the same temper \ these deceivers. The Spirit of God } framed your mind for God and heaven; they are of the world. The spirit that prev in them leads them to this world; their h is addicted thereto; they study the por the pleasure, and interest of the world: « therefore speak they of the world ; they pro a worldly messiah and saviour; they pr a worldly kingdom and dominion; the sessions and treasures of the world wa they engross to themselves, forgetting the true Redeemer’s kingdom is not of world. This worldly design procures th proselytes: The world heareth them, 0 They are followed by such as themse the world will love its own, and its own love it. But those are in a fair wa conquer pernicious seductions who have quered the, love of ths seducing worl Then, 3. He represents to them that the their company might be the smaller, ye was the better; they had more divine | holy knowledge: “He that knoweth heareth us. He who knows the purity holiness of God, the love and grace of G the truth and faithfulness of God, the word and prophecies of God, the signals testimonials of God, must know that h . a fF » 7 cs ‘CHAP. Iv. n us; and he who knows this will attend | nature in the children of God is the offspring Brotherly love. tous, and abide with us.” He that is well | of his love: and the temper and complexion furnished with natural religion will the more faithfully cleave to Christianity. He that knoweth God (in his natural and moral excel- lences, revelations, and works) heareth us, v.6. As, on the contrary, “He that is not of God heareth not us. Hewho knows not God regards not us. He that is not born of God (walking according to his natural disposition) walks not with us. The further any are from God (as appears in all ages) the further they are from Christ and his faithful servants; ‘and the more addicted persons are to this world the more remote they are from the _ spirit of Christianity. Thus you have a _ distinction between us and others: Hereby _ know we the Spirit of truth and the spirit _ of error,v. 6. This doctrine concerning the _ Saviour’s person leading you from the world to God is a signature of the Spirit of truth, ‘in opposition to the spirit of error. The more _ pure and holy any doctrine is the more likely is it to be of God.” __ 7 Beloved, let us love one another: for love is of God; and every one knoweth God. 8 He that loveth not knoweth not God; for God is love. 9 In this was manifested the love of ‘God toward us, because that God _ sent his only begotten Son into the world, that we might live through him. 10 Herein is love, not that we _ loved God, but that he loved us, and _ sent his Son Zo be the propitiation for our sins. 11 Beloved, if God so loved us, we ought also to love one another. 12 No man hath seen God at anytime. If we love one another, _ God dwelleth in us, and his love is _ perfected in us. 13 Hereby know _ we that we dwell in him, and he in us, _ because he hath given us of his Spirit. As the Spirit of truth is known by doctrine _ {thus spirits are to be tried), it is known by love likewise; and so here follows a strong _ fervent exhortation to holy Christian love: Beloved, let us love one another, v. 7. The apostle would unite them in his love, that he might unite them in love to each other: « Beloved, I beseech you, by the love I bear to you, that you put on unfeigned mutual love.” This exhortation is pressed and urged with variety of argument: as, {. From the high and heavenly descent of love: For loveisof God. He is the fountain, author, parent, and commander of love; it is the sum of his law and gospel: And every one that loveth (whose spirit is framed to —— holy love) is born cf God, v.7. The VOL. EX, q of itis love. The fruit of the Spirit ts love, Gal. v. 22. Love comes down from heaven. II. Love argues a true and just apprehen- sion of the divine nature: He that loveth knoweth God, v.7. He that loveth not knoweth not God, v. 8. What attribute of the divine Majesty so clearly shines in all the world as his communicative goodness, which is love. The wisdom, the greatness, the harmony, and usefulness of the vast creation, which so fully demonstrate his being, do at the same time show and prove his love; and natural reason, inferring and collecting the nature and excellence of the most absolute perfect being, must collect and find that he is most highly good: and he that loveth not (is not quickened by the knowledge he hath of God to the affection and practice of love) knoweth not God ; it is a convictive evidence that the sound and due knowledge of God dwells not in such a soul; his love must needs shine among his primary brightest perfections; Jor God is love (v. 8), his nature and essence are love, his will and works are primarily love. Not that this is the only conception that loveth is born of God, and | we ought to have of him; we have found that he is hight as well as love (ch. i. 5), and God is principally love to. himself, and he has such perfections as arise from the necessary love he must bear to his necessary existence, excellence, and glory; but loveis natural and essential to the divine Majesty: God is love. This is argued from the display and demon- stration that he hath given of it; as, 1. That he hath loved us, such as we are: Jz this was manifest the love of God towards us (v. 9), towards us mortals, us ungrateful rebels. God commendeth his love towards us, in that, while we were yet sinners, Christ died for us, Rom. y. 8. Strange that God should love impure, vain, vile, dust and ashes! 2. That he has loved us at such a rate, at such an incomparable value as he has given for us; he has given his,own, only-beloved, blessed Son for us: Because that God sent his only- begotten Son into the world, that we might live through him, v. 9. This person is in some peculiar distinguishing way the Son of God; he is the only-begotten. Should we suppose him begotten as a creature or created being, he is not the only-begotten. Should we suppose him a natural necessary eradiation from the Father’s glory or glorious essence, or substance, he must be the only-begotten : and then it will be a mystery and miracle of divine love that such a Son should be sent into our world for us! It may be well said, So (wonderfully, so amazingly, so incredibl+* God loved the world. 3. That God loved us first, and in the circumstances in which we lay: Herein is love (anusuai unprecedented love), not that we loved God, but that he loved us, v 10. He loved us, when we had no love for him, wken we lay in our guilt, misery, Spirit of God is the Spirit of love. The new! and blood, when we were undeserving, Ul 3A A Bitte a ie ar eA Rs 1 JOHN. The divine love. desorving, polluted, and unclean, and wanted to be washed from our sins in sacred blood. 4. That he gave us his Son for such service and such anend. (1.) For such service, to be the propitiation for our sins ; consequently to die for us, to die under the law and curse of God, to bear our sins in his own body, to be crucified, to be wounded in his soul, and pierced in his side, to be dead and buried for us (v. 10); and then, (2.) For such an end, for such a good and beneficial end to us—that we might live through him (v. 9), might live for ever through him, might live in heaven, live with God, and live in eternal glory and blessedness with him and through him: O what love is here! Then, III. Divine love to the brethren should constrain ours: Beloved (I would adjure you by your interest in my love to remember), if God so loved us, we ought also to love one another, v.11. This should be an invincible argument. The example of God should press us. We should be followers (or imitators) of him, as his dear children. 'The objects of the divine love should be the objects of ours. Shall we refuse to love those whom the eternal God hath loved? We should be admirers of his love, and lovers of his love (of the benevolence and complacency that are in him), and consequently lovers of those whom he loves. The general love of God to the world should induce a universal love among mankind. That you may be the children of your Father who is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth his rain on the just and on the unjust, Matt. v. 45. The peculiar love of God to the church and to the saints should be productive of a peculiar love there: If God so loved us, we ought surely (in some measure suitably thereto) to love one another. IV. The Christian love is an assurance of the divine inhabitation: If we love one an- other, God dwelleth in us, v.12. Now God dwelleth in us, not by any visible presence, or immediate appearance to the eye (no man hath seen God at any time, v. 12), but by his Spirit (v. 13); or, “No man hath seen God at any time; he does not here present him- self to our eye or to our immediate intuition, and so he does not in this way demand and exact our love ; but he demands and expects it in that way in which he has thought meet to deserve and claim it, and that is in the illustration that he has given of himself and of his love (and thereupon of his loveliness too) in the catholic church, and particularly in the brethren, the members of that church. In them, and in his appearance for them and with them, is God to be loved; and thus, if we love one another, God dwelleth in us. The sacred lovers of the brethren are the temples of God; the divine Majesty has a peculiar residence there.” VY. Herein the divine love attains a consi- derable end and accompushment in us: ‘‘ And his love is perfected in us, v. 12 It hasi God; he is Son to the Father, such a Son em aa aa obtained its co God’s love is not perfectec ; with us. His love could not b be ineffectual and fruitless upon its proper genuine end and issue are and produced thereby, it may be sa perfected ; so faith is perfected by its and love perfected by its operations. W the divine love has wrought us to the say image, to the love of God, and thereupon the love of the brethren, the children of G for his sake, it is therein and so far perfee and completed, though this love of ours not at present perfect, nor the ultima of the divine love to us.” How ambiti should we be of this fraternal Christian le when God reckons his own love to us perfex thereby! To this the apostle, having mei tioned the high favour of God’s dwelling us, subjoins the note and character ther Hereby know we that we dwell in him, in us, because he hath given us of his Spin v. 13. Certainly this mutual inhabitation something more noble and great than we a well acquainted with or can declare. 0) would think that to speak of God dwellii in us, and we in him, were to use words t high for mortals, had not God gone before therein. What this indwelling imports | been briefly explained on ch. ili. 24. WI it fully is must be left to the revelz the blessed world. But this mutual in tion we know, says the apostle, because hath given us of his Spirit ; he has lod the image and fruit of his Spirit in~ hearts (v. 13), and the Spirit that he he given us appears to be his, or of him, s is the Spirit of power, of zeal and ma mity for God, uf love to God and man, : of a sound mind, of an understanding we instructed in the affairs of God and religio and his kingdom among men, 2 Tim. i. 7. 14 And we have seen and do that the Father sent the Son to | the Saviour of the world. 14 Wha soever shall confess that Jesus is t Son of God, God dwelleth in hin and he in God. 16 And we hi known and believed the love that G hath to us. God is love; and that dwelleth in love dwelleth in Go and God in him. a Since faith in Christ works love to G and love to God must kindle love to | brethren, the apostle here confirms the article of the Christian faith as the fo tion of such love. Here, a. I. He proclaims the fundamental article’ the Christian religion, which is so represen tive of the love of God: And we have see and do testify, that the Father sent the Se to be the Saviour of the world, v. 14. 1 here see, 1. The Lord Jesus’s relation ia 80. - mo one else is, and so as to be God with the ’ Bather. 2. His relation and office towards us—the Saviour of the world ; he saves us by his death, example, intercession, Spirit, and power against the enemies of our salvation. 3. The ground on which he became so—by the mission of him: The Father sent the Son, he decreed and willed his coming hither, in and with the consent of the Son. 4. The apostle’s assurance of this—he and his bre- thren had seen it; they had seen the Son of 4God in his human nature, in his hely converse and works, in his transfiguration on the mount, and in his death, resurrection from _ the dead, and royal ascent to heaven ; they _ had soseen him as to be-satisfied that he was _ the only-begotten of the Father, full of grace _ andtruth. 5. The apostle’s attestation of this, ; im pursuance of such evidence: “ We have seen and do testify. The weight of this truth _ obliges us to testify it; the salvation of the _ worldliesuponit. The evidence of the truth ‘warrants us to testify it ; oureyes, and ears, and hhands, have been witnesses of it.” Thereupon, » Il. The apostle states the excellency, or _ the excellent privilege attending the due _ acknowledgment of this truth: Whosoever _ shail confess that Jesus is the Son of God, _ God dweileth in him, and he in God, v. 15 __ This confession seems to include faith in the heart as the foundation of it, acknowledgment _ with the mouth to the glory of God and Christ, and profession in the lite and conduct, in opposition to the flatteries or frowns of _ the world. Thus no man says that Jesus is _ the Lord but by the Holy Ghost, by the external attestation and internal operation of _ the Holy Ghost, 1 Cor. xii. 3. And so he _ who thus confesses Christ, and God in him, as enriched with or possessed by the Spirit of God, and has a complacential knowledge of _ Godand much holy enjoyment ofhim. Then, Ill. The apostle applies this in order to ' ‘the excitation of holy love. God’s love is sthus seen and exerted in Christ Jesus; and sthus have we known and believed the love that God hath to us, v.16. The Christian reve- ‘lation is, what should endear it to us, the ‘revelation of the divine love; the articles of _ -our revealed faith are but so many articles _ relating to the divine love. The history of ‘the Lord Christ is the history of God’s love ‘to us; all his transactions in and with his Son were but testifications of his love to us, and means to advance us to the love of God: God was in Christ reconciling the world unto -himself, 2 Cor. v.19. Hence we may learn, 1. ‘That God is love (v. 16); he is essential - boundless love ; he has incomparable incom- prehensible love for us of this world, which he has demonstrated in the mission and me- diation of his beloved Son. It is the great objection and prejudice against the Christian revelation that the love of God should be so strange and unaccountable as to give his own -eternal Son for us; it is the prejudice of ‘many against the eternity and the deity of CHAP. IV. < e Sh eer The divine love. the Son that so great a person should be given for us. It is, I confess, mysterious and unsearchable ; but there are unsearchable riches in Christ. It is a pity that the vastness of the divine love should be made a preju- dice against the revelation and the belief of it. But what will not God do when he de- signs to demonstrate the height of any per- fection of his? When he would showsome- what cf his power and wisdom, he makes such a world as this; when he would show more of his grandeur and glory, he makes heaven for the ministering spirits that are before the throne. What will he not do then when he designs to demonstrate his love, and to demonstrate his highest love, or that he himself is love, or that love is one of the most bright, dear, transcendent, operative excel- lences of his unbounded nature ; and to de- monstrate this not only to us, but to the angelic world, and to the principalities and powers above, and this not for our surprise tor a while, but for the admiration, and praise, and adoration, and felicity, of our most ex- alted powers to all eternity? What will not God then do? Surely then it will look more agreeable to the design, and grandeur, and pregnancy of his love (if I may so call it) to give an eternal Son for us, than to makea Son on purpose for our relief. In such a dispensation as that of giving a natural, es- sential, eternal Son for us and to us, he will commend his love to us indeed ; and what will not the God of love do when he designs to commend his love, and to commend it in the view of heaven, and earth, and hell, and when he will commend himself and recom- mend himself to us, and to our highest con- viction, and also affection, as love itself? And what if it should appear at last Gvhich I shall only offer to the consideration of the judicious) that the divine love, and particu- larly God’s love in Christ, should be the foundation of the glories of heaven, in the present enjoyment of those ministering spirits that comported with it, and of the salvation of this world, and of the torments of hell? This last will seem most strange. But what if therein it should appear not only that God is love to himself, in vindicating his own law, and government, and love, and glory, but that the damned ones are made so, or are so punished, (1.) Because they despised the love of God already manifested and ex- hibited. (2.) Because they refused to be be- loved in what was further proposed and promised. (3.) Because they made them- selves unmeet to be the objects of divine complacency and delight? If the conscience of the damned should accuse them of these things, and especially of rejecting the highest instance of divine love, and if the far greatest part of the intelligent creation should be everlastingly blessed through the highest in- stance of the divine love, then may it well be inscribed upon the whole creation of God, God is love. : * The divine love. 2. That hereupon he that dwelleth in love dwelleth in God, and God in him, v. 16. There is great communion between the God of love and the loving soul ; that is, him who loves the creation of God, according to its different relation to God, and reception from him and interest in him. He that dwells in sacred love has the love of God shed abroad upon his heart, has the impress of God upon his spirit, the Spirit of God sanctifying and sealing him, lives in the meditation, views, and tastes of the divine love, and will ere long go to dwell with God for ever. 17 Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. 18 There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. 19 We love him, because he first loved us. 20 If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? 21 And this com- mandment have we from him, That he who loveth God love his brother also, The apostle, having thus excited and en- forced sacred love from the great pattern and motive of it, the love that is and dwells in God himself, proceeds to recommend it fur- ther by other considerations ; and he recom- mends it in both the branches of it, both as love to God, and love to our brother or Christian neighbour. I. As love to God, to the primum amabile —the first and chief of all amiable beings and objects, who has the confluence of all beauty, excellence, and loveliness, in himself, and confers on all other beings whatever renders them good and amiable. Love to God seems here to be recommended on these accounts: —1. It will give us peace and satisfaction of spirit in the day when it will be most needed, or when it will be the greatest pleasure and blessing imaginable: Herein is our love made perfect, that we may have boldness in the day of judgment, v.17. There must be a day of universal judgment. Happy they who shall have holy fiducial boldness before the Judge at that day, whu shall be able to lift up their heads, and to look him in the face, as know- ing he is their friend and advocate! Happy they who have holy boldness and assurance in the prospect of that day, who look and wait for it, and for the Judge’s appearance ! So do, and so may da, the lovers of God. Their love to God assures them of God’s love to them, and consequently of the friend- ship of the Son of God; the more we love our friend, especially when we are sure that = ee 7 ® 1 JOHN. he knows it, the more we As God is good and lovi his promise, so we can easily be f his love, and the happy fruits when we can say, Thou that knowest all thi knowest that we love thee. And hope mak not ashamed ; our hope, conceived by consideration of God’s love, will not disa point us, because the love of God is abroad in our hearts by the Holy Ghost thai given tous, Rom.y. 5. Possibly here by # love of God may be meant our love to G which is shed abroad upon our hearts by 1 Holy Ghost ; this is the foundation oj hope, or of our assurance that our hold good at last. Or, if by the love of G be meant the sense and apprehension love to us, yet this must suppose or inclu¢ us as lovers of him in this case; and inde the sense and evidence of his love to u shed abroad upon our hearts love to hi and thereupon we have confidence toy him and peace andjoyinhim. He the crown’ of righteousness to all that Ik his appearing. And we have this boldne: towards Christ because of our conformity him: Because as he is so are we in this w v.17. Love hath conformed us to him; ; he was the great lover of God and man has taught us in our measure to be so t and he will not deny his own image. Lo} teaches us to conform in sufferings too ; 1 suffer for him and with him, and therefo cannot but hope and trust that we shall als be glorified together with him, 2 Tim. ii. 1 2. It prevents or remoyés the uncomfort result and fruit of servile fear: There is Fear in love (v. 18); so far as love pre fear ceases. We must here disting judge, between fear and being afraid; this case, between the fear of God and kb afraid ofhim. The fear of God is often tioned and commanded as the substance o religion (1 Pet. ii. 17; Rev. xiv. 7) ; andso imports the high regard and veneration 3 have for God and his authority and gover ment. Such fear is consistent with love, ye: with perfect love, as being in the ar themselves. But then there is a being afrai of God, which arises from a sense of guil and a view of his vindictive perfections ;_ the view of them, God is represented as | consuming fire; and so fear here may | rendered dread: There is no dread in love Love considers its object as good and excel lent, and therefore amiable, and worthy to bi beloved. Love considers God as most emi. nertly good, and most eminently loving usi Christ, and so puts off dread, and puts on jo in him; and, as love grows, joy grows too so that perfect love casteth out fear or dread Those who perfectly love God are, from his nature, and counsel, and covenant, perfeetl assured of his love, and consequently ar perfectly free from any dismal dreadful picions of his punitive power and justice armed against them; they well know thi -. a A.D. 80. 3 _ God loves them, and they thereupon triumph in his love. That perfect love casteth out fear the apostle thus sensibly argues : that which casteth out torment casteth out fear or dread: Because fear hath torment (v. 18)—fear is known to be a disquieting torturing passion, especially such a fear as is the dread of an almighty avenging God; but -perfect love casteth out torment, for it teaches the mind a perfect acquiescence and complacency in the beloved, and therefore perfect love casteth out fear. Or, which is here equivalent, he that feareth is not made perfect in love (v. 18); itis a sign that our love is far from being perfect, since our doubts, and fears, and 4 Smal apprehensions of God, are so many. ~ Let us long for, and hasten to, the world of erfect love, where our serenity and joy in d will be as perfect as our love! 3. From _ the source and rise of it, which is the ante- _ eedent love of God: We love him, because he first loved us, v.19. His love is the incen- _ tive, the motive, and moral cause of ours. We cannot but love so good a God, who was _ first in the act and work of love, who loved ~ us when we were both unloving and un- ? lovely, who loved us at so great a rate, who _ has been seeking and soliciting our love at ” the expense of his Son’s blood ; and has con- descended to beseech us to be reconciled un- _ tohim. Let heaven and earth stand amazed at such love! His love is the productive _ eause of ours: Of his own will (of his own free loving will) begat he us. To those that love him ail things work together for good, to those who are the called according to his pur- pose. Thosethatlove God are the called there- to according to his purpose (Rom. viil. 28) ; _ according to whose purpose they are called is sufficiently intimated in the following clauses: whom he did predestinate (or ante- cedently purpose, to the image of his Son) _ those he also called, effectually recovered _ thereto. The divine love stamped love upon our souls; may the Lord still and further _ direct our hearts into the love of God! _ 2 Thess. iii. 5. II. As love to our brother and neighbour _ mi Christ ; such love is argued and urged on these accounts :—1. As suitable and conso- _- nant to our Christian profession. In the pro- fession of Christianity we profess to love God as the root of religion: “ If then a man Say, or profess as much as thereby to say, I love God, | am a lover of his name, and house, and worship, and yet hate his brother, whom he should love for God’s sake, he is a liar (v. 20), he therein gives his profession the lie.” That such a one loves not God the apostle proves by the usual facility of loving what is seen rather than what is unseen: For he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen ? v.20. The eye is wont to affect the teart; things unseen less catch the mind, _ and thereby the heart. The incomprehen- sibleness of God very much arises from his =| CHAP. Vv. Love and faith. invisibility ; the member of Christ has much of God visible in him. How then shall ths hater of a visible image of God pretend to love the unseen original, the invisible God himself? 2. As suitable to the express law of God, and the just reason of it: And this commandment have we from him, that he who loveth God love his brother also, v. 21. As God has communicated his image in nature and in grace, so he would have our love to be suitably diffused. We must love God origi- nally and supremely, and others in him, on the account of their derivation and reception from him, and of his interest in them: Now, our Christian brethren having a new nature and excellent privileges derived from God, and God having his interest in them as well as in us, it cannot but be a natural suitable obligation that he who loves God should love his brother also. CHAP. V. In this chapter the apostle asserts, 1. The dignity of believers ver.1, Il. Their obligatioa to love, and the trial of it, ver. 1—3 Ill. Their victory, ver. 4,5. IV. The credibility and confirma- tion of their faith, ver. 6—10. V. The advantage of their faith in eternal life, ver. 11—13. VI. The audience of their prayers, unless for those who have sinned unto death, ver. 1i—17. VIL. Their preservation frora sin and Satan, ver. 18. VWIIl. Their happy distinction from the world, ver. 19. IX. Their true knowledge of God (ver. 90), upon which they must depart from idols, ver. 21. HOSOEVER believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is be- gotten of him. 2 By this we know that we love the children of God, when we love God, and keep his com- mandments. 3 For this is the love of God, that we keep his command- ments: and his commandments are not grievous. 4 For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. 5 Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? I. The apostle having, in the conclusion of the last chapter, as was there observed, urged Christian love upon those two accounts, as suitable to Christian profession and as suita- ble to the divine command, here adds a third: Such love is suitable, and indeed demanded, by their eminent relation; our Christian brethren or fellow-believers are nearly related to God; they are his children: Whosoever believeth that Jesus is the Christ ts born of God, v. 1. Here the Christian brother is, 1. Described by his faith; he that delieveth that Jesus is the Christ—that he is Messiah the prince, that he is the Son of God by nature and office, that he is the chief of all the anointed world, chief of all the priests, pro- phets, or kings, who were ever anointed by God or for him, that he is perfectly prepared > eee eee u A 7 Love and faith. and furnished for the whole work of the eter- nal salvation—accordingly yields himself up to his care and direction; and then he is, 2. Dignified by his descent: He is born of God, v. 1. This principle of faith, and the new nature that attends itor from whichit springs, are ingenerated by the Spirit of God; and so sonship and adoption are not now appropri- ated to the seed of Abraham according to the flesh, nor to the ancient Israel of God; all believers, though by nature sinners of the Gentiles, are spiritually descended from God, and accordingly are to be beloved; as it is added: Every one that loveth him that begat loveth ‘im also that is begotten of him, v. 1. It seexss but natural that he who loves the Father should love the children also, and that in some proportion to their resemblance to their Father and to the Father’s love to them; and so we must first and principally love the Son of the Father, as he is most em- phatically styled, 2 John 3, the only (neces- sarily) begotten, and the Son of his love, and then those that are voluntarily begotten, and renewed by the Spirit of grace. II. The apostle shows, 1. How we may discern the truth, or the true evangelical nature of our love to the regenerate. The ground of it must be our love to God, whose they are: By this we know that we love the children of God, when we love God, v.2. Our love to them appears to be sound and genuine when we love them not merely upon any secular account, as because they are rich, or learned, or kind to us, or of our denomina- tion among religious parties; but because they are God’s children, his regenerating grace appears in them, his image and super- scription are upon them, and so in them God himself is loved. Thus we see what that love to the brethren is that is so pressed in this epistle: it is love to them as the children of God and the adopted brethren of the Lord Jesus. 2. How we may learn the ‘truth of our love to God—it appears in our holy obe- dience: When we love God, and keep his com- mandments,v.2. 'Thenwetruly,and in gospel account, love God, when we keep his com- mandments: For this is the love of God, that we keep his commandments; and the keeping of his commandments requires a spirit in- clined thereto and delighting therein ; and so his commandments are not grievous,v. 3. Or, This is the love of God, that, as thereby we are determined to obedience, and to keep the commandments of God, so his commandments are thereby made easy and pleasant to us. The lover of God says, “‘O how I love thy law! Iwill run the way of thy command- ments, when thou shalt enlarge my heart (Ps. exix. 32), when thou shalt enlarge it either with love or with thy Spirit, the spring of love.” 3. What is and ought to be the re- sult and effect of regeneration—an intellec- tual spiritual conquest of this world: For whatsoever is born of God, or, as in some copies, whosoever is born of God, overcometh at Sn ‘| JOHN. J mde ia SRE tS es ee -t, ‘ UME ee the world, v.4. He that is born for God, and consequently f world. He has a temper and dispo: tend to a higher and better world: furnished with such arms, or such ¢ whereby he can repel and conquer this; a isadded, And this is the ectby ti overt the world, even our faith, v. 4. Faith cause of victory, the means, the instru the spiritual armour and artillery by we overcome; for, (1.) In and by fai cleave to Christ, in contempt of, and sition to, the world. (2.) Faith works ir 1a by love to God and Christ, and so withdra us from the love of the world. (3.) Fai sanctifies the heart, and purifies it from tho sensual lusts by which the world obtai such sway and dominion over souls. receives and derives strength from the of it, the Son of God, for conquerin frowns and flatteries of the world. ) obtains by gospel promise a right to the dwelling Spirit of grace, that-is greater the he who dwells in the world. (6.) It sees invisible world at hand, with which t world is not worthy to be compared, and i which it tells the soul in which it resid must be continually prepared to enter; a thereupon, oa III. The apostle concludes that it 1s t real Christian that is the true conquerot the world: Who is he then that overcome the world, but he that believeth that Jesu: the Son of God? v.5. It is the world tk lies in our way to heaven, and is the gr impediment to our entrance there. But who believes that Jesus is the Son of believes therein that Jesus came from to be the Saviour of the world, and p fully to conduct us from the world to he and to God, who is fully to be enjoyed And he who so believes must needs by th faith overcome the world. For, 1. He be well satisfied that this world isa vehe enemy to his soul, to his holiness, his tion, and his blessedness. For all that the world, the lust of the flesh, the lust eyes, and the pride of life, is not of the but is of the world, ch. ii. 16. 2. Hes must be a great part of the Saviour’s wor and of his own salvation, to be redeeme and rescued from this malignant world. Wh gave himself for our sins, that he might t liver us from this present evil world, Gal. i. 3. He sees in and by the life and conduct ¢ the Lord Jesus on earth that this wo to be renounced and overcome. 4. He ceives that the Lord Jesus conquered world, not for himself only, but for his fi lowers; and they must study to be partaket of his victory. Be of good cheer, I have come the world. 5. He is taught and enced by the Lord Jesus’s death to be mo tified and crucified to the world. God ford that I should glory, save in the eross of ¢ Lord Jesus Christ, by whom the world is ert cified to me, and I unto the world, Gal. yi.) Fy re > gana _ 6. He is begotten by the resurrection of Jesus Christ from the dead to the lively hope of a Dlessed world above, 1 Pet. i.3. 7. He «nows that the Saviour has gone to heaven, and is there preparing a place for his serious believers, John xiv. 2. 8. He knows that his Saviour will come again thence, and will mut an end to this world, and judge the in- abitants of it, and receive his believers to his presence and glory, John xiv. 3. 9. He is possessed with a spirit and disposition that cannot be satisfied with this world, that look beyond it, and are still tending, striving, and pressing, towards the world in heaven. In ‘this we groan, earnestly desiring to be clothed upon with our house which is from heaven, 2 Cor. v. 2. So that it is the Christian re- ligion that affords its proselytes a universal empire. It is the Christian revelatio that is _ the great means of conquering the world, and gaining another that is most pure and peace- _ ful, blessed and eternal. It is there, in that _ revelation, that we see what are the occasion and ground of the quarrel and contest be- _ tween the holy God and this rebellious world. It is there that we meet with sacred doctrine - {both speculative and practical), quite con- to the tenour, temper, and tendency of this world. It is by that doctrine that a " spirit is communicated and diffused which _ as superior and adverse to the spirit of the world. It is there -ve-see that the Saviour himself was not of tl.is world that his king- dom was not and is not so, that it must he separated from the world and gathered out of it for heaven and for God. ‘There we see _ that the Saviour designs not this world for the inheritance and portion of his saved company. As he has gone to heaven him- _ self, so he assures them he goes to prepare for their residence there, as designing they should always dwell with him, and allowing them to believe that if in this life, and this _ world only, they had hope in him, they should at last be but miserable. It is there that the ternal blessed world is most clearly revealed and proposed to our affection and pursuit. It is there that we are furnished with the best arms and artillery against the assaults and attempts of the world. It is there that we are taught how the world may be out-shot in ats own bow, or its artillery turned against itself; and its oppositions, encounters, and persecutions, be made serviceable to our con- ajuest of the world, and to our motion and ascent to the higher heavenly world: and there we are encouraged hy a whole army and cloud of holy soldiers, who have in their eh en ne) several ages, posts, and stations, overcome the world, and won the crown. It is the real Christian that is the proper hero, who yan- quishes the world and rejoices in a universal victory. Nor does he (for he is far superior to the Grecian monarch) mourn that there is not another world to be subdued, but lays hold on the eternal world of life, and ina _ seered sense takes the kingdom of heaven by y) a i oe ee CHAP Y, ‘The witnesses in Béutiess and on earth violence too. Who in all the world but the believer on Jesus Christ can thus overcome the world? 6 This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth wit- ness, because the Spirit is truth. 7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. 8 And there are three that bear witness in earth, the spirit, and the water, and the blood: and these three agree inone. 9 If we'receive the witness of men, the witness of God is greater : for this is the witness of God which he hath testified of his Son. The faith of the Christian believer (or the believer in Christ) being thus mighty and victorious, it had need to be well founded, to be furnished with unquestionable celestial evidence-concerning the divine mission, au- thority, and office of the Lord Jesus; and i: is so: he brings his credentials along with him, and he brings them in the way by which he came and in the witness that attends him. I. In the way and manner by which he came; not barely by which he came into the world, but by and with which he came. and appeared, and acted, as a Saviour in the world: This is he that came by water and blood. He came to save us from our sins, to give us eternal life, and bring us to God; and, that he might the more assuredly do this, he came by, or with, water and blood. Even Jesus Christ ; Jesus Christ, I say, did so; and none but he. And I say it again, not by or with water only, but by and with water and blood, v.6. Jesus Christ came with water and blood, as the notes and signatures of the true effectual Saviour of the world; and he came by water and blood as the means by which he would heal and save us. That he must and did thus come in his saving of- fice may appear by our remembering these things :— ; 1. We are inwardly and outwardly de- filed. (1.) Inwardly, by the power and pollution of sin in our nature. For our cleansing from this we need spiritual water; such as can reach the soul and the powers of it. Accordingly, there is in and by Christ Jesus the washing of regeneration and the re- newing of the Holy Ghost. And this was in- timated to the apostles by our Lord, when he washed their feet, and said to Peter, who refused to be washed, Except I wash thee, thou hast no part in me. (2.) We are defiled outwardly, by tho guilt and condemning power of sin upon our persons. By this we are separated from God, and banished from his favourable, gracious, beatific presence for org er St Oe ae te Ra 1 JOHN, The witnesses in heaven, ever. From this we must be purged by atoning blood. It is the law or determina- tion in the court of heaven that without shed- ding of blood there shall be no remission, Heb. ix.22. The Saviour from sin therefore must come with blood. 2 Both these ways of cleansing were represented in the old ceremonial institu- tions of God. Persons and things must ne purified by water and blood. There were divers washings and carnal ordinances umposed till the time of reformation, Heb. ix. 10. The ashes of: a heifer, mixed with water, sprinkling the unclean, sanctifieth to the purifying of the flesh, Heb. ix. 13; Num. xix. 9. And likewise almost all things are, by the law, purged with blood, Heb. ix. 22. As these show us our double defilement, so they indicate the Saviour’s two-fold purgation. 3. At and upon the death of Jesus Christ, his side being pierced with a soldier’s spear, out of the wound there immediately issued water and blood. This the beloved apostle saw, and he seems to have been affected with the sight; he alone records it, and seems to reckon himself obliged to record it, as con- taining something mysterious in it: And he that saw it bore record, and his record is true. And he knoweth, being an eye-witness, that he saith true, that you might believe, and that you might believe this particularly, that out of his pierced side forthwith there cume water and blood, John xix. 34,35. Now this water and blood are comprehensire of all that is necessary and effectual to our salvation. By the water our souls are washed and purified for heaven and the region of saints in light. By the blood God is glorified, his law is honoured, and his vindictive excellences are illustrated and displayed. Whom God hath set forth, or purposed, or proposed, a pro- pitiation through faith in his blood, or a pro- pitiation in or by his blood through faith, to declare his righteousness, that he may be just, and the justifier of him that believeth in Jesus, Rom. iii. 25, 26. By the blood we are jus- tified, reconciled, and presented righteous to God. By the blood, the curse of the law be- ing satisfied, the purifying Spirit is obtained for the internal ablution of our natures. Christ hath redeemed us from the curse of the luw, that the blessing of Abraham might come on the Gentiles, that we might receive the pro- mise of the Spirit, the promised Spirit, through Jaith, Gal. iii. 13, &c. The water, as well as ihe blood, issued out of the side of the sacri- ficed Redeemer. The water and the blood then comprehend all things that can be re- quisite to our salvation. They will conse- erate and sanctify to that purpose all that God shall appoint or make use of in order to that great end. He loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, Eph. v. 25—27. He who |scripts haye it and what not; nor do thi comes by water and blood is an accurate per- | sufficiently inform us of the integrity | cP we see in what way and mar please, with what utensils, he c we see his credentials also, _ a) II. In the witness that attends him, that is, the divine Spirit, that Spirit to wh the perfecting of the works of God is 1sué attributed: And it is the Spirit that witness, v. 6. It was meet that the sioned Saviour of the world should constant agent to support his work, an tify of him to the world. It was meet tha divine power should attend him, his gos) and servants; and notify to the world up what errand and office they came, and what authority they were sent: this was de in and by the Spirit of God, according to” Saviour’s own prediction, ‘“ He shall glo: me, even when I shall be rejected and eru fied by men, for he shall receive or tz mine. He shall not receive my imn office; he shall not die and rise again you; but he shall receive of mine, shall pr ceed on the foundation I haye laid, shall ta up my institution, and truth, and cause, ai shall further show it unto you, and by you the world,” John xvi. 14. And then # apostle adds the commendation or the acce ableness of this witness: Because the Spy is truth, v. 6. He is the Spirit of Go cannotlie. There is a copy that would affor us a very suitable reading thus: because that, Christ is the truth. And so it indiea the matter of the Spirit’s testimony, the th which he attests, and that is, the truth Christ: And it is the Spirit that bearethi ness that Christ is the truth; and consequent that Christianity, or the Christian relig the truth of the day, the truth of God. it is not meet that one or two copies shou alter the text; and our present reading very agreeable, and so we retain if, Spirit is truth. He is indeed the Spi truth, John xiv. 17. And that the Spi truth, and a witness worthy of all accept appears in that he is a heavenly witne one of the witnesses that in and from hb bore testimony concerning ‘the truth at authority of Christ. Because (or for) there three that bear record in heaven, the Father, t Word, and the Holy Ghost, and these three a one. And so v.7 most appositely occurs, as proof of the authenticity of the Spirit’s tes mony; he must needs be true, or even tru itself, if he be not only a witness in h but even one (not in testimony only, for soa angel may be, but in being and essence) 1 the Father and the Word. Buthere, 1. We are stopped in our course by t contest there is about the genuinene v. 7. It is alleged that many old | manuscripts have it not. We shall not hi enter into the controversy. It should see that the critics are not agreed what mai i ya ST would think no critic would establish a various lection thereupon. But let the judicious coliators of copies manage that usiness. ‘There are some rational surmises that seem to support the present text and reading. As, (1.) If we admit v. 8, n the room of v. 7, it looks too like a tautology and repetition of what was included in v. 6, This is he thal came by water and blood, not by water only, but by water and blood ; and itis the Spirit that beareth witness. Wor there are three that bear witness, the Spirit, the water, and the blood. This does not assign near so noble an introduction of these three witnesses as | our present reading does. : (2.) It is observed that many copies read that distinctive clause, upon the earth: There are three that bear record upon the earth. _ Now this bears a visible opposition to some witness or witnesses elsewhere, and therefore we are told, by the adversaries of the text, that this clause must be supposed to be ~ emitted in most books that wantv. 7. But it should for the same reason be so in all. Take we v. 6, This is he that came by water and blood. And it is the Spirit that beareth witness, because the Spirit ts truth. It would not now naturally and properly be added, For there are three that bear record on earth, unless we should suppose that the apostle - would tell us that all the witnesses are such _ asare on earth, when yet he would assure us that one is infallibly true, or even truth itself. _(8.) It is observed that there is a variety . of reading even in the Greek text, as in v. 7. - Some copies read é sisc—are’ one ; others fat least the Complutensian) sig 76 Ev eiorv— are to one, or agree in one; and inv. 8 (in _ that part that it issupposed should be ad- mitted), instead of the common éy ry yy—in _ earth, the Complutensian reads ixi rng yiig— _ upon earth, which seems to show that that - eilition depended upon some Greek autho- ‘rity, and not merely, as some would have us ' believe, upon the authority either of the vul- ~ gar Latin or of Thomas Aquinas, though his testimony may be added thereto. 3 (4.) The seventh verse is very agreeable - to the style and the theology of our apostle ; as, [1 rat He delights in the title the Father, whether he indicates thereby God only, or a divine person distinguished from the Son. I and the Father are one. And yet I am not alone ; because the Father is with me. I will pray the Father, and he shall give you an- other comforter. If any man love the world, the love of the Father is not in him. Grace bewith you, andpeace from God the Father, and from the Lord Jesus Christ, the Son of the Father, 2 John 3. Then, [2.] The name _ the Word is known to be almost (if not quite) veculiar to this apostle. Had the text been _ devised by another, it had been more easy 5 i ee i alte The witnesses in heaven. and obvious, from the form of baptism, and the common language of the church, to have used the name Son instead of that of the Word. As it is observed that Tertullian and Cyprian use that name, even when they re- fer to this verse; or it is made an objection against their referring to this verse, because they speak of the Son, not the Word; and yet Cyprian’s expression seems to be very clear by the citation of Facundus himself. Quod Johannis apostoli testimonium beatus Cyprianus, Carthaginensis antistes et martyr, in epistold sive libro, quem de Trinitate scrip- sit, de. Patre, Filio, et Spiritu sancto dictum intelligit ; ait enim, Dicit Dominus, Ego et Pater unum sumus ; et iterum de Patre, Filio, et Spiritu sancto seriptum est, Et hi tres unum sunt.