Monster Media 1996 #15/Monster Media Number 15 (Monster Media)(July 1996).ISO/religion/ss95mhcc.zip/HENRY.NMD

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** Genesis is a name taken from the Greek, and signifies "the
book of generation or production;" it is properly so called, as
containing an account of the origin of all things. There is no
other history so old. There is nothing in the most ancient book
which exists that contradicts it; while many things recorded by
the oldest heathen writers, or to be traced in the customs of
different nations, confirm what is related in the book of
Genesis.

* God creates heaven and earth. (1,2) The creation of light.
(3-5) God separates the earth from the waters, and makes it
fruitful. (6-13) God forms the sun, moon, and stars. (14-19)
Animals created. (20-25) Man created in the image of God.
(26-28) Food appointed. (29,30) The work of creation ended and
approved. (31)

#1,2 The first verse of the Bible gives us a satisfying and
useful account of the origin of the earth and the heavens. The
faith of humble Christians understands this better than the
fancy of the most learned men. From what we see of heaven and
earth, we learn the power of the great Creator. And let our make
and place as men, remind us of our duty as Christians, always to
keep heaven in our eye, and the earth under our feet. The Son of
God, one with the Father, was with him when he made the world;
nay, we are often told that the world was made by him, and
nothing was made without him. Oh, what high thoughts should
there be in our minds, of that great God whom we worship, and of
that great Mediator in whose name we pray! And here, at the
beginning of the sacred volume, we read of that Divine Spirit,
whose work upon the heart of man is so often mentioned in other
parts of the Bible. Observe, that at first there was nothing
desirable to be seen, for the world was without form, and void;
it was confusion, and emptiness. In like manner the work of
grace in the soul is a new creation: and in a graceless soul,
one that is not born again, there is disorder, confusion, and
every evil work: it is empty of all good, for it is without God;
it is dark, it is darkness itself: this is our condition by
nature, till Almighty grace works a change in us.

#3-5 God said, Let there be light; he willed it, and at once
there was light. Oh, the power of the word of God! And in the
new creation, the first thing that is wrought in the soul is
light: the blessed Spirit works upon the will and affections by
enlightening the understanding. Those who by sin were darkness,
by grace become light in the Lord. Darkness would have been
always upon fallen man, if the Son of God had not come and given
us understanding, #1Jo 5:20|. The light which God willed, he
approved of. God divided the light from the darkness; for what
fellowship has light with darkness? In heaven there is perfect
light, and no darkness at all; in hell, utter darkness, and no
gleam of light. The day and the night are the Lord's; let us use
both to his honour, by working for him every day, and resting in
him every night, meditating in his law both day and night.

#6-13 The earth was emptiness, but by a word spoken, it became
full of God's riches, and his they are still. Though the use of
them is allowed to man, they are from God, and to his service
and honour they must be used. The earth, at his command, brings
forth grass, herbs, and fruits. God must have the glory of all
the benefit we receive from the produce of the earth. If we
have, through grace, an interest in Him who is the Fountain, we
may rejoice in him when the streams of temporal mercies are
dried up.

#14-19 In the fourth day's work, the creation of the sun, moon,
and stars is accounted for. All these are the works of God. The
stars are spoken of as they appear to our eyes, without telling
their number, nature, place, size, or motions; for the
Scriptures were written, not to gratify curiosity, or make us
astronomers, but to lead us to God, and make us saints. The
lights of heaven are made to serve him; they do it faithfully,
and shine in their season without fail. We are set as lights in
this world to serve God; but do we in like manner answer the end
of our creation? We do not: our light does not shine before God,
as his lights shine before us. We burn our Master's candles, but
do not mind our Master's work.

#20-25 God commanded the fish and fowl to be produced. This
command he himself executed. Insects, which are more numerous
than the birds and beasts, and as curious, seem to have been
part of this day's work. The Creator's wisdom and power are to
be admired as much in an ant as in an elephant. The power of
God's providence preserves all things, and fruitfulness is the
effect of his blessing.

#26-28 Man was made last of all the creatures: this was both an
honour and a favour to him. Yet man was made the same day that
the beasts were; his body was made of the same earth with
theirs; and while he is in the body, he inhabits the same earth
with them. God forbid that by indulging the body, and the
desires of it, we should make ourselves like the beasts that
perish! Man was to be a creature different from all that had
been hitherto made. Flesh and spirit, heaven and earth, must be
put together in him. God said, "Let us make man." Man, when he
was made, was to glorify the Father, Son, and Holy Ghost. Into
that great name we are baptized, for to that great name we owe
our being. It is the soul of man that especially bears God's
image. Man was made upright, #Ec 7:29|. His understanding saw
Divine things clearly and truly; there were no errors or
mistakes in his knowledge; his will consented at once, and in
all things, to the will of God. His affections were all regular,
and he had no bad appetites or passions. His thoughts were
easily brought and fixed to the best subjects. Thus holy, thus
happy, were our first parents in having the image of God upon
them. But how is this image of God upon man defaced! May the
Lord renew it upon our souls by his grace!

#29,30 Herbs and fruits must be man's food, including corn, and
all the products of the earth. Let God's people cast their care
upon him, and not be troubled about what they shall eat, and
what they shall drink. He that feeds his birds will not starve
his babes.

#31 When we come to think about our works, we find, to our
shame, that much has been very bad; but when God saw his work,
all was very good. Good, for it was all just as the Creator
would have it to be. All his works, in all places of his
dominion, bless him; and therefore, bless thou the Lord, O my
soul. Let us bless God for the gospel of Christ, and when we
consider his almighty power, let us sinners flee from the wrath
to come. If new-created unto the image of God in holiness, we
shall at length enter the "new heavens and new earth, wherein
dwelleth righteousness."
* The first sabbath. (1-3) Particulars about the creation. (4-7)
The planting of the garden of Eden. (8-14) Man is placed in it.
(15) God's command. (16,17) The animals named, The making of
woman, The Divine institution of marriage. (18-25)

#1-3 After six days, God ceased from all works of creation. In
miracles, he has overruled nature, but never changed its settled
course, or added to it. God did not rest as one weary, but as
one well pleased. Notice the beginning of the kingdom of grace,
in the sanctification, or keeping holy, of the sabbath day. The
solemn observing of one day in seven as a day of holy rest and
holy work, to God's honour, is the duty of all to whom God has
made known his holy sabbaths. At this time none of the human
race were in being but our first parents. For them the sabbath
was appointed; and clearly for all succeeding generations also.
The Christian sabbath, which we observe, is a seventh day, and
in it we celebrate the rest of God the Son, and the finishing
the work of our redemption.

#4-7 Here is a name given to the Creator, "Jehovah." Where the
word "LORD" is printed in capital letters in our English Bibles,
in the original it is "Jehovah." Jehovah is that name of God,
which denotes that he alone has his being of himself, and that
he gives being to all creatures and things. Further notice is
taken of plants and herbs, because they were made and appointed
to be food for man. The earth did not bring forth its fruits of
itself: this was done by Almighty power. Thus grace in the soul
grows not of itself in nature's soil, but is the work of God.
Rain also is the gift of God; it came not till the Lord God
caused it. Though God works by means, yet when he pleases he can
do his own work without them; and though we must not tempt God
in the neglect of means, we must trust God, both in the use and
in the want of means. Some way or other, God will water the
plants of his own planting. Divine grace comes down like the
dew, and waters the church without noise. Man was made of the
small dust, such as is on the surface of the earth. The soul was
not made of the earth, as the body: pity then that it should
cleave to the earth, and mind earthly things. To God we must
shortly give an account, how we have employed these souls; and
if it be found that we have lost them, though it were to gain
the world, we are undone for ever! Fools despise their own
souls, by caring for their bodies before their souls.

#8-14 The place fixed upon for Adam to dwell in, was not a
palace, but a garden. The better we take up with plain things,
and the less we seek things to gratify pride and luxury, the
nearer we approach to innocency. Nature is content with a
little, and that which is most natural; grace with less; but
lust craves every thing, and is content with nothing. No
delights can be satisfying to the soul, but those which God
himself has provided and appointed for it. Eden signifies
delight and pleasure. Wherever it was, it had all desirable
conveniences, without any inconvenience, though no other house
or garden on earth ever was so. It was adorned with every tree
pleasant to the sight, and enriched with every tree that yielded
fruit grateful to the taste and good for food. God, as a tender
Father, desired not only Adam's profit, but his pleasure; for
there is pleasure with innocency, nay there is true pleasure
only in innocency. When Providence puts us in a place of plenty
and pleasure, we ought to serve God with gladness of heart in
the good things he gives us. Eden had two trees peculiar to
itself. 1. There was the tree of life in the midst of the
garden. Of this man might eat and live. Christ is now to us the
Tree of life, #Re 2:7; 22:2|; and the Bread of life, #Joh
6:48,51|. 2. There was the tree of the knowledge of good and
evil, so called because there was a positive revelation of the
will of God about this tree, so that by it man might know moral
good and evil. What is good? It is good not to eat of this tree.
What is evil? It is evil to eat of this tree. In these two trees
God set before Adam good and evil, the blessing and the curse.
#15 After God had formed Adam, he put him in the garden. All
boasting was thereby shut out. Only he that made us can make us
happy; he that is the Former of our bodies, and the Father of
our spirits, and none but he, can fully provide for the
happiness of both. Even in paradise itself man had to work. None
of us were sent into the world to be idle. He that made our
souls and bodies, has given us something to work with; and he
that gave us this earth for our habitation, has made us
something to work upon. The sons and heirs of heaven, while in
this world, have something to do about this earth, which must
have its share of their time and thoughts; and if they do it
with an eye to God, they as truly serve him in it, as when they
are upon their knees. Observe that the husbandman's calling is
an ancient and honourable calling; it was needful even in
paradise. Also, there is true pleasure in the business God calls
us to, and employs us in. Adam could not have been happy if he
had been idle: it is still God's law, He that will not work has
no right to eat, #2Th 3:10|.