—Blessed Cyprian, the Carthagi- nian bishop and martyr, in the epistle or book he wrote concerning the Trinity, considered the testimony of the apostle John as relating to the Father, the Son, and the Holy Spirit ; for he says, ihe Lord says, I and the Father are one; and again, of the Father, the Son, and the Holy Spirit it is written, And these three are one. Now it is nowhere written that these are one, but inv. 7. It is probable then that St. Cyprian, either depending on his memory, or rather intending things more than words, persons more than names, or calling persons by their names more usual in the church (both in popular and po- lemic discourses), called the second by the name of the Son rather than of the Vord. If any man can admit Facundus’s fancy, that Cyprian meant that the Spirit, the water, and the blood, were indeed the Father, Word, and Spirit, that John said were one, he may enjoy his opinion to himself. For, First, He must suppose that Cyprian not only changed all the names, but the apostle’s order too. For the blood (the Son), which Cy- prian puts second, the apostle puts last. And, Secondly, He must suppose that Cy- prian thought that by the blood which issued out of the side of the Son the apostle in- tended the Son himself, who might as weli have been denoted by the water,—that by the water, which also issued from the side of the Son, the apostle intended the person of the Holy Ghost,—that by the Spirit, which in v. 6 is said to be truth, and in the gospel is called the Spirit of truth, the apostle meant the person of the Father, though he is nowhere else so called when joined with the Son and the Holy Ghost. We require good proof that the Carthaginian father could so understand the apostle. He who so under- stands him must believe too that the Father, Son, and Holy Spirit, are said to be three witnesses on earth. Thirdly, Facundus ac- knowledges that Cyprian says that of his three it is written, Et hitres unun sunt—and these three ure one. Now these aie the words, not of v. 8, but of v7. They are not used concerning the three on earth, the Spirit, the water, and the b’ood ; but the three in hea The witnesses in heaven ven, the Father, and the Word, and the Holy Ghost. So we are told that the anthor /of the book De baptismo hereticorum, allowed to be contemporary with Cyprian, cites John’s words, agreeably to the Greek manu- scripts and the ancient versions, thus: Ait enim Johannes de Domino nostro in epistold nos docens, Hic es qui venit per aquam et san- guinem, Jesus Christus,non in aqua tantiim, sed in aqui et sanguine; et Spiritus est qui testimonium perhibet, quia Spiritus est veritas ; quia tres testimonium perhibent, Spiritus et aqua et sanguis, et isti tres in unum sunt— For John, in his epistle, says concerning our Lord, This is he, Jesus Christ, who came by water and blood, not in water only, but in wa- ter and blood ; and it is the Spirit that ‘bears witness, because the Spirit is truth ; for there are three that bear witness, the Spirit, the water, and the blood, and these three agree in one. If all the Greek manuscripts and an- cient versions say concerning the Spirit, the water, and the blood, that im wnuwm sunt— they agree im one, then it was not of them that Cyprian spoke, whatever variety there might be in the copies in his time, when he said it is written, unum sunt—they are one. And therefore Cyprian’s words seem still to bea firm testimony to v. 7, and an intimation hkewise that a forger of the text would have scarcely so exactly hit upon the apostolical name for the second witness in heaven, the Word. Then, [3.] As only this apostle re- cords the history of the water and blood flowing out of the Saviour’s side, so it is he only, or he principally, who registers to us the Saviour’s promise and prediction of the Holy Spirit’s coming to glorify him, and to testify of him, and to convince the world of its own unbelief and of his righteousness, as in his gospel, ch. xiv. 16, 17, 26; xv. 26; xvi. 7—15. It is most suitable then to the diction and to the gospel of this apostle thus to mention the Holy Ghost as a witness for Jesus Christ. Then, (5.) It was far more easy for a transcriber, by turning away his eye, or by the obscurity of the copy, it being obliterated or defaced on the top or bottom of a page, or worn away in such materials as the ancients had to write upon, to lose and omit the passage, than for an interpolator to devise and insert it. He must be very bold and impudent who could hope to escape detection and shame; and profane too, who durst venture to make an addition to a supposed sacred book. And, (6.) It can scarcely be supposed that, when the apostle is representing the Christian’s faith in overcoming the world, and the foundation it relies upon in adhering to Jesus Christ, and the various testimony that was given to Jesus Christ in the world, he should omit the supreme testimony that attended him, especially when we consider that he meant to infer, as he does (wv. 9), If we receive the witness of men, the witness of God is greater ; for this (which he had rehearsed be- 1 JOHN fore) is the witness © testified of his Son. Now nesses on earth there is net e ness of God, nor indeed any with I truly and immediately God. The tarian opposers of the text will de either the Spirit, or the water, or the is God himself; but, upon ou reading, here is a noble enumekdtga f several witnesses and testimonies o the truth of the Lord Jesus and thi of his institution.. Here is the most ex abridgment or breviate of the moti faith in Christ, of the credentials the Sa brings with him, and of the evidences | Christianity, that is to be found, I thin the book of God, upon which single ace even waiving the doctrine of the. Trinity, the text is worthy of all acceptatio 2. Having these rational grounds on oy side, we proceed. ‘The apostle, having te us that the Spirit that bears witness to Cl is truth, shows us that he is so, by assur us that he is in heaven, and that ther others also who cannot but be true, or’ itself, concurring in testimony with him: Fi there are three that bear record in heaven, th Father, the Word, and the Holy Ghost, an these three are one, v. 7. (1.) Here is a trinity of heavenly witnesse such as have testified and vouched to t world the veracity and authority of the Le Jesus in his office and claims, where, [1 The first that oceurs in order is the Father he set his seal to the commission of the Lo Christ all the while he was here ; more cially, First, In proclaiming him at tism, Matt. iii. 17. Secondly, In confi his character at the transfiguration, xvii. 5. Thirdly, In accompanying him miraculous power and works: If J do not #) works of my Father, believe me not ; but if do, though you believe not me, believe the work that you may know and believe that the Fu ther is in me, and I in him, John x. 37, 38 Fourthly, In avouching at his death, Matt xxvii. 54. Fifthly, In raismg him from th I dead, and receiving him up to his glory: £ shall convince the world——of righteous because I go to my Father, and oy see me more, John xvi. 10, and Rom. i. 4. me Tk second witness is the Word, a mysterio! name, importing the highest nature th: longs to the Saviour Jesus Christ, wh he existed before the world was, wher I made the world, and whereby he was tru God with the Father. He must bear witne to the human nature, or to the man Chr Jesus, in and by whom he redeemed at saved us; and he bore witness, First, Byt mighty works that he wrought. Johny. li My Father worketh hitherto, and I work. eondly, In conferring a glory upon him transfiguration. And we beheld his 9 glory as of the only-begotten of the John i. 14. Thirdly, In raising him | dead. John ii. 19, Destroy this temple, a 4] oa -viour (according to what is reported by this -viour are, as well as others, born after the witness is the Holy Ghost, or the Holy Spirit, an august, venerable name, the possessor, proprietor, and author of holiness. True and faithful must he be to whom the Spirit of holiness sets his seal and solemn testi- mony. So he did to the Lord Jesus, the head of the Christian world; and that in such instances as these :—First, In the miraculous production of his immaculate human nature in the virgin’s womb. The Holy Ghost shall come upon thee, Luke i. 35, &c. Secondly, In the visible descent upon him at his bap- tism. The Holy Ghost descended in a bodily shape, Luke iii. 22, &c.. Thirdly, In an effec- tual conquest of the spirits of hell and dark- ness. If I cast out devils by the Spirit of God, then the kingdon. of God has come unto you, Matt. xii. 28. Fourthly, In the visible potent descent upon the apostles, to furnish them with gifts and powers to preach him and his gospel to the world after he himself had gone to heaven, Acts i. 4, 5; ii. 2—4, &c. Fifthly, In supporting the name, gospel, and interest of Christ, by miraculous gifts and operations by and upon the disciples, and in the churches, for two hundred years (1 Cor. xil. 7), concerning which see Dr. Whitby’s excellent discourse in the preface to the se- cond volume of his Commentary on the New Testament. These are witnesses in heaven; and they bear record from heaven , and they are one, it should seem, not only in testimony (for that is implied in their being three wit- nesses to one and the same thing), but upon a higher account, as they are in heaven ; they are one in their heavenly being and essence; and, if one with the Father, they must be one God. (2.) To these there is opposed. though with them joined, a trinity of witnesses on earth, such as continue here below: And there are three that bear witness on earth, the spirit, the water, and the blood ; and these three agree in one, v.8. [1.] Of these witnesses the first is the spirit. This must be distinguished from the person of the Holy Ghost, who is in heaven. We must say then, with the Sa- apostle), that which is born of the Spirit is spirit, John iii. 6. The disciples of the Sa- flesh. They come into the world endued with a corrupt carnal disposition, which is enmity to God. This disposition must be mortified and abolished. A new nature must be communicated. Old lusts and corrup- tions must be eradicated, and the true disciple become a new creature. The regeneration or renovation of souls is a testimony to the Saviour. It is his actual though initial sal- vation. It is a testimony on earth, because it continues with the church here, and is not performed in that conspicuous astonishing manner in which signs from heaven are ac- ie coh Nasik Sm ae Gui, Sia ink DE CHAP’ V. three days will I raise it up. [3.] The third pS SR i le Lead we SPU ere gy -- Pee ; 4 but its progressive sanctification, victory over the world, her peace, and love, and joy, and all that grace by which she is made meet for the inheritance of the saints in light. [2.] The second is the water. This was before considered as a means of salvation, now as 2 testimony to the Saviour himself, and inti- mates his purity and purifying power. And so it seems to comprehend, First, ‘The purity of his own nature and conduct in the world. He was holy, harmless, and undefiled Se- condly, The testimony of John’s baptism, who bore witness of him, prepared a people for him, and referred them to him, Mark i. 4,7,8. Thirdly, The purity of his own doc. trine, by which souls are purified and washed. Now you are clean through theword that I have spoken unto you, John xy. 3. Fourthly, The actual and active purity and holiness of his disciples. His body is the holy catholic church. Seeing you have purified your souls in obeying the truth through the Spirit, 1 Pet i. 22. And this signed and sealed by, Fifthly, « The baptism that he has appointed for the initiation or introduction of his disciples, in which he signally (or by that sign) says, Except I wash thee, thou hast no part in me. Not the puiting away of the filth of the flesh, but the unswer of a good conscience towards God, 1 Pet. iii. 21. [3.] The third witness is the blood ; this he shed, and this was our ransom. This testifies for Jesus Christ, First, In that it sealed up and finished the sacrifices of the Old Testament, Christ, our Passover, was sacrificed for us. Secondly, In that it confirmed his own predictions, and the truth of all his ministry and doctrine, John xviii. 37. Thirdly, In that it showed unparalleled love to God, in that he would die a sacrifice to his honour and glory, in making atone- ment for the sins of the world, John xiv. 30, 31. Fourthly, In that it demonstrated unspeakable love to us; and none wil! de- ceive those whom they entirely love, John xiv. 13—15. Fifthly, In that it demonstrated the disinterestedness of the Lord Jesus as to any secular interest and advantage. No im- postor and deceiver ever proposes to himself contempt anda violent cruel death, John xviii. 36. Sixthly, In that it lays obligation on his disciples to suffer and die for him. No de- ceiver would invite proselytes to his side and interest at the rate that the Lord Jesus did. You shall be hated of all men for my sake. They shall put you out of their synagogues ; and the time comes that whosoever kills you will think that he doeth God service, John xvi. 2. He frequently calls his servants to a conformity with him in sufferings: Let us go forth therefore unto him without .the camp, bearing his reproach, Heb. xiii. 13. ‘This shows that neither he nor his kingdom is of this world. Seventhly, ‘The benefits accruing and procured by his blood (well understood) must immediately demonstrate that he is in« complished. ‘To this Spirit belong not only | deed the Saviour of the world. And then, the regeneration and conversion of the charch, | Fighthly, These are signified and sealed in | ane £- | x -The'witnesses on earth. a! aad aes . ee ere ee” oe ee, ee The believer’s pricilege. the New Testament), which is shed for many, for the remission of sins, Matt. xxvi. 28. Such are the witnesses on earth. Such is the various testimony given to the author of our religion. No wonder if the rejecter of all this evidence be judged as a blasphemer of the Spirit of God, and be left to perish with- out remedy in his sins. These three wit- nesses (being more different than the three former) are not so properly said to be one as to be for one, to be for one and the same pur- pose and cause, or to agree in one, in oneand the same thing among themselves, and in the same testimony with those who bear record from heaven. III. The apostle justly concludes, Jf we receive the witness of men, the witness of God is greater ; for thisis ihe witness of God, that he hath testified of his Son, v.9. Here we have, 1. A supposition well founded upon the premises. Here is the witness of God, the witness whereby God hath testified of his Son, which surely must intimate some im- mediate irrefragable testimony, and that of the Father concerning his Son; he has by himself proclaimed and avouched him to the world. 2. The authority and acceptable- ness of his testimony ; and that argued from the less to the greater: If we receive the wit- ness of men (and such testimony is ard must be admitted in all judicatories and in all nations), the witness of God is greater. It is truth itself, of highest authority and most unquestionable infaltibility. And then there is, 3. The application of the rule to the resent case: For this is the witness, and here is the witness, of God even of the Father, as well as of the Word and Spirit, which he hath testified of, and wherein he hath attested, his Son. God, that cannot lie, hath given suffi- cient assurance to the world that Jesus Christ is his Son, the Son of his love, and Son by office, to reconcile and recover the world unto himself ; he testified therefore the truth and divine origin of the Christian religion, and that it is the sure appointed way and means of bringing us to God. 10 He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. 11 And this is the record, that God hath given to us eternal life, and this life is in his Son. 12 He that hath the Son hath life; and he that hath not the Son of God hath not life. 13 These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye 1 JOHN. “ the institution of his own supper : This is my | may believe on the blood of the New Testament (which ratifies! of God, eh - 2.3 Ree Sek oe aes Le a ee eS JUDE. Introductien. "in the closest conjunction with holixess, of which charity, or sincere unbiassed brotherly-love, ‘a most essential character and inseparable branch. The truth we are to hold fast, and en- avour that others may be aczuainted with and not depart from, has two special characters :— “It is the truch as it is m Jesus (Eph. iv. 21; and it is truth after (or which is according to) " godliness, Tit. i. 1. The gospel is the gospel of Christ. He has revealed it to us, and he is the " main subject of it; and therefore we are indispensably bound to learn thence all we can of his " person, natures, and offices: indifference as to this is inexcusable in any who call themselves Christians ; and we know from what fountain we are wholly and solely to draw all necessary seving knowledge. Further, it is also a doctrine of godliness. Whatever doctrines favour the corrupt lusts of men cannot be of God, let the pleas and pretensions for them be what they will. Errors dangerous to the souls of men soon sprang up in the church. The servants slept and _ fares were sown, But such were the wisdom and kindness of Providence that they began sen- _ sibly to appear and show themselves, while some, at least, of the apostles were yet alive to con- fute them, and warn others against them. We are apt to think, If we had lived in their times, should have been abundantly fenced against the attempts and artifices of seducers ; but we have their testimony and their cautions, which is sufficient; and, if we will not believe their writings, neither should we have believed or regarded their sayings, if we had lived among m and conversed personally with them. is have here, !. An account of the penman of this epistle, a charac- jot: = see Be iieistigh, abe Ueings fed privileges of that happy b= so was Iscariot ; but he was a sincere disciple ; ,ver. 1,2. Ii. The occasion of writing this epistle, ver. 3. and follower of Christ, so was not the other. . A character of evil and perverse men, who had already sprung : F ° wp in that infant state of the church, and would be succeeded by He was a faithful servant of Jesus Christ, of the nt oii and ae po toa a the other was his betrayer and murderer ; cation against hearkening to and following after suc ha 4 the severity of God towards the unbelieving Toneuring therefore here the one is very carefully dis. elites at their coming out of Ezypt, the angels that fell, the | {j i ? ‘and punishment of Sodom and Gomorrah, ver. 5—7.- v. To inguished from the other. Dr. Manton 8 se the apostle likens the seducers against whom he was | note upon this 1S, that God takes great care ig them, and describes them at large, from ver. 8 to 13, } ~ i vi. Then (as specially suitable to his argument) he of the good name of his sincere and useful san ancient prophecy of Enoch ee and describing servants, Why then should we ve prodigal future judzment, ver. 14, 15. WII. He enlarges on the se- ’ _ rs’ character, aud guards against the offence which honest of our own or one another’s reputation and might be apt to take at the so early permission of such | usefulness? Our apostle here calls himself by showing that it'was foretold loug before that so it raed Chri . be, ver. 16—19. W111, Exhorts them to perseverance in the a servant 0 esus rist, esteeming that a i, fervency in prayer, watchfulness against falling from the} most honourable title. It is more honourable of God, and a lively hope of eternal life, ver. 20,21. IX. . 2 pets them how to act towards the erroneous and scandalous, | to be a sincere and useful servant of Christ 22,23. And, X. Closes with an admirable doxology in the| than to be an earthly king, how potent and prosperous soever. He might have claimed kindred to Christ according to the flesh, but he waives this, and rather glories in being his servant. Observe, (1.) It is really a st two verses. UDE, the servant of Jesus Christ, greater honour to be a faithful servant of Jesus Christ than to be akin to him according Fy and brother of James, to them at are sanctified by God the Father, to the flesh. Many of Christ’s natural kindred, as well as of his progenitors, perished ; not preserved in Jesus Christ, and ed: 2 Mercy unto you, and peace, from want of natural affection in him as man, but from infidelity and obstinacy in them- md love, be multiplied. "Here we have the preface or introduction, in whi selves, which should make the descendants and near relatives of persons most eminent for sincere and exemplary piety jealous over themselves with a godly jealousy. A son of Noah may be saved in the ark from a flood of temporal destruction, and yet be over- whelmed at last in a deluge of divine wrath, and suffer the vengeance of eternal fire. Christ himself tells us that he that heareth his word and doeth it (that is, he only) ts as his brother, and sisier, and mother, that is. more honour- ably and advantageously related to him than the nearest and dearest of his natural relatives, considered merely as such. See Mait. xii. 48—50. (2.) In that the apostle Jude styles himself a servant, though an apostle, a dig- nified officer in Christ’s kingdom, it 1s a great honour to the meanest sincere minister (and it holds proportionably as to every up- right Christian) that he 1s the servant of Christ Jesus. The apostles were servants before they * . - 7 “I. We have an account of the penman of lis epistle, Jude, or Judas, or Judah. He name-sake to one of his ancestors, the ch-son of Jacob, the most eminent ugh not the first-born of his sons, out of se loins (linealJy, in a most direct suc- sssion) the Messiah came. This was a name worth, eminency, and honour; yet, 1. He had a wicked name-sake. There was one Judas (one of the twelve, surnamed Iscariot, from the place of his birth) who was a vile traitor, the betrayer of his and our Lord. The same names may be common to the best nd worst persons. It may be instructive to called after the names of eminently good , but there can be no inference drawn 1 as to what we shal] prove, though we ay even thence conclude what sort of per- ons our good parents or progenitors desired aul hoped we shouid bs. But, 2. Our Judas Ny quite another man. He was an apostle, | Se eM FB Be liees oe : Lb Apostolic benedictton. were apostles, and they were but servants still. Away then with all pretensions in the ministers of Christ to lordly dominion either over one another or over the flocks committed to their charge. Let us ever have that of our dear Redeemer in actual view, It shall not be so among you, Matt. xx. 25, 26.—And brother of James, to wit, of him whom the ancients style the first bishop of Jerusalem, of whose cha- racter and martyrdom Josephus makes men- tion, ascribing the horrible destruction of that city and nation to this wicked cruelty, as one of its principal causes. Of this James our Jude was brother, whether in the strictest or a larger (though very usual) acceptation I determine not. He however reckons it an honour to him that he was the brother of such a one. We ought to honour those who are above us in age, gifts, graces, station; not to envy them, yet neither to flatter them, nor be led merely by their example, when we have reason to think they act wrong. Thus the apostle Paul withstood his fellow-apostle Peter to the face, notwithstanding the high esteem he had for him and the affectionate love he bore to him, when he saw that he was to be blamed, that is, really blameworthy, Gal. ii. 11, and following verses. II. We are here informed to whom this epistle is directed ; namely, to all those who are sanctified by God the Father, and preserved in Jesus Christ, and called. 1 begin with the last—called, that is, called Christians, in the judgment of charity, further than which we cannot, nor in justice ought to go, in the judgments or opinions we form or receive of one another ; for what appears not is not, nor ought to come into account in all our dealings with and censures of one another, whatever abatements the divine goodness may see fit to make for an honest though misguided zeal. The church pretends not (1 am sure it ought not) to judge of secret or hidden things (things drawn into the light before the time), lest our rash and preposterous zeal do more harm than ever it has done good, or I am afraid ever will do. The tares and wheat (if Christ may be Judge) must grow together till the harvest (Matt. xiii. 23—30); and then he himself will, by proper instruments, take timely care to separate them. We ought to think the best we can of every man till the contrary appear; not being forward to re- ceive or propagate, much less invent, dis- advantageous characters of our brethren. This is the least we can make of the apostle’s large and excellent description of charity (1 Cor. xili.), and this we ought to make con- science of acting up to, which till we do, the Christian churches will be (as, alas! they are at this day) filled with envying and strife, confusiin and every evil work, Jam. iii. 16. Or, the apostle may speak of their being called to be Christians, by the preaching of the word, which they gladly received, and professed cordially to believe, and so were received into the society and fellowship of | JUDE. ‘disregard necessary truth because the church—Christ the members ; real believ believers visibly. Note, Chri called, called out of the world, and temper of it,—above the world and better things, heaven, things u eternal,—called from sin to Chi vanity to seriousness, from unc holiness; and this in pursuanée purpose and grace; for whom he destinate those he also called, Rom. vi Now those who are thus called, are, 1. tified. Sunctified by God the Father. — tification is usually spoken of in seripti the work of the Holy Spirit, yet here ascribed to God the Father, becaus Spirit works it as the Spirit of the F and the Son. Note, All who are effec called are sanctified, made partukers vine nature (2 Pet. i. 4); for without he no man shall see the Lord, Heb. xii. 1 serve, Our sanctification is not our own! If any are sanctified, they are so. by Gc Father, not excluding Son or Spirit, fe are one, one God. Our corruption lution are of ourselves; but our s and renovation are of God and his therefore if we perish in our must bear the blame, but if we be and glorified all the honour and glory be ascribed to God, and to him alo own it is hard to give a clear and ¢ account of this, but we must not fully reconcile the several parts of other; for, on that supposition, we : deny that any one of us could stir ar from the place we are at present in, # we see the contrary every day and The called and sanctified are pr Christ Jesus. As it is God who b work of grace in the souls of men, : who carries it on, and perfects it. W begins he will perfect ; though we are’ he is constant. He will not forsak of his own hands, Ps. cxxxviii. 8. therefore trust in ourselves, nor in of grace already received, but in hij him alone, still endeavouring, by and appointed means, to keep ou ever we would hope he should Note, (1.) Believers are preserved fi gates of hell, and to the glory of he All who are preserved are preserved | Christ, in him as their citadel and hold, no longer than they abide in hin solely by virtue of their union with hii III. We have the apostolical be Mercy to you, &c. From the mercy, } love of God all our comfort flows, a enjoyment in this life, all our hope ¢ 1. The mercy of God is the sp fountain of all the good we have or mercy not only to the miserable, guilty. 2. Nextto mercy is peace, have from the sense of having ob mercy. We can have no true and la OL a » but what flows from our reconciliation with God by Jesus Christ. 3. As from mercy : gs peace, so from peace springs love, - his love to us, our love to him, and our ; eee love (forgotten, wretchedly neg- d, race!) to one another. ‘These the apostle prays may be multiplied, that Chris- fians may not be content with scraps and narrow scantlings of them; but that souls and societies may be full of them. Note, God is ready to supply us with all grace, and afulnessin each grace. If we are straitened, ‘we are not straitened in him, but in ourselves. 8 Beloved, when I gave all dili- gence to write unto you of the com- mon salvation, it was needful for me fo write unto you, and exhort you at. ye should earnestly contend for ‘the faith which was once delivered unto the saints. 4 For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning : he grace of our God into lascivious- ness, and denying the only Lord God, and our Lord Jesus Christ. 5 I will therefore put you in remembrance, though ye once knew this, how that ie Lord, having saved the people out of the land of Egypt, afterward de- ‘stroyed them that believed not. 6 ‘And the angels which kept not their first estate, but left their own habita- tion, he hath reserved in everlasting chains under darkness unto the judg- a of the great day. 7 Even as Sodom and Gomorrha, and the cities bout them in like manner, giving emselves over to fornication, and going after strange flesh, are set forth for an example, suffering the ven- geance of eternal fire. _ We have here, I. The design of the apostle im writing this epistle to the lately converted ws and Gentiles; namely, to establish them in the Christian faith, and a practice and con- _yersation truly consonant and conformable thereunto, and in an open and bold profession thereof, especially in times of notorious op- position, whether by artful seduction or vio- lent and inhuman persecution. But then we must see to it very carefully that it be really the Christian faith that we believe, profess, propagate, and contend for; not the discri- minating badges of this or the other party, not any thing of later date than the inspired writings of the holy evangelists and apostles. Here observe, 1. The gospel salvation is a common salvation, that is, in a most sincere _ offer and tender of it to all mankind to whom A, i i (Nie t ak ae: AD me 5 a e i = . | aaa JUD - r+ Tare . ase a % as Rae eo E. The common salvation. the notice of it reaches: for so the commis- sion runs (Mark xvi. 15, 16), Go you into ali the world, and preach the gospel to every crea- ture, &c. Surely God means as he speaks ; he does not delude us with vain words, what- ever men do; and therefore none are excluded from the benefit of these gracious offers and invitations, but those who obstinately, im- penitently, finally exclude themselves. Who- ever will may come and drink af the water of life freely, Rev. xxii. 17. The application of it is made to all believers, and only to such; it is made to the weak as wellas to the strong. Let none discourage themselves on the ac- count of hidden decrees which taey can know little of, and with which they haye nothing todo. God’s decrees are dark, his covenants are plain. ‘ All good Christians meet in Christ the common head, are actuated by one and the same Spirit, are guided by one rule, meet here at one throne of grace, and hope shortly to meet in one common inheritance,” a glorious one to be sure, but what or how glorious we cannot, nor at present need to know; but such it will be as vastly to exceed all our present hopes and expectations. 2. This common salvation is the subject-matter of the faith of all the saints. ‘The doctrine of it is what they all most heartily consent to; they esteem it as a faithful saying, and worthy of all acceptation, 1 ‘Vim. i. 15. It is the faith once, or at once, once for all, delivered to the saints, to which nothing can be added, from which nothing may be detracted, in which nothing more nor less should be al- tered. Here let us abide; here we are safe; if we stir a step further, we are in danger of being either entangled or seduced. 3. The apostles and evangelists all wrote to us of this common salvation. This cannot be doubted by those who have carefully read their writings. It is strange that any should think they wrote chiefly to maintain particular schemes and opinions, especially such as they never did nor could think of. It is enough that they have fully declared to us, by inspi- ration of the Holy Ghost, all that is necessary for every one to believe and do, in order to obtain a personal interest in the common sal- vation. 4. Those who preach or write of the common salvation should give all diligence to do it well: they should not allow them- selves to offer to God or his people that which costs them nothing, or next to nothing, little or no pains or thought, 2 Sam. xxiv. 24. This were to treat God irreverently, and man unjustly. The apostle (though inspired) gave all diligence to write of the common salvation. What then will become of those who (though uninspired) give no diligence, or next to none, but say to the people (even in the name of God) quicquid in buccam venerit—whatever comes next, who, so that they use scripture- words, care not how they interpret or apply them? ‘Those who speak of sacred things ought always to speak of them with the great- est reverence, care, anddiligence. 5. ‘Thos “ae ey ee Pe ae a yo The common salvation. who have received the doctrine of tnis com- mon salvation must contend earnestly for it. Earnestly, not furiously. ‘Those who strive for the Christian faith, or in the Christian course, must strive lawfully, or they lose their \abour, and run great hazard of losing their crown, 2 Tim. ii. 5. The wrath of man work- eth not the righteousness of God, Jam. i. 20. Lying for the truth is bad, and scolding for it is not much better. Observe, Those who have received the truth must contend for it. Buthow? As the apostles did; by suffering patiently and courageously for it, not by making others suffer if they will not presently embrace every notion that we are pleased (proved or unproyved) to call faith, or funda- mental. We must not suffer ourselves to be robbed of any essential article of Christian faith, by the cunning craftiness or specious plausible pretences of any who lie in wait to deceive, Eph. iv. 14. The apostle Paul tells us he preached the gospel (mind it was the gospel) with much contention (1 Thess. ii. 2), that is (as I understand it), with great ear- nestness, with a hearty zeal, and a great con- cern for the success of what he preached. But, if we will understand contention in the common acceptation of the word, we must impartially consider with whom the apostle contended, and how, the enlarging on which would not be proper for this place. II. The occasion the apostle had to write to this purport. As evil manners give rise to good laws, so dangerous errors often give just occasion to the proper defence of im- portant truths. Here observe, 1. Ungodly men are the great enemies of the faith of Christ and the peace of the church. Those who deny or corrupt the one, and disturb the other, are here expressly styled ungodly men. We might have truth with peace (a most de- sirable thing) were there none (ministers or private Christians) in our particular churches and congregations but truly godly men—a blessing scarcely to be looked or hoped for on this side heaven. Ungodly men raise scruples, start questions, cause divisions, widen breaches, merely to advance and pro- mote their own selfish, ambitious, and cove- tous ends. This has been the plague of the church in all past ages, and I am afraid no age is, or will be, wholly free from such men and such practices as long as time shall last. Observe, Nothing cuts us off from the church but that which cuts us off from Christ; namely, reigning infidelity and ungodliness. We must abhor the thought of branding par- ticular parties or persons with this character, especially of doing it without the least proof, or, as it toa often happens, the least shadow of it. Those are ungodly men who live with- out God in the world, who have no regard to God and conscience. Those are to be dreaded and consequently to be avoided, not only who are wicked by sins of commission, but also who are ungodly by sius of omission, who, for example, restrain prayer before God, who JUDE. a bectias F .: ay dare not reprove a rich man, w duty of their place so to do, for fe his favour and the advan they pre themselves therefrom, who do the work : Lord negligently, &e. 2. Those are the of ungodly men who turn the gracesof into lasciviousness, who take encouragen to sin more boldly because the grace of | has abounded, and still abounds, so won fully, who are hardened in their impieties the extent and fulness of gospel grace, design of which is to reduce men from § and bring them unto God. Thus there to wax wanton under so great grace, a turn it into an occasion of working all 1 cleanness with greediness, and hardeni ourselves in such a course by that very gre which is the last and most forcible means reclaim us from it, is to render ourselves vilest, the worst, and most hopeless of sinne 3. Those who turn the grace of God i lasciviousness do in effect deny the Lord ¢ and our Lord Jesus Christ ; that is, they de both natural and revealed religion. Th strike at the foundation of natural religi for they deny the only Lord God ; and overturn all the frame of revealed for they deny the Lord Jesus Christ. his great design in establishing rev ligion in the world was to bring us unto Note, Those who deny our Lord Jesus Chr do in effect deny the only Lord God. © deny revealed religion is virtually to overt natural religion, for they stand or fall t gether, and they mutually yield light a1 force to each other. Would to God o modern deists, who live in the midst of gos; light, would seriously consider this, at cautiously, diligently, and impartially e amine what it is that hinders their receivi the gospel, while they profess themsels fully persuaded of all the principles a duties of natural religion ! Never team ! answered more exactly to each other th these do, so that it seems absurd to r the one and reject the other One wot think it were the fairer way to receive or reject both; though perhaps the mi plausible method, especially in this age act the part they do. 4. Those who grace of God into lasciviousness are 0 unto condemnation. They sin agai last, the greatest, and most perfect d and £o are without excuse. Those who th sin must needs die of their wounds, of tli disease, are of old ordained to this cond nation, whateverthat expression means. — what if our translators had thought fit to he rendered the words waAat mpoyeypappévo of old fore-written of, as persons who wow through their own sin and folly become t proper subjects of this condemnation, wht had the harm been? Plain Christians not been troubled with dark, doubtful, a perplexing thoughts about reprobation, wht the strongest heads cannot enter far into, ¢ indeed bear but little of, without much | Seren ‘and damage. Is it not enough that early notice was given by inspired writers that such seducers and wicked men should arise in later times, and that every one, being fore- warned of, should before-armed against them? 5. We ought to contend earnestly for the faith, in opposition to those who would cor- Tupt or deprave it, such as have crept in un- awares: a wretched character, to be sure, but often very ill applied by weak and igno- rant people, and even by those who them- selves creep in unawares, who think their ipse dizit should stand for a law to all their followers and admirers, Surely faithful hum- _ ble ministers are helpers of their people’s joy, ace, and comfort; not lords of their faita! hoever may attempt to corrupt the faith, e ought to contend earnestly against them. e more busy and crafty the instruments and agents of Satan are, to rob us of the truth, the more solicitous should we be to hold it fast, always provided we be very sure that we fasten no wrong or injurious charac- _ ters on persons, parties, or sentiments. Mil. The fair warning which the apostle, _ in Christ’s name, gives to those who, having professed his holy religion, do afterwards desert and prove false to it, v.5—7. We have here a recital of the former judgments of God upon sinners, with design to awaken and terrify those to whom warning is given in this epistle. Observe, The judgments of - God are often denounced and executed in terrorem—for warning to others, rather than from immediate or particular displeasure against the offenders themselves; not that God is not displeased with them, but perhaps _ not more with them than with others who, at least for the present, escape. J will put you inremembrunce. What wealready know we still need to be put in remembranee of. _ Therefore there will always be need and use ‘of a standing stated ministry in the Christian » church, though all the doctrines of faith, the essentials, are so plainly revealed in express _ words, or by the most near, plain, and imme- _ diate consequence, that he who runs may + read and understand them. There wants no infallible interpreter, really or conceitedly such, for any such end or purpose. Some people (weakly enough) suggest, “If the “scriptures do so plainly contain all that is necessary to salvation, what need or use can there be ofa standing ministry? Why may We not content ourselves with staying at home, and reading our Bibles?” ‘The in- spired apostle has here fully, though not wholly, answered this objection. Preaching is not designed to teach us something new in every sermon, somewhat that we knew no- thing of before ; but fo put us in remembrance, to call to mind things forgotten, to affect our passions, and engage and fix our resolutions, that our lives may be answerable to our faith. Though you know these things, yet you still need to know them better. There are many things which we have known which yet we ; JUDE. SSNs a Monuments of judgment haveunhappily forgotten. Isitofnouseorser- vice to be put afresh in remembrance of them? Now what are these things which we Chris- tians need to be put in remembrance of? 1. The destruction of the unbelieving Israelites in the wilderness, v. 5. Paul puts the Corinthians in mind of this, 1 Cor. x. The first ten verses of that chapter (as the scripture is always the best commentary upon itself) are the best explication of the fifth verse of this epistle of Jude. None therefore ought to presume upon their privileges, since many who were brought out of Egypt by a series of amazing miracles, yet perished in the wilderness by reason of their unbelief. Let us not therefore be high-minded, but fear, Rom. xi. 20. Let us fear lest, a promise being left us of entering into his rest, any of you should seem to come short of it, Heb, iv. 1 They had miracles in abundance: they were their daily bread; yet even they perished in unbelief. We have greater (much greater) advantages than they had; let their error (their so fatal error) be our awful warning. 2. Weare here put in remembrance of the fall of the angels, v. 6. There were a great number of the angels who left their own habitation ; that is, who were not pleased witl: the posts and stations the supreme Monarch of the universe had assigned and allotted to them, but thought (like discontented mi- nisters in our age, I might say in every age) they deserved better; they would, with the title of ministers, be sovereigns, and in effect their Sovereign should be their minister—do all, and only, what they would have him; thus was pride the main and immediate cause or occasion of their fall. Thus they quitted their post, and rebelled against God, their Creator and sovereign Lord. But God did not spare them (high and great as they were) ; he would not truckle to them ; he threw them off, as a wise and good prince will a selfish and deceitful minister ; and the great, the all- wise God, could not be ignorant, as the wisest and best of earthly princes often are, what designs they were hatching. After all, what became of them? They thought to have dared and outfaced Omnipotence itself; but God was too hard for them, he cast them down to hell. Those who would not be servants to their Maker and his will in their first state were made captives to his justice, and are reserved in everlasting chains under darkness. Here see what the condition ot fallen angels is: they are in chains, bound under the divine power and justice, bound over to the judgment of the great day ; they are under darkness, though once angels of light ; so horribly in the dark are they that they continue to fight against God, as if there were yet some small hope at least left them of prevailing and overcoming in the conflict. Dire infatuation! Light and liberty concur, chains and darkness how well do they agree and suit each other! The devils, once engeis in the best sense, are reserved, &c. Observe, iad Ae! wa! I) Sens SY ee = © “~~ Tee Oe ee ae) en Oe ek meee ae Conrumacious professors. There is, undoubtedly there 1s, a judgment to come; the fallen angels are reserved to the judgment of the great day ; and shall fallen men escape it? Surely not. Let every reader consider this in due time. ‘I'heir chains are called everlasting, because it is impossible they should ever break loose from them, or make an escape; they are held fast and sure under them. The decree, the justice, the wrath of God, are the very chains under which fallen angels are held so fast. Hear and fear, O sinful mortals of mankind! 3. Theapostle here calls to ourremembrance the destruction of Sodom and Gomorrah, v. 7. Even as, &c. It is in allusion to the destruc- tion of Pentapolis, or the five cities, that the miseries of the damned are set forth by alake that burneth with fire and brimstone; they were guilty of abominable wickedness, not to be named or thought of but with the ut- most abhorrence and detestation; their ruin is a particular warning to all people to take heed of, and fly from, fleshly lists that war against the soul, 1 Pet. ii. 11. ‘“ These lusts consumed the Sodomites with fire from heaven, and they are now suffering the ven- geance of eternal fire; therefore take heed, imitate not their sins, lest the same plagues overtake you as did them. God is the same holy, just, pure Being now as then; and can the beastly pleasures of a moment make amends for your suffering the vengeance of eternal fire? Stand in awe, therefore, and sin not, Ps. iv. 4. 8 Likewisealso these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. 9 Yet Miehael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. 10 But these speak evil of those things which they know not: but what they know na- turally, as brute beasts, in those things they corrupt themselves. 11 Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. 12 These are spots in your feasts of charity, when they feast with you, feeding themselves without fear : clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; 13 Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever. 14 And Enoch also, the ‘ai, Mesa JUDE. - ee a seventh from Adam, these, saying, Behold I cometh with ten thousands of saints, 15 To execute ju ; all, and to convince all that are1 godly among them of all their 1 godly deeds which they have ungo committed, and of all their ha speeches which ungodly sinners hay spoken against him. 4 The. apostle here exhibits a charge agaii deceivers who were now seducing the discipl of Christ from the profession and p of his holy religion. He calls them f dreamers, forasmuch as delusion is a drea and the beginning of, and inlet to, all mann of filthiness.. Note, Sin is filthiness ; it re ders men odious and vile in the sight of # most holy God, and makes them (sooner later, as penitent or as punished to extrem and without resource) vile in their own eye and in a while they become vile in the ey of all about them. These filthy dre dream themselves into a fool’s paradi earth, and into a real hell at last: let th character, course, and end, be our seasonab and sufficient warning ; like sins will produ like punishments and miseries. Here, _ I. The character of these deceivers is de scribed. ) a 1. They defile the flesh. The flesh or bod is the immediate seat, and often the irritatin occasion, of many horrid pollutions ; these, though done in and against the do greatly defile and grievously maim wound thesoul. Fleshly lusts do war agains the soul, 1 Pet. ii. 11; and in 2 Cor. vii. 1 w read of filthiness of flesh und spirit, each o which, though of different kinds, defiles the whole man. aay “? 