#16,17 Let us never set up our own will against the holy will of
God. There was not only liberty allowed to man, in taking the
fruits of paradise, but everlasting life made sure to him upon
his obedience. There was a trial appointed of his obedience. By
transgression he would forfeit his Maker's favour, and deserve
his displeasure, with all its awful effects; so that he would
become liable to pain, disease, and death. Worse than that, he
would lose the holy image of God, and all the comfort of his
favour; and feel the torment of sinful passions, and the terror
of his Maker's vengeance, which must endure for ever with his
never dying soul. The forbidding to eat of the fruit of a
particular tree was wisely suited to the state of our first
parents. In their state of innocence, and separated from any
others, what opportunity or what temptation had they to break
any of the ten commandments? The event proves that the whole
human race were concerned in the trial and fall of our first
parents. To argue against these things is to strive against
stubborn facts, as well as Divine revelation; for man is sinful,
and shows by his first actions, and his conduct ever afterwards,
that he is ready to do evil. He is under the Divine displeasure,
exposed to sufferings and death. The Scriptures always speak of
man as of this sinful character, and in this miserable state;
and these things are true of men in all ages, and of all
nations.

#18-25 Power over the creatures was given to man, and as a proof
of this he named them all. It also shows his insight into the
works of God. But though he was lord of the creatures, yet
nothing in this world was a help meet for man. From God are all
our helpers. If we rest in God, he will work all for good. God
caused deep sleep to fall on Adam; while he knows no sin, God
will take care that he shall feel no pain. God, as her Father,
brought the woman to the man, as his second self, and a help
meet for him. That wife, who is of God's making by special
grace, and of God's bringing by special providence, is likely to
prove a help meet for a man. See what need there is, both of
prudence and prayer in the choice of this relation, which is so
near and so lasting. That had need to be well done, which is to
be done for life. Our first parents needed no clothes for
covering against cold or heat, for neither could hurt them: they
needed none for ornament. Thus easy, thus happy, was man in his
state of innocency. How good was God to him! How many favours
did he load him with! How easy were the laws given to him! Yet
man, being in honour, understood not his own interest, but soon
became as the beasts that perish.
* The serpent deceives Eve. (1-5) Adam and Eve transgress the
Divine command, and fall into sin and misery. (6-8) God calls
upon Adam and Eve to answer. (9-13) The serpent cursed, The
promised Seed. (14,15) The punishment of mankind. (16-19) The
first clothing of mankind. (20,21) Adam and Eve are driven out
from paradise. (22-24)

#1-5 Satan assaulted our first parents, to draw them to sin, and
the temptation proved fatal to them. The tempter was the devil,
in the shape and likeness of a serpent. Satan's plan was to draw
our first parents to sin, and so to separate between them and
their God. Thus the devil was from the beginning a murderer, and
the great mischief maker. The person tempted was the woman: it
was Satan's policy to enter into talk with her when she was
alone. There are many temptations to which being alone gives
great advantage; but the communion of saints tends very much to
their strength and safety. Satan took advantage by finding her
near the forbidden tree. They that would not eat the forbidden
fruit, must not come near the forbidden tree. Satan tempted Eve,
that by her he might tempt Adam. It is his policy to send
temptations by hands we do not suspect, and by those that have
most influence upon us. Satan questioned whether it were a sin
or not, to eat of this tree. He did not disclose his design at
first, but he put a question which seemed innocent. Those who
would be safe, need to be shy of talking with the tempter. He
quoted the command wrong. He spoke in a taunting way. The devil,
as he is a liar, so he is a scoffer from the beginning; and
scoffers are his children. It is the craft of Satan to speak of
the Divine law as uncertain or unreasonable, and so to draw
people to sin; it is our wisdom to keep up a firm belief of
God's command, and a high respect for it. Has God said, Ye shall
not lie, nor take his name in vain, nor be drunk, &c.? Yes, I am
sure he has, and it is well said; and by his grace I will abide
by it. It was Eve's weakness to enter into this talk with the
serpent: she might have perceived by his question, that he had
no good design, and should therefore have started back. Satan
teaches men first to doubt, and then to deny. He promises
advantage from their eating this fruit. He aims to make them
discontented with their present state, as if it were not so good
as it might be, and should be. No condition will of itself bring
content, unless the mind be brought to it. He tempts them to
seek preferment, as if they were fit to be gods. Satan ruined
himself by desiring to be like the Most High, therefore he
sought to infect our first parents with the same desire, that he
might ruin them too. And still the devil draws people into his
interest, by suggesting to them hard thoughts of God, and false
hopes of advantage by sin. Let us, therefore, always think well
of God as the best good, and think ill of sin as the worst evil:
thus let us resist the devil, and he will flee from us.