2. They despise dominion, and speak ev of dignities, are of a disturbed mind and a se- ditious spirit, forgetting that the powers tha be are ordained of God, Rom. xiii. 1. requires us to speak evil of no man (Tit. iii. 2); but it is a great aggravation of the sin of evil-speaking when what we say is pointed at magistrates, men whom God has set in au- thority over us, by blaspheming or speaking evil of whom we blaspheme God himself. Or if we understand it, as some do, with re= spect to religion, which ought to have the dominion in this lower world, such evil- speakers despise the dominion of conscience, make a jest of it, and would banish it out of the world; and as for the word of God, the rule of conscience, they despise it. The re- velations of the divine will go for little with” them; they are a rule of faith and manners. but not till they have explained them, and imposed their sense of them upon all about them. Or, as others account for the sense ‘of this passage, the people of God, truly and specially so, are the dignities here spoken” of or referred to, according to that of the psalmist, Touch not mine anointed, and do my preps no harm, Ps. cv. 15. ‘They speak evil, &c. Religion and its serious professors have been always and every where evil spoken of. ‘Though there is nothing in religion but what is very good, and deserves our highest regards, both as it is perfective of our natures and as it is subservient to our truest and highest interests; yet this sect, as its enemies are pleased to call it, 7s every where spoken against, Acts xxviii. 22. On this occasion the apostle brings in Mi- chuel the archangel, &c., v.9. Interpreters are at a loss what is here meant by the body of Moses. Some think that the devil con- tended that Moses might have a public and honourable funeral, that the place where he was interred might be generally known, _ hoping thereby to draw the Jews, so natu- _ rally prone thereto, to a new and fresh in- stance of idolatry. Dr. Scott thinks that by the body of Moses we are to understand the ‘Jewish church, whose destruction the devil strove and contended for, as the Christian church is called the . dy of Christ in the _ New-Testament style. Others bring other - interpretations, which | will not here trouble _ the reader with. Though this contest was mightily eager and earnest, and Michael was victorious in the issue, yet he would not bring a railing accusation against the devil himself ; _ he knewa good causeneeded nosuch weapons tobe employed in its defence. It is said, He durst not bring, &c. Why durst he not? Not that he was afraid of the devil, but he believed God would be offended if, in such a dispute, he went that way to work; he _ thought it below him to engage in a trial of skill with the great enemy of God and man which of them should out-scold or out-rail _ the other: a memorandum to all disputants, never to bring railing accusations into their disputes. Truth needs no supports from falsehood or scurrility. Some say, Michael ~ would not bring a railing accusation against _ the devil as knowing beforehand that he ~ would be too hard for him at that weapon. _ Some think the apostle refers here to the re- _ markable passage we have, Num. xx. 7—14. : ‘Satan would have represented Moses under disadvantageous colours, which he, good man, had at that time, and upon that occa- sion, given but too much handle for. Now Michael, according to this account, stands up im defence of Moses, and, in the zeal of an upright and bold spirit, says to Satan, The Lord rebuke thee. He would not stand dis- puting with the devil, nor enter into a par- ticular debate about the merits of that special cause. He knew Moses was his fellow- servant, a favourite of God, and he would not patiently suffer him to be insulted, no, not by the prince of devils; but in a just in- dignation cries out, The Lord rebuke thee : like that of our Lord himself (Matt. iv. 10), Get thee hence, Satan. Moses was a dignity, amagistrate, one beloved and preferred by | rs JUDE. Contumacious professors, the great God; and the archangel thought it insufferable that such a one should be so treated by a vile apostate spirit, of how high an order soever. So the lesson hence is that we ought to stand up in defence of thuse whom God owns, how severe soever Satan and his instruments may be in their censures of them and their conduct. ‘Those who cen- sure (in particular) upright magistrates, upon every slip in their behaviour, may expect to hear, The Lord rebuke thee ; and divine re- bukes are harder to be borne than careless sinners now think for. 3. They speak evil of the things which they know not, &c., v. 10. Observe, Those who speak evil of religion and godliness speak evii’ of the things which they know not ; for, if they had known them, they would have spoken well of them, for nothing but good and eéxcel- lent can be truly said of religion, and it is sad that any thing different or opposite should ever be justly said of any of its pro- fessors. A religious life is the most safe, happy, comfortable, and honourable life that is. Observe, further, Men are most apt to speak evil of those persons and things that they know least of. How many had never suffered by slanderous tongues if they had been better known! On the other hand, re- tirement screens some even from just censure. But what they know naturally, &c. It is hard, if not impossible, to find any obstinate’ enemies to the Christian religion, who do not in their stated course live in open or secret contradiction to the very principles of natural religion: this many think hard and un- charitable ; but I am afraid it will appear too true in the day of the revelation of the righteous judgment of God. ‘The apostle likens such to brute beasts, though they often think and boast themselves, if not as the wisest, yet at least as the wittiest part of mankind. In those things they corrupt themselves ; that is, in the plainest and most natural and necessary things, things that lie most open and obvious to natural reason and conscience; even in those things they corrupt, debase, and defile themselves: the fault, whatever it is, lies not in their understandings or apprehensions, but in their depraved wills and disordered appe- tites and affections; they could and might have acted betier, but then they must have offered violence to those vile affections which they obstinately chose rather to gratify than to mortify. 4, Inv. 11 the apostle represents them as followers of Cain, and in v. 12, 13, as athe- istical and profane people, who thought little, and perhaps believed not much, of God or a future world—as greedy and covetous, who, so they could but gain present worldly ad- vantages, cared not what came next—rebels against Godand man, who, like Core, ran into attempts in which they must assuredly perish, as “he did. Of such the apostle further says, (1.) These are spots in your feasts of charity—the ayama or love-feasts, so much 86—VL err Ora” Yer aA Contumacious professors Ee tae 4 i%: spoken of by the ancients. They happeneds by whatever means or mischance, to be ad-| mitted among them, but were spots in them, defiled and defiling. Observe, It is a great reproach, though unjust and accidental, to religion, when those who profess it, and join in the most solemn institution of it, are in heart and life unsuitable and even contrary to it: These are spots. Yet how common in all Christian societies here on earth, the very best not excepted, are such blemishes ! The more is the pity. The Lord remedy it in his due time and way, not in men’s blind and rigorous way of plucking up the wheat with the tares. But in the heaven we are waiting, hoping, and preparing for, there is none of this mad work, there are none of these disorderly doings. (2.) When they feast with you, they feed themselves without fear. Arrant gluttons, no doubt, they were; such as minded only the gratifying of their appe- tites with the daintiness and abundance of their fare; they had no regard to Solomon’s caution, Prov. xxiii. 2. Note, In common eating and drinking a holy fear is necessary, much more in feasting, though we may some- times be more easily and sensibly overcome at a common meal than at a feast ; for, in the case supposed, we are less upon our guard, and sometimes, at least to some persons, the plenty of a feast is its own antidote, as to others it may prove a dangerous snare. (3.) Clouds they are without water, which promise rain in time of drought, but perform nothing of what they promise. Such is the case of formal professors, who at first setting out promise much, like early-blossoming trees in a forward spring, but in conclusion bring forth little or no fruit—Carried about of winds, light and empty, easily driven about this way or that, as the wind happens to set ; such are empty, ungrounded professors, an easy prey to every seducer. It is amazing to hear many talk so confidently of so many things of which they know little or nothing, and yet have not the wisdom and humility to discern and be sensible how little they know. How happy would our world be if men citherknew more or practically knew how little they know! (4.) Trees whose fruit withereth, &c. Trees they are, for they are planted in the Lord’s vineyard, yet fruitless ones. Observe, Those whose fruit withereth may be justly said to be without fruit. As good never a whit as never the better. It is a sad thing when men seera to begin in the Spirit and end in the flesh, which ig almost as common a ease as it is an awful one. The text speaks of such as were iwice dead. One weuld think to be once dead were enough; we none of us, till grace renew us to a higher degree than ordinary, love to think of dying once, though this is appointed for us all. What then is the meaning of this being twice dead? ‘They had been once dead in their Latural, falien, lapsed state ; but they seemed vw recover, and, as 2 man in a swoon, to be! brought to life ag: them the profess y But now they are d gain by the proofs they have given of their h po whatever they seemed, ther had n truly vital in them.—Plucked up by i as we commonly serve dead trees, from we expect no more fruit. They are dead, dead; why cumber they the ground Away with them to the fire. (5.) Raging wav of the sea, boisterous, noisy, and clamorous full of talk and turbulency, but with litt (if any) sense or meaning : Moaming out own shame, creating much uneasiness to of better sense and calmer tempers, w yet will in the end turn to their own gre shame and just reproach. The psalm prayer ought always to be that of honest and good man, “ Let integrity rightness preserve me (Ps. xxv. 21), and will not, let me be unpreserved.” If ho: signify little now, knavery will signify less, and that in a very little while. | waves are a terror to sailing passengers ; bu when they have get to port, the waves ar forgotten as if no longer m being: their noi and terror are for ever ended. (6.) Wi ing stars, planets that are erratic in» motions, keep not that steady reg course which the fixed ones do, but their stations, that one has sometimes m ado to know where to find them. This sion carries in it a very lively emblem o teachers, who are sometimes here and times there, so that one knows not whe’ how to fix them. In the main thin, least, one would think something sho’ fixed and steady ; and this might be w infallibility, or any pretensions to it in mortals. In religion and politics, the subjects of present debate, surely the certain stamina in which wise and go nest and disinterested, men might without throwing the populace into most anguish and distress of mind, or ing up their passions ito rage an without letting them know what they whereof they affirm. ees I. The doom of this wicked people: clared: To whom is reserved the blac darkness for ever. False teachers ar pect the worst of punishments in this future world: not every one who tea mistake any thing that is not exac (for who then, in any public assembl open a Bible to teach others, unl thought himself equal or superior angels of God in heaven?) but every on prevaricates, dissembles, would lead into by-paths and side-ways, that h have opportunity to make a gain or them, or (in the apostle’s phrase) | merchandize of them, 2 Pet. ii. enough of this. As for the bla darkness for ever, I shall only say terrible expression, with all the h ports, belongs to faise teachers, _ slanderously so called, who corrupt the word _ of God, and betray the souls of men. If this will not make both ministers and people cau- tious, 1 know not what will. Of the prophecy of Enoch @, 14, 15) we have no mention made in any other part or place of scripture ; yet now it is scripture that there was such prophecy. One plain text of scripture is proof enough of any one point that we are required to believe, espe- cially when relating to a matter of fact; but in matters of faith, necessary saving faith, God has not seen fit (blessed be~his holy name he has not) totry us so far. ‘There is no fundamental article of the Christian religion, truly so called, which is not inculcated over _ and over in the New Testament, by which we may know on what the Holy Ghost does. and consequently on what we ought, to lay the _ greatest stress. Some say that this prophecy of Enoch was preserved by tradition in the _ Jewish church ; others that the apostle Jude was immediately inspired with the notice of it: be this as it may, it is certain that there “was such a prophecy of ancient date, of long _ standing, and universally received in the Old- Testament church; and it is a main point of our New-Testament creed. Observe, 1. _ Christ’s coming to judgment was prophesied of as early as the middle of the patriarchal age, _ and was therefore even then a received and acknowledged truth— The Lord cometh with his holy myriads, including both angels and _ the spirits of just men made perfect. What a glorious time will that be, when Christ shall come with ten thousand of these ! And we are told for what great and awful ends and pur- poses he will come so accompanied and attended, namely, to execute judgment upon all. 2. It was spoken of then, so long ago, _asathing just at hand: “ Behold, the Lord cometh ; he isjust a coming, he will be upon _ you before you are aware, and, unless you be very cautious and diligent, before you are provided to meet him comfortably. He cometh, (1.) To execute judgment upon the wicked. (2.) To convince them. Observe, ~ Christ will condemn none without precedent, _ trial, and conviction, such conviction as shall _ at least silence themselves. They shall have no excuse or apology to make that they either can or dare then stand by. Then every mouth shall be stopped, the Judge and his sentence shall be (by all the impartial) ap- proved and applauded, and even the guilty condemned criminals shall be speechless, though at present they want not bold and specious pleas, which they vent with all as- surance and confidence ; and yet it is certain that the mock-trials of prisoners in the jail among themselves and the real trial at the bar before the proper judge soon appear to be very different things. I cannot pass v. 15 without taking notice ~- how often, and how emphatically, the word ungodly is repeated in it, no fewer than _ycpegeiee JUDE. _ Contumacious professors, — ungodly deeds, and, as to the maxner, un- godly committed. Godly or ungodly signifies little with men now-a-days, unless it be to scoff at and deride even the very expres- sions ; but it is not so in the language of tne Holy Ghost. Note, Omissions, as well as commissions, must be accounted for inthe day of judgment. Note, further, Hard speeches of one another, especially if ill-grounded, will most certainly come into account at the judgment of the great day. Let us ali ta care in time. ‘If thou,” says one of ow good old puritans, ‘‘ smite (a miscalled he. retic, or) a schismatic, and God find a real saint bleeding, look thou to it, how thou wilt answer it.” It may be too late to say before the angel that it was an error, Eccl. v. 6. only here allude to that expression of the divinely inspired writer. 16 These are murmurers, com- plainers, walking after their own lusts; and their mouth speaketh great swelling words, having men’s persons in admiration because of advantage. 17 But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ ; 18'How that they told you there should be mockers in the last time, who should walk after their own un- godly lusts. 19 These be they who separate themselves, sensual, having not the Spirit. 20 But ye, be- loved, building up yourselves on your most holy faith, praying in the Holy Ghost, 21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. 22 And of some have compas- sion, making a difference: 23 And others save with fear, pulling them out of the fire; hating even the gar- ment spotted by the flesh. 24 Now. unto him that is able to keep you from falling, and to present you fault- less before the presence of his glory with exceeding joy. 25 To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen. Here, I. The apostle enlarges further on the character of these evil men and seducers. they are murmurers, complainers, &c., v. 16. Observe, A murmuring complaining temper, indulged and expressed, lays men under a very bad character ; such are very weak at least, and for the most part very wicked.’ They murmur against God and his provi- four times: ungodly men, ungadly sinners, | dence, against men and their conduct; they nd VOL. IX. oc Exhortation to the faithful. are angry at every thing that happens, and never pleased with their own state and con- dition in the world, as not thinking it good enough for them. Such walk after their own lusts ; their will, their appetite, their fancy, are their only rale and law. Note, ‘Those who please their sinful appetites are most prone to yield to their ungovernable passions. II. He proceeds to cautionand exhort those to whom he is writing, v. 17—23. Here, 1. He calls them to remember how they had been forewarned: But, beloved, remem- ber, &c., v. 17. “ Remember, take heed that you think it not strange (so as to stumble and be offended, and have your faith stag- gered by it) that such people as the seducers before described and warned against should arise (and that early) in the Christian church, seeing all this was foretold by the apostles of our Lord Jesus Christ, and consequently the accomplishment of it in the event is a con- firmation of your faith, instead of being in the least an occasion of shaking and unset- tling you therein.” Note, (1.) Those who would persuade must make it evident that they’ sincerely love those whom they would persuade. Bitter words and hard usage never did nor ever will convince, much less _per- susde any body. (2.) The words which in- spired persons have spoken (or written), duly remembered and reflected on, are the best preservative against dangerous errors; this will always be so, till men have learnt to speak better than God himself. (3.) We ought not to be offended if errors and perse- cutions arise and prevail in the Christian church ; this was foretold, and therefore we should not think worse of Christ’s person, doctrine, ‘or cross, when we see it fulfilled. See 1 Tim. iv. 1, and 2 Tim. iii. 1, and 2 Pet. ii. 3. We must not think it strange, but comfort ourselves with this, that in the midst of all this confusion Christ will maintain his church, and make good his promise, that the gates of hell shall not prevail against it, Matt. xvi. 18. (4.) The more religion is ridiculed and persecuted the faster hold we should take and keep of it; being forewarned, we should show that we are fore-armed ; under such trials we should stand firm, and not be soon shaken in mind, 2 Thess. ii. 2. 2. He guards them against seducers by a further description of their odious character: These are those who separate, &c., v.19. Ob- serve, (1.) Sensualists are the worst sepa- ratists. ‘They separate themselves from God, and Christ, and his church, to the deyil, the word, and the flesh, by their ungodly courses and vicicus practices ; and this is a great deal worse than separation from any particular branch of the visible church on account of opinions or modes and circumstances of ex- ternal government or worship, though many can patiently bear with the former, while they are pientifully and almost perpetually railing at the latter, as if no sin were damnable but what they are pleased to call schism. (2.) JUDE. beth ha Riter. Sensual men have not the Spinit, God and Christ, the Spirit of holi whoever has not, is none of Christ’s, does beiong to him, Rom. viii. 9. (3.) The wor others are the better should we endeave and approve ourselves to be ; the more bus Satan and his instruments are to perve others, in ‘udgment or practice, the mo tenacious should we be of sound doctrir and a good conversation, holding fast t faithful word, as we have been (divinely taught, holding the mystery of the faith in pure conscience, Tit. i. 9; 1 ‘Tim. iii. 9. 3. He exhorts them to persevering cor stancy in truth and holiness. a (1.) Building up yourselves in your mo: holy faith, v. 20. Observe, The way to holi fast our profession is to hold onin it. Havin laid our foundation well in a sound faith, an a sincere upright heart, we must build upo it, make further progress continually ; and y should take care with what materials w carry on our building, namely, gold, sik precious stones, not wood, hay, stubble, 1Co ili. 12. Right principles and a regular co) versation will stand the test even of the fier trial; but, whatever we mix of baser allo though we be in the main sincere, we shi suffer loss by it, and though our persons | saved all that part of our work shall be sumed ; and, if we ourselves escape, it w with great danger and difficulty, as L house on fire on every side. a, (2.) Praying in the Holy Ghost. Obs [1.] Prayer is the nurse of faith ; the way ta build up ourselves in our most holy faith is t continue instant in prayer, Rom. xii. 12. Our prayers are then most likely to preva when we pray in the Holy Ghost, that i under his guidance and influence, accordin to the rule of his word, with faith, fe and constant persevering importunity; th is praying in the Holy-Ghost, whether it t done by or without a set prescribed form. — (3.) Keep yourselves in the love of Goa v. 21. [1.] “ Keep up the grace of love t God in its lively vigorous actings and exer cises in your souls.” [2.] “Take heed ¢ throwing yourselves out of the love of Ge to you, or its delightful, cheering, strength ening manifestations ; keep yourselves inth way of God, if youwould continue in his ley (4.) Looking for the mercy, &c. [1.] Eterna life is to be looked for only through mere mercy is our only plea, not merit ; or if me! not our own, but another’s, who has merit for us what otherwise we could have laid a claim to, nor have entertained any well grounded hope of. [2.] It is said, not on through the mercy of God as our Creatoi but through the mercy of our Lord Jest Christ as Redeemer ; all who come to heave must come thither through our Lord Jesu Christ ; for there ts no other name under heavel given among men by which we must be savet but that of the Lord Jesus only, Acts. iv. compared with v.10 [3.] A believing ex life will arm us against of sin (2 Pet. iii. 14); a lively faith d hope will help us to mortify lusts. ; directs them how to behave towards hren- And of some have compas- p. 22, 23. Observe, (1.) We ought we can to rescue others out of the ‘the devil, that they may be saved ‘recovered, when entangled therein, dangerous errors, or pernicious prac- Weare not only (under God) our own s, but every man ought to be, as much in him lies, his brother’s keeper ; none but icked Cain will contradict this, Gen. iv. 9. st watch over one another, must faith- yet prudently, reprove each other, and agood example to all about us. (2.) This st be done with compassion, making a dif- ” How is that? We must distinguish ween the weak and the wilful. [1.] Of le we must have compassion, treat them h all tenderness, restore them in the spirit neekness, not be needlessly harsh and ere in our censures of them and their ac- is, nor proud and haughty in our conduct rds them ; not implacable, nor averse to Nciliation with them, or admitting them he friendship they formerly had with us, len they give evident or even strongly jeful tokens of a sincere repentance: if id has forgiven them, why should not we? @ infinitely more need his forgiveness than ey do, or can do, ours, though perhaps ther they nor we are justly or sufficiently sible of this. [2.] Others save with fear, ging upon them the terrors of the Lord: Endeavour to frighten them out of their preach hell and damnation to them.” what if prudence and caution in ad- ing even the most just and severe be what are primarily and chiefly atimated—(I do but offer it for consi- on); as if he had said, “ Fear lest you = your own good intentions and ho- igns by rash and imprudent manage- that you do not harden, instead of ming, even where greater degrees of ity are requisite than in the imme- foregoing instance.” We are often to over-do, when we are sure we mean y, and think we are right in the main; he very worst are not needlessly, nor , nor to extremity, to be provoked, lest thereby further hardened through our ‘Hating even the garment spotted JUDE. Concladlol the utmost distance from what is or appears | evil, and designing arid endeavouring that others may do so too. Avoid all that leads to sin or that looks like sin,” 1 Thess. v. 22. III. The apostle concludes this epistle with a solemn ascription of gla, “~ the great God, v. 24, 25. Note, 1. Whateve- subject or argument we have been treating os, ‘ascrib- ing glory to God is fittest for us to conclude with. 2. God is able, and he is as willing as able, to keep us from falling, and to present us faultless before the presence of his glory ; not as those who never have been faulty (for what has once been done can never be ren- dered undone, even by Omnipotence itself, for that implies a contradiction), but as those whose faults shall not be imputed, to their ruin, which, but for God’s mercy and a Sa- viour’s merits, they might most justly have been.—Before the presence of his glory. Ob- serve, (1.) The glory of the Lord will shortly be present. We now look upon it as distant, and too many look upon it as uncertain, but it will come, and it will be manifest and ap- parent. Every eye shall see him, Rev. i.7 This is now the object of our faith, but here- after (and surely it cannot now be long) it will be the object of our sense; whom we now believe in, him we shall shortly see, to our unspeakable joy and comfort or inex- pressible terror and consternation. See 1 Pet. i. 8. (2.) All real sincere believers shall be presented, at the Lord Redeemer’s appearance and coming, by him their glorious head, to the Father, in order to his approba- tion, acceptance, and reward. They were given to him of the Father, and of all that were so given to him he has lost none, nor will lose any one, not an individual, a single soul, but will present them all perfectly holy and happy, when he shall surrender his mediatorial king- dom to his God and our God, his Father and our Father, John vi. 39, with ch. xvii. 12, 1 Cor. xv. 24. (3.) When believers shall be presented faultless it will be with exceeding joy. Alas! now our faults fill us with fears, doubts, and sorrows. But be of good cheer ; if we be sincere, we shall be, our dear Re- deemer has undertaken for it, we shall be presented faultless; where there is no sin there will be no sorrow; where there is the perfection of holiness, there will be the per- fection of joy. Surely, the God who can and will do all this is worthy to have glory, ma: jesty, dominion, and power, ascribed to him, both now and for ever! And to this we may b the flesh, that is, keeping yourselves at: well, with the apostle, affix our hearty Amen. x 4 | 5 hae % WITH PRACTICAL OBSERVATION! ee Ue ‘ | REVELATION OF ST. JOHN THE DIVINE. ii Ir ought to be no prejudice to the credit and authority of this book that it hae be men of corrupt minds; such as Cerdon and Marcion, and doubted of by men of a : for this has been the lot of other parts of holy writ, and of the divine Author of the scrip ure himself. The image and superscription of this book are truly sacred and divine, and the mat er of it agreeable with other prophetical books, particularly Ezekiel and Daniel ; the church Sf God has generally received it, and found good counsel and great comfort in it. From the be- ginning, the church of God has been blessed with prophecy. That glorious prediction | of breaking the serpent’s head was the stay and support of the patriarchal age; and the many prophecies there were concerning the Messiah to come were the gospel of the Old ‘Testament. Christ himself prophesied of the destruction of Jerusaiem; and, about the time in which that was accomplished, he entrusted the apostle John with this bead of revelation, to deliver it ro the church as a prediction of the most important events that should happen to it to the end of time, for the support of the faith of his people and the direction of their hope. It is called the Revelation, because God therein discovers those things which could never have been sifte by the reasonings of human understanding, those deep things of God sae no. mnan kno the Spirit of God, and those to whom he reveals them. , si ¥> ; CHAP. I. by what rules and metliods he This chapter is a general preface to the whole book, and contains, in his government ; and, as th J. An inscription, declaring the original and the design of it, ia ver. 1,2. II. The apostolic benediction pronounced on all those the church, he has made kno) who shall pay a due regard to the contents of this book, ver. o i : 3—8. III. A glorious vision or appearance of the Lord Jesus thing s that’ shall be hereafter hs iS Christ to the apostle John, when he delivered to him this revela- yelation which God gave unto Chr: Th EN Sl ea gate Christ is himself God, and as su has ligh HE Revelation of Jesus Christ, and life in himself, yet, as he su which God gave unto him, to] office of Mediator between God and man Ne, show unto his servants things which ee his insta Gres 7 ‘iif : e human nature of Christ, thoug ies must shortly. come te pass ; ny he with the greatest sagacity, judgme nt, and pe- Ye sent and signified zt by his angel unto netration, could not, in a way of Teason, d s- his servant John: 2 Who bare re-|cover these great events, which not cord of the word of God, and of the | produced by "the wil of 6. but wholly testimony of Jesus Christ, and of all Gbject only of divine prescience, and am that he saw. come to a created mind only by revelation. Here we have, Our Lord Jesus is the great trustee of diy: I. What we may call the sages of this | revelation; itis to him that we owe the ave z pook. 1. It is the revelation of Jesus Christ. | ledge we have of what we are to expect from The whole Bible is so; for all revelation | God and what he expects from us. 3. 3 comes through Christ and all centres in him; | revelation Christ sent and signified by and especially in these last days God has} angel. Observe here the admirable ord spoken to us by his Son, and concerning his| divine revelation. God gave it to Chri Son. Christ, as the king of his church, has | and Christ employed an angel to commu been pleased thus far to let his church know | cate it to the churches. The angels are ( a _- +S ae messengers; they are ministering spirits to | the heirs of salvation. They are Christ’s ser- | vants : principalities and powers are subject | to him ; all the angels of God are obliged to jworship him. 4. ‘The angels signified it to | the apostle John. As the angels are the mes- | sengers of Christ, the ministers are the mes- |} sengers of the churches; what they receive |from heaven, they are to communicate to the churches. John was the apostle chosen for |this service. Some think he was the only one surviving, the rest having sealed their testimony with their blood. ‘This was to be ‘the last book of divine revelation; and there- ‘fore notified to the church by the last of the apostles. John was the beloved disciple. He was, under the New Testament, as the /prophet Daniel under the Old, a man greatly |\Deloved. He was the servant of Christ; he lwas an apostle, an evangelist, and a prophet ; jhe served Christ in all the three extraordinary \offices of the church. James was an apostle, ‘but not a prophet, nor an evangelist; Matthew lwas an apostle and evangelist, but not a pro- |phet; Luke was an evangelist, but neither a \prophet nor anapostle; but John wasall three; land so Christ calls him in an eminent sense his servant John. 5. John was to deliver [this revelation to the church, to all his ser- lvants. For the revelation was not designed for the use of Christ’s extraordinary servants the ministers only, but for all his servants, ithe members of the church; they have all a right to the oracles of God, and all have their concern in them. Il. Here we have the subject-matter of this revelation, namely, the things that must lshortly come to pass. The evangelists give us an account of the things that are past; prophecy gives us an account of things to come. ‘These future events are shown, not in the clearest light in which God could have set them, but in such a light as he saw most \proper, and which would best answer his Invise and holy purposes. Had they been as jclearly foretold in all their circumstances as God could have revealed them, the prediction night have prevented the accomplishment ; but they are foretold more darkly, to beget in i$ a veneration for the scripture, and to en- age our attention and excite our enquiry. ! We have in this revelation a general idea of Ithe methods of divine providence and go- jvernment in and about the church, and many igood lessons may be learned hereby. These events (it is said) were such as should come ito pass not only surely, but shortly ; that is, pthey would begin to come to pass very shortly, land the whole would be accomplished in a \short time. For now the last ages of the lil. Here is an attestation of the prophecy, yp. 2. It was signified to John, who bore re- cord of the word of God, and of the testi- jmony of Jesus Christ, and of all things that Ihe saw. It is observable that the historical CHAP. I. wy bY The substance ¥ the book. the name of the historian prefixed to them, as in the books of Judges, Kings, Chronicles , but in the prophetical books the name is al- ways prefixed, as Isaiah, Jeremiah, &c. So in the New Testament, though John did not prefix his name to his first epistle, yet he does to this prophecy, as ready to vouch. and answer for the truth of it; and he gives us not only his name, but his office. He was one who bore record of the word of God in general, and of the testimony of Jesus in particular, and of all things that he saw; he was an eye-Witness, and he concealed nothing that he saw- Nothing recorded ‘in this re- velation was his own invention or imagina- tion; but all was the record of God and the testimony of Jesus; and, as he added nothing to it, so he kept back no part of the counsels of God. \ 3 Blessed is he that readeth, and they that \hear the words of this prophecy, pnd keep those things which are v time 7s at hai d. 4 John to the seven ich are in Asia: Grace be unto you,\ and peace, from him which is, and\which was, and which is to come; \and from the seven Spirits which are before his throne ; 5 And from Jesus Christ, who ts the faithful witness, and the first begotten of the dead, aid the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own Pblood, 6 And hath made us kings an\d priests unto God and his Father ; t\o him be glory and dominion for ever’ and ever. Amen. 7 Behold, he conieth with clouds; and every eye shall\see him, and they also which pierced! him: and_ all kindreds of the earth shall wail be- cause of him. Evela so, Amen. 8 Iam Alpha and Onhega, the begin- ning and the ending,| saith the Lord, which is, and which (was, and which is to come, the Almighty. We have here an apostolic benediction on those who should give a dlue regard to this divine revelation; and thijs benediction is given more generally and mjore especially. I. More generally, to all \who either read or hear the words of the yyrophecy. This blessing seems to be pronou\nced with a de- sign to encourage us to study this book, and not be weary of looking int\o 1¢ upon ac- count of the obscurity of maniy things in it; it will repay the labour of the ¢areful and at- tentive reader. Observe, 1. It is a blessed privilege to enjoy the oracles o God. This yritten therein: for the. ee ee = rT Apostolic benediction. was one of the principal advantages th/e Jews had above \the Gentiles. 2. It is a blessed thing to study the scriptures; those are well employed who search the scriptures’ 3. It is a privilege not only to read the scriptures ourselves, but to hear them read by others, whe are qualified to give us the sense of what they read and to lead us into an un¢lerstand- ing of them. 4. It is not sufficient to our blessedness that we read and hear /the scrip- tures, but we must keep the things that are written; we must keep them in our/memories, in our minds, in our affections, ajnd in prac- tice, and we shall be blessed in thle deed. 5. The nearer we come to the accomplishment of the scriptures, the greater regjard we shall give to them. ‘he time is at hjand, and we should be so much the more atfentive as we see the day approaching. II. The apostolic benedid¢tion is pro- nounced more especially and particularly to the seven Asian churches, v. 4, These seven churches are named in v. ut, end distinct messages sent to each of them respectively in the chapters following. { The apostolic blessing is more expressly directed to these, because they were nearest to him, who was now in the isle of Patmos, and perhaps he had the peculiar care of tm and superin- tendency over them, not exqluding any of the rest of the apostles, if any pf them were now living. Here observe, 1. What the blessing fis which he pro- nounces on all the faithfujl in these churches: Grace and peace, holiness and comfort. Grace, that is, the good-will of God towards us and his good work in, us; and peace, that is, the sweet evidence amid assurance of this grace. There can be jao true peace where there is not true grace; and, where grace goes before, peace will /follow. 2. Whence this blessing is to come. In whose name does the apostle bless the churches? In the fue of God, of the whole Trinity ; for t/his is an act of adora- tion, and God only js the proper object of it; his ministers must bless the people inno name but his along. And here, (1.) The Father is first named: God the Father, which may be taken either essentially, for God as God, or personally, for the first person in the ever-blessed Trinity, the God and Father of our Lord Jesus Chirist; and he is described as the Jehovah who is, and who was, and who is to come, eternall, unchangeable, the same to the Old-Testarnent church which was, and to the New-Testfament church which,is, and wko will be the same to the church trium- phant which is to come. (2.) The Holy Spirit, called the seven spirits, not seven in number, nor in nature, but the infinite per- fect Spirit of God, in whom there is a diver- sity of gifts anjd operations. He is before the throne; for, ag God made, so he governs, all things by his/ Spirit. (3.) The Lord Jesus Christ. He fmentions him after the Spirit, because he itended to enlarge more upon ee hae ZVELATION the person of a the flesh, whom he | earth before; an glorious form. Observe the count we have here of Christ, v. . is the faithful witness ; he was from « a witness to all the counsels of i. 18), and he was in time a faithful to the revealed will of God, wh spoken to us by his Son; upon hi we may safely depend, for he is a witness, cannot be deceived and canno ceive us. ([2.] He is the first-beg first-born from the dead, or the first p and head of the resurrection, the who raised himself by his own pow who will by the same power raise u people from their graves to everlasti nour ; for he has begotten them ag lively hope by his resurrection from dead. ([3.] He is the prince of the kin the earth; from him they have thei rity ; by him their power is limited and wrath restrained ; tie him their counsel over-ruled, and to him they are accoun This is good news to the church, and if good evidence of the Godhead of Christ, w is King of kings and Lord of lords. [: He is the great friend of his church people, one who has done great things them, and this out of pure disint affection. He has loved them, and, i suance of that everlasting love, First, Washed them from their sins own blood. Sins leave a stain upon the a stain of guilt and of pollution. — can fetch out this stain but the bl Christ; and, rather than it should ne washed out, Christ was willing to shed own blood, to purchase pardon and for them. Secondly, He has made them and priests to God and his Father. Ha justified and sanctified them, he makes kings to his Father; that is, in his Fat account, with his approbation, and 0 glory. As kings, they overcome the 1 mortify sin, govern their own spirits, uer Satan, have power and prevalency God in prayer, and shall judge the He hath made them priests, given access to God, enabled them to ente the holiest and to offer spiritual and ; able sacrifices, and has given them an tion suitable to this character ; and for high honours and favours they are boun ascribe to him dominion and glory for | [5.] He will be the Judge of the Behold, he cometh, and every eye sh him, v. 7. This book, the Revelation. and ends with a prediction of th coming of the Lord Jesus Christ. should set ourselves to meditate fr upon the second coming-of Christ, it in the eye of our faith and exp! Johnspeaksasif he saw that day: “‘E cometh, as sure as 1f you beheld him with yo eyes. He cometh with clouds, which + 4 ‘ . ‘ we 4 Pe ch ® et se »* ». He will blicly : vho e pierced him and have not re- ‘pented and of all who have wounded and| erucified: him afresh by their apostasy from | him, and to the astonishment of the pagan world. For he comes to take vengeance on those who know not God, as well as on those hat obey not the gospel of Christ. [6.] This ‘account of Christ is ratified and confirmed y himself, v. 8. Here our Lord Jesus justly allenges the same honour and power that ascribed to the Father, v. 4. He is the sinning and the end; all things are from him and for him; he is the Almighty ; he is ie same eternal and unchangeable one. surely whoever presumes to blot out character of this name of Christ deserves ve his name blotted out of the book of Those that honour him he will honour ; those whe despise him shall be lightly emed , De: ) 1 John, who also am your bro- er, and companion in tribulation, id in the kingdom and patience of esus Christ, was in the isle that is ed Patmos, for the word of God, and for the testimony of Jesus Christ. 0 I was in the Spirit on the Lord’s , and heard behind me a great ice, as of a trumpet, 11 Saying, am Alpha and Omega, the first and th Jast: and, What thou seest, write ‘m a book, and send it unto the seven ‘churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and 9 Sardis, and unto Philadelphia, and unto Laodicea. 12 And I turned to see the voice that spake with me. And being turned, I saw seven golden undlesticks; 13 And in the midst the seven candlesticks one like ato the Son of man, clothed with a garment down to the foot, and girt abovt the paps with a golden girdle. 14 His head and his hairs were white like wool, as white as snow; and his eyes were as aflameof fire; 15 And his feet Jike unto fine brass, as if they bummed in a furnace; and his voice as _the sound of many waters. 16 And _he had in his right hand seven stars : and out of his mouth went a sharp twoedged sword: and his counte- nance was as the sun shineth in his strength. 17 And when I saw him. < . es . a idle die 4 BL abn’ vision of Chr [I fell at his feet as dead. And he \laid his right hand upon me, saying lunto me, Fear not; I am the first |and the last: 18 I amhe that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. 19 Write the things which thou hast |seen, and the things which are, and the things which shall be hereafter; |20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven can- dlesticks which thou sawest are the seven churches. We have now come to that glorious vision which the apostle had of the Lord Jesus Christ, when he came to deliver this revela- tion to him, where observe, I. The account given of the person who was favoured with this vision. He describes himself, 1. By his present state and condi- tion. He was ihe brother and companion of these churches in tribulation, and in the king- dom and patience of Christ. He was, at their time, as the rest of true Christians were, a persecuted man, banished,.and perhaps im- prisoned, for his adherence to Christ. He was their brother, though an apostle; he seems to value himself upon his relation to the church, rather than his authority in it: Judas Iscariot may be an apostle, but not a brother in the family of God. He was their companion: the children of God should choose communion and society with each other. He was their companion in tribula- tion: the persecuted servants of God did not suffer alone, the same trials are accom- plished in others. He was their companion in patience, not only a sharer with them in suffering circumstances, but in suffering graces: if we have the patience of the saints, we should not grudge to meet with their trials. He was their brother and companion in the patience of the kingdom of Christ, a sufferer for Christ’s cause, for asserting his kingly power over the church and the world, and for adhering to it against all who would usurp upon it. By this account he gives of his present state, he acknowledges his en- gagements to sympathize with them, and to endeavour to give them counsel and comfort, and bespeaks their more careful attention to what he had to say to them from Christ their common Lord. 2. By the place where he was when he was favoured with this vision: he was in the isle Patmos. He does not say who banished him thither. It becomes Christians to speak sparingly and modestly of their own sufferings. Patmos is said to be an island in the A¢gean Sea, one of thoso " , © = x be mT” AES u John’s vision of Christ. ment it was the apostle’s comfort that he did not suffer as an evil-doer, but that it was for the testimony of Jesus, for bearing witness to Christ as the Immanuel, the Saviour. This was a cause worth suffering for; and the Spirit of glory and of God rested upon this persecuted apostle. 3. ‘The day and time in which he had this vision: it was the Lord’s day, the day which Christ had separated and set apart for himself, as the eucharist is called the Lord’s supper. Surely this can be no other than the Christian sabbath, the first day of the week, to be observed in remem- brance of the resurrection of Christ. Let us who call him our Lord honour him on his own day, the day which the, Lord hath made and in which we ought to rejoice. 