#6-8 Observe the steps of the transgression: not steps upward,
but downward toward the pit. 1. She saw. A great deal of sin
comes in at the eye. Let us not look on that which we are in
danger of lusting after, #Mt 5:28|. 2. She took. It was her own
act and deed. Satan may tempt, but he cannot force; may persuade
us to cast ourselves down, but he cannot cast us down, #Mt 4:6|.
3. She did eat. When she looked perhaps she did not intend to
take; or when she took, not to eat: but it ended in that. It is
wisdom to stop the first motions of sin, and to leave it off
before it be meddled with. 4. She gave it also to her husband
with her. Those that have done ill, are willing to draw in
others to do the same. 5. He did eat. In neglecting the tree of
life, of which he was allowed to eat, and eating of the tree of
knowledge, which was forbidden, Adam plainly showed a contempt
of what God had bestowed on him, and a desire for what God did
not see fit to give him. He would have what he pleased, and do
what he pleased. His sin was, in one word, disobedience, #Ro
5:19|; disobedience to a plain, easy, and express command. He
had no corrupt nature within, to betray him; but had a freedom
of will, in full strength, not weakened or impaired. He turned
aside quickly. He drew all his posterity into sin and ruin. Who
then can say that Adam's sin had but little harm in it? When too
late, Adam and Eve saw the folly of eating forbidden fruit. They
saw the happiness they fell from, and the misery they were
fallen into. They saw a loving God provoked, his grace and
favour forfeited. See here what dishonour and trouble sin is; it
makes mischief wherever it gets in, and destroys all comfort.
Sooner or later it will bring shame; either the shame of true
repentance, which ends in glory, or that shame and everlasting
contempt, to which the wicked shall rise at the great day. See
here what is commonly the folly of those that have sinned. They
have more care to save their credit before men, than to obtain
their pardon from God. The excuses men make to cover and lessen
their sins, are vain and frivolous; like the aprons of
fig-leaves, they make the matter never the better: yet we are
all apt to cover our transgressions as Adam. Before they sinned,
they would have welcomed God's gracious visits with humble joy;
but now he was become a terror to them. No marvel that they
became a terror to themselves, and full of confusion. This shows
the falsehood of the tempter, and the frauds of his temptations.
Satan promised they should be safe, but they cannot so much as
think themselves so! Adam and Eve were now miserable comforters
to each other!

#9-13 Observe the startling question, Adam, where art thou?
Those who by sin go astray from God, should seriously consider
where they are; they are afar off from all good, in the midst of
their enemies, in bondage to Satan, and in the high road to
utter ruin. This lost sheep had wandered without end, if the
good Shepherd had not sought after him, and told him, that where
he was straying he could not be either happy or easy. If sinners
will but consider where they are, they will not rest till they
return to God. It is the common fault and folly of those that
have done ill, when questioned about it, to acknowledge only
that which is so manifest that they cannot deny it. Like Adam,
we have reason to be afraid of approaching to God, if we are not
covered and clothed with the righteousness of Christ. Sin
appears most plainly in the glass of the commandment, therefore
God set it before Adam; and in it we should see our faces. But
instead of acknowledging the sin in its full extent, and taking
shame to themselves, Adam and Eve excuse the sin, and lay the
shame and blame on others. There is a strange proneness in those
that are tempted, to say, they are tempted of God; as if our
abuse of God's gifts would excuse our breaking God's laws. Those
who are willing to take the pleasure and profit of sin, are
backward to take the blame and shame of it. Learn hence, that
Satan's temptations are all beguilings; his arguments are all
deceits; his allurements are all cheats; when he speaks fair,
believe him not. It is by the deceitfulness of sin the heart is
hardened. See #Ro 7:11; Heb 3:13|. But though Satan's subtlety
may draw us into sin, yet it will not justify us in sin. Though
he is the tempter, we are the sinners. Let it not lessen our
sorrow for sin, that we were beguiled into it; but let it
increase our self-indignation, that we should suffer ourselves
to be deceived by a known cheat, and a sworn enemy, who would
destroy our souls.