4. The frame that his soul was in at this time: He was in the Spirit. Hewas not only in a rap- ture when he received the vision, but before he received it ; he was in a serious, heavenly, spiritual frame, under the blessed gracious influences of the Spirit of God. God usually prepares the souls of his people for uncom- mon manifestations of himself, by the quick- ening sanctifying influences of his good Spirit. Those who would enjoy communion with God on the Lord’s day must endeavour to abstract their thoughts and affections from flesh and fleshly things, and be wholly taken up with things of a spiritual nature. IT. The apostle gives an account of what he heard when thus in the Spirit. An alarm was given as with the sound of a trumpet, and then he heard a voice, the voice of Christ applying to himself the character before given, the first and the lust, and commanding the apostle to commit to writing the things that were now to be revealed to him, and to send it immediately to the seven Asian churches, whose names are mentioned. Thus our Lord Jesus, the captain of our salvation, gave the apostle notice of his glorious ap- pearance, as with the sound of a trumpet. III We have also an account of what he saw. He turned to see the voice, whose it was and whence it came; and then a wonderful scene of vision opened itself to him. 1. He saw a representation of the church under the emblem of seven golden candlesticks, as it is explained in the last verse of the chapter. ‘The churches are compared to can- dlesticks, because they hold forth the light of the gospel to advantage. The churches are not candles : Christ only is our light, and his gospel our lamp; but they receive their light from Christ and the gospel, and hold it forth to others. They are golden candle- sticks, for they should be precious and pure, comparable to fine gold ; not only the minis- ters, but the members of the churches ought to be such; their light should so shine before men as to engage others to give glory to God. 2. He saw a representation of the Lord Jesus_Christ in the midst of tlre golden can- : ¢ 2s =~ 7a 1 REVELATION. ealled Cyclades, and was about thirty-five | dlesticks ; for he h miles in compass; but under this confine-| churches always to the pT ar filling them with light, and li he is the very animating informin the church. And here we observe, (1.) The glorious form in which peared in several particulars. [1.] He clothed with a garment down to the fooi princely and priestly robe, denoting ri teousness and honour. [2.] He was , about with a golden girdle, the breast-plate the high priest, on which the names people are engraven ; he was ready girt all the work of a Redeemer. [3.] His and hairs were white like wool or snow. ¥ was the Ancient of days; his hoary head wa no sign of decay, but was indeed a crown glory. [4.] His eyes were as a flame of fir piercing and penetrating into the very hea and reins of men, scattering terrors: a’ his adversaries. [5.] His feet were like fine burning brass, strong and stedfast, s porting his own: interest, subduing his mies, and treading them fo powder. His voice was as the sound of many waters, ¢ many rivers falling in together. He can‘at will make himself heard to those who are af off as well as to those who are near. 1] gospel is a profluent and mighty stream by the upper springs of infinite wisdom an knowledge. [7.] He had in his right ha seven stars, that is, the ministers of the churches, who are-under his direction, all their light and influence from him, are secured and preserved hy him. [8.] Oi of his mouth went a two-edged sword, hh word, which both wounds and heals, strik at sins on the right hand and on the [9.] His countenance was as the sun s its strength too bright and dazzling for tal eyes.to behold. (2.) The impression this appearan Christ made upon the apostle John (wv. He fell at the feet of Christ as dead ; h overpowered with the greatness of the | and glory in which Christ appeared, th he had been so familiar with him befo How well is it for us that God speaks to 1 by men like ourselves, whose terrors sh not make us afraid, for none can se face of God and live! (3.) The condescending goodness Lord Jesus to his disciple: He laid his | upon him, v.17. He raised him up; 1e ( not plead against him with his great pow but he put strength into him, he spoke } words to him. [1.] Words of comfort encouragement: Fear not. He commant away the slavish fears of his disciple. [ Words of instruction, telling him parti who he was that thus appeared to him here he acquaints him, First, With his nature: The first and the last. S§ With his former sufferings; I was a very same that his disciples saw 1 cross dying for the sins of men. With his resurrection and life: “ I jp -: ht and opened the grave, and am partaker of an| planted by the apostle Paul (Acts xix.), and endless s life.’ Fourthly, With his office and | afterwards watered and governed by John, authority : I have the keys of hell and of| who had his residence very much there. We death, a sovereign dominion in and over the|can hardly think that Timothy was the invisible world, opening and none can shut, | angel, or sole pastor and bishop, of this _ shutting so that none can open, opening the | church at this time,—that he who was of a gates of death when he pleases and the gates | very excellent spirit, and naturally cared for _ of the eternal world, of happiness or misery, | the good state of the souls of the people, as the Judge of all, from whose sentence|should become so remiss as to deserve the there lies no appeal. Fifthly, With his will | rebukes given to the ministry of this church. and pleasure: Write the things which thou| Observe, 2. From whom this epistle to Ephesus was sent ; and here we have one of those titles that were given to Christ in his appearance to John in the chapter fore- going: He that holds the seven stars in his right hand, and walks in the midst of the seven golden candlesticks, ch. i. 13,16. This hast seen, and the things which are, and which shall be hereafter. Sixthly, With the mean- _ ing of the seven stars, that they are the mi- _nisters of the churches; and of the seven _ candlesticks, that they are the seven churches, to whom Christ would now send by him par- _tienlar and proper messages. title consists of two parts:—(1.) He that- i . CHAP. IL. holds the stars in his right hand. The e ‘The apostle Joho, having in the foregoing chapter written the ministers of Christ are under his special care things which he had seen, now proceeds to write the things that and protection. It is the honour of God are, according to the command of God (ch. i. 19), that is, the present state of the seven churches of Asia, with which he had that he knows the number of the stars, calls @ purticular acquaintance, and for which he had a tender con- | them by their names, binds the sweet influences cern. fle was directed to write to every one of them according z c to their present state and circumstances, and to inscribe every of Pleiades and looses the bands of Orion ; letter to the angel of that church, to the minister or rather and it is the honour of the Lord Jesus Christ ministry of that church, called angels because they are the mes- sengers of God to mankind. In this chapter we have, I. The that the ministers of the gospel, who are message sent to Ephesus, ver. 1—7. I!. To Smyrna, ver.S—11. f : Jil. To Pergamos, ver. 12—17. 1V. Yo Thyatira, ver. 18, Xe. gr eater blessings to the church than the Stars a TO Caetarn gel of the church of | 2%. the world, are in his hand. He directs - | 2 am Ec, for evermore, hive conquered death | To the church of Ephesus, a famous church : x é all their motions ; he disposes of them into : Ephesus write; These things| their several orbs; he fills them with light ‘saith he that holdeth the seven stars | and influence ; he supports them, or else they in his right hand, who w alketh in the | would soon be falling stars ; they are instru- midst oe the seven golden candle- ments in his hand, and all the good they ; do is done by his hand with them. (2.) He sticks; 2 1 know thy works, and | yazks in the midst of the golden candlesticks, _ thy labour, and thy patience, and | This intimates his relation to his churches, how thou canst not bear them which |as the other his relation to his ministers. are evil: and thou hast tried them | Christ is in ee pe aie = conversant with his churches ; he knows an : which ey they = apostles, and waite observes their state; he takes pleasure in _ not, and hast found them hars : 3| them, as a man does to walk in his garden. And hast borne, and hast patience, | Though Christ is in heaven, he walks in the and for my name’s sake hast laboured, | midst of his churches on earth, observing Biase not fuinted...4, Neverthe- what is amiss in them and what it is that ; they want. This is a great encouragement less I have somewhat against thee, |, those who have the care of the churches, because thou ~hast left thy first love. | that the Lord Jesus has graven them upon 5 Remember therefore from whence the palms of his hands. : ‘thou art fallen, and repent, and do Il. The contents of the epistle, in which, th a 3 4 - otk eal me| 2° in most of those that follow, we have, ee? OT eseet eee 1. The commendation Christ gave this -unto thee quickly, and will Te€MOVE | church, ministers and members, which he al- thy candlestick out of his place, ex-| waysbringsin by declaring that heknows their cept thou repent. 6 But this thou) works, and therefore both his commendation and reprehension are to be strictly regarded; hast, that thou hatest the deeds of for he does not in either speak at a venture : the ‘Nicolaitanes, which I also hate. | he knows what he says. Now the church of 7 He that hath an ear, let him] Ephesus is commended, (1.) For their dili- hear what the Spirit saith unto the|gence in duty: I know thy works, and thy churches; Tohimthat overcometh will tabour, v.2. This may more immediately relate to the ministry of this church, which ed give to eat of the tree of life, which |+..4 heen laborious Tee diligent. Dignity is in the midst of the paradise of God. | calis for duty. Those that are stars in We have here, Christ’s hand had need to be always in mo- I. The inscription, where observe, 1. To | tion, dispensing light to all about them. whom the first of these epistles is directed : | For my name’s sake thou hast luboured, und ; cHaP. 1 The xsi in Ephesus Eo aaa ae ‘ ‘< ah The church in Ephesus. hast not fainted, v. 3. account of every day’s work, and every hour’s | that ha work, his servants do for him, and their | whence they have ‘allen ; hey r labour shall not be in vain in the Lord. (2.)| their present with their foi For their patience in suffermg: Vhy labour | consider how much better it and thy patience, v. 2. It is not enough that | then than now, how much pe: we be diligent, but we must be patient, and | purity, and pleasure they have endure hardness as good soldiers of Christ. | their first love——how much more Ministers must have and exercise great} ably they could lie down and slee patience, and no Christian can be without}—how much more cheerfully the: it. ‘There must be bearing patience, to en-|awake in the morning,—how mu dure the injuries of men and the rebukes of | they could bear afflictions, and how x Providence; and there must be waiting more becomingly they could enjoy patience, that, when they have done the will | favours of Providence,—how much e: of God, they may receive the promise: Thou | thoughts of death wereto them, and how hast borne, and hast patience, v. 3. We shall | stronger their desires and hopes of 1 meet with such difficulties in our way and | (2.) They must repent. They must be in work as require patience to go on and finish | wardly grieved and ashamed for th well. (3.) For their zeal against what was | declension; they must blame themselves, evil: Thou canst not bear those that are evil, | shame themselves, for it, and humbly ¢ v. 2. It consists very well with Christian | it in the sight of God, and judge and patience not to dispense with sin, much less demn themselves for it. (3.) ‘Ihe allow it; though we must show all meekness| return and do their first works. Th to men, yet we must show a just zeal against as it were begin again, go back step b their sins. This their zeal was the more to y till they come to the place where the’ be commended because it was according to|the first false step; they must end knowledge, a discreet zeal upon a previous | to revive and recover their first zeal, te trial made of the pretences, practices, and|ness, and seriousness, and must pr. tenets of evil men: Thou hast tried those that earnestly, and watch as diligently, say they are apostles and are not, and hast | did when they first set out in the ways o found them liars. ‘True zeal proceeds with 4, This good advice is enforced and ur discretion ; none should be cast off till they }(1.) By a severe threatening, if it shou be tried. Some had risen up in this church neglected: I will come unto thee quic! that pretended to be not ordimary ministers, | remove thy candlestick out of its plac out apostles ; and their pretensions had been | the presence of Christ’s grace and S examimed but found to be vain and false. slighted, we may expect the presence ¢ Those that impartially search after truth may | displeasure. He will come in a way come to the knowledge of it. ment, and that suddenly and surp 2. The rebuke given to this church: upon impenitent churches and sinner Nevertheless, I have somewhet against thee, | will unchurch them, take away his v. 4. Those that have much good in them his ministers, and his ordinances from may have something much amiss in them, and what will the churches or the ange and our Lord Jesus, as an impartial Master | the churches do when the gospel is remo and Judge, takes notice of both ; though he | (2.) By an encouragmg mention that first observes what is good, and is most|of what was yet good among the ready to mention this, vet he also observes | thou hast, that thou hatest-the deeds | what is amiss, and will faithfully reprove ; Nicolaitans, which I also hdte,v.6. “T them for it. The sin that Christ charged|thou hast declined in thy love to this church with was their decay and de-| good, yet thou-retainest thy hatred t clension in holy love and zeal: Thow hast|is evil, especially to what is gros: | Left thy first love ; not left and forsaken the object of it, but lost the fervent degree of it that at firstappeared. Observe, (1.) The first affections of men towards Christ, and holiness, and heaven, are usually lively and warm. God remembered the love of Israel’s espou- sals, when she would follow him whitherso- ever he went. (2.) These lively affections will abate and cool if great care be not taken, and diligence used, to preserve them in con- stant exercise. (3.) Christ is grieved and displeased with his people when he sees them grow remiss and cold towards him, and he will one way or other make them sensible | more effectual. ier that he does not take it well from them. IIL. We have the conclusion of 3. The advice and counsel given them | in which, as in those that follow, from Christ: Remember therefore whence| 1. A call to attention: He ti ee tianity. ‘They held hateful doctrines were guilty of hateful deeds, hateful and to all true Christians; and itis to the praise of the chureh of Ephesu they had a just zeal and abhorrence wicked doctrines and practices. A ference of spirit between truth and good and evil, may be called cha meekness, but it is not pleasing Our Saviour subjoins this kindeom to his severe threatening, to make th cP, ey ee A. D.95. aes oe ae xy ’ ~ ‘ete is f =a x ore 77 CHAP. I. oe rer eee ily <2 +) * ti WSakh tame iy Fae The church in Smyrna. ear, let him hear what the Spirit saith unto | was more expressly and immediately directed. the churches. Observe, (1.) What is written | To the angel of the church in Smyrna, a place im the scriptures 1s spoken by the Spirit of | well known at this day by our merchants, a God. (2.) What is said to one church con-| city of great trade and wealth, perhaps the cerns all the churches, in every place and | only city of all the seven that is still known age. | we do not employ it to this purpose. Those who will not hear the call of God now will wish at length they had never had a capacity of hearing any thing at all. 2. A promise of great mercy to those who overcome. ‘I'he Christian life is a warfare against sin, Satan, the world, and the flesh. It is not enough that we engage in this war- fare, but we must pursue it to the end, we _ ‘Must never yield to our spiritual enemies, but fight the good fight, till we gain the __Yictory, as all persevering Christians shall _ do; and the warfare and victory shall havea glorious triumph and reward. That which _ is here promised to the victors is that they _ shall eat of the tree of life which is in the _ midst of the paradise of God. They shall have that perfection of holiness, and that confirmation therein, which Adam would have had if he had gone well through the course of his trial: he would then have eaten of the tree of life which was in the midst of ' paradise, and this would have been the sacrament of confirmation to him in his holy ‘ial and happy state; so’all who persevere in 4 their Christian trial and warfare shall derive from Christ, as the tree of life, perfection and confirmation in holiness and happiness in the paradise of God; not in the earthly ‘paradise, but the heavenly, ch. xxii. 1, 2. 8 And unto the angel of the church _ in Smyrna write; These things saith the first and the last, which was dead and is alive; 9 I know thy works, and tribulation, and poverty, (but - thou art rich) and J know the blas- phemy of them which say they are _ Jews, and are not, but are the syna- -gogue of Satan. 10 Fear none of _ those things which thou shalt suffer : behold, the devil shall cast some of you into prison, that ye may be tried ; and ye shall have tribulation ten days: be thou faithful unto death, and I wiil | ive thee a crown of lite. 11 He _ that hath an ear, let him hear what _ the Spirit saith unto the churches; Me He that overcometh shall not be hurt of the second death. % _ We now proceed to the second epistle sent ~ toanother of the Asian churches, where, as befure, observe, ‘4 (3.) We can never employ our faculty | by the same name, now however no longer of hearing better than in hearkening to the | word of God: and we deserve to lose it if] overrun with Mahomedism. distinguished for its Christian church being 2. ‘he sub- scription, containing another of the glorious titles of our Lord Jesus, the first and the last, he that was dead and is aiive, taken out of ch. i. 17,18. (1.) Jesus Christ is the first and the last. It is but a little scantling of time that is allowed to us in this world, 'ut our Redeemer is the first and the last. He is the first, for by him all things were made, and he was before all things with God and was God himself. He is the last, for all things are made for him, and he will be the Judge of all. This surely is the title of God, from everlasting and to everlasting, and it is the title of one that is an unchangeable Mediator between God and man, Jesus, the same yesterday, to-day, and for ever. He was the first, for by him the foundation of the church was laid in the patriarchal state ; and he is the last, for by him the top-stone will be brought forth and laid in the end of time. (2.) He was dead and is alive. He was dead, and died for our sins; he is alive, for he rose again for our justification, and he ever lives to make intercession for us. He was dead, and by dying purchased salvation for us; he is alive, and by his life applies this salvation tous. And if, when we were enemies, we were reconciled by his deuth, much more, being reconciled, we shall be saved hy his life. His death we commemorate every sacrament day; his resurrection and life every sabbath day. II. The subject-matter of this epistle to - Smyrna, where, after the common ‘declara- tion of Christ’s omniscience, and the perfect cognizance he has of all the works of men and especially of his churches, he takes notice, 1. Of the improvement they had made in their spiritual state. This comes in im a short parenthesis; yet it is very emphatic: But thou art rich (wv. 9), poor in temporals, but rich in spirituals—poor in spirit, and yet rich in grace. Their spiritual riches are set off by their outward poverty. Many who are rich in temporals are poor in spirituals. Thus it was with the church of Laodicea. Some who are poor outwardly are inwardly rich, rich in faith and in good works, rich in privileges, rich in bonds and deeds of gift, rich in kope, rich in reversion. Spiritual riches are usually the reward of great diligence; the diligent hand makes rich. Where there is spiritual plenty, out- ward poverty may be better borne; and when God’s people are impoverished in temporals, for the sake of Christ and a good conscience, he makes all up to them in I. The preface or inscription m both parts. | spiritual riches, which are much more 88 1. ‘Lhe superscription, telling us to whom it! tisfying and enduring. lation and thy poverty—the persecution they underwent, even to the spoiling of their goods Those who will be faithful to Christ must expect to go through many tribula- tions; but Jesus Christ takes particular notice of all their troubles. In all their afflic- tions, he is afflicted, and he will recompense tribulation to those who trouble them, but to those that are troubled rest with himself. ' 3. He knows the wickedness and the false- hood of their enemies: [ know the blasphemy of those that say they are Jews, but are not ; that is, of those who pretend to be the only eculiar covenant-people of God, as the Jews Recied themselves to be, even after God had rejected them; or of those who would be setting up the Jewish rites and ceremonies, which were now not only antiquated, but abrogated ; these may say that they only are the church of God in the world, when indeed they are the synagogue of Satan. Observe, (1.) As Christ has a church in the world, the spiritual Israel of God, so the devil has his synagogue. ‘Those assemblies which are set up in opposition to the truths of the gospel, and which promote and propagate damnable errors,—those which are set up in opposition to the purity and spirituality of gospel wor- ship, and which promote and propagate the vain inventions of men and rites and cere- monies which never entered into the thoughts of God,—and those which are set up to revile and persecute the true worship and wor- shippers of God,—these are all synagogues of Satan: he presides over them, he works in them, his interests are served by them, and he receives a hornd homage and honour fromthem. (2.) For the synagogues of Satan to give themselves out to be the church or Israel of God is no less than blasphemy. God is greatly dishonoured when his name is made use of to promote and patronize the interests of Satan; and he hasa high resent- ment of this blasphemy, and will take a just revenge on those who persist in it. 4, He foreknows the future trials of his people, and forewarns them of them, and fore- arms them against them. (1.) He forewarns them of future trials: The devil shall cast some of yowinto prison, and you shall have tribulation, v.10. The people of God must look for a series and succession of troubles in this world, and their troubles usually rise higher. They had been impoverished by their tribulations before; now they must be imprisoned. Observe, It is the devil that stirs up his instruments, wicked men, to per- secute the people of God; tyrants and per- secutors are the devil’s tools, though they gratify their own sinful malignity, and know not that they are actuated by a diabolical malice. , (2.) Christ fore-arms them against these approaching troubles, [1.] By his coun- sel: Fear none of these things. ‘This is not only a word of command, but of efficacy, no, only forbidding slavish fear, but subduing its | |and furnishing courage, [2.] sufferings would. ‘irst, They should no would be some of them, no be cast into prison, those who to bear it and might expect to comforted by the rest. Second not to be perpetual, but for a s short time: Ten days. It sho everlasting tribulation, the time shortened for the elect’s sake. should be to try them, not to destroy t that their faith, and patience, and. courag might be proved and improved, and be fi to honour and glory. [3.} By prop and promising a glorious reward to fidelity: Be thou faithful to death; and give thee a crown of life. Observe, First sureness of the reward : I will give thee has said it that is able to do it; and undertaken that he will do it. They have the reward from his own han none of their enemies shall be able to it out of his hand, or to pull it fro heads. Secondly, The suitableness of A crown, to reward their poyerty, their: and their conflict. 2. A crown of life, to ward those who are faithful even w who are faithful till they die, an with life itself in fidelity to Chris’ so worn out in his service, or laid d i his cause, shall be rewarded with another a much better life that shal! be eternal. III. The conclusion of this mess that, as before, 1. With a call to attention, that all men, all the world, s! hear what passes between Christ and hi churches—how he commends them, how h comforts them, how he reproves their failurs how he rewards their fidelity. It concer all the inhabitants of the world to obse God’s dealings with his own people; all # world may learn instruction and wisc thereby. 2. With a gracious promise to conquering Christian: He that overe: shall not be hurt of the second death, v Observe, (1.) There is not only a first db second death, a death after the body isd (2.) This second death is unsp than the first death, both in the dying and agonies of it (which are the agon the soul, without any mixture of suppc and in the duration ; it is eternal death, « the death, to die and to be always dyi This is hurtful indeed, fatally hurtful, t who fall under it. (3.) From this hv this destructive death, Christ will save faithful servants ; the second death shi no power over those who are partaker. Jirst resurrection: the first death shal hurt them, and the second death shall no power over them. 12 And to the angel of the « in Pergamos write; These thing saith he which hath the sharp 81 4 Loe @ - a . WwW oa iu n a. re them that hold the doctrine of the ~ eee Aa ati ee ¢ Cah St F wae et CHAP. If. The church m Pergamos. — with two edges; 13 I know thy] it is a weapon both offensive and defensive, BRS f spp | it is, in the hand of God, able to slay both sin works, and where thou dwellest, even ballll/smimeeONCLY At is w ably demure he where Satan’s seat is: and thou) heart is so hard but it is able to wound it, holdest fast my name, and hast not) no knot so closely tied but it is able to cut it; denied my faith, even in those days| it can divide asunder between the soul and : = : ithful | the spirit, that is, between the soul and those satan: mee jai nay hae afl habits that by custom have become an- Martyr, who was slain among, YOu, | other soul, orseem to be essential to it. (3.) where Satan dwelleth. 14 But Ihave) jt is a sword with two edges ; it turns and a few things against thee, because cuts every way. There is the edge of the law thou hast there them that hold the | against the transgressors of that dispensation, : and the edge of the gospel against the de- doctrine of B alam, Nat ngnt mee spisers of that dispensation ; there is an edge to cast a stumblingblock hetore the} ¢4 make a wound, and an edge to open a chiidren of Israel, to eat things sa-| festered wound in order to its healing. ‘There crificed unto idols, and to commit) is no escaping the edge of this sword : if you ar e turn aside to the right hand, it has an edge fornication. 15 So hast thou also on that side; if on the left hand, you fall : : : : upon the edge of the sword on that side; it Nicolaitanes, which thing I hate. | turns every way. : 16 Repent; or else I will come unto| II. From the inscription we proceed to the ‘thee quickly, and will fight against | contents of the epistle, in which the method : + is much the same as is observed in the rest. them with the sword of my mouth. Hike! 17 He that hath anlcar, let him} 1. Christ takes notice of the trials and hear what the Spirit saith unto the] difficulties this church encountered with: I : churches ; To him that overcometh | know thy works, and where thou dwellest, &e, will I give to eat of the hidden manna, v. 13. ‘The works of God’s servants are best Se ee a hi hf d known when the circumstances under which and wit sive him a white stone, anc) they did those works are duly considered. in the stone a new name written,| Now that which added very much lustre which no man knoweth saving he|to the good works of this church was the 4 that receiveth Zé. . circumstance of the place where this church was planted, a piace where Satan’s seat Here also we are to consider, was. As our great Lord takes notice of 1. The inscription of this message. 1.| all the advantages and opportunities we have To whom it was sent: To the angel of the| for duty in the places where we dwell, so church of Pergamos. Whether this was a | he takes notice of all the temptations and dis- city raised up out of the ruins of old Troy, | couragements we meet with from the places a Troy nouveau (as our London was once} where we dwell, and makes gracious allow- called), or some other city of the same name, | ances for them. ‘This people dwelt where __ is neither certain nor material ; it wasa place | Satan’s seat was, where he kept his court. where Christ had called and constituted a} His circuit is throughout the world, his seat _ gospel church, by the preaching of the gospel} is in some places that are infamous for and the grace of his Spirit making the word | wickedness, error, and cruelty. Some think effectual. 2. Who it was that sent this mes-| that the Roman governor in this city was a sage to Pergamos: the same Jesus who here} most violent enemy to the Christians; and _ describes himself as one that hath the sharp | the seat of persecution is Satan’s seat. sword with two edges (ch. i. 16), out of whose| 2. He commends their stedfastness: Thou mouth went a sharp two-edged sword. Some | holdest fast my name, and hast not denied my have observed that, in the several titles of | faith. ‘These two expressions aré much the Christ which are prefixed to. the several} same in sense; the former may, however, epistles, there is something suited to the} signify the effect and the latter the cause or state of those churches ; as in that to Ephesus,| means. (1.) “ Thou holdest fast my name; what could be more proper to awaken and| thou art not ashamed of thy relation to me, recover a drowsy and declining church than | but accountest it thine honour that my name to hear Christ speaking as one that held the} is named on thee, that, as the wife bears the stars in his hand, and walked in the midst of | name of the husband, sothou art called by my the golden candlesticks ? &c. ‘The church of | name; this thou holdest fast, as thine honour Pergamos was infested with men of corrupt] and privilege.” (2.) “‘ That which has made minds, who did what they could to corrupt | thee thus faithful isthe grace of faith: thouhast both the faith and manners of the church ; | not denied the great doctrines of the gospel, and Christ, being resolved to fight against | nor departed from the Christian faith, and by _ them by the sword of his word, takes the} that means thou hast been kept faithful.” title of him that hath the sharp sword with| Our faith will have a great infiuence upon two edges.” (1.) The word of God is a sword; | our faithfulness. Men who deny the faith as 3 ae fe ; pet, San eee) i ee The church in 'Thyatira. ~ REVE of Christ may boast very much of their sin- cerity, and faithfulness to God and con- science; but it has been seldom known that those who let go the true faith retained their fidelity ; usually on that rock on which men make shipwreck of their faith they make shipwreck of a good conscience too. And here our blessed Lord aggrandizes the fidelity of this church from the circumstance of the times, as well as of the place where they lived: they had been stedfast even in those days wherein Antipas his faithful martyr was slain among them. Who this person was, and whether there be any thing mysterious in his name, we have no certain account. He was a faithful disciple of Christ, he puffered martyrdom for it, and sealed his faith and fidelity with his blood in the place where Satan dwelt; and though the rest of the believers there knew this, and saw it, yet they were not discouraged nor drawn away from their stedfastness: this is mentioned as an addition to their honour. 3. He reproves them for theirsinful failures (v. 14): But I have a few things against thee, because thou hast there those that hold the doc- trine of Balaum, &c., and those that hold the doctrine of the Nicolaitans, which thing I hate. There were some who taught that it was lawful to eat things sacrificed to idols, and that simple fornication was no sin; they, by an impure worship, drew men into impure practices, as Balaam did the Israelites. Observe, (1.) The filthiness of the spirit and the filthiness of the flesh often go together. Corrupt doc- trines and a corrupt worship often lead to a rorrupt conversation. (2.) It is very lawful to fix the name of the leaders of any heresy | . upon those who follow them. It is the shortest way of telling whom we mean. (3.) To continue in communion with persons of corrupt principles and practices is displeasing to God, draws a guilt and blemish upon the whole society : they become partakers of other men’s sins. ‘Vhough the church, as such, has no power to punish the persons of men, either for heresy or immorality, with corporal penalties, yet it has power to exclude them from its communion ; and, if it do not so, Christ, the head and lawgiver of the church, |: will be displeased with it. 4. He calls them to repentance: Repent, fr else I will come unto thee quickly, &c., v. 16. Observe here, (1.) Repentance is the duty of saints as Well as sinners ; it is a gospel duty. (2.) It is the duty of churches and commu- nities as well as particular persons; those who sin together should repent together. (3.) It is the duty of Christian societies to repent of other men’s sins, as far as they have been accessory to them, though but so much as by connivance. (4.) When God comes to punish the corrupt members of a church, he rebukes that church itself for allowing such to con- tinue in its communion, and some drops of the storm fal] upon the whole society. (5.) No sword cuts so deep, nor inflicts so mortal LATION, Be |a wound, as Let but the threaten y home upon the po threatenings be ex a utterly cut off. ‘The: an hold of sinners, sooner or | their conviction or their cor ILI. We have the conclusion where, after the usual demand of wit ers attention, there is the promise of grez vour to those that overcome. They sha of the hidden manna, and have the new nam and the white stone, which no man knowe saving he that receiveth it, v. 17. 1 hidden manna, the influences and comfor of the ie of Christ in commnney mV from fin to time, for its suppo: taste something how saints ‘hel Ae heaven. ‘his is hidden from the ter oft world—z stranger intermeddles not wit joy ; and it is laid up in Christ, the ark covenant, in the holy of holies. 2. The 1 stone, with a new name engraven u This white stone is absolution from the g 2 of sin, alluding to the ancient custom giving a white stone to those acquitted | trial and a black stone to those condemn The new name is the name of ere adopted persons took the name of the into which they were adopted. Non read the evidence of a man’s adopti ; himself ; he cannot always read it, but if he persevere he shall have both the evidence of sonship and the inheritance. 18 And unto the angel of thee in Thyatira write; These things sail the Son of God, who hath his like unto a fine of fire, and his : are like fine brass; 19 I know works, and charity, and service, faith, and thy patience, and thy work: and the last to be more than the f 20 Notwithstanding I have a things against thee, because thou s ferest that woman Jezebel, wh ‘calleth herself a prophetess, to and to seduce my servants to com fornication, and to eat things sacrifi unto idols. 21 And I gaye her sp to repent of her fornication ; a1 ds repented not. 22 Behold, I will her into a bed, and them that con adultery with her into great tribu tion, except they repent | of th deeds. 23 And I will kill her e¢ ren with death; and all the ¢ shall know that'] am he whiehial eth the reins and hearts: and | give unto every one of you acco r | : 3 > “ALD. 95. to your works. 24 But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and Satan, as they speak ; I will put upon you none other burden. 25 But that which ye have already hold fast till I come. 26 And he that overcometh, and keepeth my works unto the end, to him will I give power over the na- tions: 27 And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as | received of my Father. 2S And I will give him the & 4 ae tes eee morning star. 29 He that hath an ear, let him hear what the Spirit saith unto the churches. _ The form of each epistle is very much the same; and in this, as the rest, we have to con- sider the inseription, contents, and conclusion. I. The inscription, telling us, 1. To whom it is directed: To the angel of the church of _ Thyatira, a city of the proconsular Asia, bor- _ dering upon Mysia on the north and Lydia _on the south, a town of trade, whence came _ the woman named Lydia, a seller of purple, "who, being at Philippi in Macedonia, pro- babiy about the business of her calling, heard _ Paul preach there, and God opened her heart, that she attended to the things that werespoken, and believed, and was baptized, and enter- tained Paul and Silas there. Whether it was by her means that the gospel was brought _mto her own city, Thyatira, is not certain ; - but that it was there, and successful to the forming of a gospel church, thisepistle assures us. 2. By whom it was sent- by the Son of _ God, who is here described as having eyes dike a flame of fire, and feet like as fine brass. His general title is here, the Son of God, that _ is, the eternal and only-begotten Son of God, which denotes that he has the same nature with the Father, but with a distinct and subordinate manner of sulsistence. ‘The de- scription we have here of him is in two _ characters :—(1.) ‘That his eyes are like a flame of fire, signifying his piercing, pene- _ trating, perfect knowledge, a thorough in- sight into all persons and all things, one who searches the hearls and tries the reins of the children of men (v. 23), and will make all the churches to know he does so. (2.) That his feet are like fine brass, that the outgoings of his providence are steady, awful, and all pure and holy. As he judges with perfect wisdom, se heacts with perfect strength and steadiness. Il. The contents or subject-matter of this epistle, which, as the rest, includes, 1. The honourable character and com- mendation Christ gives of this church, mi- nistry, and people; and this given by one which have not known the depths of EN Rone ge CHAP. IL ee EE The church iz. Thyatira, quainted witn them and with the principles from which they acted. Now in this church » Christ makes honourable mention, (1.) Of their charily, either more general, a dispo- sition to do good to all men, or more special, ~ to the household of faith: there is no religion where there is no charity. (2.) Their service, their ministration; this respects chiefly the officers of the church, who had laboured in the word and doctrine. (3.) Their faith, which was the grace that actuated all the rest, both their charity and their service. (4.) Their patience ; for those that are most cha- ritable to others, most diligent in their places, and most faithful, must yet expect to meet with that which will exercise their patience. (5.) Their growing fruitfulness: their last works were better than the first This is an excellent character; when others had left their first love, and lost their first zeal, these were growing wiser and. better. It should be the ambition and earnest desire of all Christians that their last works may be their best works, that they may be better and better every day, and best at last. 2. A faithful reproof for what was amiss. This is not so directly charged upon the church itself as upon some wicked seducers who were among them; the church's fault was that she connived too much at them. (1.) These wicked seducers are compared to Jezebel, and called by her name. Jezebel was a persecutor of the prophets of the Lord, and a great patroness of idolaters and false pro- phets. ‘The sin of «hese seducers was that they attempted to draw the servants of God into fornication, and to offer sacrifices to idols; they called themselves prophets, and so would claim a superior authority and re- gard to the ministers of the church. Two things aggravated the sin of these seducers, who, being one in their spirit and design, are spoken of as one person:—[1.} They made use of the name of God to oppose the truth of his doctrine and worship ; this very much aggravated their sin. [2.] They abused the patience of God to harden themselves in their wickedness. God gave them space for re- pentance, but they repented not.- Observe, First, Repentance is necessary to prevent the sinner’s ruin. Secondly, Repentance requires time, a course of time, and time convenient ; itisa great work, anda workof time. Thirdly, Where God gives space for repentance, he expects fruits meet forrepentance. Fourthly, Where the space for repentance is lost, the sinner perishes with a double destruction. (2.) Now why should the wickedness of this Jezebel be charged upon the church of ‘Thyatira? Because that church suffered her to seduce the people of that city. But how could the church help it? They had not, asa church, civil power to banish 6r imprison her ; but they had ministerial power to cen- sure and to excommunicate her: and it 1s probable that neglecting to use the power who was no stranger to them, but well ac-! they had made them sharers in her sin. eee Pay? a . 7 Tan’ £ t yee li Te church te Sardis. ‘lhe Punishcm of this seducer, this Jeasbel, v. 22, 23, in which is couched a pre- diction of the fall of Babylon. (1.) I will cast her into a bed, into a bed of pain, not of pleasure, into a bed of flames; and those who have sinned with her shall suffer with her; but this may yet be prevented by their repentance. (2.) I will kill her children with death ; that is, the second death, which does the work effectually, and leaves no hope of future life, no resurrection for those that are killed by the second death, but only to shame everlasting contempt. . The design of Christ in the destruction of Tiliese wicked seducers, and this was the instruction of others, especially of his churches: All the churches shall know that I am he that searcheth the reins and the hearts ; and I will give to every one of you according to your works. God is known by the judg- ments that he ewecutes ; and, by this revenge taken upon seducers, he would make known, (1.) His infallible knowledge of the hearts of men, of their principles, designs, frame, and temper, their formality, their indifference, their secret inclinations to symbolize with idolaters. (2.) His impartial justice, in giving every one according to his work, that the name of Christians should be no protection, their churches should be no sanctuaries for sin and sinners. 5. The encouragement given to those who keep themselves pure and undefiled: But to you I say, and unto the rest, &c., v. 24. Observe, (1.) What these seducers called their doctrines—depths, profound mysteries, amusing the people, and endeavouring to persuade them that they had a deeper insight into religion than their own ministers had attained to. (2.) What Christ called them— depths of Satan, Satanical delusions and de- vices, diabolical mysteries ; for there is a mys- | tery of iniquity, as well as the great mystery , of godliness. It is a dangerous thing to de- spise the mystery of God, and it is as dan-= gerous to receive the mysteries of Satan. (3.) How tender Christ is of his faithful ser- vants: ‘ I will lay upon you no other burden ; but that which you have already hold fast till Lome, v. 24, 25. Iwill not overburden your faith with any new mysteries, nor your con- sciences with any new laws. your attention to what you have received. Hold that fast till I come, and I desire no more.”’ Christ is coming to put an end to all the temptations of his people ; and, if they hold fast faith and a good conscience till he come, all the difficulty and danger will be over. III. We now come to the conclusion of shis message, v. 26—29. Here we have, 1. The promise of an ample reward to the persevering victorious believer, in two parts: —-(1.) Very great power and dominion over the rest of the world: Power over the nations, which may refer either to the time when the empire should turn Christian, and the world be under the government of the Christian a op = ~ REVELAT ON. I only require ! be clothed in white raiment; ‘ emperor, as in © other world, when be with Christ on his thror join with him in t and consigning oyer to» mies of Christ and the shall have dominion Knowledge and wisdom, power and dominion: I w morning-star. Christ is the morn He brings day with him into the soul, | light of grace and of glory; and he will g his people that perfection of aera dom which is requisite to the state of dignit and dominion that they shall have in| morning of the resurrection. 2. Th epi ends with the usual demand a attention : that hath an ear let him hear what the Spin saith unto the churches. In the. foregoin; epistles, this demand of attention comes bi fore the concluding promise ; but in this, < all that follow, it comes after, and tells that we should all attend to the promises well as to the precepts that Christ deli the churches. CHAP. III. | ilere we have three more of the epistles of Christ | tothe church Ps 5 I, To Sardis, ver. 1—6. I. To Philadelphia, ver. 7—15. Uf, To Laodicea, ver. 14, to the end, ND unto the angel of the ch in Sardis write; These thin saith he that hath the seven Spirits God, and the seven stars; I know works, that thou hast aname that th livest, and art dead. 2 Be wate and strengthen the things eps main, that are ready to die: for have not found thy works secteae fore God. 3 Remember the: how thou hast received and heard and hold fast, and repent. If the fore thou shalt not watch, I will on thee as a thief, and tho sk know what hour I will come thee. 4 Thou hast afew names € in Sardis which have not defiled th garments ; and they shall walk vi me in white: for they are 5 He that overcometh, the same will not blot out his name out book of life, but I will confeés name before my Father, and b his angels. 6 He that hath an let him hear what the > Spirit unto the churches. OOP re Here is, I. The preface, showing whom this letter is directed: To the an the church of Sardis, an ancient city of L on the banks of the mountain T'molus, to have been the chief city of Asia the and the first city in that part, a phe and, some say, the first that revolted from Christianity, and one of the first that was laid in its ruins, in which it still lies, without ,any church or ministry. 2. By whom this message was sent—the Lord Jesus, who here assumes the character of him that hath the seven spirits of God, and the seven stars, taken out of ch. i. 4, where the seven spirits are said to be before the throne. (1.) He hath the seyen spirits, that is, the Holy Spirit with his various powers, graces, and operations ; for he is personally one, though efficaciously various, and may be said here to be seven, _ which is the number of the churches, and of the angels of the churches, to show that to every minister, and to every church, there is a dispensation and measure of the Spirit given for them to profit withal—a stock of spiritual influence for that minister and church to im- prove, both for enlargement and continuance, which measure of the Spirit is not ordinarily withdrawn from them, till they forfeit it by misimprovement. Churches have their spi- ritual stock and fund, as well as particular believers; and, this epistle being sent toa languishing ministry and church, they are very fitly put in mind that Christ has the seyen spirits, the Spirit without measure and in perfection, to whom they may apply them- ‘selves for the reviving of his work among _ them. (2.) He hath the seven stars, the angels of the churches; they are disposed of by hin, ahd accountable to him, which should _ make them faithful and zealous. He has _ ministers to employ, and spiritual influences ' to communicate to his ministers for the good _ ofhischurch. ‘The Holy Spirit usually works oy the ministry, and the ministry will be of no efficacy without the Spirit; the same ‘divine hand holds them both. I. The body of this epistle. There is this 4 observable in it, that whereas in the other ‘epistles Christ begins with commending what ds good in the churches, and then proceeds to tell them what is amiss, in this (and in _ the epistle to Laodicea) he begins, 1. With a reproof, and a very severe one: _ I know thy works, that thou hast a name that thou livest, und art dead. Hypocrisy, and a _ lamentable decay in religion, are the sins _ eharged upon this church, by one who knew ~ nerwell,andallherworks. (1.) This church had gained a great reputation; it hada name, 4 ; and a very honourable one, for a flourishing church, a name for vital lively religion, for purity of doctrine, unity among themselves, uniformity in worship, decency, and order. We read not of any unhappy divisions among themselves. Every thing appeared well, as to what falls under the observation of men. (2.) This church was not really what it was _- reputed to be. They had a name io live, but they were dead; there was a form of godli- ness, but not the power, a name to live, but not a pmnciple of life. VOL, 1% A eS = Me x . ae AE wae ss, ear * ce bs aa eo OARS FIL ‘The church in Scrdis. 