#14,15 God passes sentence; and he begins where the sin began,
with the serpent. The devil's instruments must share in the
devil's punishments. Under the cover of the serpent, the devil
is sentenced to be degraded and accursed of God; detested and
abhorred of all mankind: also to be destroyed and ruined at last
by the great Redeemer, signified by the breaking of his head.
War is proclaimed between the Seed of the woman and the seed of
the serpent. It is the fruit of this enmity, that there is a
continual warfare between grace and corruption, in the hearts of
God's people. Satan, by their corruptions, buffets them, sifts
them, and seeks to devour them. Heaven and hell can never be
reconciled, nor light and darkness; no more can Satan and a
sanctified soul. Also, there is a continual struggle between the
wicked and the godly in this world. A gracious promise is here
made of Christ, as the Deliverer of fallen man from the power of
Satan. Here was the drawn of the gospel day: no sooner was the
wound given, than the remedy was provided and revealed. This
gracious revelation of a Saviour came unasked, and unlooked for.
Without a revelation of mercy, giving some hope of forgiveness,
the convinced sinner would sink into despair, and be hardened.
By faith in this promise, our first parents, and the patriarchs
before the flood, were justified and saved. Notice is given
concerning Christ. 1. His incarnation, or coming in the flesh.
It speaks great encouragement to sinners, that their Saviour is
the Seed of the woman, bone of our bone, #Heb 2:11,14|. 2. His
sufferings and death; pointed at in Satan's bruising his heel,
that is, his human nature. And Christ's sufferings are continued
in the sufferings of the saints for his name. The devil tempts
them, persecutes and slays them; and so bruises the heel of
Christ, who is afflicted in their afflictions. But while the
heel is bruised on earth, the Head is in heaven. 3. His victory
over Satan thereby. Christ baffled Satan's temptations, rescued
souls out of his hands. By his death he gave a fatal blow to the
devil's kingdom, a wound to the head of this serpent that cannot
be healed. As the gospel gains ground, Satan falls.

#16-19 The woman, for her sin, is condemned to a state of
sorrow, and of subjection; proper punishments of that sin, in
which she had sought to gratify the desire of her eye, and of
the flesh, and her pride. Sin brought sorrow into the world;
that made the world a vale of tears. No wonder our sorrows are
multiplied, when our sins are so. He shall rule over thee, is
but God's command, Wives, be subject to your own husbands. If
man had not sinned, he would always have ruled with wisdom and
love; if the woman had not sinned, she would always have obeyed
with humility and meekness. Adam laid the blame on his wife; but
though it was her fault to persuade him to eat the forbidden
fruit, it was his fault to hearken to her. Thus men's frivolous
pleas will, in the day of God's judgment, be turned against
them. God put marks of displeasure on Adam. 1. His habitation is
cursed. God gave the earth to the children of men, to be a
comfortable dwelling; but it is now cursed for man's sin. Yet
Adam is not himself cursed, as the serpent was, but only the
ground for his sake. 2. His employments and enjoyments are
embittered to him. Labour is our duty, which we must faithfully
perform; it is part of man's sentence, which idleness daringly
defies. Uneasiness and weariness with labour are our just
punishment, which we must patiently submit to, since they are
less than our iniquity deserves. Man's food shall become
unpleasant to him. Yet man is not sentenced to eat dust as the
serpent, only to eat the herb of the field. 3. His life also is
but short; considering how full of trouble his days are, it is
in favour to him that they are few. Yet death being dreadful to
nature, even when life is unpleasant, that concludes the
punishment. Sin brought death into the world: if Adam had not
sinned, he had not died. He gave way to temptation, but the
Saviour withstood it. And how admirably the satisfaction of our
Lord Jesus, by his death and sufferings, answered the sentence
passed on our first parents! Did travailing pains come with sin?
We read of the travail of Christ's soul, #Isa 53:11|; and the
pains of death he was held by, are so called, #Ac 2:24|. Did
subjection came in with sin? Christ was made under the law, #Ga
4:4|. Did the curse come in with sin? Christ was made a curse
for us, he died a cursed death, #Ga 3:13|. Did thorns come in
with sin? He was crowned with thorns for us. Did sweat come in
with sin? He sweat for us, as it had been great drops of blood.
Did sorrow come in with sin? He was a man of sorrows; his soul
was, in his agony, exceeding sorrowful. Did death come in with
sin? He became obedient unto death. Thus is the plaster as wide
as the wound. Blessed be God for his Son our Lord Jesus Christ.

#20,21 God named the man, and called him Adam, which signifies
red earth; Adam named the woman, and called her Eve, that is,
life. Adam bears the name of the dying body, Eve of the living
soul. Adam probably had regard to the blessing of a Redeemer,
the promised Seed, in calling his wife Eve, or life; for He
should be the life of all believers, and in Him all the families
of the earth should be blessed. See also God's care for our
first parents, notwithstanding their sin. Clothes came in with
sin. Little reason have we to be proud of our clothes, which are
but the badges of our shame. When God made clothes for our first
parents, he made them warm and strong, but coarse and very
plain; not robes of scarlet, but coats of skin. Let those that
are meanly clad, learn from hence not to complain. Having food
and a covering, let them be content; they are as well off as
Adam and Eve. And let those that are finely clad, learn not to
make the putting on of apparel their adorning. The beasts, from
whose skins they were clothed, it is supposed were slain, not
for man's food, but for sacrifice, to typify Christ, the great
Sacrifice. Adam and Eve made for themselves aprons of
fig-leaves, a covering too narrow for them to wrap themselves
in, #Isa 28:20|. Such are all the rags of our own righteousness.
But God made them coats of skin, large, strong, durable, and fit
for them: such is the righteousness of Christ; therefore put ye
on the Lord Jesus Christ.