4 that was converted by the preaching of John; | deadness im their souls and in their services, a great deadness in the spirits of their mi- nisters, and a great deadness in their minis- trations, in their praying, in their preaching, in their converse, and a great deadness in the people in hearing, in prayer, and in conver- sation; what little life was yet left among them was, ina manner, expiring, ready to die. 2. Our Lord proceeds to give this degene- rate church the best advice: Be watchful,and strengthen the things, &c., v. 2. (1.) He ad- vises them to be upon their watch. ‘The cause of their sinful deadness and declension was that they had let down their watch. Whenever we are off our watch, we lose ground, and therefore must return to our watchfulness against sin, and Satan, and what- ever is destructive to the life and power of godliness. (2.) To strengthen the things that remain, and that are ready to die. Some un- derstand this of persons; there were some few who had retained their integrity, but they were in danger of declining with the rest. It is a difficult thing to keep up to the life and power of godliness ourselves, when we see 4 universal deadness and declension prevailing round about us. Or it may be understood of practices, as it follows: I have not found thy works perfect before God, not filled up; there is something wanting in them; there is the shell, but not the kernel; there is the carcase, but not the soul—the shadow, but not the substance. The inward thing is wanting, thy works are hollow and empty ; prayers are not filled up with holy desires, alms-deeds not filled up with true charity, sabbaths not filled up with suitable devotion of soul ta God; there are not inward affections suitable to outward acts and expressions. Now when the spirit is wanting the form cannot long subsist. (3.) To recollect themselves, and remember how they have received and heard (v. 3); not only to remember what they had received and heard, what messages they had received from God, what tokens of his mercy and favour towards them, what sermons they had heard, but how they had received and heard, what impressions the mercies of God had made upon their souls at first, what affections they felt working under the word and ordinances, the love of their espousals, the kindness of their youth, how welcome the gospel and the grace of God were to them when they first received them. Where is the blessedness they then spoke of? (4.) ‘Yo hold fast what they had received, that they might not lose all, and repent sincerely that they had lost so much of the life of religion, and had run the risk of losing all. 3. Christ enforces his counsel] with a dread- ful threatening in case it should be despised : T will come unto thee as a thief, and thou shalt not know the hour,v.3. Observe, (1.) When Christ leaves a people as to his gracious pre- sence, he comes to them in judgment; and If there was not aj his judicial presence witl be very dreadful to fotal privation of life, yet there was a great those who have sinned away his gracious 3D a t . ee ' ot : The church in Philadelphia. * ptt presence. (2.) His judicial approach to a dead declining people will be surprising ; | li zcep them in security, their deadness will k and, as it procures an angry visit from Christ to them, it will prevent their discerning it and preparing for it. (3.) Such a visit from Christ will be to their loss ; he will come as a thief, to strip them of their remaining en- joyments and mercies, not by fraud, but in justice and righteousness, taking the for- feiture they have made of all to him. 4. Our blessed Lord does not leave this sinful people without some comfort and en- couragement: In the midst of judgment he remembers mercy (v. 4), and here, (1.) He makes honourable mention of the faithful remnant in Sardis, though but small: Thou hast a few names in Sardis which have not de- filed their garments ; they had not given into the prevailing corruptions and pollution of the day and place in which they lived. God takes notice of the smallest number of those who abide with him ; and the fewer they are the more precious in his sight. (2.) He makes a very gracious promise to them: They shall walk with me in white, for they are worthy—in the sto/a, the white robes of jus- tification, and adoption, and comfort, or in the white robes of honour and glory in the other world. They shall walk with Christ in the pleasant walks of the heavenly paradise; and what delightful converse will there be between Christ and them when they thus walk together! ‘This is an honour proper and suitable to their integrity, which their fidelity has prepared them for, and which it is no way unbecoming Christ to confer upon them, though it is not a legal but a gospel worthiness that is ascribed to them, not merit but meetness. ‘Those who walk with Christ in the clean garments of real practical holi- ness here, and keep themselves unspotted _from the world, shall walk with Christ in the white robes of honour and glory in the other world: this isa suitable reward. III. We now come to the conclusion of this epistle, in which, as before, we have, 1. A great reward promised to the con- quering Christian (v. 5), and it is very much the same with what has been already men- tioned: He that overcometh shall be clothed in white raiment. The purity of grace shall be rewarded with the perfect purity of glory. Holiness, when perfected, shall be its own reward; glory is the perfection of grace, differing not in kind, but in degree. Now to this is added another promise very svitable to the case: I will not blot his name out of the book of life, but will confess his name be- fore my Father, and before his angels. Ob- serve, (1.) Christ has his book of life, a register and roll of all who shall inherit eter- nal life. (1.] he book of eternal election. [2.] Vhe book of remembrance of all those who have lived to God, and have kept up the life and power of godliness in evil times. (2.) Christ will not blot the names of his! the church, as b sion, as having a aname t may come to be blotte it appears that it was b at me, an live, without spiritual life ; such often the very name before they die of God to blot out their own fames | gross and open wickedness. But the of those that overcome shall never be lotte out. (3.) Christ will produce this book life, and confess the names of the fa’ who stand there, before God, and a angels ; he will do this as their Judge, the books shall be opened; he will do t! their captain and head, leading them witl him triumphantly to heaven, presenti ing then to the Father: Behold me, ‘and the ch that thou hast given me. How great Ww sae and reward be! 0 ARE The demand of universal atte finishes the message. Every word from deserves attention from men ; that whic seem more particularly directed to one t of men has something in it instructive to 7 And to the angel of the ch in Philadelphia write; These th saith he that is holy, fe that is he that hath the key of David, he openeth, and no man shutteths a shutteth, and no man openeth ; know thy works: behold, I st before thee an open door, a and man can shut it: for thou hast a lit strength, and hast kept my word, a hast not denied myname. 9 Beho I will make them of the synagogue Satan, which say they are Jews, am are not, but do le; behold, I 3 make them to come’ and: worship } fore thy feet, and to know that ax loved thee. 10 Because thou a kept the word of my patience, I a will keep thee from the how temptation, which shall come uf all the world, to try them that dwe! upon the earth. 11 Behold, 1. quickly: hold that fast which hast, that no man take thy | c 12 Him that overcometh will I a pillar in the temple of my God, he shall go no more out: ihe eh which isnew J fata w hich g Orr down out of heaven from my and I will write upon him my name. 13 He that hath an e i Seo CHAP. If. Ee ee) ape? eRe, Sar” eA a) The Church in Philadeiphra. him hear what the Spirit saith unto! hinder. These were proper characters for the churches. We have now come to the sixth letter, sent to one of the Asian churches, where observe, . I. The inscription, showing, 1. For whom it was more immediately de- signed: The angel of the church of Philadel- phia; this also was a city m Asia Minor, seated upon the borders of Mysia and Lydia, and had its name from that brotherly love for which it was eminent. We can hardly suppose that this name was given to it after it received the Christian religion, and that it was so called from that Christian affection that all believers have, and should have, one for another, as the children of one Father and the brethren of Christ; but rather that it was ___ its ancient name, on account of the love and __ kindness which the citizens had and showed to each other as a civil fraternity. This was an excellent spirit, and, when sanctified by the grace of the gospel, would render them an excellent church, as indeed they were, for here is no one fault found with this church, and yet, doubtless, there were faults in it of common infirmity; but love covers such faults. 2. By whom this letter was signed ; even by the same Jesus who is alone the universal head of all the churches; and here observe by what title he chooses to represent himself to this church: He that is holy, he that is true, he thar hath the key of David, &c. You have his personal character: He that is holy and he that is true. holy in his nature, and sherefore he cannot but be true to his word, for he hath spoken in his holiness; and you naye also his political character: He hath the key of David, he openeth, and no man shutteth ; he hath the key of the house of David. the key of government and authority in and over the church. Observe, (1.) ‘The acts of his go- vernment. [1.1 He opens. He opens a door of opportunity to his churches; he opens a door of utterance to his ministers ; he opens a door of entrance, opens the heart; he opens a door of admission into the visible church, laying down the terms of communion ; and he opens the door of admission into the church triumphant, according to the terms of salva- tion fixed by him. [2.] He shuts the door. ‘ _ When he pleases, he shuts the door of oppor- : tunity and the door of utterance, and leaves obstinate sinners shut up in the hardness of their hearts; he shuts the door of church- fellowship against unbelievers and profane persons ; and he shuts the door of heaven } against the foolish virgins who have slept away their day of grace, and against the work- ers of iniquity, how vain and confident soever they may be. (2.) ‘The way and manner in wnich he performs these acts, and that 1s ab- . solute sovereignty, independent upon the ih will of men, and irresistible by the power of men: He openeth, and no man shutteth; he shutteth, and no man openeth ; he works to will him, when speaking to a church that had endeavoured to be conformed to Christ in holiness and truth, and that had enjoyed a wide door of liberty and opportunity under his care and government. II. The subject-matter of this epistle, where, 1. Christ puts them in mind of what he had done for them: I have set before thee an open door, and no man can shut it,v. 8. I have set it open, and kept it open, though there be many adversaries. Learu here, (1.) Christ is to be acknowledged as the author of all the liberty and opportunity his churches enjoy. (2.) He takes notice and keeps ac- count, how long he has preserved their spt ritual liberties and privileges for them. (3.} Wicked men envy the people of God their door of liberty, and would be glad to shut 1+ against them. (4.) If we do not provoke Christ to shut this door against us, men cannot do it. 2. This church is commended: Thou hast a little strength, and hast kept my word, and hast not denied my name, v.8. In this there ~ seems to be couched agentle reproof: “‘ Thou hast a little strength, a little grace, which, though it be not proportionate to the wide door of opportunity which [ have opened to thee, yet is true grace, and lras kept thee faithful.” True grace, though weak, has the divine approbation; but, though Christ accepts a little strength, yet believers should not rest satisfied in a little, but should strive to grow in grace, to be strong in faith, giwing glory to God. ‘True grace, though weak, will do more than the greatest gifts or highest degrees of common grace, for it will enable the Christian to keep the word of Christ, and not to deny his name. Obedience, fidelity, and a free confession of the name of Christ, are the fruits of true grace, and are pleasing to Christ as such. 3. Here is a promise of the great favour God would bestow on this church, v. 2, 10. This favour consists in two things :— (1.) Christ would make this church’s ene- mies subject to her. [1.} Those enemies are described to be such as said they were Jews, but lied in saying so—pretended to be the only and peculiar people of God, but were really the synagogue of Satan. Assemblies that worship God in spirit and in truth are the Israel of God; assemblies that either worship false gods, or the true Gud in a false manner, are the synagogues of Satan: though they may profess to be the only people of God, their profession is a lie. [2.] Ther subjection to the church is described: They shall worship at thy feet ; not pay a religious and divine honour to the church itself, nor to the ministry of it, but shall be convinced that they have been in the wrong, that this church is in the right and is beloved of Christ, and they shall desire to be taken into communion with her and that they may wor-_ aud to do, and, when ne works, none can! shiv the same God after the same manner. iw ne ae “ wa Tat canal? * 1 The chureh in.Doodices... ee Pig , athe weary D How shall this great change be wrought? | believer, in t in By the power of God upon the hearts of his | monumental pillar a enemies, and by signal discoveries of his pe-|-a pillar to support th culiar favour to his church: They shall know | no such props), but a monument of that I have loved thee. .Observe, First, The | and powerful grace of God, greatest honour and happiness any church | shall never be defaced no: can enjoy consist in the peculiar love and | stately pillars erected in hono favour of Christ. Secondly, Christ can dis-| emperorsand generals have bee: j cover this his favour to his people in such a] monumental pillar there shall be an hone manner that their very enemies shall see it,and | able inscription, as in those cases is usual. be forced to acknowledge it.. Thirdly, This | [1.] The name of God, in whose cause he en- will, by the grace of Christ, soften the hearts | gaged, whom he served, and for whom he of their enemies, and make them desirous to | suffered in this warfare; and the name. be admitted into communion with them. (2.) Another instance of favour that Chnist | salem, which came down from heaven. n. (2.) O city of God, the church of God, the new ‘promises to this church is persevering grace} this pillar shall be recorded all the services in the most trying times (v. 10), and this as| the believer did to the church of God, how the reward of their past fidelity. To him| he asserted her rights, enlarged her borders, that hath shall be given. Here observe, [1.] | maintained her purity and honour ; this will The gospel of Christ is the word of his pa-| beagreatername than Asiaticus, or ; It is the fruit of the patience of God | a soldier under God in the wars of the church, tience. Africanus ; to a sinful world; it sets before men the ex-| And then another part of the inscription is, emplary patience of Christ in all his sufferings | [2.] The new name of Christ, the Mediator, for men ; it calls those who receive it to the| the Redeemer, the captain of our salvation; exercise of patience in conformity to Christ. | by this it will appear under whose banner this [2.] This gospel should be carefully kept by | conquering believer had enlisted, under whos all that enjoy it; they must keep up to the} conduct he acted, by whose example he was faith, and practice, and worship prescribed in| encouraged, and under whose influence he the gospel. [3.] After a day of patience we | fought the good fight, and came off victorious must expect an hour of temptation; a day of gospel peace and liberty is a day of God’s| of attention: He that hath an ear, let patience, and it is seldom so well improved | hear what the Spirit saith unto the chu as it should be and therefore it is often fol-| how Christ loves and yalues his fai lowed by an hour of trial and temptation. | people, how he commends, and how h [4.] Sometimes the trial is more general and | crown their fidelity. universal; it comes upon all the world, and, when it is so general, it is usually the shorter. [5.] Those who keep the gospel in a time of peace shall be kept by Christ in an hour of saith the Amen, the faithful and t temptation. By keeping the gospel they are| witness, the beginning of the creati prepared for the trial; and the same divine] of God; . grace that has made them fruitful in times of peace will make them faithful in times of persecution. 4. Christ calls the church to that duty| because thou art lukewarm, and which he before promised he would enable| ther cold nor hot, ik will spue th her to do, and that is, to persevere, to hold fast that which she had. (1.) The duty itself: “Hold fust that which thou kast, that faith, | S°Y dies apy ek! that truth, that strength of grace, that zeal, goods, and have need of noth that love to the brethren; thou hast been;and knowest not that thou P possessed of this excellent treasure, hold it fast.” (2.) The motives, taken from the speedy appearance of Christ: “Behold, I come quickly. See, I am just a coming to relieve them under the trial, to reward their| fire, that thou mayest be rich ;_ fidelity, and to punish those who fall away ;| white raiment, that thou mayest they shall lose that crown which they once clothed, and that the shame of # seemed to have a right to, which they hoped for, and pleased themselves with the thoughts of. ‘The persevering Christian shall win the prize from backsliding professors, who once} mayest see. stood fair for it.” III. The conclusion of. this epistle, v. 12 13. Here, 1. After his usual manner, our Saviou ’| therefore, and repent. ,| Stand at the door. and knock: if promises a glorious reward to the victorious! Man hear my voice, and “open t 2. The epistle is closed up with the dem 14 And unto the angel of the chure h of the Laodiceans write: These th _ 15 I know thy works, thou art neither cold nor hot: I woul thou wert cold or hot. 16 So th out of my mouth. 17 Because est, I am rich, and increased wretched, and miserable, and fj and blind, and naked: thee to buy of me gold tried in nakedness do not appear; and anoi thine eyes with eye-salve, that thou 19 As many as I lo I rebuke and chasten: be zeal 20 Behold Pl wy 42 ee Pa. BD. 98. door, I will come in to him, and will sup with him, and he with me. 2] To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. 22 He that hath an ear, let him hear what the Spirit saith unto the churches. We now come to the last and worst of all the seven Asian churches, the reverse of the church of Philadelphia; for, as there was nothing reproved in that, here is nothing commended in this, and yet this was one of the seven golden candlesticks, for a corrupt church may still be a church. Here we have, as before, I. The inscription, to whom, and from whom. 1. To whom: To the angel of the church of Laodicea. This was a once famous city near the river Lycus, had a wall of vast compass, and three marble theatres, and, like Rome, was built on seven hills. It seems, the apostle Paul was very instrumental in planting the gospel in this city, from which he wrote a letter, as he mentions in the epistle to the Colossians, the last chapter, in which he sends salutations to them, Laodicea not being above twenty miles distant from Colosse. In this city was held a council in the fourth cen- tury, but it has been long since demolished, and lies in its ruins to this day, an awful monument of the wrath of the Lamb. 2. From whom this message was sent. Here our Lord Jesus styles himself the Amen, the faith- ful and true witness, the beginning of the | creation of God. (1.) The Amen, one that is steady and unchangeable in all his purposes and promises, which are all yea, and all amen. (2.) The faithful and true witness, whose testimony of God to men ought to be 3 received and fully believed, and whose testi- mony of men to God will be fully believed and regarded, and will be a swift but true witness against all indifferent lukewarm pro- fessors. (3.) The beginning of the creation of God, either of the first creation, and so he is the beginning, that is, the first cause, the Creator, and the Governor of it; or of the second creation, the church; and so he is the head of that body, the first-born from the dead, as it is in ch. i. 5, whence these titles are taken. Christ, having raised up himself by his own divine power, as the head of a new world, raises up dead souls to be a living temple and church to himself. Il. The subject-matter, in which observe, 1. The heavy charge drawn up against this church, ministers arfd people, by one who knew them better than they knewthemselves: ‘Thou art neither cold nor hot, but worse than either; I would thou wert cold or hot, v. 15. Lukewarmness or indifference in re- ligion is the worst temper in the world. If religion is a real thing, it is the most ex- ee er, a, > ae gs ay See J Sh eee ee Fe oe ee ~*~ re ES CHAP. II. * 2 The church in Iaodicea good earnest in it; if it is not a real thing, it is the vilest imposture, and we should be earnest against it. If religion is worth any thing, it is worth every thing; an indifference here is inexcusable: Why halt you between two opinions ? If God be God, follow him ; if Baal (be God), follow him. Hereis no room for neutrality. An open enemy shall have fairer quarter than a perfidious neuter ; and there is more hope of a heathen than of such Christ expects that men should declare them- selves in earnest either for him or againsthim. 2. A severe punishment threatened: J will spue thee out of my mouth. As lukewarm water turns the stomach, and provokes to a vomit, lukewarm professors turn the heart of Christ against them. He is sick of them, and cannot long bear them. They may call their lukewarmness charity, meekness, moder- ation, and a largeness of soul ; it is nauseous to Christ, and makes those so that allow themselves in it. They shall be rejected, and finally rejected; for far be it from the holy Jesus to return to that which has been thus rejected. 3. We have one cause of this indifference and inconsistency in religion assigned, and that is self-conceitedness or self-delusion. They thought they were very well already, and therefore they were very indifferent whether they grew better or no: Because thou sayest, I am rich, and increased with goods, &c., v. 17. Here observe, What a difference there was between the thoughts they had of themselves and the thoughts that Christ had of them. (1.) The high thoughts they had of themselves: Thow sayest, I am rich, and increased with goods, and have need of nothing, rich, and growing richer, and increased to such a degree as to be above all want or possibilty of wanting. Perhaps they. were well provided for as to their bodies, and this made them overlook the necessities of their souls. Or they thought themselves well furnished in their souls: they had learning, and they took it for religion; they had gifts, and they took them for grace; they had wit, and they took it for true wis- dom; they had ordinances, and they took up with them instead of the God of or- dinances. How careful should we be not to put the cheat upon our own souls! Doubt- less there are many in hell that once thought — themselves to be in the way to heaven. Let us daily beg of God that we may not be left to flatter and deceive ourselves in the con- cerns of our souls. (2.) The mean thoughts that Christ had of them; and he was not mistaken. He knew, though they knew not, that they were wretched, and miserable, and poor, and blind, and naked. ‘Their state was wretched in itself, and such as called for pity and compassion from others: though they were proud of themselves, they were pitied by all who knew their case. For, [1- ‘They were poor, really poor, when they sai cellent thing, and therefore we should be in! and thought they were rich; they had no Is y ha wire jin oa ‘ we idee The church in Laodiceu. — provision for their souls to live upon; their| souls were starving in the midst of their abundance ; they were vastly in debt to the justice of God, and had nothing to pay off the least part of the debt. [24 They were blind; they could not see their state, nor their way, nor their danger; they could not} see into themselves; they could not Jook before them; they were blind, and yet they thought they saw; the very light that was in them was darkness, and then how great must that darkness be! They could not see Christ, though evidently set forth, and cru- cified, before their eyes. They could not see God by faith, though always present in them. They could not see death, though it was just before them. They could not look into eternity, though they stood upon the very brink of it continually. [3.] They were naked, without clothing and without house, and harbour for their souls. ‘They were without clothing, had neither the garment of justification nor that of sanctification. Their nakedness both of guilt and pollution had no covering. ‘They lay always exposed to sin and shame. ‘Their righteousnesses were but filthy rags; they were rags, and would not cover them, filthy rags, and would defile them. And they were naked, without house or harlvour, for they were without God, and he has been the dwelling-place of his people jn all ages; in him alone the soul of man can find rest, and safety, and all suitable ac- commodations. ‘The riches of the body will not enrich the soul; the sight of the body will not enlighten the soul; the most con- venient house for the body will not afford -est nor safety to the soul. ‘The soul is a different thing from the body, and must have accommodation suitable to its nature, or else in the midst of bodily prosperity it will be wretched and miserable. 4. We have good counsel given py Christ to this sinful people, and that is that they drop their vain and false opinion they had of themselves, and endeavour to be that really which they would seem to be: JI counsel thee to buy of me, &c., v.18. Observe, (1.) Our Lord Jesus Christ continues to give good counsel to those who have cast his counsels behind their backs. (2.) The condition of sinners is never desperate, while they enjoy the gracious calls and counsels of Christ. (3.) Our blessed Lord, the counsellor, always wives the best advice, and that which is most suitable to the sinner’s case; as here, [1.] ‘hese people were poor; Christ counsels them to buy of him gold tried in the fire, that they might be rich. He-lets them know where they might have true riches and how they might have them. First, Where they might have them—from himself; he sends them not to the streams of Pactolus; nor to the mines of Potosi, but invites them to himself, the pearl of price. Secondly, And how must they have this true gold from him? They must buy it.- This seems to be unsav- | "¢ . ’ M ae ‘RE ‘V ELAT ~ . be ing all again. — buy gold? Jus wine and milk, the without price, Isa.lv.1 & must be parted with, but valuable consideration, it is room for receiving true riches. “ sin and self-sufficiency, and come to with a sense of your poverty and em that you may be filled with his hic sure.” [2.] These people we ked , Christ tells them where they might hav clothing, and such as would cover t a of their nakedness. ‘This they mus ee from Christ ; and they must only put off the filthy rags that they might put on the w raiment which he had purchased and vided for them—his own imputed righteous- ness for justification and Si rments of holiness and sanctification. — [3.4 ‘They we @ blind; and he counsels them to dy, of L eye-salve, that they might see, to give up their own wisdom and reason, which are b blindness in the things of God, a themselves to his word and Spirit, eyes shall be opened to see their way and their end, their duty and their true wnterest ; a new and glorious scene would then ope itself to their souls; a mew world furn with the most beautiful and excellent ob and this light would be marvellous to t woo were but just now delivered from powers of darkness. This is the wise : good counsel Christ gives to careless souls and, if they follow it, he will judge him bound in honour to make it effectual. 5. Here is added great and gracious couragement to this sinful people to take admonition and advice well that Christ given them, v. 19, 20. He tells them, ( It was given them in true and tender affec- tion: “ Whom I love, I rebuke and chaste You may think [have given you hard w and severe reproofs; it is all out of love your souls. I would not have thus ope rebuked and corrected your sinful lukewa: ness and vain confidence, if | had not-been ¢ lover of your souls; had I hated you, I should accordingly repent in good ea and turn to him that smites them; bett flattering smiles of an enemy. (2.) would comply with his admonitions, ready to-make them good to their souls hold, I stand at the door and knock, &e Here observe, [1.] Christ is graciously pl by his word and Spirit to come to the of the heart of sinners; he draws near to in a way of mercy, ready to make them a visit. [2.] He finds this door shut ag him; the heart of man is by nature shut against Christ by ignorance, unbelief, sir prejudices. [3.] When he finds the | shut, he does not tmmediately withdraw, but he waits to be gracious, even till his head be filled with the dew. ([4.] He uses all proper means to awaken sinners, and to cause them to open to him: he calls by his word, he knocks by the impulses of his Spirit upon their conscience. [5.] Those who open to him shall enjoy his presence, to their great comfort and advantage. He will sup with them; he will accept of what is good in them; he will eat his pleasant fruit; and he will bring the best part of the entertainment with him. If what he finds would make but a poor feast, what he brings will make up the deficiency: he will give fresh supplies of graces and comforts, and thereby stir up fresh actings of faith, and love, and delight; and in all this Christ and his repenting people will enjoy pleasant communion with each other. Alas! what do careless obstinate sin- ners lose by refusing to open the door of the heart to Christ! 111. We now come to the conclusion of this epistle; and here we have as before, 1. ‘The promise made to the overcoming believer. Itis here implied, (1.) That though this church seemed to be wholly overrun and overcome with lukewarmness and self-confi- dence, yet it was possible that by the reproofs and counsels of Christ they might be inspired with fresh zeal and vigour, and might come off conquerors in their spiritual warfare. (2.) That, if they did so, all former faults should be forgiven, and they should havea great re- ward. And whatisthat reward? They shall sit down with me on my throne, as I also over- came, and have sat down with my Father on his throne,v.21. Here it is intimated, [1.] That Christ himself had met with his temptations and conflicts. [2.] ‘That he overcame them all, and was more than a conqueror. ([3.] That, as the reward of his conflict and victory, he has sat down with God the Father on his throne, possessed of that glory which he had with the Father from eternity, but which he was pleased very much to conceal on earth, leaving it as it were in the hands of the Fa- ther, as a pledge that he would fulfil the work of a Saviour before he reassumed that mani- festative glory; and, having done so, then pignus reposcere—he demands the pledge, to appear in his divine glory equal to the Father. eal That those who are conformed to Christ in his trials and victories shall be conformed to him in his glory; they shall sit down with him on his throne, on his throne of judgment at the end of the world, on his throne of glory to all eternity, shining in his beams by virtue of their union with him and relation to him, as the mystical body of which he is the head. 2. Allis closed up with the general demand of attention (v. 22), putting all to whom these epistles shall come in mind that what is con- tained in them is not of private interpretation, not mtended for the instruction, reproof, and correction of those particular churches only, but of all the churches of Christ in all ages He Ce eee Ig re tee ee ee oS oe A.D. 95. CHAP. IV. The vision of heaven and parts of the world: and as there will be a resemblance in all succeeding churches to these, both in their graces and sins, so they may expect that God will deal with them as he dealt with these, which are patterns to all ages what faithful and fruitful churches may expect to receive from God, and what those who are unfaithful may expect to suffer from his hand; yea, that God’s dealings with his churches may afford useful instruction to the rest of the world, to put them upon consider- ing, If judgment begin at the house of God, what shall the end of those be that do not obey the gospel of Christ? 1 Pet. iv.17. Thus end the messages of Christ to the Asian churches, the epistolary part of this book. We now come to the prophetical part. CHAP. IV. In this chapter the prophetical scene opens; and, as the epistolary part opened with a vision of Christ (ch. i.), so this part is in- troduced with a glorious appearance of the great God, whose throne is in heaven, compassed about with the heaveuly host. This discovery was made to John, and in this chapterhe, 1. Re cords the heavenly sight he saw, ver. 1—7. And then, Il. The heavenly songs be heard, ver. 8, to the end. FTER this I looked, and, be- hold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter. 2 And immediately I was in the spirit : and, behold, a throne was set in heaven, and one sat on the throne. 3 And he that sat was to look upon like a jasper ard a sardine stone: and there was a rainbowround about the throne, in sight like unto an emerald. 4 And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment ; and they had on their heads crowns of gold. 5 And out of the throne proceeded lightnings and thunderings and voices; and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. § And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. 7 And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. 8 And the four beasts had each of them six wings about him; ard they were full of eyes within— i The vision of heaven. voured: After this, that is, not cnly “ after J had seen the vision of Christ walking in the midst of the golden candlesticks,” but “after I had taken his messages from his mouth, and written and sent them to the se- veral churches, according to, his command, after this I had another vision.” ‘Those who well improve the discoveries they have had of God already are prepared thereby for more, and may expect them. Observe, I. The preparation made for the apostle’s having this vision. 1. A door was opened in heaven. Hence we learn, (1.) Whatever is transacted on earth is first designed and settled in heaven; there is the model of all the works of God; all of them are therefore before his eye, and ite lets the inhabitants of heaven see as much of them as is fit for them. (2.) We can know nothing of future events but what God is pleased to discover to us; they are within the veil, till God opens the door. But, (3.) So far as God reveals his designs to us we may and ought to receive them, and not pretend to be wise above what is revealed. ‘2. To prepare John for the vision, a trum- pet was sounded, and he was called up into heaven, to have a sight there of the things which were to be hereafter. He was called into the third heavens. (i.) There is a way opened into the holiest of all, into which the sons of God may enter by faith and holy af- fections now, in their spirits when they die, and in their whole persons at the last day. (2.) We must not intrude into the secret of God’s presence, but stay till we are called up to it. 3. To prepare for this vision, the apostle was in the Spirit. He was in a rapture, as before (ch. i. 10), whether in the body or out of the body we cannot tell; perhaps he him- self could not; however all bodily actions and sensations were for a time suspended, and his spirit was possessed with the spirit of prophecy, and wholly under a divine in- fluence. The more we abstract ourselves from all corporeal things the more fit we are for communion with God; the body isa veil, a cloud, and clog to the mind in its transac- tions with God. We should as it were for- get it when we go in before the Lord in duty, and be willing to drop it, that we may go up to him in heaven. This was the apparatus to the vision. Now observe, II. The vision itself. It begins ‘with the strange sights that the apostle saw, and they were such as these:—1. He saw a throne set in heaven, the seat of honour, and authority, and judgment. Heaven is the throne of God; there he resides in glory, and thence he gives laws to the church and to the whole world, and all earthly thrones are under the juris- diction of this throne that is set in heaven. 2. He saw a glorious one upon the throne. This throne was. not empty; there was one REVELATION. | We have here an account of a second vi-| in it who filled it sion with which the apostle John was fa- here described by pleasant and preciou ‘countenance was like a jasper stone; he is not described features, so as to be represent but only by his transcendant bi The jasper is a transparent stone, offers to the eye a variety of the vi colours, signifying the glorious perfections God; the sardine-stone is red, signify justice of God, that essential oe which he never divests himself in favo any, but gloriously exerts it in the g ment of the world, and especially church, through our Lord Jesus Christ. ' attribute is displayed in pardoning as wal in punishing, in saving as well as in ing sinners. 3, He saw a rainbow « : throne, like unto an emerald, v. 3. Then < | bow was the seal and token of. the co of providence that God made with Nash and and — his posterity with him, and is a fit emblem o' that covenant of promise that God has made — with Christ as the head of the church, and - all his people in him, which covenant is as the waters of Noah unto God, an everlasting 2 covenant, ordered in all things and sure. This rainbow looked like the emerald; most prevailing colour was a pleasant | green, to show the reviving and refreshing nature of — the new covenant. 4. He saw Sour-ana- ah twenty seats round about the throne, not empty, but filled with four-and-twent cies, presbyters, representing, very probab! whole church of God, both in the Old- aoe = ment and in the New-Testament ‘State; not ‘y the ministers of the church, but rather the — representatives of the people. Their sitti denotes their honour, rest, and satisfactic their sitting about the throne signifies — relation to God, their nearness to him sight and enjoyment they have of him, their continual regard to him, clothed in white raiment, the righteousn = the saints, both imputed and inherent ; had on their heads crowns of gold, signif i a the honour and authority given them of ye and the glory they have with him. All may in a lower sense be applied to the gos : church on earth, in its worshipping assem- blies; and, in the higher Ta Hae: to the church triumphant in heaven. 5. He perceived - lightnings and voices proceeding out ¢ throne; that is, the awful declarations f God makes to his church of his sovereign will and pleasure. Thus he gave forth thes law on mount Sinai; and the gospel has not less glory and authority than the Jaw, though it be of a more spiritual nature. 6. He seven lamps of fire burning before the tl which are explained to be the seven Spi: God (v. 5), the various gifts, graces, operations of the Spirit of God in the chure! of Christ; these are all dispensed accord to the will and pleasure of him who sits 1 the throne. 7. He saw before the throne ALD. 95. sea of glass, like unto crystal. As in the temple there was a great vessel of brass filled with water, in which the priests were to wash shis all those must be washed that are ad- mitted into the gracious presence of God on earth or his glorious presence in heaven. 8. He saw four animals, living creatures, be- tween the throne and the circle of the elders (as seems most probable), standing between when they went to minister before the Lord (and this was called a sea), so in the gospel church the sea or laver for purification is the blood of the Lord Jesus Christ, who cleanses from all sin, even from sanctuary-sins. In _ the ministers of the gospel, not only because _of this their situation nearer to God, and be- tween him and the elders or representatives of the Christian people, and because fewer in number than the people, but as they are here described, (1.) By their many eyes, denoting Sagacity, vigilance, and circumspection. (2.) By their lion-like courage, their great labour and diligence (in which they resemble the ox), their prudence and discretion becoming men, and their sublime affections and speculations, by which they mount up with wings like eagles towards heaven (v.7), and these wings full of eyes within, to show that in all their medita- - tions and ministrations they are to act with knowledge, and especially should be well acquainted with themselves and the state of their own souls, and see their own concern ‘in the great doctrines and duties of religion, _ watching over their own souls as well as the _ souls of the people. (3.) By their continual employment, and that is, praising God, and _ not ceasing to do so night and day. The _ elders sit and are ministered unto; these _ stand and minister: they rest not night nor day. This now leads to the other part of the _ representation. —8s And they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. 9 And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth tor eyerand ever, 10 The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, 11 Thou art worthy, O Lord, to re- ceive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created. We have considered the sights that the apostle saw in heaven: now let us observe the songs that he heard, for there is in hea- ven not only that to be seen which will highly please a sanctified eye, but there is Ne Pe en = a qi - PE Oe ee Pe eee a eee Sone haere nae at : . << A ‘ - CHAP. IV. God and the people; these seem to signify | for ever and ever. * The vision of hearer. sanctified ear. ‘This 1s true concerning the church of Christ here, which is a heaven up- on earth, and it will be eminently so in the church made perfectin the heaven of heavens. I. He heard the song of the four living creatures, of the ministers of the church, which refers to the prophet Isaiah’s vision, ch. vi. And here, 1. They adore one God, and one only, the Lord God Almighty, un- changeable and everlasting. 2. They adore three holies in this one God, the Holy Fa- ther, the Holy Son, and the Holy Spirit ; and these are one infinitely holy and eternal Being, who sits upon the throne, and lives In this glory the prophet saw Christ, and spoke of him. II. He heard the adorations of the four- and-twenty elders, that is, of the Christian people represented by them; the ministers led, and the people followed, in the praises of God, v. 10, 11. Here observe, 1. The object of their worship, the same with that which the ministers adored: Him that sat on the throne, the eternal everliving God. The true church of God has one and the same object of worship. ‘Two different objects of worship, either co-ordinate or sub- ordinate, would confound the worship and divide the worshippers. It is unlawful to join in divine worship with those who either mistake or multiply the object. There is but one God, and he alone, as God, is worshipped by the church on earth and in heaven. 2. The acts of adoration. (1.) They feil down. before him that sat on the throne ; they discovered the most profound humility, re verence, and godly fear. (2.) They cast theis crowns before the throne; they gave God the glory of the holiness wherewith he had crowned their souls on earth and the honour and happiness with which he crowns them in heaven. They owe all their graces and all their glories to him, and acknowledge that his crown is infinitely more glorious than theirs, and that it is their glory to be glorifying God. 3. The words of adoration: they said, Thou art worthy, O Lord, to receive glory, and honour, and power, v. 11. Observe, (1.) They do not say, We give thee glory, and honour, and power ; for what can any creature pretend to give unto God? But they say, Thou art worthy to receive giory. (2.) In this they tacitly acknowledge that God is ex- alted far above all blessing and praise. He was worthy to receive glory, but they were not worthy to praise, nor able to do it ac- cording to his infinite excellences. 4. We have the ground and reason of their adoration, which is threefold:—(1.) He is the. Creator of all things, the first cause ; and none but the Creator of all things should be adored ; no made thing can be the object of religious worship. (2.) He is the pre- seryer of all things, and his preservation is a continual creation; they are created still by the sustaining power of God. All beings but that to be heard which will greatly delight a! God are dependent upon the will and power " Pie iba bhai? Se > oe ‘int We, p WENO SAM Pie The sealed took. up as an object of religious worship. It is. the part of the best dependent beings to be worshippers, not to be worshipped. (3.) He is the final cause of all things: For thy plea- sure they are and were created. It was his will and pleasure to create all things; he was not put upon it by the will of another ; there is no such thing as a subordinate creator, that acts under and by the will and power of another; and, if there were, he ought not to be worshipped. As God made all things at his pleasure, so he made them for his pleasure, to deal with them as he pleases and to glo- rify himself by them one way or other. Though he delights not in the death of sin- ners, but rather that they should turn and live, yet he hath made all things for himself, Prov. xvi. 4. Nowif these be true and suffi- cient grounds for religious worship, as they are proper to God alone, Christ must needs be God, one with the Father and Spirit, and be worshipped as such ; for we find the same causality ascribed to him. Col. i. 16, 17, All things were created by him and for him, and he is before all things, and by him all things consist. CHAP. V. In the foregoing chapter the prophetical scene was opened, in the sight and hearing of the apostle, and he had a sight of God the Creator and ruler of the world, and the great King of the church. Hesaw God on the throne of glory and government, aurrounded with his holy ones, and receiving their adoratious. Now the counsels and decrees of God are set before the apustle, as in a book, which God held in his right hand; and this book is represented, I. As sealed in the hand of God, ver. 1—9. II. As taken into the hand of Christ the Kedeemer, to be unsealed and opened, ver. 6, to the end. ND I saw in the right hand of ; him that sat on the throne a book written within and on the back- side, sealed with seven seals. 2 And T saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? 3 And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. 4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. 5 And one of the elders saith unto me, Weep not : be- hold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Hitherto the apostle had seen only the great God, the governor of all things, now, I. He is favoured with a sight of the model and methods of his government, as they are all written down in a book which he holds in his hand ; and this we are now to consider as shut up and sealed in the hand of God. Ob- serve, 1. The designs and methods of divine Providence towards the church and the en ——$——— cf God, and no dependent being must be set ‘ones-among the angels in heaven, t upon and agreed ina book. ‘The part adjusted, all passed into decree execute all the contents thereof, all the coun- sels and purposes therein recorded. 