#22-24 God bid man go out; told him he should no longer occupy
and enjoy that garden: but man liked the place, and was
unwilling to leave it, therefore God made him go out. This
signified the shutting out of him, and all his guilty race, from
that communion with God, which was the bliss and glory of
paradise. But man was only sent to till the ground out of which
he was taken. He was sent to a place of toil, not to a place of
torment. Our first parents were shut out from the privileges of
their state of innocency, yet they were not left to despair. The
way to the tree of life was shut. It was henceforward in vain
for him and his to expect righteousness, life, and happiness, by
the covenant of works; for the command of that covenant being
broken, the curse of it is in full force: we are all undone, if
we are judged by that covenant. God revealed this to Adam, not
to drive him to despair, but to quicken him to look for life and
happiness in the promised Seed, by whom a new and living way
into the holiest is laid open for us.
* The birth, employment, and religion of Cain and Abel. (1-7)
Cain murders Abel, The curse of Cain. (8-15) The conduct of
Cain, His family. (16-18) Lamech and his wives, The skill of
Cain's descendants. (19-24) The birth of another son and
grandson of Adam. (25,26)

#1-7 When Cain was born, Eve said, I have gotten a man from the
Lord. Perhaps she thought that this was the promised seed. If
so, she was woefully disappointed. Abel signifies vanity: when
she thought she had the promised seed in Cain, whose name
signifies possession, she was so taken up with him that another
son was as vanity to her. Observe, each son had a calling. It is
the will of God for every one to have something to do in this
world. Parents ought to bring up their children to work. Give
them a Bible and a calling, said good Mr. Dod, and God be with
them. We may believe that God commanded Adam, after the fall, to
shed the blood of innocent animals, and after their death to
burn part or the whole of their bodies by fire. Thus that
punishment which sinners deserve, even the death of the body,
and the wrath of God, of which fire is a well-known emblem, and
also the sufferings of Christ, were prefigured. Observe that the
religious worship of God is no new invention. It was from the
beginning; it is the good old way, #Jer 6:16|. The offerings of
Cain and Abel were different. Cain showed a proud, unbelieving
heart. Therefore he and his offering were rejected. Abel came as
a sinner, and according to God's appointment, by his sacrifice
expressing humility, sincerity, and believing obedience. Thus,
seeking the benefit of the new covenant of mercy, through the
promised Seed, his sacrifice had a token that God accepted it.
Abel offered in faith, and Cain did not, #Heb 11:4|. In all ages
there have been two sorts of worshippers, such as Cain and Abel;
namely, proud, hardened despisers of the gospel method of
salvation, who attempt to please God in ways of their own
devising; and humble believers, who draw near to him in the way
he has revealed. Cain indulged malignant anger against Abel. He
harboured an evil spirit of discontent and rebellion against
God. God notices all our sinful passions and discontents. There
is not an angry, envious, or fretful look, that escapes his
observing eye. The Lord reasoned with this rebellious man; if he
came in the right way, he should be accepted. Some understand
this as an intimation of mercy. "If thou doest not well, sin,
that is, the sin-offering, lies at the door, and thou mayest
take the benefit of it." The same word signifies sin, and a
sacrifice for sin. "Though thou hast not done well, yet do not
despair; the remedy is at hand." Christ, the great sin-offering,
is said to stand at the door, #Re 3:20|. And those well deserve
to perish in their sins, that will not go to the door to ask for
the benefit of this sin-offering. God's acceptance of Abel's
offering did not change the birthright, and make it his; why
then should Cain be so angry? Sinful heats and disquiets vanish
before a strict and fair inquiry into the cause.