3. Th hook in the hand of God is shut up an: sealed ; it is known to none but himself, til he allows it to be opened. Known unto and to him alone, are all ie ei. from beginning of the world ; but it is his glory conceal the matter as he pleases. The times and seasons, and their great events, he hath in his own hand and power. 4. It is sec with seven seals. ~ This tells us with what in- scrutable secrecy the counsels of God are! how impenetrable by the eye and intellect the creature; and also points us to seve several parts of this book of God’s coun Itach part seems to have its particular and, when opened, discovers its proper ev: these seven parts are not unsealed an opened at once, but successively, one sce of Providence introducing another, and plaining it, till the whole mystery of G counsel and conduct be finished in the w II. He heard a proclamation made co: cerning this sealed book. 1. The erier y a strong angel ; not that there are any’ there are many among the angels of churches. This angel seems to come not only as a crier, but as a champion, @ challenge to any or all the creatures to | the strength of their wisdom in opening t ccunsels of God; and, as a champion, cried with a loud voice, that every creat might hear. 2. The cry or challenge p claimed was, ‘‘ Who is worthy to open th book, and to loose the seais thereof? v. 2 If there be any creature who thinks hims sufficient either to explain or execut counsels of God, let him stand forth, ; make the attempt.”’ 3. None in heaven earth could accept the challenge and und take the task: none in heaven, none of the glorious holy angels, though before t throne of God, and the ministers of his pr vidence; they with all their wisdom car dive into the decrees of God: none oneart no man, the wisest or the best of men, no of the magicians and soothsayers, none’ the prophets of God, any further th reveals his mind: to them: none under earth, none of the fallen angels, none o spirits of men departed, though they s ag eae Pgh ig SY. SEP ORE OEE ee eee A.D. 85. - CHAP. V. The sealed book _ return to our world, can open this book.|hast reaeemed us to God by thy Satan himself, with all his subtlety, cannot . do it; the creatures cannot open it, nor look _ onit; theycannotreadit. God only can do it. lil. He felt a great concern in himself _ about this matter: the apostle wept much ; it was a great disappointment to him. By what he had seen in him who sat upon the throne, he was very desirous to see and know more of his mind and will: this desire, when not presently gratified, filled him with sorrow, _ and fetched many tears from his eyes. Here _ observe, 1. Those who have seen most of God in this world are most desirous to see more ; and those who have seen his glory desire to know his will. 2. Good men may be too eager and too hasty to look into the mys- _ teries of divine conduct. 3. Such desires, _ not presently answered, turn to grief and _ sorrow. Hope deferred makes the heart sick. : IV. The apostle was comforted and en- im couraged to hope this sealed book would yet be opened. Here observe, 1. Who it was that gave John the hint: One of the elders. God had revealed it to his church. If angels do not refuse to learn from the church, mi- _nisters should not disdain to do it. God can make his people to instruct and inform their teachers when he pleases. 2. Who it was that would do the thing—the Lord Jesus Christ, called the lion of the tribe of Judah, according to his human nature, alluding to Jacob’s prophecy (Gen. xlix. 10), and the root _f David according to his divine nature, _ though a branch of David according to the _ flesh. He who is a middle person, God and _ man,and bears the office of Mediator between _ God and man, is fit and worthy to open and _ execute all the counsels of God towards men. _ And this he does in his mediatorial state and capacity, as the root of David and the off- __ spring of Judah, and as the King and head of the Israel of God; and he will do it, to the _ consolation and joy of all his people. | 6 And I beheld, and, lo, in the midst of the throne and of tlie four _ beasts, and in the midst of the elders, _ stood a Lamb as it had been slain, 4 having seven horns and seven eyes, _ which are the seven Spirits of God sent forth into all the earth. 7 And he came and took the book out of the right hand of him that sat upon the throne. S And when he had taken the book, the four beasts and four and twenty elders fell down be- fore the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. 9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and " al blood out of every kindred, and tongue, and people, and nation; 10 And hast made us unto our God kings and priests: and we shall reign on the earth. 1) And I be- held, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; 12 Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and ho- nour, and glory, and blessing. 13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. 14 And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever. Here, I. The apostle beholds this book taken into the hands of the Lord Jesus Christ, in order to its being unsealed and opened by him. Here Christ is described, 1. By his place and station: Jn the midst of the throne, and of the four beasts, and of the elders. He was on the same throne with the Father ; he was nearer to him than either the elders or ministers of the churches. Christ, as man and Mediator, is subordinate to God the Father, but is nearer to him than all the creatures ; for in him all the fulness of the Godhead dwells bodily. "The ministers stand between God and the people. Christ stands as Mediator between God and both ministers and people. 2. The form in which he ap- peared. Before he is called a lion ; here he appears as a lamb slain. He is a lion to con- quer Satan, a lamb to satisfy the justice of God. He appears with the marks of his suffermgs upon him, to show that he inter- cedes in heaven in the virtue of his satisfac- tion. He appears as a lamb, having seven horns and seven eyes, perfect power to execute all the will of God and perfect wisdom to un- derstand it all and to do it in the most effec- tual manner ; for he hath the seven Spirits of God, he has received the Holy Spirit without measure, in all perfection of light, and life, and power, by which he is able to teach and rule all parts of the earth 3. He 1s de- scribed by his act and deed: He came, and work and deserving of the honour. [2.] They : ries ash in sl + The sealed boo. pe Tet = REE tock the book out of the right hand of him that sat on the throne (v. 7), not by violence, nor by fraud, but he prevailed to do it (as v. 5), he prev ailed by his merit and worthiness, he did it by authority and by the Father’s ap- pointment. God very willingly and justly put the book of his eternal counsels into the hand of Christ, and Christ as readily and gladly took it into his hand; for he delights to reveal and to do the will of his Father. If. ‘The apostle observes the universal joy and thanksgiving that filled heaven and earth upon this transaction. No sooner had Christ received this book out of the Father’s hand than he received the applauses and adorations of angels and men, yea, of every creature. And, ‘indeed, it is just matter of joy to all the world to see that God does not deal with men in a way of absolute power and strict justice, but in a way of grace and mercy through the Redeemer. He governs the world, not merely as a Creator and Law- giver, but as our God and Saviour. ail the world has reason to rejoice in this. The song of praise that was offered up to the Lamb on this occasion consists of three parts, one part sung by the church, another by the church and the angels, the third by every creature. 1. The church begins the doxology, as be- ing more immediately concerned in it (v. 8), the four living creatures, and the four-and- twenty elders, the Christian people, under their minister, lead up the chorus. Here observe, (1.) The object of their worship— the Lanb, the Lord Jesus Christ; it is the declared will of God that ail men should ho- nour the Son as they honour the Father ; for he has the same nature. (2.) Their posture : They fell down before him, gave him not an inferior sort of worship, but the most pro- found adoration. (3.) The instruments used }- in their adorations—harps and vials; the harps were the instruments of praise, the vials were full of odours or incense, which signify the prayers of the saints: prayer and praise should always go together. (4.) The matter of their song: it was suited to the new state of the church, the gospel-state in- troduced by the Son of God. In this new song, [1.] They acknowledge the infinite fitness and worthiness of the Lord Jesus for this great work of opening and executing the counsel and purposes of God (v. 9): Thou art worthy to take the book, and to open the seals thereof, every way sufficient for the to) Code Chast the bondage of — gy deemed them to God serve him and to enjoy hin altation : Thou hast made us to and priests, and we shall reign on ti v.10. Every ransomed slave is not diately preferred to honour; he thinks great favour to be restored to liberty. 1 when the elect of God were made slaves sin and Satan, in every nation of the wi Christ not only purchased their liberty them, but the highest honour and pr ment, made them kings and priests— rule over their own spirits, and to ¢ the world, and the evil one; and he them priests, given them access to hi mself and liberty to offer up spiritual — sacrific and they shall reign on the earth ; they sha with him judge the world at the — y 2. The doxology, thus begun b church, is carried on by the ange’ take the second part, in conjunction with church, v. 11. ‘They are said to be inn able, and to be the attendants on the of God and guardians to the church ; thou they did not need a Saviour themselves, they rejoice in the redemption and sa of sinners, and they agree with the chure! acknowledging the infinite merits of the L Jesus as dying for sinners, that he is w to receive power, and riches, and wise pts strength, and honour, and glory, and bless (1.) He is worthy of that office and tha 14 thority which require the greatest power wisdom, the greatest fund, all excellency, discharge them aright; and, (2.) He is: of all honour, and glory, and blessing, cause he is sufficient for: the office and 2 ful in it. : “Y beau i 3: 3. This doxology, thus” w church, and cabiael y by the angels, i sounded and echoed by the whole creati v. 13. Heaven and earth ring with the praises of the Redeemer. The whol tion fares the better for Christ. By hit things consist ; and all the creatures, they sense and language, would great Redeemer who deliyers the cre from that bondage under which 1t a through the corruption of men, and 1 curse denounced by the great God upon fall; that part which (by a prosopopeei made for the whole creation is a son, blessing, and honour, and glory, and pi (1.) To him that sits on the throne, to God, or to God the Father, as the first p in the Trinity and the first in the eb of our salvation ; and, (2.) To the Lamb, the second person in the Godhead an Mediator of the new covenant. Not that | worship paid to the Lamb is of another ture, an inferior worship, for the very 82 honour and ‘glory are in the same ascribed to the Lamb and to him that the throne, their essence being the sam mention the grounds and reasons of this worthiness ; and though they do not exclude the dignity of his person as God, without which he had not been sufficient for it, yet they chiefly insist upon the merit of his sufferings, which he had endured for them ; these more sensibly struck their souls with thankfulness and joy. Here, first, They mention his suffering: “‘ Tiiow wast slain, slain asa sacrifice, thy blood was shed.” Secondly, h .eir parts in the work of our salvation being distinct, they are distinctly adored. We worship and glorify one and the same God _ for our creation and for our redemption. We see how the church that began the heavenly anthem, finding heaven and earth join in the concert, closes all with their Amen, and end as they began, with alow prostration _ before the eternal and everlasting God. Thus we have seen this sealed book passing with great solemnity from the hand of the Creator into the hand of the Redeemer. CHAP. VI. The book of the divine counsels being thus lodged in the hand of Christ, he loses no time, but immediately enters upon the work of opening the seals and publishing the contents; but this is done in such a manner as still leaves the predictions very abstruse and difficul: to be understood. Hitherto the waters of the sanctuary have been as those in Ezekiel’s vision, only to the ancles, or to the knees, or to the loins at least; but here they begin to be a _ Fiver that cannot be passed over. The visions which John saw, the epistles to the churches, the songs of praise, in the two fore- ing chapters, had some things dark and hard to be understood ; and yet they were rather milk for babes than meat for strong _ men; but now we are to launch into the deep, and our business is no fo much to fathom it as to let down our net to take a _ draugl:: We shall only hint at what seems most obvious. The phecies of this book are divided into seven seals opened, seven pets sounding, and seven vials poured out. It is supposed the opening of the seven seals discloses those providences p that concerned the church in the first three centuries, from the - Saale of car Lord and Saviour to the reign of Constantine ; = ° jis was represented in u book rolled up, and sealed in several places, so that, when one seal was opened, you might read so far of it, and soon, till the whole was unfolded. Yet we are not < here told what was written in the book, but what John saw in figures enigmatical and hieroglyphic ; and it is not for us to pre- ‘tend to know “the times and the seasons which the Father has putin bis own power.” In this chapter six of the seven seals _ are opened, ard the visions attending them are related ; the first seal in ver. 1, 2, the second seal in ver. 3, 4, the third seal in _ yer. 5, 6, the fourth seal in ver. 7, 8, the fifth seal in ver. 9—11, _ the sixth seal in ver. 12, 15, &e. A ND I saw when the Lamb opened one of the seals, and I heard, it were the noise of thunder, one of the four beasts saying, Come and see. 2 And I saw, and behold a _ white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth con- _ quering and to conquer. Here, 1. Christ, the Lamb, opens the first _ seal; he now enters upon the great work of _ Opening and accomplishing the purposes of _ God towards the church and the world. 2. One of the ministers of the church calls upon _ the apostle, with a voice like thunder, to come hear, and observe what then appeared. 3. _ We have the vision itself, v. 2. (1.) The _ Lord Jesus appears riding on a white horse. White horses are generally refused in war, because they make the rider a mark for the enemy; but our Lord Redeemer was sure of the victory and a glorious triumph, and he rides on the white horse of a pure but de- spised gospel, with great swiftness through _ the world. (2.) He had a bow in his hand. The convictions impressed by the word of _ God are sharp arrows, they reach at a dis- _ tance; and, though the ministers of the word draw the bow at a venture, God can and will direct it to the joints of the harness. This : bow, in the hand of Christ, abides in strength, ‘ © GHAP. WE) and, like that of Jonathan, never returns{not the oil and the wine. AS Celio "I +~ie we ae ae ate. pt ae Ml ¥, oe: ar The opening emply. (3.) A crown was given him, import- ing that all who receive the gospel must re- ceive Christ as a king, and must be his loyal and obedient subjects ; he will be glorified in the success of the gospel. When Christ was going to war, one would think a helmet had been more proper than a crown; buta crown is given him as the earnest and emblem of victory. (4.) He went forth conquering, and to conquer. As long as the charch continues militant Christ will he conquering ; when he has conquered his enemies in one age he meets with new ones in another age; men go on opposing, and Christ goes on conquering, and his former victories are pledges of future victories. He conquers his enemies in his people ; their sins are their enemies and his enemies; when Christ comes with power into their soul he begins to conquer these enemies, and he goes on conquering, in the progressive work of sanctification, till he has gained us a complete victory. And he con- quers his enemies in the world, wicked men, some by bringing them to his foot, others by making them his footstool. Observe, From this seal opened, [1.} The successful pro- gress of the gospel of Christ in the world is a glorious sight, worth beholding, the most pleasant and welcome sight that a good man can see in this world. ([2.] Whatever con- vulsions and revolutions happen in the states and kingdoms of the world, the kingdom of Christ shall be established and enlarged in spite of all opposition. [3.} A morning of opportunity usually goes before a night of calamity; the gospel is preached before the plagues are poured forth. [4.] Christ’s work is not all done at once. We are ready to think, when the gospel goes forth, it should carry all the world before it, but it -often meets with opposition, and moves slowly ; however, Christ will do his own work effec- tually, in his own time and way. 3 And when he had opened the second seal, I heard the second beast say, Come and see. 4 And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. 5 And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand. 6 And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny ; and see thou hurt 7 And oe ee of the seals, ry ere sald ‘The opening of the seats. — when he had opened the fourth seal, I heard the voice of the foarth beast say, Core and see. 8 And I looked, anc behold a pale horse: and his neme that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. The next three seals give us a sad prospect of great and desolating judgments with which God punishes those who either refuse or abuse the everlasting gospel. ‘Though some understand them of the persecutions that befel the church of Christ, and others of the destruction of the Jews, they rather seem more generally to represent God’s terrible judgments, by which he avenges the quarrel of his covenant upon those who make light of it. I. Upon opening the second seal, to which John was called to attend, another horse ap- pears, of a different colour from the former, a réd horse, v. 4. This signifies the deso- lating judgment of war ; he that sat upon this red horse had power to take peace from the earth, and that the inhabitants of the earth should kill one another. Who this was that sat upon the red hore, whether Christ him- self, as Lord of hosts, or the instruments that he raised up to conduct the war, is not clear; but this is certain, 1. That those who will not submit to the bow of the gospel must expect to be cut in sunder by the sword of divine justice. .2. That Jesus Christ rules and commands, not only in the kingdom of grace, but of providence. And, 3. ‘hat the sword of war is a dreadful judgment; it takes away peace from the earth, one of the greatest blessings, and it puts men upon killing one another. Men, who should love one another and help one another, are, in a state of war, set upon killing one another. II. Upon opening the third seal, which John was directed to observe, another horse appears, different from the former, a black horse, signifying famine, that terrible judg- ment ; and he that sat on the horse had a pair of balances in his hand (v. 5), signifying that men must now eat their bread by weight, as was threatened (Lev. xxvi. 26), They shall deliver your bread to you by weight. That which follows in v. 6, of the voice that cried, A measure of wheat for a penny, and three measures of barley for a penny, and see thou hurt not the oil and the wine, has made some expositors think this was not a vision of famine, but of plenty; but if we consider the quantity of their measure, and the value of their penny, at the time of this prophecy, the objection will be removed ; their measure was but a single quart, and their penny was our sevenpence-halfpenny, and that is a large SS , —_ _ ——: Se Ee : sum to for a quai it to give fan severely upon the the Tike whe were | were not hurt ; but if bre be broken, dainties will of it. Here observe, Yoathe their spiritual Hai God m 1 deprive them of their daily bread. 2. judgment seldom comes alone; the ment of war naturally draws after it famine; and those who will not— themselves under one judgment must ex another and yet greater, for when God tends he will prevail. The famine of is a terrible judgment ; but the famine word is more so, though careless si not sensible of it. III. Upon opening the fourth sia” John is commanded to observe, there pears another horse, of a pale col Here observe, 1. The name of the rid Death, the king of terrors; the pe which i is death in its empire, death reigni over a place or nation, death on horseb marching ahaet and making fresh « every hour. 2. The attendants or fol) of this king of terrors—bell, a state of e misery to all those who die in their sins in times of such a general destructio tudes go down unprepared into the vall destruction. It is an awful thenget enough to make the whole world to tr that eternai damnation immediately upon the death of an impenitent &1 Observe, (1.) There is a natural as: judicial connection between one and another: war is a wasting cal; draws scarcity and famineafter it ; and not allowing men proper sustenance forcing them to take that which is un some, often draws the pestilence after it. fe God’s quiver is full of arrows; he i aloss for ways and means to punish a wi people. (3.) In the book of God’s coun he has prepared judgments for scorner: well as mercy for returning sinners. (¢ the book of the scriptures God has p threatenings against the wicked as » promises to the righteous ; and it is o7 to observe and believe the threatenin well as the promises. IV. After the opening of these seal proaching judgments, and the distinct acco of them, we have this general observati that God gave power to them over the e fo part of the earth, to kill with the sword, with hunger, and with death, and wit beasts of the earth,v.8. He gave them p that is, those instruments of his ang those judgments themselves; he who he the winds in his hand has all public calam at his command, and they can only go * he sends them and no further than he mits. ‘To the three great judgments o famine, and pestilence, is here added th of the earth, another = God’s sore judg me ity, p41 4A, a Aas ; joned Ezek. xiv. 21, and mentioned here the last, because, ‘when a nation is depopu- lated by the sword, famine, and pestilence, _ the small remnant that continue in a waste and howling wilderness encourage the wild 3 deasts to make head against them, and they become an easy prey. Others, by the beasts of the field, understand brutish,.cruel, savage men, who, having divested thamksely. es of all humanity, delight to be the instruments of the destruction of others. 9 And when he had opened the _ fifth seal, I saw under the altar the souls of them that were slain for the = word of God, and for the testimony _ which they held: 10 And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not _ judge and avenge our blood on them £ dwell on the earth? 11 And hite robes were given unto every me of them; and it was said unto a ee ee eee li e season, until their rin pdvellettnied also and their brethren, that should be killed as they were, should be alled. 12 And I beheld when he opened the sixth seal, and, lo, re was a great earthquake ; and the r became | black as sackcloth of hair, sh, even as a fig tree casteth her imely figs, when she is shaken of ighty wind. 14 And the heaven ‘departed as a scroll when it is rolled together; and every mountain and land were moved out of their places. 5 And the kings of the earth, and he - great men, and the rich men, and e chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; ] 16 And said to the mountains ad ocks, Fall on us, and hide us from face of him that sitteth on the tone, and from the wrath of the Lamb: 17 For the great day of his - wrath is come; and who shall be able a to stand? In the remaining part of this chapter we _ pave theopening of the fifthand the sixth seals. — i. The Afth seal. Here is no mention taade of any one who called the apostle to make his observauion, probably because the decoruin of the vision was to be observed,and each of the four living creatures had ‘dis- Pa J 3* eer | CHAP. VL OO The opening of the seals, charged its duty of a monitor before, or ve- cause the events here opened lay out of the sight, and beyond the time, of the present ministers of the church ; or because it does not contain a new prophecy of any future . events, but rather opens a spring of support and consolation to those who had been and still were under great tribulation for the sake of Christ and the gospel. Here observe, 1. The sight this apostle saw at the open- ing of the fifth seal; it was a very attect- ing sight (v. 9): I saw under the altar the souls of those that were slain for the word of God, and for the testimony which they held. He saw the souls of the martyrs. Here ob- serve, (1.) Where he saw them—under the altar ; at the foot of the altar of incense, in the most holy place ; he saw them in heaven, at the foot of Christ. Hence note, [1.] Per- secutors can only kill the body, and after that there is no more that they can do; their souls live. [2.] God has provided a good place in the better world for those who are faithful to death and are not allowed a place any longer on earth. [3.] Holy martyrs are very near to Christ in heaven, they have the highest place there. [4.] It is not their own death, but the sacrifice of Christ, that gives them a reception into heaven and a reward there ; they do not wash their robes in their own blood, but in the blood of the Lamb. (2.) What was the cause in which they suffered— the word of God and the testimony which they held, for believing the word of God, and at- testing or confessing the truth of it ; this pro- fession of their faith they held fast without wavering, even though they died for it. A noble cause, the best that any man can lay down his life for—faith in God’s word anda confession of that faith. 2. The ery he heard; it was a loud cry, and contained a humble expostulation about the long delay of avenging justice against their enemies : Howlong, O Lord, holy and true, dost thou not judge ard avenge our blood on those that dweilon the earth? v.10. Observe, (1.) Even the spirits of just men made perfect retain a proper resentment of the wrong they have sustained by their cruel enemies ; and though they die in charity, praying, as Christ did, ‘that God would forgive them, yet they are desirous that, for the honour of God, and Christ, and the gospel, and for the terror and conviction of others, God will take a just re- yenge upon the sin of persecution, even while he pardons and saves the persecutors. (2.) They commit their cause to him to whom vengeance belongeth, and leave it in his hand ; they are not for avenging themselves, but leave all to God. (3.) ‘There will be joy in heaven at the destruction of the implacable enemies of Christ and Christianity, as well as at the conversion of other sinners. When Babylon falls, it will be said, Rejoice over her, O thou heaven, and you holy apostles and prophets, for God hath avenged you on her ch. xviii. 20 37—VL +2 oe Lee ie having great wrath, because he oweth that he hath but a short time. 13 And when the dragon saw _ that he was cast unto the earth, he) e, _ persecuted the woman which brought ' forth the man chi/d. 14 And to the _ Woman were given two wings of a) ' great eagle, that she might fly into} __ the wilderness, into her place, where | _ sheis nourished fora time, and times, | _ and half a time, from the face of the serpent. 15 And the serpent cast out of his mouth water as a flood —. the woman, that he might cause her to be carried away of the flood. 16 And the earth helped the woman, _and the earth opened her mouth, and _ swallowed up the flood which the _ dragon cast out of his mouth. 17 _ And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. » We have here an account of this war, so 8 happily finished in heaven, or in the church, __as it was again renewed and carried on in the wilderness, the place to which the church had _ ded, and where she had Lecm tur sua.e ume secured by the special care of her God Saviour. Observe, — I. The warning given of the distress and calamity that should fail upon the inhabitants of the world in general, through the wrath and rage of the devil. For, though his malice is chiefly bent against the servants of God, yet he is an enemy and hater of mankind as such; and, being defeated in his designs against the church, he is resolved to give all the disturbance he can to the world in general: Woe to the inhabitants of the earth, and the sea, v. 12. The rage of Satan grows so much the greater as he is limited both in place and time; when he was confined to the wilderness, and had but a short time to reign there, he comes with the greater wrath. If. His second attempt upon the church now in the wilderness: He persecuted the h, could lay them down in Christ’s | woman who brought forth the man-child, v. 13. Observe, 1. The care that God had taken of his church. He had conveyed her as on eagles’ wings, into a place of safety provided for her, where she was to continue for a cer- tain space of time, couched in prophetic characters, taken from Dan. vii. 25. 2. The continual malice of the dragon against the church. Her obscurity could not altogether protect her; the old subtle serpent, which at first lurked in paradise, now follows the church into the wilderness, and casis out a sea! for the devil is come down unto | flood of" water after her, to carry her away. This is thought to be meant of a flood of error and heresy, which was breathed by Arius, Nestorius, Pelagius, and many more, by which the church of God was in danger of being overwhelmed and carried away. The church of God is in more danger from heretics than from persecutors ; and heresies are as certainly from the devil as open force and violence. 3. The seasonable help pro- vided for the church in this dangerous junc- ture: The earth helped the woman, and opened her mouth, and swallowed up the flood, v. 16. Some think we are to understand the ) swarms of Goths and Vandals that imvaded the Roman empire, and found work for the Arian rulers, who otherwise would have been as furious persecutors asthe pagan had been, and had exercised great cruelties already; but God opened a breach of war, and the flood was in a manner swallowed up, thereby, and the church enjoyed some respite. God often sends the sword to avenge the quarrel of his covenant; and, when men choose new gods, then there is danger of war in the gates; intestine broils and contentions often end in the irvasions of a common enemy. 4. The devil, being thus defeated in his de- signs upon the universal church, now turns his rageagainst particular persons and places: his malice against the woman pushes him on to make war with the remnant of her seed. Some think hereby are meant the Albigenses, who were first by Dioclesian driven up into barren and mountainous places, and after- wards cruelly murdered by popish rage and ad 1% The first beast. power, for several generations; and fur no other reason than because they kept the com- mandments of God and held the testimony o, Jesus Christ, Their fidelity to God and Christ, in doctrine, worship, and practice, was that which exposed them to the rage of Satan and his instruments ; and such fidelity will expose men still, less or more, to the end of the world, when the last enemy shall be destroyed. CHAP. XIII. We have, in this chapter, a further discovery and description of the church’s enemies: not other enemies than are mentioned before, but described after another manner, that the methods of their enmity may more fully appear. They are represented as two beasts; the first you have an accoune of, ver. 1—10, the second, ver. 11, &c. By the first some understand Rome pagan, and by the second Rome papal; but others understand Rome papal to be represented by both these beasts, by the first in its secular power, by the second in its eeclesiastical. ND | stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and, ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. 2 And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragen gave him his power, and his seat, and great au- thority. 3 And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. 4 And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who zs like unto the beast? who is able to make war with him? 5 And there was given unto him a mouth speaking great things and blasphemies ; and power was given unto him to continue forty and two months. 6 And he opened his mouth in blasphemy against God, to blaspheme his name, and his taber- nacle, and them that dwell in heaven. 7 And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and na- tions. 8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foun- dation of the world. 9 Ifany man have an ear, let him hear. 10 He that ieadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the REVELATION. Or —n—— EEE sword. Here is i faith of the saints. We have here an accou t figure, and progress of the ‘ir observe, 1. From what situation saw this monster. He seemed to stand upon the sea-shore, though it bable he was still in a rapture; but he to himself to be in the island Patmos, bn ther in the body or out of the body he not tell. 2. Whence this beast came—oud the sea; and yet, by the description o would seem more likely to be a lan¢ ster; but the more monstrous every about it was the more proper an emb would be to set forth the mystery of in and tyranny. 3. What was the form shape of this beast. It was for the mo like a leopard, but its feet were like the a bear and its mouth as the mouth of a it had seven heads, and ten horns, and u heads the name of blasphemy : a most and hideous monster! ln some part o! description here seems to be an allusion | Daniel’s vision of the four beasts, which 1 presented the four monarchies, Dan. vii. 1: 3, &c. One of these beasts was like a lio: another like a bear, and another like leopard ; this beast was a sort of composi of those three, with the fierceness, strengt and swiftness, of them all; the seven and the ten horns seem to design its severa powers ; the ten crowns, its tributary prine the word blasphemy on its fprehead pr claims its direct enmity and opposition to t glory of God, by promoting idolatry. source and spring of his authority—the gon; he gave him his power, and seat, an authority. He was set up by the devil, at supported by him to do iis work and pr mote his interest; and the devil lent him ¢ the assistance he could. 5. A dang wound given him, and yet unexpect healed, v. 3. Some think that by wounded head we are to understand abolishing of pagan idolatry; and by t healing of the wound the introducing of th popish idolatry, the same in substance wil the former, only in a new dress, and which é effectually answers the devil’s design a did. 6. ‘The honour and worship paid | infernal monster: All theworld wonderec the beast ; they all admired his power, policy, and success, and they worshipp dragon that gave power to the beast, an worshipped the beast ; they paid honour at subjection to the devil and his instrumen and, thought there was no power @ withstand them: so great were the dar degeneracy, and madness of the ¥ 7. How he exercised his infernal power policy: He had a mouth, speaking grt things, and blasphemies ; he blasphemed Go the name of God, the tabernacle of Goa a all those that dwell in heaven ; and he ma war with the saints, and overcame them, : AD. 95 YL 4s et A Oe! +i cr span iin” ’ world: His mate was principally levelled at the God of heaven, and his heavenly at- tendants—at God, im making images of him that is invisible, and in worshipping them ;— at the tabernacle of God, that is, say some, at the human nature of the Lord Jesus Christ, in which God dwells as in a tabernacle; this is dishonoured by their doctrine of transub- stantiation, which will not suffer his body to be a true body, and will put it into the power of every priest to prepare a body for Christ ;— ‘and against those that dwell in heaven, the glorified saints, by putting them into the _ place of the pagan demons, and praying to _ them, which they are so far from being _ pleased with that they truly judge them- selves wronged and dishonoured by it. Thus the malice of the devil shows itself against ___ heayen and the blessed inhabitants of heaven. _ ‘These are above the reach of his power. All _ he can do is to blaspheme them; but the saints on earth are more exposed to his a cruelty, and he sometimes is permitted to triumph over them and trample upon them. 8. The limitation of the devil’s power and success, and that both as to time and per- sons. He is limited in point of time; his reign is to continue forty-and-two months _ {v. 5), suitable to the other prophetical cha- racters of the reign of antichrist. He is also _ limited as to the persons and people that he _ shall entirely subject to his will and power ; it will be only those whose names are not written in the Lamb’s book of life. Christ _ hada chosen remnant, redeemed by his blood, recorded in his book, sealed by his Spirit ; and _ though the devil and antichrist might over- _ come their bodily strength, and take away their natural life, they could never conquer their souls, nor prevail with them to forsake their Saviour and revolt to his enemies. so. Here is a demand of attention to what is _ here discovered of the great sufferings and troubles of the church, and an assurance given that when God has accomplished his work on mount Zion, his refining work, then he will turn his hand against the enemies of pe his people, and those who have killed with the sword shall themselves fall by the sword ©. 10), and those who led the people of God into captivity shall themselves be made cap- tives. Here now is that which will be proper exercise for the patience and faith of the saints _ — patience under the prospect of such great a sufferings, and faith in the prospect of so glorious a deliverance. 11 And I beheld another beast coming up out of the earth; and he}. had two horns like a lamb, and he spake asadragon. 12 And he ex- erciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose Pa VON.: ie CHAP. XII1. gained a sort Gf umversal empire in the | deadly wound was healed. he doeth great wonders, so that he makcth fire come down from heaven on the earth in the sight of men, 14 And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. 15 And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. 16 And he caused all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: 17 And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. 18 Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hun- dred threescore and six. ‘ Those who think the first beast signifies Rome pagan by this second beast would understand Rome papal, which promotes idolatry and tyranny, but in a more soft and lamb-like manner: those that understand the first beast of the secular power of the papacy take the second to intend its spiritual and ecclesiastical powers, which act under the disguise of religion and charity to the souls of men. Here observe, I. The form and shape of this second beast: He had two horns like a lamb, but a mouth that spoke like the dragon. All agree that this must be some great impostor, who, under a pretence of religion, shall deceive the souls of men. ‘The papists would have it to be Apollonius ‘T'yaneus; but Dr. More has rejected that opinion, and fixes it upon the ecclesiastical powers of the papacy. ‘The pope shows the horns of a lamb, pretends to be the vicar of Christ upon earth, and so to be vested with his power and authority; but his speech betrays him, for he gives forth those false doctrines and cruel decrees which show him to belong to the dragon, and not to the Lamb. Il. The power which he exercises: Als the power of the former beast (v.12); he pro- motes the same interest, pursues the same design in substance, which is, to draw men off from worshipping the true God to wor~ 3 F The second beast z q at 13 And - The ares and his antl y ship those who by nature are no gods, and subject the sonls and consciences of men to the will and authority of men, in opposition to the will of God. This design is promoted by popery as well as by paganism, and by the crafty arts of popery zs well as by the secular arm, both serving the interests of the devil, though in a different manner. III The methods by which this second beast carried on his interests and designs ; they are of three sorts :—1. Lying wonders, pretended miracles, by which they should be deceived, and prevailed with to worship the former beast in this new image or shape that was now made for him ; they would pretend to bring down fire from heaven, as Elias did; and God sometimes permits his_ene- mies, as he did the magicians of Egypt, to do things that seem very wonderful, and by which unwary persons may be deluded. it is well known that the papal kingdom has been long supported by pretended miracles. 2. Excommunications, anathemas, severe censures, b> which they pretend to cut men off from Christ, and cast them into the power of the devil, but do indeed deliver them over to the secular power, that they may be put to death; and thus, notwith- standing their vile hypocrisy, they are justly charged with killing those whom they cannot corrupt. 3. By disfranchisement, allowing none to enjoy natural, civil, or municipal rights, who will not worship that papal beast, that is, the image of the pagan beast. It is made a qualification for buying and selling the rights of nature, as well as for places of profit and trust, that they have the mark of the beast in their forehead and in their right hand, and that they have the name of the beast and the’number of his name. It is probable that the mark, the name, and the number of the beast, may all signify the same thing—that they make an open profession of their subjection and obedience to the papacy, which is receiving the mark in their fore- head, and that they oblige themselves to use all their interest, power, and endeavour, to promote the papal authority, which is re- ce:ving the mark in their right hands. We are told that pope Martin V. in his bull, added to the council of Constance, prohibits Roman catholics from suffering any heretics to dwell in their countries, or to make any bargains, use any trades, or bear any civil offices, which is a very clear interpretation of this prophecy. IV. We have here the number of the beast, given in such a manner as shows the infinite wisdom of God, and will sufficiently exercise all the wisdom and accuracy of men: The number is the number of a man, computed after the usual manner among men, and it is 666. Whether this be the number of the errors and heresies that are contained in popery, or rather, as others, the number of the years from its rise to its fall, is not cer- tain, much less what that period is which is described ly these prophetic numbers. The most admired subject is that rious may find suftici seems to me to be one of thos God has ibiah in his ow upon all his enemies ; ketal days, and they shall be finished, but his kingdom shall endure for ever. hs? CHAP. IVC After an account of the great trials and vants of God had endured, we hrve uo opening ; the day begins now to dawn, sented, I. The Lord Jesus at the head ver. 1—5, Ul. Three angels sent ») fall of Babylon and the things autecedent a1 great an event, ver. 6—15. UN. The vision ern e | 14, &e. Tepes ND I looked, and, lo, a stood on the mount Sio with him a hundred forty a thousand, having his Father’s written in their foreheads. oe ' heard a voice from heaven, voice of many waters, and as voice of a great thunder: and 1 the voice of harpers ‘harping: their harps: 3 And they sun were a new song before the th and before the four beasts, an elders: and no man could le four thousand, which were re from the earth. f a which were not defiled with for they are virgins. These which follow the Lamb: whither ever he goeth. T hese were red unto God and to the Peis in their mouth was found for they are without fault | throne of God. rey Here we have one of the most sights that can be viewed in this we Lord Jesus Christ at the head of his adherents and attendants. Her 1. How Christ appears: as a ing upon mount Zion. Mount Zi gospel church. Christ is_ with his and in the midst of her in all her tro: and therefore she is not consumed. presence that secures her persev appears as a Lamb, a true Lumb, the ; God. A counterfeit lamb is mentio rising out of the earth in the last ¢ which was really a dragon; here Chris pears as the pause paschal Lamb, to show t ha sufferings, aa the cause of his people and fidelity. 2. How his people ayy very honourably. (1.) As to the nu they are many, even all who were not one of them lost in all the tribua through which they had gone. (2.) Their distinguishing badge: they had the name of God written in tieir foreheads ; they made a hold and op2n profession of their faith in _ God and Christ, anJ, this being followed by suitable actings, they are known and ap- _ -proved. (3.) ‘Their congratulations and songs of praise, which were peculiar to the redeemec (v. 3); their praises were loud as _ the thunder, or as the voice of many waters ; _ they were melodious, as of harpers ; they were heavenly, before the throne of God. The song was new, suited to the new cove- nant, and unto that new and gracious dis- pensation of Providence under which they now were; and their song was a secret to i others, strangers intermeddled not with their joy; others might repeat the words of the song, but they were strangers to the true sense and spirit of it. (4.) Their character and description. [1.] ‘They are described by their chastity and purity : They are virgins. They had not defiled themselves either with corporal or spiritual adultery; they had kept themselves clean from the abominations of ‘the antichristian generation. ([2.] By their loyalty and stedfast adherence to Christ: They follow the Lamb whithersoever he goes ; they follow the conduct of his word, Spirit, and providence, leaving it to him to lead them into what duties and difficulties he _ pleases. [3.] By their former designation to this honour: These were redeemed from among men, being the first-fruits to God, and to the Lamb, v. 4. Here is plain evidence of a special redemption: They were redeemed from among men. Some of the children of men are, by redeeming mercy, distinguished from others: They were the first-fruits to God and to the Lamb, his choice ones, eminent in _ every grace, and the earnest of many more who should be followers of them, as they were of Christ. [4.] By their universal integrity and conscientiousness: There was no guile found in them, and they were without fault before the throne of God. They were without any prevailing guile, any allowed fault ; _ their hearts were right with God, and, as for _ their human infirmities, they were freely pardoned in CLrist. ‘This is the happy rem- nant who attend upon the Lord Jesus as their head and Lord; he is glorified in them, and they are glorified in him. i Re h 6 And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, 7 Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. >, - Fel’ 2 deeds Ms! log’ CHAP. =, XIV. there followed another angel, saying, Babylon is fallen, is falien, that great city, because she made all nations drink of the wine of the wrath of her fornication. 9 And the third angel followed them, saying with a lIcud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, 10 The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation ; and he shaii be tor- mented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: 11 And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and who- soever receiveth the mark of his name. 12 Here is the patience of the saints: here are they that keep the commandments of God, and the The three angels, faith of Jesus. In this part of the chapter we have three angels or messengers sent from heaven to give notice of the fall of Babylon, and of those things that were antecedent and con- sequent to that great event. ; I. The first angel was sent on an errand antecedent to it, and that was to preach the everlasting gospel, v. 6,7. Observe, 1. The gospel is an everlasting gospel; it is so in its nature, and it will be so in its conse- quences. ‘Though all flesh be grass, the word of the Lord endureth for ever. 2. It is a work fit for an angel to preach this ever- iasting gospel; such is the dignity, and such is the difficulty of that work! And yet we have this treasure in earthen vessels. 