#8-15 Malice in the heart ends in murder by the hands. Cain slew
Abel, his own brother, his own mother's son, whom he ought to
have loved; his younger brother, whom he ought to have
protected; a good brother, who had never done him any wrong.
What fatal effects were these of our first parents' sin, and how
must their hearts have been filled with anguish! Observe the
pride, unbelief, and impenitence of Cain. He denies the crime,
as if he could conceal it from God. He tries to cover a
deliberate murder with a deliberate lie. Murder is a crying sin.
Blood calls for blood, the blood of the murdered for the blood
of the murderer. Who knows the extent and weight of a Divine
curse, how far it reaches, how deep it pierces? Only in Christ
are believers saved from it, and inherit the blessing. Cain was
cursed from the earth. He found his punishment there where he
chose his portion, and set his heart. Every creature is to us
what God makes it, a comfort or a cross, a blessing or a curse.
The wickedness of the wicked brings a curse upon all they do,
and all they have. Cain complains not of his sin, but of his
punishment. It shows great hardness of heart to be more
concerned about our sufferings than our sins. God has wise and
holy ends in prolonging the lives even of very wicked men. It is
in vain to inquire what was the mark set upon Cain. It was
doubtless known, both as a brand of infamy on Cain, and a token
from God that they should not kill him. Abel, being dead, yet
speaketh. He tells the heinous guilt of murder, and warns us to
stifle the first risings of wrath, and teaches us that
persecution must be expected by the righteous. Also, that there
is a future state, and an eternal recompence to be enjoyed,
through faith in Christ and his atoning sacrifice. And he tells
us the excellency of faith in the atoning sacrifice and blood of
the Lamb of God. Cain slew his brother, because his own works
were evil, and his brother's righteous, #1Jo 3:12|. In
consequence of the enmity put between the Seed of the woman and
the seed of the serpent, the war broke out, which has been waged
ever since. In this war we are all concerned, none are neuter;
our Captain has declared, He that is not with me is against me.
Let us decidedly, yet in meekness, support the cause of truth
and righteousness against Satan.
#16-18 Cain cast off all fear of God, and attended no more on
God's ordinances. Hypocritical professors, who dissemble and
trifle with God, are justly left to themselves to do something
grossly scandalous. So they throw off that form of godliness to
which they have been a reproach, and of which they deny the
power. Cain went out from the presence of the Lord, and we never
find that he came into it again, to his comfort. The land Cain
dwelt in was called the land of Nod, which means, 'shaking,' or
'trembling,' and so shows the restlessness and uneasiness of his
own spirit, or 'the land of a vagabond:' they that depart from
God cannot find rest any where else. Those on earth who looked
for the heavenly city, chose to dwell in tabernacles or tents;
but Cain, as not minding that city, built one on earth. Thus all
who are cursed of God seek their settlement and satisfaction
here below.

#19-24 One of Cain's wicked race is the first recorded, as
having broken the law of marriage. Hitherto, one man had but one
wife at a time; but Lamech took two. Worldly things, are the only
things that carnal, wicked people set their hearts upon, and are
most clever and industrious about. So it was with this race of
Cain. Here was a father of shepherds, and a father of musicians,
but not a father of the faithful. Here is one to teach about
brass and iron, but none to teach the good knowledge of the
Lord: here are devices how to be rich, and how to be mighty, and
how to be merry; but nothing of God, of his fear and service.
Present things fill the heads of most. Lamech had enemies, whom
he had provoked. He draws a comparison betwixt himself and his
ancestor Cain; and flatters himself that he is much less
criminal. He seems to abuse the patience of God in sparing Cain,
into an encouragement to expect that he may sin unpunished.

#25,26 Our first parents were comforted in their affliction by
the birth of a son, whom they called Seth, that is, 'set,'
'settled,' or 'placed;' in his seed mankind should continue to
the end of time, and from him the Messiah should descend. While
Cain, the head of the apostasy, is made a wanderer, Seth, from
whom the true church was to come, is one fixed. In Christ and
his church is the only true settlement. Seth walked in the steps
of his martyred brother Abel; he was a partaker of like precious
faith in the righteousness of our God and Saviour Jesus Christ,
and so became a fresh witness of the grace and influence of God
the Holy Spirit. God gave Adam and Eve to see the revival of
religion in their family. The worshippers of God began to do
more in religion; some, by an open profession of true religion,
protested against the wickedness of the world around. The worse
others are, the better we should be, and the more zealous. Then
began the distinction between professors and profane, which has
been kept up ever since, and will be, while the world stands.
* Adam and Seth. (1-5) The patriarchs from Seth to Enoch. (6-20)
Enoch. (21-24) Methuselah to Noah. (25-32)

#1-5 Adam was made in the image of God; but when fallen he begat
a son in his own image, sinful and defiled, frail, wretched, and
mortal, like himself. Not only a man like himself, consisting of
body and soul, but a sinner like himself. This was the reverse
of that Divine likeness in which Adam was made; having lost it,
he could not convey it to his seed. Adam lived, in all, 930
years; and then died, according to the sentence passed upon him,
"To dust thou shalt return." Though he did not die in the day he
ate forbidden fruit, yet in that very day he became mortal. Then
he began to die; his whole life after was but a reprieve, a
forfeited, condemned life; it was a wasting, dying life. Man's
life is but dying by degrees.