3. ‘The everlasting gospel is of great concern to all the world; and, as it is the concern of all, it is very much to be desired that it should be made known to ail, even fo every nation, and kindred, and tongue, and people. 4. The gospel is the great means whereby men are brought to fear God, and to give glory to him. Natural religion is not sufficient to keep up the fear of God, nor to secure to him glory from men ; it is the gospel that revives the fear of God, and retrieves his glory inthe world. 5. When idolatry creeps into the churches of God, it is by the preach- ing of the gospel, attended by the power ot the Holy Spirit, that men are turned from idols to serve the living God, as the Creater of the heaven, and the earth, anid the sea, and the fountains of waters, v.7. ‘Yo worship any God besides hiin who created the world is idolatry. 8 And! Il. The second angel follows the other, bie i Ha OAS. ac Rye, The harvest and the vintage. - REV and proclaims the actual fall of Babylon. Lf GR er a a net ‘ , 3 srs Ota : / ae te ee The preaching of the everlasting gospel had shaken the foundations of antichristianism in the world, and hastened its downfal. By Babylon is generally understood Rome, which was before called Sodom and Egypt, for wickedness and cruelty, and is now first called Babylon, for pride and idolatry. Ob- serve, 1. What God has fore-ordained and foretold shall be done as certainly as if it were done already. 2. The greatness of the apal Babylon will not be able to prevent er fall, but will make it more dreadful and remarkable. 3. The wickedness of Babylon, in corrupting, debauching, and intoxicating the nations round about her, will make her fall just and will declare the righteousness of God in her utter ruin, v.8.. Her crimes are recited as the just cause of her destruction. III. A third angel follows the other two, and gives warning to all of that divine ven- geance which would overtake all those that obstinately adhered to the anchristian inter- est after God had thus proclaimed its down- fal, v. 9,10. If after this (this threatening denounced against Babylon, and in part al- ready executed) any should persist in their idolatry, professing subjection to the beast and promoting his cause, they must expect to drink deep of the wine of the wrath of God; they shall be for ever miserable in: soul and body; Jesus Christ will inflict this punishment upon them, and the holy angels will behold it and approve of it. Idolatry, Soth pagan and papal, is a damning sin in its own nature, and will prove fatal to those who persist in it, after fair warning given by the word of Providence; those who refuse to come out of Babylon, when thus called, and resolve to partake of her sins, must re- ceive of her plagues ; andthe guilt and ruin of such incorrigible idolaters will serve to set forth the excellency of the patience and obedience of the saints. These graces shall be rewarded with salvation and glory. When the treachery and rebellion of others shall be punished with everlasting destruction, then it will be said, to the honour of the faithful (v. 12): Here is the patience of the -saints ; you have before seen their patience exercised, now you see it rewarded. 13 And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. 14 And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his handa sharp sickle. 15 And another angel came out of the temple, crying with a loud voice tohim that saton the 0 cloud, Th for the time is con for the harvest of th And he that sat on t in his sickle on the. earth was reaped. 17 angel came'out of the temy is in heaven, he aiso haying sickle. 18 And another ang out from the altar, which had over fire; and cried with a le to him that had the sharp si saying, Thrust in thy sharp sic and gather the clusters of the vin the earth; for her grapes ar ripe. 19 And the angel thrust sickle into the earth, and ga he the vine of the earth, and cast if the great winepress of the wra God. 20 And the winepress ¥ trodden without the city, and blo came out of the winepress,’ even ur the horse bridles, by the space of thousand and six hundred fur Here we have the vision of the harv vintage, introduced with a solemn Observe, Uae I. The preface, v. 13. ‘ Whence this prophecy about the h: came: it came down Ro and ne from men, and therefore it is of certain tr and great authority. 2. How it was preserved and published—by writing ; to be matter of record, that the peopl God might have recourse to it for t port and comfort upon all occasion: What it principally intended, aud that | show the blessedness of all the faithful and servants of God, both in death anc death: Blessed are the dead that die Lord from henceforth, &c. Here (1.) The description of those that shall be blessed—such as die i either die in the cause of Chri die in a state of vital union with Chris as are found in Christ when death (2.) The demonstration of this bless They rest from their labours, and their w do follow them. [1.] They are blessed their rest; they rest from all sin, temp sorrow, and persecution. There the : ceuse from troubling, there the weary « rest. [2.] They are blessed in ‘their r pence: Their works follow them ; they don go before them as their title, or price o chase, but follow them as their evide: having lived and died in the Lord; an memory of them wil! be pleasant, ar reward glorious, far aboye the m their services and sufferings. [3. happy in the time of their dying, 1 ur ris 95. » lived to see the cause of God eviving, the | of the church returning, and the | wrath of God falling upon their idolatrous cruel enemies. Such times are good times | to die in; they have Simeon’s desire: Now, Lord, let thou thy servant depart in peace, for mine eyes have seen thy salvation. And all this is ratified and confirmed by the testi- mony of the Spirit witnessing with their | Spirits and with the written word. | IL. We have the vision itself, represented by a harvest and a vintage. 1. By a harvest (v. 14, 15), an emblem that metimes signifies the cutting down of the cked, when ripe for ruin, by the judgments of God, and sometimes the gathering in of he righteous, when ripe for heaven, by the _ mercy of God. ‘This seems rather to repre- sent God’s judgments against the wicked: and here observe, (1.) The Lord of the harvest—one so like unto the Son of man that he was the same, even the Lord Jesus, who is described, [1.] _ By the chariot in which he sat—a white cloud, _acloud that had a bright side turned to the church, how dark soever it might be to the _ wicked. [2.] By the ensign of his power: On his head was a golden crown, authority to do all that he did and whatsoever he would do. [3.] By the instrument of his provi- ~dences: In his hand a sharp sickle. [4.] By the solicitations he had from the temple to ‘perform this great work. What he did, he was desired to do by his people; and, though he was resolved to do it, he would for this _ thing be sought unto by them, and so it _ should be in return to their prayers. ~ (2.) The harvest-work, which is, to thrust ‘the sickle into the corn, and reap the field. _ The sickle is the sword of God’s justice ; the field is the world; reaping is cutting the in- habitants of the earth down and carrying them off. _ (3.) The harvest-time; and that is when _ the corn is ripe, when the measure of the sin of men is filled up, and they are ripe for de- struction. The most inveterate enemies of _ Christ and his church are not destroyed till by their sin they are ripe for ruin, and then _ he will spare them no longer; he will thrust iv his sickle, an’) the earth shall be reaped. _« Byavintage, v.17. Some think that _ these two are only different emblems of the x fee judgment; others that they refer to dis e _ yintage-work was committed—to an angel, another angel that came out from the altar, that is, from the holiest of all in heaven. (2.) At whose request this vintage-work was undertaken: it was, as before, at the cry of an angel out of the temple, the ministers and churches of God on earth. (3.) The work of the vintage, which consists of two parts :— _ {1.} The cutting off, and gathering, the clus- ters of the vine, which were now ripe and ready, fully ripe, v.18. (2.] Casting these distinct events of providence before the end of all things. Observe, (1.) ‘To whom this eee.) CHAP. XV. j grapes into the wine-presz (v. 19); here we ee Le ee ee ee Poa _ The seven vials, are told, First, What was the wine-press: if was the wrath of God, the fire of his indig- nation, some terrible calamity, very probably the sword, shedding the blood of the wicked. Secondly, Where was the place of the wine- press—without the city, where the army lay that came against Babylon. Thirdly, The quantity of the wine, that is, of the blood that was drawn forth by this judgment: it was, for depth, up ¢o the horses’ bridles, and, for breadth and length, @ thousand and siz hundred furlongs (v. 20); that is, say some, 260 Italian miles, which is thought to be the measure of the holy land, and may be meant of the patrimony of the holy see, encompass- ing the city of Rome. But here we are left to doubtful conjectures. Perhaps this great event has not yet had its accomplishment, but the vision is for an appointed time ; and there- fore, though it may seem to tarry, we are to wait for it. But who shall live when the Lord does this ? CHAP. XV. Hitherto, according to the judgment of very eminent expositors, God had represented to bis servant, John, 1. The state of the church under the pagan powers, in the six seals opened; and then, Il. The state of the church under the papal powers, in the vision of the six trumpets that began.to sound upon the opening of the seventh seal: and then is inserted, II]. A more general and brief account of the past, present, and futare state of the church, in the little book, &c. He now proceeds, 1V. ‘To show him how antichrist shonld be destroyed, by what steps that destruction should be accomplished, in the vision of the seven vials. This chapter contains au awful introduction or prepara- tion for the pouring out of the vials, in which we have, I. A sight of those angels in heaven who were to have the execution of this great work, and with what acclamations of joy the heavenly hosts applauded the great design, ver. 1—4. 2. A sight of these angels coming out of heaven to receive those vials which they were to pour out, and the great commotions this caused in the world, ver. 5, &e. NDI sawanother sign in heaven, A great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. 2 And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, hayv- ing the harps of God. 3 -And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. 4 Who shail not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest. Here we have the preparation of matters for the pouring out of the seven vials, which was committed to seven angels; and observe how these angels appeared to the apostie—in heaven ; 1t was in a wonderful manner, and 7 an SR eA ay tk a iat i a The seven vials. i a ea re. | , ' that upon account, 1. Of the work they had to do, which was to finish the destruction of NS ly ae Ae iceet ms , » pee x, . fee antichrist. God was now about to pour out his seven last plagues upon that interest; and, as the measure of Babylon’s sins was filled up, they should now find the full mea- ! before him, and of wh sure of his vindictive wrath. 2. ‘The specta- tors and witnesses of this their commission : all that had gotten the victory over the beast, &c. These stood on a sea of glass, repre- senting this world, as some think, a brittle thing, that shall be broken to pieces; or, as others, the gospel covenant, alluding to the brazen sea in the temple, in which the priests were to wash (the faithful servants of God stand upon the foundation of the righteousness of Christ); or, as others, the Red Sea, that stood as it were congealed while the Israelites went through; and, the pillar of fire reflecting light upon the waters, they would seem to have fire mingled with them ; and this to show that the fire of God’s wrath against Pharaoh and his horses should dissolve the congealed waters, and destroy them thereby, to which there seems to be an allusion by their singing the song of Moses, in which, (1.) They extol the greatness of God’s works, and the justice and truth of his ways, both in delivering his people and destroying their enemies. ‘lhey rejoiced in hope, and the near prospect they had of this, though it was not yet accomplished. (2) They call uvon all nations to render unto God the fear, glory, and worship, due to such a discovery vf his truth and justice: Who shall net fear thee? v. 4. 5 And after that I looked, and be- held, the temple of the tabernacle of the testimony in heaven was opened: # And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. 7 And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. 8 And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Observe, I. How these angels appeared— coming out of heaven to execute their com- mission: The temple of the tabernacle of the testimony in heaven was opened, v. 5. Here is an allusion to the holiest of all in the ta- bernacle and temple, where was the mercy- seat, covering the ark of the testimony, where the high priest made intercession, and God communed with his people, and heard their prayers. Now by this, as it is here men- ‘ EVELATI¢ |tioned, we | ‘to him by their great high priest. 3 wat m judgments Gol upon the antichri filling the prophecies a word and covenant, which v ful. 2. ‘That in this work he was answer the prayers of the people, which were o he was herein avenging the quarrel of hi Son, and our Seow pee latin offices and authority had been ust name dishonoured, and the great ds his death opposed, by antichrist and herents. 4. That he was opening a door of liberty for his people to worship in numerous solemn assempDiles. «ithout t fear of their enemies. aie g a 1J. How they were equipped ar for their work. Observe, 1. Their ar They were clothed with pure and white inen and had their breasts girded with golde girdles, v.6. This was the habit of the priests when they went in to enquire of G and came out with an answer from hin This showed that these angels were acting all things under the divine appoir direction, and that they were going pare a sacrifice to the Lord, calh d the of the great God, ch. xix.17. ‘The angels the ministers of divine justice, and the) every thing in a pure and holy manner. Their artillery, what it was, and whence ¢ received it ; their artillery, by which tk ey er to do this great execution, was seven 0 filled with the wrath of God ; they \ f with the wrath of Goa against his The meanest creature, when it comes with the anger of God, will be too hi any man in the world; but much m angel of God. This wrath of God w to be poured out all at once, but was | into seven parts, which should suce« uy people of God, and to avenge their ca which the angels are willingly employe III. The impressions these things mi upon all who stood near the temple: the were all, as it were, wrapt up in louds smoke, which filled the temple, from 1 glorious and powerful presence of Go that no man was able to enter into the till the work was finished. The in antichrist were so interwoven with interests of the nations that he could destroyed without giving a great shoe the world; and the people ok God) but little rest and leisure to assen selves before him, while this great a doing. For the present, their would be interrupted, ordinances o worship intermitted, and all thrown int general confusion. God himself was now ae Ses s) , rad od aching to the church and to all the world, terrible things in righteousness ; but, when work was done, then the churches would we rest, the temple would be opened, and the solemn assemblies gathered, edified, and multiplied. The greatest deliverances of the church are brought about by awful and astonishing steps of Providence. CHAP. XVI. In this chapter we have an account of the pouring forth of these vials that were filled with the wrath of God. ‘hey were poured - eutupon the whole antichristian empire, and on every thing appertainmg to it. I. Upon the earth, ver. 2. Il. Upon the | sea, ver. 3. O11. Upon the rivers and fountains of water, ver. 4. : "Here the heavenly hosts proclaim and appiaud the righteousness of the judgments of God. LV. The fourth vial was poured out on the sun, yer. 8. V. The fifth on the seat of the beast. VI. The sixth on the river Euphrates. VII The seventh in the air, upon which the cities of the nations fell, and great Babylon came iu remembrance before Goa ND I heard a great voice out of i the temple saying to the seven ngels, Go your ways, and pour out the vials of the wrath of God upon the earth. 2 And the first went, and _ poured out his vial upon the earth; and there fell a noisome and grievous _ sore upon the men which had the mark of the beast, and upon them _ which worshipped hisimage. 3 And _ the second angel poured out his te =. SE ees _ upon the sea; and it became as the - blood of a dead man: and every _ living soul died in the sea. 4 And the third angel poured out his vial - Upon the rivers and fountains of _ waters; and they became blood. 5 _ And I heard the angel of the waters _ say, Thou art righteous, O Lord, - which art, and wast, and shalt be, be- eause thou hast judged thus. 6 For ‘they have shed the blood of saints and prophets, and thou hast given _ them blood to drink; for they are _ worthy. 7 And I heard another out of the altar say, Even’so, Lord God| : Almighty, true and righteous are thy judgments. e We had in the foregoing chapter the great __and solemn preparation that was made for the pouring out of the vials; now we have the performance of that work. Here observe, ‘J. That, though every thing was made ready before, yet nothing was to be put in execution without an immediate positive order from God; and this he gave out of the temple, answering the prayers of his people, and avenging their quarrel. II. No sooner was the word of command given» than it was immediately obeyed; no deiay, no objection made. We find that some of the best of men, as Moses and Jere- miah, did not so readily come in and comply with the call of God to their work ; but the “Fiesteh Rae ti Seite oH St al oes 6 aS “wy oN in Ba ek hb vit - 95. had CHAP. XVI. The seven vials. angels of God excel not only in strength, but in a readixess to do the will of God. God_ says, Go your ways, and pour out the vials ; and immediately the work is begun. We are_ taught to pray that the will of God may be done on earth as it is done in heaven. And now we enter upon a series of very terrible dis- pensations of Providence, of which it is difficult to give the certain meaning or to make the particular application. But in the general it is worth our observation that, 1. We have here a reference and allusion to several of the plagnes of Egypt, such as the turning of their waters into blood, and smiting them with boils and sores. ‘Their sins were alike, and so were their punishments. 2. These vials have a plain reference to the seven trumpets, which represented the rise of antichrist ; and we learn hence that the fall of the church’s enemies shall bear some re- semblance to their rise, and that God can bring them down in such ways as they chose to exalt themselves. And the fall of anti- christ shall be gradual; as Rome was not built in one day, so neither shall it fall in one day, but it falls by degrees ; it shall falt so as to rise no more. . : 3. The fall of the antichristian interest shall be universal. Every thing that any ways belonged to them, or could be ser- viceable to them, the premises and all their appurtenances, are put into the writ for de- struction: their earth, their air, their sea, their rivers, their cities, all consigned over to ruin, all accursed for the sake of the wicked- ness of that people. Thus the creation groans and suffers through the sins of men. Now we proceed to, (1.) ‘The first anges who poured out his vial, v. 2. Observe, [1.] Where it fell— upon the earth ; that is, say some, upon the common people ; others upon the body of the Romish clergy, who were the basis of the papacy, and of an earthly spirit, all carrying on earthly designs. [2.] What it produced— noisome and grievous sores on all who had the mark of the beast. ‘They had marked them- selves by their sin ; now God marks them out by his judgments. This sore, some think, signifies some of the first appearances of Providence against their state and interest, which gave them great uneasiness, as it dis- covered their inward distemper and was a token of further evil; the plague-tokens appeared. (2.) The second angel poured vut his vial , and here we see, [1.] Where it fell—upon the sea ; that is, say some, upon the jurisdic- tion and dominion of the papacy ; others upon the whole system of their religion, their false doctrines, their corrupt glosses, their su- perstitious rites, their idolatrous worship, their pardons, indulgences, a great conflux of wicked inventions and institutions, by which they maintain a trade and traffic advan- tageous to themselves, but injurious to ali who deal with them. [2.; What it pro- : The fi iis soul died in the sea. God discovered not only the vanity and falsehood of their re- ligion, but the pernicious and deadly nature of it—that the souls of men were poisoned by that which was pretended to be the sure means of their salvation. (3.) The next angel poured out his vial; and we are told, f1.J Where it fell—upon the rivers, and upon the fountains of waters ; that is, say some very learned men, upon their emissaries, and especially the Jesuits, who, like streams, conveyed the venom and poison of their errors and idolatries from the spring- head through the earth. [2.] What effect it had upon them: Jt turned them into blood ; some think it stirred up Christian princes to take a just revenge upon those that had been the great incendiaries of the world, and had occasioned the shedding of the blood of armies and of martyrs. The following dox- ology (v. 5, 6) favours this sense. The in- strument that God makes use of in this work is here called the angel of the waters, who extols the righteousness of God in this re- taliation: They have shed the blood of thy saints, and thou hast given them blood to drink, for they are worthy, to which another angel answered by full consent, v. 7. 8 And the fourth angel poured out his vial upon the sun ;' and power was given unto him to scorch men with fire. 9 And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory. 10 And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain, 11 And blasphemed the God of heaven be- cause of their pains and their sores, and repented not of their deeds. In these verses we see the work going on in the appointed order. The fourth angel poured out his vial, and that fell upon the sun; that is, say some, upon some eminent prince of the popish communion, who should renounce their false religion a little while before his utter downfal; and some expect it will be the German emperor. And now what will be the consequence of this? That sun which before cherished them with warm and benign influences shall now grow hot against these idolaters, and shall scorch them. Princes shall use their power and authority to suppress them, which yet will be so far from bringing them to repentance, that it will cause them to curse God and their king, and look upward, throwing out their blas- plemous speeches against the God of heaven ; "REVELATION. > duced: It turned the sea ito blood, ast the blood of a dead man, and every living fifth angel poured ov observe, 1. Where th : the beast, upon Rome itself, the Soe the head of the a ti ht distress. ‘That very city which was of their policy, the source of all their le and all their knowledge, and all th and pleasure, now becomes a source ness, and pain, and anguish. ~ Darkness ¥ one of the plagues of Reyne and it is to lustre and honour, and so forebode contempt and scorn to which the antichr interest should be exposed. Darkn posed to wisdom and penetration, | bodes the confusion and folly which the ic laters should discover at that time. opposed to pleasure and joy, , and so si their anguish and yexation of spirit, their calamities thus came upon them. | his vial upon the great river phrates ; and the water thereof. dried up, that the way of ose the east might be prepared. * I saw three unclean spirits lik come out of the mouth of the d and out of the mouth of lace’ to the battle of that great pie ek G Almighty. 15 Behold, I come as thief. Blessed is he that watch and keepeth his garments, lest walk naked, and they see his s 16 And he gathered them to into a place called in the Heb tongue Armageddon. 3 The sixth angel poured out his vial observe, I. Where it fell—upon the great ri phrates. Some take it literally, for where the Turkish power and empire and they think this is a prophecy qt destruction of the Turkish monarchy and idolatry, which they suppose will be effect about the same time with that of the ] P as another antichrist, and that thereb: shall be made for the conveniency Jews, those princes of the east. Others it for the river Tiber; for, as Rome is tical Babylon, Tiber is mystical Euy And when Rome shall be destroyed 1 and merchandise must suffer with her. _ II. What did this vial produce? 1. drying up of the river, which furnished | city with wealth, provisions, and all s¢ Sol mmodations. 2. A way is hereby pre- d for the kings of the east. The idolatry ‘the church of Rome had been a great hin- ance both to the conversion of the Jews, rho have been long cured of their inclination to idols, and of the Gentiles, who are hardened n their idolatry by seeing that which so Tmuch symbolizes with it among those called _ Christians. It is therefore very probable that the downfal of popery, removing these ob- structions, will open a way for both the Jews id other eastern nations to come into the urch of Christ. And, if we suppose that omedism shall fall at the same time, ere will be still a more open communication tween the western and eastern nations, h may facilitate the conversion of the s, and of the fulness of the Gentiles. And n this work of God appears, and is about accomplished, no wonder if it occasion her consequence, which is, 3. The last effort of the great dragon; he is resolved to ve another push for it, that, if possible, he ay retrieve the ruinous posture of his affairs the world. He is now rallying his forces, collecting all his spirits, to make one des- te sally before all be lost. This is occa- ed by the pouring out of the sixth vial. observe, (1.) The instruments he makes e of to engage the powers of the earth in cause and quarrel: Three unclean spirits frogs come forth, one out of the mouth of dragon, another out of the mouth of the , and a third out of the mouth of the false het. Hell, the secular power of anti- t, and the ecclesiastical power, would bine to send their several instruments, nished with hellish malice, with worldly icy, and with religious falsehood and de- it; and these would muster up the devil’s s for a decisive battle. (2.) The means instruments would use to engage the rs of earth in this war. Théy would k pretended miracles, the old stratagem him whose coming is after the working of , with all power, and signs, and lying ers, and with all deceivableness of un- ‘eousness, 2 Thess. ii. 9, 10. Some think it a little before the fall of antichrist the pish pretence of power to work miracles Will be revived and will very much amuse nd deceive the world. (3.) The field of attle—a place called Armageddon; that is, some, the mount of Megiddo, near to yiich, hy a stream issuing thence, Barak “overcame Sisera, and all the kings in alliance with him, Judges v.19. And in the valley of Megiddo Josiah was slain. This place had _been famous for two events of avery different nature, the former very happy for the church _of God, the latter very unhappy; but it shall _now be the field of the last battle in which the church shall be engaged, and she shall be victorious. This battle required time to pre- pare for it, and therefore the further account eenth chapter, v. 19, 20. (4.) The warning - f it is suspended till we come to the nine-| x Pt a * - ~ ee ‘nll i & ion mets ar, * Ss % oe e a wo se et ~ ny eS: ~ , * ¥ 4 Xe m, 4 e . + \ - 95. » CHAP. XVI. The seven vials. which God gives oj this great and decisive trial, to engage his people to prepare for it, v. 15. It would be sudden and unexpected, and therefore Christians should be clothed, and armed, and ready for it, that they might not be surprised and ashamed. When God’s cause comes to be tried, and his battles to be fought, all his people shall be ready to stand up for his interest and be faithful and valiant in his service. 17 And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. 18 And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. 19 And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. — 20 And every island fled away, and the mountains were not found. 21 And there fell upon men a great hail out of heaven, évery stone about the weight of a talent: and men blas- phemed God because of the plague of the hail; for the plague thereof was exceeding great. Here we have an account of the seventh and last angel pouring forth his vial, contri- buting his part towards the accomplishment of the downfal of Babylon, which was the finishing stroke. And here, as before, observe, I. Where this piague fell—on the air, upon the prince of the power of the air, that is, the devil. His powers were restrained, his poli- cies confounded; he. was bound in God’s chain: the sword of God was upon his eye and upon his arm; for he, as well as the powers of the earth, is subject to the almighty power of God. He had used all possible means to preserve the antichristian interest, and to prevent the fall of Babylon—all the influence that he has upon the minds of men, blinding their judgments and pervert- ing them, hardening their hearts, raising their enmity to the gospel as high as could be. But now here is a vial poured out upon his kingdom, and he is not able to support his tottering cause and interest any longer. II. What it produced, 1. A thankful voice from heaven, pronouncing that now the work was done. ‘The church trumphant in heaven saw it, and rejoiced; the church militant on earth saw it, and became tri- umphant. [It is finished. 2. A mighty com- The full of Babylon. Vier ty coe motion on the earth—an earthquake, so great | y as never was before, shaking the very centre, and this ushered in by the usual concomi- tants of thunder and lightnings. 3. The fall of Babylon, which was divided into three parts, called the cities of the nations (v. 19) ; having had rule over the nations, and taken in the idolatry of the nations, incorporating into her religion something of the Jewish, something of the pagan, and something of the Christian religion, she was as three cities mn one. God now remembered this great and wicked city. Though for some time he seemed to have forgotten her idolatry and cruelty, yet now he gives unto her the cup of ' the wine of the fierceness of his wrath. And this downfal extended further than to the seat of antichrist; it reached from the centre to the circumference; and every island and every mountain, that seemed by nature and situation the most secured, were carried away in the deluge of this ruin. Ill. How the antichristian party were affected with it. ‘Though it fell upon them as a dreadful storm, as if the stones of the city, tossed up into the air, came down upon their heads, like hailstones of a talent weight each, yet they were so far from repenting that they blasphemed that God who thus punished them. Here was a dreadful plague of the heart, a spiritual judgment more dreadful and destructive than all the rest. Observe, 1. The greatest, calamities that can befal men will not bring them to repentance without the grace of God working with them. 2. Those that are not made better by the Spelaments of God are always the worse for them. To be hardened in sin and enmity against God by his righteous judgments is a - certain token of utter destruction. CHAP. XVII. This chapter contains another representation of those things that had been revealed before concerning the wickedness and ruin of antichrist. This antichrist had been before represented as a beast, and is now described as a great whore. And here, I. The apostle is invited to see this vile woman, ver. 1, 2. .1L. He tells us what an appearance she made, ver. 3—6. ILI. The mystery of it is explained to him, ver. 7—12. And, IV. Her ruin foretold, ver. 13, ke. ND there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: 2 With whom the kings of the earth have committed fornication, and the in- habitants of the earth have been made drunk with the wine of her fornica- tion. 3 So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. 4 And the woman was arrayed in ‘with the blood of the a! pearls, having” ri hand full of abomin ABOMINATIONS OF THE 6 And I saw the woman the blood of the martyr id, of Jest and when I saw her, Ly wor ndered wi great admiration. Branlids Vy i, Here we have a new vision, matter of it, for that is contempo what came under the three last viais ; to the manner of description, &e. 1. The invitation given to the ape a view of what was here to be r Come hither, and I will show thee the name of great infamy. . passage] is one that is false to her husband’s bed, has - guide of her youth, and brok of God. She had been a with the wine of her fornie appearance she made: it was” like such sort of creatures. in purple, and scarlet colour, cold, and precious stones, and honour and riches, pomp and - ide, sensual and verdana . pas pal seat and residence—upon é, had seven heads and ten horns : t] Rome, the city on seven hills, idolatry, tyranny, and blasphemy. name, which was written on her for was the custom of impudent har out signs, with their names, th: know what they were. Now in’ (1.) She is named from her place : —Babylon the great. But, that e not take it for the old Babylon called, we are told there is a mys name ; it is some other great city r the old Babylon. (2.) She is r her infamous way and practice harlot, but 2 mother of harlots, harlots, and nursing and training idolatry, and all sorts of lewdness ness—the parent and nurse of all gion and filthy conversation. 5. she. satiated herself with the dl bia with such greediness that S| cated herself with it; it was so pl never satisfied. ~ 7 ‘Ac D. 95. CHAP. XVII. The fall of Beiplon | # And the angel said unto me, | This beast had ten horns; which are sa'd to | Wherefore didst thou marvel? I willbe tex Kings which have as yet reccined ne be ‘ ingdoms ; as yet, that is, as some, s mot 4 fell thee the mystery of the woman, | “2 n5 till the Roman empire be broken in _~ and of the beast that carrieth her,| pieces: or, as others, shall not rise up till _ which hath the seven heads and tem) near the end of antichrist’s reign, and so - horns. 8 Thebeast that thou sawest/ shall reign but as it were one hour with her, : : but shall for that time be very unanimous was and is not ; and shall ascend out and very zealous in that interest, and entirely of the bottomless pit, and go into devoted to it, divesting themselves of their ition: and they that dwell on the} prerogatives and revenues (things so dear to earth shall svonder, whose names) princes), out of an unaccountable fondness were not written in the book of life ; for the papacy. from the foundation of the world,| 14 These shall make-war with the when they behold the beast that was, Lamb, and the Lamb shall overcome and is not, and yet is. 9 And here them: for he is Lord of lords, and is the mind which hath wisdom.| King of kings: and they that are "The seven heads are seven mountains, With him are called, and chosen, and on which the woman sitteth. 10 And | faithful. 15 And he saith unto me, there are seven kings: five are fallen, | The waters which tnou sawest, where and one is, avd the other is not yet|the whore sitteth, are peoples, and come; and when he cometh, he must multitudes, and nations, and tongues. eontinue a short space. 11 Andthe 16 And the ten horns which thou ’ beast that was, and is not, even he is|sawest upon the beast, these shall the eighth, and is of the seven, and| hate the whore, and shall make her th into perdition. 12 And the| desolate and naked, and shall eat her fen horns which thou sawest are ten|flesh,and burn her with fre. 17 For kings, which have received no king-| God hath put in their hearts to fulfil dom as yet; but receive power as kings one hour with the beast. 13 These have one mind, and shall give their power andstrength untothe beast. Here we have the mystery of this vision i The apostle wonders at the sight of this woman: the angel undertakes to this vision to him, it being the key of former visions; and he tells the apostle what was meant by the beast on which the woman sat; but it is so explained as still to need further explanation. 1. This beast was, and is not, and yet is: that is, it was a seat of idolatry and persecution ; and is noé, that is, not in the ancient form, which was pagan ; and yet it is, it is truly the seat of idolatry and tyranny, though of another sort and form. Jé ascends out of*the bottomless pit (idolatry and cruelty are the issue and pro- ~ duct of hell), and it shall return thither and go into perdition. 2. This beast has seven heads, which have a double signification. (1.) Seven mountains—the seven hills on which Rome stands ; and, (2.) Seven kings— seven sorts of government. Rome was governed by kings, consuls, tribunes, decem- viri, dictators, emperors who were pagan, and emperors who were Christian. Five of these were extinct when this prophecy was written ; one was then in being, that is, the pagan emperor; and the other, that is, the Christian emperor, was yet to come, v. 10. This beast, the papacy, makes an eighth governor, and sets up idolatry again. 3. | his will, and to agree, and give their | kingdom unto the beast, until the words of God shall be fulfilled. 18 | And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Here we have some account of the dowafal of Babylon, to be more fully deseribed im the following chapter. I. Here is a war begun between the beast and his followers, and the Lamb and his fol- lowers. The beast and his army, to an eye of sense, appear much stronger than the Lamb and his army: one would think an army with a lamb at the head of them could not stand before the great red dragon. But, TJ. Here is a victory gained by the Lamb: The Lamb shall overcome. Christ must reign till ali enemies be put under his feet ; he will be sure to meet with many enemies, and much opposition, but he will also be sure to gain the victory. Ill. Here is the ground or reason of the victory assigned ; and this is taken, 1. From the character of the Lamb: He is King of kings and Lord of lords. He has, both by nature and by office, supreme dominion and power over all things; all the powers of earth and hell are subject to his check and control. 2. From the character of his fol- lowers: They are called, and chosen, and aithful. They are called out by commission to this warfare; they are chosen and fitted for it, and they will be faithful in it. Such _— The fail of Babylon. an army, under such a commander, will at length carry all the world before them. IV. The victory is justly aggrandised. 1. By the vast multitude who paid obedience and subjection to the beast and to the whore. She sat upon (that is, presided over) many waters; and these waters were so many mul- titudes of people, and nations, of all lan- guages ; yea, she reigned not only over king- doms, but over the kings, and they were her tributaries and vassals, v. 15, 18. 2. By the powerful influence which God hereby showed he had over the minds of great men. ‘heir hearts were in his hand, and he turned them as he pleased; for, (1.) It was of God, and to fulfil his will, that these kings agreed to give their kingdom unto the beast ; they were judi- cially blinded and hardened to do so. And, (2.) It was of God that afterwards their hearts were turned against the whore, to hate her, and to make her desolute and naked, and to eat her flesh, and burn her with fire ; they shall at length see their folly, and how they have been bewitched and enslaved by the papacy, and, out of a just resentment, shall not only fall off from Rome, but shall be made the instruments of God’s provi- dence in her destruction. CHAP. XVIII. We have here, I. An ange: proclaiming the fall of Babylon, ver. 1, 2 . Assigning the reasons of her fall, ver. 3. IIL Giving warning to all who belonged to God to come out of her (ver. 4, 5), and to assist in her destruction, ver. 6—8. IV. The great lamentation made for her by those who had been large sharers in her sinful pleasures and profits, ver. 9—19. V. The great joy that there would be among others at the sight of her irrecover- able ruin, ver. 20, &c, ND after these things I saw an- other angel come down from heaven, having great power; and the earth was lightened with his glory. 2 And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. 3 For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the mer- chants of the earth are waxed rich through the abundance of her deiica- cies. 4 And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. 5 For her sins have reached unto heaven, and God hath remembered her iniquities. 6 Re- ward her even as she rewarded you, and double unto her double according to her works: in the cup which she REVELATION. cy ' Babylon, and called effectually. cr «y hath filled fill to her doub much she hath glorified 1 lived deliciously, so ‘much t and sorrow give her: for shes her heart, I sit a queen, and a widow, and shall see no sorrow. 8 Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be. utterly burned with fire: for strong is the Lord God who judgeth her, The downfal and destruction of Babylon’ form an event so fully determined in f! counsels of God, and of such consequence his interests and glory, that the visions a1 predictions concerning it are repeated Here is another angel sent from hea attended with great power and lustre He had not only light in himself, to di the truth of his own prediction, but to in and enlighten the world about that event; and not only light to discern | power to accomplish it. 2. This angel lishes the fall of Babylon, as a thing alr come to pass ; and this he does with an strong voice, that all might hear the 1 might see how well this angel was ple to be the messenger of such tidi seems to be an allusion to the predictio the fall of pagan Babylon (Isa. xxi. 9), w the word is repeated as it is here: has fa has fallen. Some have thought a fall is hereby intended, first her apost: and then herruin ; and they think the wor immediately following favour heir opin She has become the habitation of devils, the hold of every foul spirit, the cage every unclean and hateful bird, v. 2. this is also borrowed from Isa. xxi. 9, seems to describe not so much her sin of tertaining idols (which are truly called a as her punishment, it being a common tion that unclean spirits, as well as nous and hateful birds, used to haunt a city or house that lay in its ruins. 3. Th reason of this ruin is declared (v. 3); though God is not obliged to give any count of his matters, yet he is pleased t so, especially in those dispensations of vidence that are most awful and tremend The wickedness of Babylon had been great; for she had not only forsaken true God herself, and set, up idols, but. with great art and industry drawn all s of men into the spiritual adultery, and her wealth and luxury had retained them in her interest. 4. Fair warning is given to a that expect mercy from God, that they should not only come out of her, but be assisting her destruction, v. 4,5. Here observe, (1, God may have a people even in Babylon, some who belong to the election of grace (2.) God’s people shall be called out of (3) sé 4 “a, SS) A> re CHAP. .) When the sins of a people reach up to eaven, the wrath of God will reach down to the earth. (5.) Though private revenge is forbidden, yet God will have his people act under him, when called to it, in pulling down his and their inveterate and implacable enemies, v. 6. <6.) God will proportion the punishment of sinners to the measure of their wickedness, pride, and security, v.7. (7.) _ When destruction comes on a people sud- __ denly, the surprise is a great aggravation of their misery, v. 8. 9 And the kings of the earth, who have committed fornication and lived _ deliciously with her, shall bewail her, - and lament for her, when they shall _ see the smoke of her burning, 10 _ Standing afar off for the fear of her _ torment, saying, Alas, alas that great eity Babylon, that mighty city!» for - in one hour is thy judgment come. 11 And the merchants of the earth _ shall weep and mourn over her; for _ noman buyeth their merchandise any more: 12 The merchandise of gold, and silver, and precious stones, and _ of pearls, and fine linen, and purple, and silk, and scarlet, and ail thyine __wood, and all manner vessels of ivory, and all manner vessels of most pre- __ cious wood, and of brass, and iron, _ andmarble, 13 Andcinuamon, and _ odours, and ointments, and frankin- _ cense, and wine, and oil, and fine _ flour, and wheat, and beasts, and _ sheep, and horses, and chariots, and slaves, and souls of men. 14 And _ the fruits that thy soul lusted after ___are departed from thee, and all things __ which were dainty and goodly are _ departed from thee, and thou shalt find them no more at all. 15 The merchants of these things, which a ‘were made rich by her, shall stand at _ afar off for the fear of her torment, weeping and waiiing, 16 And say- ing, Alas, alas that great city, that _~ was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! 17 _ For in one hour so great riches is come to nought. And every ship- __ master, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, 18 And cried a i or) " Cy Mager, ver. 7—10. IV Of the day of judgment, ver. A NDI saw an angel come down 1e bottomless pit and a great chain jhis hand. 2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, 3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he _ should deceive the nations no more, _ till the thousand years should be ful- filled: and after that he must be _ loosed a little season. 4 And I saw thrones, and they sat upon them, and _ judgment was given unto them: and _ F saw the souls of them that were _ beheaded for the witness of Jesus, _ and for the word of God, and which had not worshipped the beast, neither his image, néither had received his niark upon their foreheads, or in their _ hands; and they lived and reigned ' with Christ a thousand years: 5 But _ the rest of- the dead lived not again until the thousand years were finished. _ ‘This is the first resurrection. 6 _ ‘Blessed and holy és he that hath: part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of thousand years. 7 And when the thousand years are expired, Satan _ shall be loosed out of his prison, 8 __ And shall go out to deceive the na- _ tions which are in the four quarters _ of the earth, Gog and Magog, to ' gather them together to battle: the number of whom is as the sand of _ the sea. 9 And they went up on _ the breadth of the earth, and com- _, passed the camp of the saints about, _ and the beloved city: and fire came _ down. from-God out of heaven, and _ devoured them. 10 And the devil _ that deceived them was cast into the | VOL, IX CHAP: XX. Christ, and shall reign with. him a, beast and the false prophet are, aid shall be tormented day and night for ever and ever. We have here, I. A prophecy of the bind- ing of Satan for a certain term of time, im which he should have much less power and the church much more peace than before. — The power of Satan was broken in part by the setting up of the gospel kingdom in the world ; it was further reduced by the empire’s from heaven, having the key of| becoming Christian; it was yet further broken by the downfal of the mystical Babylon; but still this serpent had many heads, and, when one is wounded, another has life remaining in it. Here we have a further limitation and diminution of his power. Observe, 1. To whom this work of binding Satan is com- mitted—to an angel from heaven. It is very probable that this angel is no other than the Lord Jesus Christ; the description of him will hardly agree with any other. He is one who has power to bind thestrong man armed, to cast him out, and to spoil his goods; and therefore must be stronger than he. 2. The means he makes use of in this work: he hag a chainand akey, a great chain to bind Satan, and the key of the prison in which he was to be confined. Christ never wants proper powers and instruments to break the power of Satan, for he has the powers of heaven and the keys of hell. 3. The execution of this work,v. 2,3. (1.) He laid hold on the dragon, that old serpent, which is the devil, and Satan. Neither the strength of the dragon, nor the subtlety of the serpent, was sufficient to rescue him out of the hands of Christ; lie — caught hold, and kept his hold. And, (2) He cast him into the bottomless pit, cast him down with force, and with a just vengeance, to his own place and prison, from which he had been permitted to break out,and disturb’ the churches, and deceive the nations; now he is brought back to that prison, and there laid in chains. (3.)*He is shut up, and a seal set upon him. Christ shuts, and none can open; -he shuts by his power, seals by his authority ; and his lock and seal even the devils themselves cannot break open. (4.) We have the term of this confinement of Satan—a thousund years, after which he was to be loosed again for a litile season. ‘The church should have a considerable time of peace and prosperity, but all her trials were not yet over. 2 Il. An account of the feign of the saints for the same space of time in which Satan continued bound (v. 4—6), and here observe, 1. Who those were that received such honour—those who had suffered for Christ, and all who had faithfully adhered to him, not receiving the mark of the beast, nor worship- ping his image; all who had kept themselves clear-of pagan and papa! idolatry. 2. The honour bestowed upon them. (1.) They were raised from the dead, and restored’ 3G The binding of Satan. | lake of fire and brimstone, where the r . A.D. 95 to life. ‘his may be taken either literally or figuratively ; they were in a civil and politi- ca! sense dead, and had a political resurrec- tion; their liberties and privileges were re- vived andrestored. (2.) Thrones, and power of judgment, were given to them; they were possessed of great honour, and interest, and authority, I suppose rather ofa spiritual than of asecular nature. (3.) They reigned with Christ a thousand years. Those who suffer with Christ shall reign with Christ; they shall reign with him in his spiritual and heavenly kingdom, in a glorious conformity to him in wisdom, righteousness, and holi- ness, beyond what had been known before in the world. ‘This is called the first resurrec- tion, which none but those who have served Christ and suffered for him shall be favoured with. As for the wicked, they shall not be raised up and restored to their power again, till Satan be let loose; this may be called a resurrection, as the conversion of the Jews is said to be life from the dead. 3. The happiness of these servants of God is declared. (1.) They are blessed and holy, v. 6. None can be blessed but those that are holy ; and all that are holy shall be blessed. These were holy as a sort of first-fruits to God in this spiritual resurrection, and as such blessed by him. (2.) They are secured from the power of the second death. We know something of what the first death is, and it is awful; but we know not what this second death is. It must be much more dreadful ; it is the death of the soul, eternal separation from God. The Lord grant we may never know what it is by experience. ‘Those who have had experience of a spiritual resurrection are saved from the power of the second death. | false prophet, tyranny and idolatry, and that III. An account of the return of the church’s troubles, and another mighty con- flict, very sharp, but short and decisive. Observe, 1. The restraints laid for a long time on Satan are at length taken off. While this world lasts, Satan’s power in it will not be wholly destroyed; it may be limited and lessened, but he will have something still to do for the disturbance of the people of God. 2. No sooner is Satan let loose than he falls to his old work, deceiving the nations, and so stirring them up to make a war with the saints and servants of God, which they would never dlo if he had not first deceived them. They aye deceived both as to the cause they engage 1m (they believe it to be a good cause when it is indeed a very bad one), and as to the issue: they expect to be successful, but are sure’ to lose the day. 3. His last efforts seem to be the greatest. The power now permitted to him seems to be more unlimited than before. He had now liberty to beat up for his volun- teers in all the four quarters of the earth, and he raised a mighty army, the number of which was as the sand of ‘he sea, v.8. 4. We have the names of the principal commanders in this army under the dragon—Gog and Mayog. We need not be too inquisitive as to what REVELATION. particular powers are m since the army was gathered from al the world. ‘These names are found in parts of scripture. Magog we read of in x. = He bee of ep of Jap and peopled the country called Syria ia, which his descendants aa into manyo parts. Of Gog and Magog together we only — read in Ezek. xxxviii.-2, ke Bd, ‘ this in the Revelation borrows many of its — images. 5. Wehave the marchand military — disposition, of this formidable army (@. 9): They went up on the breadth of the earth, and’ compassed the camp of the saints about, and the beloved city, that is, the spiritual Jerusa- lem, in which the most precious interests of the people of God are lodged, and therefore to them a beloved city. The army of the ‘saints is described as drawn forth out of the — city, and lying under the walls of it, to de- fend its they were encamped about Jerusa- lem: but the army of the enemy was somuch ~ superior to that of the church that they com- passed them and their city about. 6. You — have an account of the battle, and the issue of this war. Fire came down from God out of heaven, and devoured the enemy. Thus the — ruin of Gog and Magog is foretold (Ezek. Xxxviii. 22), I will rain upon him and es his bands an overflowing rain, and great hail- — stones, and fire and brimstone. God would, — in an extraordinary and more i i x manner, fight this last and decisive battle for his people, that the victory might be com- plete and the glory redound to bimaelf ae The doom and punishment of.the grand enemy, the devil: he is now cast into heh Py with his two great officers, the beast and the not for any term of time, but to be there for- mented night and day, for ever and ever. === 11 And I sawagreat white throne, and him that sat on it, from whose ~ face the earth and the heaven fled ~ away; and there was found no place for them. 12 And I saw the dead, — small and great, stand before God; and the books were opened: and another book was opened, which is — the book of life: and the dead were ~ judged out of those things which were written in the books, accordmg to their works. Gi. up the dead which were in it; and ~ death and hell delivered up the dead — which were in them: and they were — judged every man according to their — works. 14 And death and hell were — cast into the lake of fire. This is the - seeond death. 15 And whosoever was not found written in the book of” life was cast into the lake of fire. <, _ ae of judgment, which will determine every ’s eypriasting state; and we may be as- ured there will be a judgment when we see the prince of this world is judged, John xvi. Li. This will be a great day, the great day, when all shall appear before the judgment-seat _ of Christ. The Lord help us firmly to believe this doctrine of the judgment to come. It is adoctrine that made Felix tremble. Here _ we have a description of it, where -observe, 1. We behold the throne, and tribunal of __ judgment, great and white, very glorious and _ perfectly just and righteous. The throne of tniguity, that establishes wickedness by a law, __ has no fellowship with this righteous throne and tribunal. 2. The appearance of the _ Judge, and that is the Lord Jesus Christ, _ who then puts on such majesty and terror ___ that the earth and the heaven flee from his face, _- and there is no place found for them; there is - adissolution of the whole frame of nature, _ 2 Pet. iii. 10. 3. The persons to be judged (v. 12): The dead, small and great; that is, ks fous and old, low and high, poor and rich. ___ None are so mean but they have some talents _ to account for, and none so great as to avoid _ the jurisdiction of this court; not only those _ that are found-alive at the coming of Christ, — but all who have died before; the grave shall “surrender the bodies of men, hell shall sur- _ render the souls of the wicked, the sea shall surrender the many who seemed to have been _ lostinit. All these are the king’s prisons, ___ and he will cause them to set forth their pri- - soners. 4. The rule of judgment settled: _ The books were opened. What books? The ~ book of God’s omniscience, who is greater _ than our consciences, and knows all things _ (there is a book of remembrance with him _ both for good and bad); and the book of the __sinner’s conscience, which, though formerly _ secret, will now be opened. And another book _ shall be opened—the book of the scriptures, the statute-book of heaven, the rule of life. This book is opened as containing the law, _ the touchstone by which the hearts and lives ___ of men are to be tried. This book determines _ matter of right; the other books give evidence _ of matters of fact. Some, by the other book, called the book of life, understand the book of God’s eternal counsels; but that does not __ seem to belong to the affair of judgment: in eternal election God does not act judicially, _ but with absolute sovereign freedom. 5. The __ tause to be tried; and that is, the works of men, what they have done and whether it __ be good or evil. By their works men shall be justified or condemned; for though God snows their state and their principles, and ____ looks chiefly at these, yet, being to approve _ himself to angels and men as a righteous God, he will try their principles by their practices, and so will be justified when he speaks and clear when he judges. 6. The 5 Sul oe / CHAP. XII. The utter destruction of the devil’s king- willpe according to the evidence of fact, and a very properly leads to an account of the | rulesf judgment. sssue of the tnal and judgment; and this athirs -)* The new Jerusaien.. All those who have mad a coenant with death, and an agreement with helljshall then be condemned with their in- fernil confederates, cast with them into the lakeof fire, as not being entitled to eternal life,according to the rules of life laid down in tle scripture ; but those whose names are writen in that book (that is, those that are justiied and acquitted by the gospel) shall thenbe justified and acquitted by the Judge, and shall enter into eternal life, having no- thing more to fear from death, or hell, or wicked men; for these are all destroyed togelher. Let it be our great concern to see on yhat terms we stand with our Bibles, whether they justify us or condemn us now; for the Judge of all will-proceed by that rule. Chrijt shall judge the secrets of all men ac- cording to the gospel. Happy are those who haveso ordered and stated their cause accord- ing t} the gospel as to know beforehand that they |shall be justified in the great day of the Iprd! CHAP. XXI. Hithert{ the prophecy of this bovk has presented to us a very re mark@ble mixture of light and shade, prosperity and adversity, probably, take it as a representation of the perfect and hiumphant State of the church in heaven. Let but the faithful saints and servants of God wait awhile, and they shall not only see, but enjoy, the perfect holiness and happiness of that world. In this chapter you have, I. An introduction to the vision of the new Jerusalem, ver. 1—9. If. The vision itself, ver. 10, &e. ND I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. 2 And I John saw the holy city, new Jeru- salem, coming down from God out of heaven, prepared as a bride adorned for her husband. 3 And I heard a great, voice out of heaven saying, Behold, the tabernacle of God is with { men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and Ue their God. 4 And God shall wipe | away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. 5 And ‘he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words; are true and faithful. 6 And he saijd unto me, It is done. Iam Alphza and Omega, the beginning and the exhd. I will give unto him that is of the fountain of the water me The new Serusalons. of life freely. 7 He that ieee shall inherit all things; and I will be his God, and he shall be my son. 8 But the fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which bumeth with fre and brimstone : which is the second death. We have here a more general account of the happiness of the church of God ia the future state, by which it seems most safe to understand the heavenly state. I. A new world now opens to our view (v. 1): T saw a new heaven and a new earth ; that is, a new universe; for we suppose the world toe made up of heaven and earth. By the new earth we may understand 2 new state for the bodies of men, as well as a heaven for their souls. This world 's not now newl created, but newly opened, and filled with all those who were the heirs of it. The new heaven and the new earth will not then be distinct ; the very earth of the saints, their glorified bodies, will now be spiritual and heavenly, and suited to those pure and bright mansions. ‘To make way for the commenc ment of this new world, the old world, wi h all its troubles and comimptions, passed away. II. In this new world the apostle saw the holy city, the new Jerusalem, coming down from heaven, not locally, but as to its jorigi- nal: this new Jerusalem is the church of God in its new and perfect state, prepared as a brice adorned for her husband, beatified with all perfection of wisdom and holiness, meet for the full fruition of the Lord |Jesus Christ in glory. IIl. The blessed presence of God with his people is here proclaimed and admired: J heard a great voice out of heaven, saying, Behold, the tabernacle of God is wih men, &c., v. 3. Observe, 1. The presence of God with his church is the glory of the church. 2. It is matter of wonder that a holy God should ever dwell with any of the clhildren of men. ©3. The presence of God wilth his people in heaven will not be interrupted as it ison earth, but he will dwell witlh them continually. 4. The covenant, interest, and relation, that there are now between Giod and his people, will be filled up and. perfe: heaven. ‘They shall be his people ; thei shall be assimilated to him, filled whith all the love, hanour, and delight in God} which their relatio to him requires, and this will constitute their perfect holiness; and the will be their God : God himself will be theifr God ; his immediate presence with them, hlis love fully manifested to them, and his glojry put upon them, will be their perfect hapjpiness; then he will fully answer the charajcter of their part. be IV. This new “eat free from all trouble me the effects of former trouble shall | away. They have been often before in by reason of sin, of affliction, of the: ties of the church; but now all tears wiped away ; no signs, no- Saeed 3 former sorrows shall remain, any further — ; than to make their present felicity the God himself, as their tender Father, with his Fe own kind hand, shall wipe away the tears of — his children ; and they would not have’been without those tears when God ‘shall comeand — wipe them away. 2. All the causes of future — sorrow shall be for ever removed: There shall be neither death nor pain ; and therefore — no sorrow nor crying ; these are things inci- dent to that state in which they were before, : but now all former things have passed away. Y. The truth and certainty of this blessed” state are ratified by the word and promise of — God, and ordered to be committed to writing, as matter of perpetual record, v. 5, 6. ‘The - subject-matter of this vision is so great, and of such great importance to the church an@ _ people of God, that they haverneed of the ne fullest assurances of it; and ‘God therefor~ 4 from heaven repeats and ratifies the ‘truths thereof. Besides, many ages 5 between the time when this vision was " forth and the accomplishment of “it, eo) : many great trials must intervene ;and there-— fore God would have it committed to -writ- ing, for perpetual) memory, and continual — use to his people. Observe, 1. The certainty of the promise averred: These words are faithful and true ; and it follows, It is done, is as sure as if it were done already. We may and ought to take God’s promise as present payment; if he has said that he i 3 4 S ‘ makes all things new, itis done. “2. He gives us his titles of honour as a pledge or surety H of the full performance, even those titles of — Alpha and Omega, the beginning and the end. P As it was his glory that he gave the rise and . beginning to the world and to his church, at 4 will be his glory to finish the work begun, — and not to leave it imperfeet. As ‘his power : and willwere the first cause of all thimgs his r pleasure and glory are the last end, ‘anil ie will not lose his design; forthen he avoid no longer be the Alpha and Omega. Men % may begin designs which they can never bring to perfection; but the counsel of God shail stand, and he will do allhis pleasure. 3. — 2 The desires of his people towards this blessed - state furnish another evidence of the truth and certainty of it. They thirst after a state — of sinless perfection and the uninterrupted — enjoyment of God, and God haswrought in — them these longing desires, which ‘cannot be) satisfied with any thing else, and therefore would be the torment of the soul if they were disappointed ; but it would be imeon- sistent with tlie goodness of God, an‘ his | ‘The eople, to create in them hx esires, and then deny them yer satisfaction ; and therefore th ured that, when they have over-| )_ present difficulties, he will give {Clear as crystal; 12 And had a wall The greatness of this future felicity is}and at the cates twelve angel d : ja | 8 gels, an lie tee it 0 fcol: te pien mames written thereon, which are noi life freely» this will not make it the names of the twelve tribes of the more grateful to his people. 2.|children of Israel: 13 On the east ness of it. ‘The people of God then} three gates ; on the north three gates ; at the fountam-head of all blessedness:| 4n the south three cates: and on ‘he wend te hall io cnioying Gem west three gates "14 And the wall y enjoy 2 ings. eis allin all. 3. ¥ : i § Beare and title by which they enjoy of he city had twelve foundations, and in them the names of the twelve apostles of the Lamb. 15 And he s blessedness—by right of inheritance, as e sons of God, a title of all others the most that talked with me had a golden reed to measure the city, and the honourable, as resulting from so near and eared a relation to God himself, and the ‘sure and indefeasible, that can no more than the relation from which it results. By the vastly different state of the wicked. 16 And the city lieth foursquare, and eir misery helps to illustrate the glory and y 4 } : Bory ana the length is as large as the breadth: ssedness of the saints, and the distinguish-| i a A 5 ep a 3 h goodness of God towards them, v. 8.|@2@ he measured the city with the re observe, (1.) The sins of those who| Feed, twelve thousand furlongs. The rish, among which are first mentioned a ‘length and the breadth and the _ cowardliness andunbelief. The fearful lead | heic Bre b _ the van in this black list. They durst not fee’ of it are equal: 17 amd ie encounter the difficulties of religion, and their slavish fear proceeded from their un- _ gelief; but those who were so dastardly as not to dare to take up the cross of Christ, nd discharge their duty to him, were yet so lesperate as torun into all manner of abomi- able wickedness—murder, adultery, sorcery, and forty and four cubits, according to the measure of a man, that is, of the angel. 13 And the building of the wall of it was of jasper: and the city was pure gold, like unto clear ave their part in the lake that burns|the wall of the city were garnished eand brimstone, which is the second) with all manner of precious stones. {1.] They could not burn at a stake Christ, but they must burn in hell for A : PTR . [2.] They must die another death after |Second, sapphire; the third, ‘a chal- ir natural death ; the agonies and terrors|cedony ; the fourth, an emerald; 20: he first death will consign them over to|The fifth, sardonyx; the sixth, sar- far greater terrors and agonies of eternal avs - the seventh, chrysolyte ; the h, to die and to be always dying. ([8.] eighth, beryl; the ninth, a topaz; the his misery will be their proper part and tion, what they have justly deserved, what tenth, a chrysoprasus; the eleventh, y have in effect chosen, and what they|a jacinth; the twelfth, an amethyst. ave prepared themselves for by their sins.|9) And the twelve gates were twelve e misery of the damned will illustrate | — 5 oe A oat £ sedness of those that are saved, and|P©abs; every Sevelat ere 0 Soe aa ssedness of the saved will aggravate| pearl: and the street of the city was ery of those that are damned. - | pure goid, as it were transparent glass. ind there care unto me one of/22 And I saw no temple therein: hey h ag b are the temple of it. 23 And and talked with me, saying,'the city had no need of the sun, hither, I will show thee tie as er of the moon, to shine in it: for the Lamb’s wife. 10 And he/the glory of God did lighten it, and me away in the spirit to a/the Lamb is the light thereof. 24 reat and high mountain, and showed | And the nations of them which are , 11 Having the glory of God gts amd her light was like unto a stone most precious, even like a jasper stone, — of the fountain of the water of life freely. ereat and high, and had twelve gates, — gates thereof, and the walls thereof! ‘measured the wall thereof, a hundred ~ dolatry,and lying. (2.) Their punishment :|glass. 19 And the foundations of - The first foundation was jasper; the — - great city, the holy Jerusa- saved shall walk in the light of it: cending Gut of heaven from and the kings of the earth do bring ” > a ae ; 7 129) ee ae = tk So ds oe OO ae te ete HS fm ats ; The new Jerusalem. their glory and honour into it.) 25 And the gates of it shall not be shut at all by day: for there shall be no night there. 26 And they shall bring the glory and honour of the nations intoit. 27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomina- tion, or maketh a lie: but they which are written in the Lamb’s book of life. We have already considered the introduc- tion to the vision of the new Jerusalem in a more general idea of the heavenly state ; we now come to the vision itself, where ob- serve, I The person that opened the vision to the apostle—one of the seven angels, that had, the seven vials full of the seven last plagues, v.9. God has a variety of work and employ- ment for his holy angels. Sometimes they are to sound the trumpet of divine Provi- dence, and give fair warning to a careless world; sometimes they are to pour out the vials of God’s anger upon impenitent sinners ; and sometimes to discover things of aheaven- ly nature to those that are the heirs. of salva- tion. ‘They readily execute every commission they receive from God ; and, when this world shall be at an end, yet the angels shall be employed by the great God m proper pleasant work to all eternity. II. The place from which the apostle had this glorious view and prospect. He was taken, in ecstasy, into a high mountain. From such situations men usually have the most distinct views of adjacent cities. Those who would have clear views of heaven must get as near heaven as they can, into the mount of vision, the mount of meditation and faith, whence, as from the top of Pisgah, they may behold the goodiy land of the heavenly Canaan. Ill. The subject-matter of the vision—the bride, the Lamb’s wife (v. 10) ; that is, the church of God in her glorious, perfect, tri- uraphant state, under theresemblance of Jeru- salem, having the glory of God shining in its lustre, as wxor splendit radiis mariti—the bride comely through the comeliness put on her|by her husband ; glorious in her relation to Christ, in his image now perfected in her, and in his favour shining upon her. And now we have a large description of the church triumphant under the emblem of acity, far exceeding in riches and splendour all the cities of this world; and this new Jerusalem is here repre- sented to us both in the exterior and the in- terior part of it. 1. The exterior part of the city—the wall and the gates, the wall for security and the gates for entrance. | (1.) The wall for security. Heaveh.is a safe state ; those that are there are enclosed with a wall, that separates them and secures them from al! evils and enemies: now here. “REVELATION. a in the account of the w. The height of it, which high, seventy yards (v. 17), ornament and security. [2.] 1 it: It was as jasper ; a wall all built most precious stones, for firmness and lustre, v.11. This city has a wall that is impreg- nable as well as precious. [3.] The form of it_was very regular:and uniform: Jt was four-square, the length as large as the breadth. In the new Jerusalem all shall be equal in purity and perfection. ‘There shal. be an absolute uniformity in the chureh triumphant, a thing wanted and wished for — on earth, but not to be expected till we come to heaven. [4.] The measure of the wall — (v. 15, 16): Twelve thousand furlongs exch ~ way, each side, which is forty-eight thousand furlongs in the whole compass, or fifteen hundred German miles. Here is room sufhi- cient for all the people of God—many man-— sions in their Father's house. [5.] The — foundation of the wall, for heaven is a city — that hath her foundations (v. 19); the pro- — mise and power of God, and the purchase of — Christ, are the strong foundations of the — church’s safety and happiness. Thefounda- — tions are described by their number and by their matter; by their number—twelve, — alluding to the twelve apostles (v. 14), whose ~ gospel doctrines are the foundations upon ~ which the church is built, Christ himself — being the chief corner-stone ; and, as to the — matter of these foundations, it was various © and precious, set forth by twelve sorts of — precious stones, denoting the variety and excellency of the doctrines of the gospel, or of the graces of the Holy Spirit, or the per- sonal excellencies of the Lord Jesus Christ. — (2.) The gates for entrance. Heaven is — not inaccessible; there is a way opened into — the holiest of all; there isa free admission to — all those that are sanctified; they shall not — find themselves shut. out. Now, as to these — gates, observe, [1.] Their number—twelve ~ gates, answering to the twelve tribes of Israel. All the true Israel of God shall have entrance — into the new Jerusalem, as every tribe had — into the earthly Jerusalem. [2.] Their guards — which were placed upon them—twelve angels, to admit and receive the several tribes of th spiritual Israel and to keep out others. [3 The inscription on the gates—the names the twelve tribes, to show that they havi right to the tree of life, and to enter thro the gates into the city. [4.] The situati of the gates. As the city had four equals answering to the four quarters of the world, east, west, north, and south, so on each there were three gates, signifying re fro all quarters of the earth there shall be som who shall get safely to heaven and be recei there, and that there is as free entrance fro1 one part of the world as from the other; in Christ there is neither Jew nor Greek, barian, Scythian, bond, nor free. Men of z nations, and languages, who believe onC i > m * ? wae, aio aie . him Access to God in grace yas and - hereafter. [5.] The materials of s—they were all of pearls, and yet reat variety: Every gate one pearl, ‘one single pearl of that vast bigness, r one single sort of pearl. Christ is the atl of great price, and he is our way to . There is nothing magnificent enough n this world fully to set forth the glory of m. Could we, in the glass of a strong gination, contemplate such a city as is described, even as to the exterior part f it, such a wall, and such gates, how mazing, how glorious, would the prospect And yet this is but a faint and dim re- ‘Pr Sertshion of what heaven is in itself. 2. The interior part of the new Jerusalem, _v. 22—27. We have seen its strong wall, _ and stately gates, and glorious guards; now we are to be led through the gates into the cit y itself ; and the first thing which we ob- erve there is the street of the city, which is F pure gold, like transparent glass, v. 21. * The saints in heaven tread upon gold. The ‘new Jerusalem has its several streets. There is the Most exact order in heaven: every " saint has his proper mansion. There is con- _ verse in heaven : the saints are then at rest, _ but it is not a mere passive rest; it is not a ‘state of sleep and inactivity, but a state of _ delightful motion : The nations that are saved 4 in the light of it. They walk with Christ white. They have communicn not only with _ God, but with one another; and all their steps are firm and clean. They are pure and - clear as-gold and transparent glass. Observe, (1) The temple of the new Jerusalem, - which Was no material temple, made with men’s hands, as that of Solomon and Zerub- _ babel, but a temple altogether spiritual and _ divine; for the Lord God Almighty, and the _ Lamb, are the temple thereof. There the saints are above the need of ordinances, _ which were the means of their preparation _for heaven. When the end is attained the means are no longer useful. Perfect and immediate communion with God will more than supply the place of gospel institutions. (2.) The nght of this city. Where there is no. light, there can be no lustre nor pleasure. _ Heaven is the inheritance of the saints in light. But what is that light? There is no m nor moon shining there, v. 23. Light is eet, and a pleasant thing it is to behold the 5 san. What a dismal world would this be if _ it were not for the-light of the sun! What $f there in heaven that supplies the want of ere is no want of the light of the sun, the glory of God lightens “that city, and the Lan is the light thereof. God in Christ _ will be an everlasting fountain of knowledge _ and joy to the saints in heaven; and, i so, there is no need of the sun or moon, any more than we here need to set up candles at _ moon day, when the sun shineth in its _ tre be! > ae al eSwGtLl aPaecet et ses eSLFeSsRibeia DiS ive speihs viTRseebs td ek & The new Jerusuem. HAP. XXI. are described here several ways. [1.] By _ their numbers—whole nations of saved souls; some out of all nations, and many out of some nations. All those multitudes who were sealed on earth are saved in heaven [2.] By their Ss: oe mare of the kings and princes of the earth: great kings. God will have some of all ranks and degrees of men to fill the heavenly mansions, high and low; and when the greatest kings come to heayen they wili see all their former honour and glory swallowed up of this heavenly glory that so much excels. [3.] Their continual accession and entrance into this city: The gates shall never be shut. There is no night, and there- fore no need of shutting up the gates. Some one or other is coming in every hour and moment, and those that are sanctified always find the gates open; they have an abundant entrance into the kingdom. (4.) The accommodations of this city: All the glory and honour of the nations shall be brought into it. Whatever is excellent and valuable in this world shall be there enjoyed in a more refined kind, and to a far greater degree—brighter crowns, a better and more enduring substance, more sweet and satsfy- ing feasts, a mere glorious attendance, a truer sense of honour and far higher posts of honour, a more glorious temper of mind, and a form and a countenance more glorious than ever were known in this world. (5.) The unmixed purity of all who belong to the new Jerusalem, v. 27. _[1.] There the saints shall have no impure thing remaining in them. In the article of death they shall be cleansed from every thing that is of a defiling nature. Now they feel a sad mixture of cor- ruption with their graces, which hinders them in the service of God, interrupts their communion with him, and intercepts the — light of his countenance; but, at their en- trance into the holy of ‘holies, they are washed in the laver of.Christ's blood, and presented to the Father without spot. [2.] There the saints shall have no impure per- sous admitted among them. In the earthly Jerusalem there will be a mixed communion, after all the care that can be taken. Some roots of bitterness will spring up to trouble and defile Christian societies ; but in the new Jerusalem there is a society perfectly pure. First, Free from such as are openly profane. There are none admitted into heaven who work abominations. In the churches on earth sometimes abominable things are done, solemn ordinances profaned and prostituted to men openly vicious, for worldly ends; but no such abominations can have piace in heaven. Secondly, Free from hypocrites, such as make lies, say they are Jews, and are not, but do lie. These will creep into the churches of Christ on earth, and may lie concealed there a long time, perhaps all their days ; but they cannot intrude into the new Jerusalem, which is wholly reserved for those that are ength. BG) The inhabitants of tais city. Tey! called, and chosen, and faithful, who aze a1 el ei * 3 =. (ad Dye “4 4 bs d A Veena ® A % # re “a PTE FOR ee The new Jerusalem. church, but in mel se s book of life. P. XXII. Tn this chapter we! mi, ne S further description of the heavenly state of the church, yer. 1—5. HH. A confirmation of this and all the other visions of this book, ver.6—19. III. The conclusion, wer. 20, 21. ND he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. 2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of|for all thew former maladies, and ? of serv-d by him ‘in the most one fruits, and yielded her fruit every nib: and the leaves of the tree were for the healing of the nations. 3 And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: 4 And they shall see his face ; and his name shall be in their foreheads. 5 And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever. The heavenly state which was before de- scribed as a city, and called the new Jeru- salem, is here described’ as a_ paradise, alluding to the earthly paradise which was lost by the sin of the first Adam; here is another paradise restored by the second Adam. A paradise in a city, or a whole city in a paradise! In the first paradise there were only two persons to behold the beauty and taste the pleasures of it; but in this second paradise whole cities and nations shall find abundant delight and satisfaction. And here observe, I. The river of’ paradise. The earthly paradise was well watered: no place can be pleasant or fruitful that isnot so. This river is described, 1. By its fountain-head—the throne of God and the Lamb. All our springs’ of grace, comfort, and glory, are in God; and all our streams from him are through the mediation of the Lamb. 2. By its quality—pure and clear as crystal. All the streams of earthly comfort are muddy ; but these are clear, salutary, and refreshing, giving life, and prpperying life, to those who drink of them. Il. The tree of life, in this paradise. Such a tree there was in the earthly paradise, Gen. li. 9. This far excels it. And now, as to this tree, observe, 1. The situation of it—in the midst of the street, and on either side the river; or, as it might have been better ren- dered, in the midst between the terrace-walk and the river. ‘This tree of life is fed by the pure waters of the river that comes from the throne of God. The presence and perfec- tions of God furnish out all the glory and REVELATION. ° written, not only in the register of the visible 'blessedness of b of this tree. -(1.) | of fruit—twelve sorts, suited to taste 5 Pape the me @) at fruit at all times—yie pedgine This tree is never empty, never barren; there is always fruit upon it. In heaven ‘there not only a variety of pure and satisfyir pleasures, but a continuance of them, always fresh. (3.) The fruit is not pleasant, but wholesome. ‘The presence of God in heaven is the health and happiness o! the saints ; there they find in‘him a remed vigorous state. s III. The perfect freedom of ‘Aingoemeaee from every thing that is evil @. 3): 4 } shall be no more curse; no accursed one— ratavd0spa, no Serpent there, as there was in. the earthly paradise. ‘Here is the great ex. cellency of this paradise. ‘The devil oe nothing to do there; ‘the cannot draw saints from serving God ‘to be subject to himself, as he did our first parents, nor cat he so much as disturb them in the’ service of God. IV. The a felicity of saiia De — yas ae Erg ee the face of God; there they § beatific vision. 2. God vi sea enjoy having his seal and name on ther forchez 3. They shall reign with him for ever ; service shall be not only freedom. | honour and dominion. 4. All this shall b with perfect knowledge and joy. They shall be full of wisdom and comfort, continually walking in the light of the Lord; and this. not for a time, but for ever and ever. : 6 And he said unto me, These sayings are faithful and true : pe pes he: Lord God of the holy parece his angel to show unto his s the things which must shortly’ done. 7 Behold, I come ene blessed is he that keepeth the sayin of the’prophecy of this book. 8 / I John saw these things, and hee d them. And when I had heard an seen, I fell down to worship before the feet of the angel which showe me these things. 9 Then saith unto me, See thou do it not: am thy fellowseryant, and of brethren the prophets, and of - which keep the sayings of this f worship God. 10 And he saith 3 me, Seal not the sayings of the phecy of this book: for the time is hand. 11 He that is unjust, let be unjust still: and he which is fi let him be filthy still : and he hat is the CHAP. : iz fe Mee ae PFC the apostle’s guide and interpreter in these visions ; this integrity was such that he not only refused to accept religious adoration from John, but once and again reproved him for it. He who was so tender of the honour of God, and so displeased with what was a wrong to God, would never come in his name to lead the people of God into mere dreams is ret let him be ae delusions ; and it is a still further con- And, behold J come quickly; | my reward is with me, to give -y man according as his work shall am Alpha and Omega, the ¢ and the end, the first and 14 Blessed are they that mmandments, that they may t to the tree of life, and may r in through the gates into the 15 For without are dogs, and orcerers, and - whoremongers, and yurderers, and idolaters, mai whoso- | they might labour to understand it, that they er loveth and maketh a lie. 16 [| might ae cont pa acini it, — TTesus have sent mine angel to testify gameer ie mover? width event, God pn you these things in 2 churches. not speak in secret, but calls every one to am the root sal. the omspring of | witness to the declarations here made, v. 10. + Pavid; and the bright and morning | 6. By the effect this book, thus kept open, ve | will have upon men; those that are filthy and star, 17 And the Spirit and the | unjust will take occasion thence to be more bride Say, Come. And let him that So. but it will confirm, strengthen, and a heareth say, Come. And let him / further sanctify those that are upright with that is athirst come. And whosoever | God; it will be a savour of life to some will, let him take the water of life | of death to others, and so will appeat ‘ to be from God, v.12. 7. It will be Christ’s " freely. 18 For I testify unto every tule of judgment at the great day; he will man * that heareth the words of the dispense rewards and punishments to men _ prophecy of this book, If any man | according as their works agree or disagree shall add-unto these things, God shall Leer i of ot ao ns that word itseli must needs be faithful and true. add unto him the plagues that ae 8. It is the word of him who is the author, _ written in this book: 19 And if any finisher, and rewarder of the faith and holi- shall take away from the words | ness of his people, v. 13, 14. He is the first ; of the book of this prophecy, God | and the last, and the same from first vo last, shall take away his part out of the and so is his word too; and he will by ‘his _ | word give to his people, who conform them- _ book of life, and out of the holy city, selves to it, a right to the tree of life, and an Par: and from: the thing s which are written entrance into heaven; and this will be a full zs: in this boot. confirmation of the truth and authority of his ; oa word, since it contains the title and evidence _ We have here a solemn ratification of the | of that confirmed state of holiness and hap- a contents of this book, and particularly of this _— that remains for his people in heaven. ~ last vision (though some think it may not} 9. It isa book that condemns and excludes - eu. refer to the whole book, but to the | from heaven all wicked, unrighteous persons, hole New Testament, yea, to the whole| and particularly those that love and make lies _ Bible; completing and confirming the canon | (v..15), and therefore can never be itself a of scripture); and here, 1. This is confirmed | lie. 10. It is confirmed by the testimony of the mame and nature of that God who | Jesus, which is the Spirit of prophecy. And Spt out these discuveries: he is the Lord|this Jesus, as God, is the root of David, _ God, faithful ana true, and so are all his say-| though, as man, his oftspring—a person in n 2. By the messengers he chose, to} whom all uncreated and created excellencies "reveal ag things to the world; the holy | meet, too great and too good to deceive his - ings showed them to holy men of God; churches and the world. He is the fountain of od would not employ his saints and all light, the bright and the morning star, ana angels in deceiving the world. 3. They will| as such has given to his churches this morn- soon be confirrned by their accomplishment : | ing light of prophecy, to assure them of the _ they are things that must shortly be done ;| light of that perfect day which is approach- _ Christ will make haste, he will come quickly,|ing. 11. It is confirmed by an open and and put all things out of doubt; and then} general invitation to all to come and partake those will prove the wise and ha py men | of the promises and pnvileges of the gospel, who have believed and kept-his words. 4. By | those streams of the water of life; these are the integrity of that angel who had been | tendered to all who feel in their souls a thirs: firmation of the sincerity of this apostle that he confesses his own sin and folly, into which he had now again relapsed, and he leaves this his failing on perpetual record: this shows he was a faithful and an impartial writer. 5. By the order given to leave the book of the prophecy open, to be perused by all, that - rm ae ae Se, eae Concitsion. which nothing in this world can quench, 12. It is confirmed by the joint testimony of the Spirit of God, and that gracious Spirit that is in all the true members of the church of God ; the Spirit and the bride join in testi- fying the truth and excellency of the gospel. 13. It is confirmed by a most solemn sanc- tion, condemning and cursing all who should dare to corrupt or change the word of God, either by adding to it or taking from it, v. 18, 19. He that adds to the word of God draws down upon himself all the plagues written in this book ; and he who takes any thing away from it cuts himself off from all the promises and privileges of it. ‘This sanction is like a flaming sword, to guard the canon of the scripture from profane hands. Such a fence as this God set about the law (Deut. iv. 2), and the whole Old Testament (Mal. iv. 4), and now in the most solemn manner about the whole Bible, assuring us that it is a book of the most sacred nature, divine authority, and of the last importance, and therefore the peculiar care of the great God. 20 He which testifieth these things saith, Surely I come quickly ; Amen. Even so, come, Lord Jesus. 21 The grace of our Lord Jesus Christ be with you all.. Amen. We have now come to the conclusion of the whole, and that in three things :— I. Christ’s farewell to his church. He seems now, after he has been discovering these things to his people on earth, to take leave of them, and return to heaven; but he parts with them in great kindness, and as- sures them it shall not be long before he comes again tothem: Behold, I come quickly. As when he ascended into heaven, after his resurrection, he parted with a promise of his gracious presence, so here he parts with a promise of a speedy return. If any say, “ Whereis the promise of his coming, whenso many ages have passed since this was written?” let them know he is not slack to his people, but long-suffering to his enemies: his coming will be sooner than they are aware, sooner than they are prepared, sooner than they desire ; and to his people it will be sea- sonable. The vision is fof an appointed time, and willnot tarry. Hewill come quickly ; let this word: be always sounding in our ear, ard Jet us give all diligence that we may PRINTED BY BALLANTYNE, HANSON AND CO. EDINBURGH AND LONDON, REVELATION. “ + be found of him im p blameless. — Yon ae II. The church’s hearty ¢ promise, 1. Declaring her firm Amen, so it is, so it shall be. 2. her earnest desire of it: Even so, com Jesus ; make haste, my beloved, « like a roe, or like a young hart on th ‘natn tains of spices. Thus beats the pulse of the church, thus breathes that gracious Spirit which actuates and informs the mystical body of Christ ; and we should never be satisfie till we find such a spirit breathing in us, and causing us to look for the blessed hope, and glorious appearance of the great God and our Saviour Jesus Christ. This is the language of the church of the first-born, and we should join with them, often putting ourselves in mind of his promise. What comes from heaven in a promise should be sent back to heaven in a prayer, “ Come, Lord Jesus, put anend to this state of sin, sorrow, and tempta- tion; gather thy people out of this present evil world, and take them up to heaven, that state of perfect purity, peace, and joy, and so finish thy great design, and fulfil all that vee in which thou hast caused thy people to hope.” ot ae III. The apostolical benediction, which closes the whole: The grace of our Lord Jesus Christ be with you all, Amen. Here observe, 1. The Bible ends with a clear proot of the Godhead of Christ, since the Spir?t of God teaches the apostle to bless his people in the name of Christ, and to beg from Christ a blessing for them, which is a proper act of adoration. 2. Nothing should be more de- sired by us than that the grace of Christ may be with us in this world, to prepare us for the glory of Christ in the other world. It is by his grace that we must be kept in a joyful expectation of his glory, fitted for it, and preserved to it; and his glorious appea ance will be welcome and joyful to those that are partakers of his grace and favour here; and therefore to this most compréhensive prayer we should all add our hearty Amen, most earnestly thirsting after greater measures of — the gracious influences of the blessed Jesus in our souls, and his gracious presence with us, till glory has perfected all his’ grace towards us, for he is a sun and a shield, he gives grace und glory, and no good thing will he withhold from those that walk uprightly. i. MAY 2 ¢ Mean OCT 20 MAR 29 APR VG NOVY 9 4 DEE E65 EC 13° MAR 20 JU OCT 25 NOV 8 Sepit Demco 293-5 nr as Co) FI it. fs Pr: co w Mm ba ©] > alS ¢3|—- be |e Min foe NOV 14 NOV 25 nee 0 are whi i Div. 8, Henr 2 Exposit; 1 festament On of the Old and New }—_DATE a a: issusn_———————_ HINA