#6-20 Concerning each of these, except Enoch, it is said, "and
he died." It is well to observe the deaths of others. They all
lived very long; not one of them died till he had seen almost
eight hundred years, and some of them lived much longer; a great
while for an immortal soul to be a prisoner in a house of clay.
The present life surely was not to them such a burden as it
commonly is now, else they would have been weary of it. Nor was
the future life so clearly revealed then, as it now under the
gospel, else they would have been urgent to remove to it. All
the patriarchs that lived before the flood, except Noah, were
born before Adam died. From him they might receive a full
account of the creation, the fall, the promise, and the Divine
precepts about religious worship and a religious life. Thus God
kept up in his church the knowledge of his will.

#21-24 Enoch was the seventh from Adam. Godliness is walking
with God: which shows reconciliation to God, for two cannot walk
together except they be agreed, #Am 3:3|. It includes all the
parts of a godly, righteous, and sober life. To walk with God,
is to set God always before us, to act as always under his eye.
It is constantly to care, in all things to please God, and in
nothing to offend him. It is to be followers of him as dear
children. The Holy Spirit, instead of saying, Enoch lived, says,
Enoch walked with God. This was his constant care and work;
while others lived to themselves and the world, he lived to God.
It was the joy of his life. Enoch was removed to a better world.
As he did not live like the rest of mankind, so he did not leave
the world by death as they did. He was not found, because God
had translated him, #Heb 11:5|. He had lived but 365 years,
which, as men's ages were then, was but the midst of a man's
days. God often takes those soonest whom he loves best; the time
they lose on earth, is gained in heaven, to their unspeakable
advantage. See how Enoch's removal is expressed: he was not, for
God took him. He was not any longer in this world; he was
changed, as the saints shall be, who are alive at Christ's
second coming. Those who begin to walk with God when young, may
expect to walk with him long, comfortably, and usefully. The
true christian's steady walk in holiness, through many a year,
till God takes him, will best recommend that religion which many
oppose and many abuse. And walking with God well agrees with the
cares, comforts, and duties of life.

#25-32 Methuselah signifies, 'he dies, there is a dart,' 'a
sending forth,' namely, of the deluge, which came the year that
Methuselah died. He lived 969 years, the longest that any man
ever lived on earth; but the longest liver must die at last.
Noah signifies rest; his parents gave him that name, with a
prospect of his being a great blessing to his generation.
Observe his father's complaint of the calamitous state of human
life, by the entrance of sin, and the curse of sin. Our whole
life is spent in labour, and our time filled up with continual
toil. God having cursed the ground, it is as much as some can
do, with the utmost care and pains, to get a hard livelihood out
of it. Lamech hoped for relief by the birth of this son, "This same shall
comfort us." It signifies not only that desire and expectation
which parents generally have about their children, that they
will be comforts to them and helpers, though they often prove
otherwise; but it signifies also a prospect of something more.
Is Christ ours? Is heaven ours? We need better comforters under
our toil and sorrow, than the dearest relations and the most
promising offspring; may we seek and find comforts in Christ.
* The wickedness of the world which provoked God's wrath. (1-7)
Noah finds grace. (8-11) Noah warned of the flood, The
directions respecting the ark. (12-21) Noah's faith and
obedience. (22)

#1-7 The most remarkable thing concerning the old world, is the
destroying of it by the deluge, or flood. We are told of the
abounding iniquity of that wicked world: God's just wrath, and
his holy resolution to punish it. In all ages there has been a
peculiar curse of God upon marriages between professors of true
religion and its avowed enemies. The evil example of the ungodly
party corrupts or greatly hurts the other. Family religion is
put an end to, and the children are trained up according to the
worldly maxims of that parent who is without the fear of God. If
we profess to be the sons and daughters of the Lord Almighty, we
must not marry without his consent. He will never give his
blessing, if we prefer beauty, wit, wealth, or worldly honours,
to faith and holiness. The Spirit of God strove with men, by
sending Enoch, Noah, and perhaps others, to preach to them; by
waiting to be gracious, notwithstanding their rebellions; and by
exciting alarm and convictions in their consciences. But the
Lord declared that his Spirit should not thus strive with men
always; he would leave them to be hardened in sin, and ripened
for destruction. This he determined on, because man was flesh:
not only frail and feeble, but carnal and depraved; having
misused the noble powers of his soul to gratify his corrupt
inclinations. God sees all the wickedness that is among the
children of men; it cannot be hid from him now; and if it be not
repented of, it shall be made known by him shortly. The
wickedness of a people is great indeed, when noted sinners are
men renowned among them. Very much sin was committed in all
places, by all sorts of people. Any one might see that the
wickedness of man was great: but God saw that every imagination,
or purpose, of the thoughts of man's heart, was only evil
continually. This was the bitter root, the corrupt spring. The
heart was deceitful and desperately wicked; the principles were
corrupt; the habits and dispositions evil. Their designs and
devices were wicked. They did evil deliberately, contriving how
to do mischief. There was no good among them. God saw man's
wickedness as one injured and wronged by it. He saw it as a
tender father sees the folly and stubbornness of a rebellious
and disobedient child, which grieves him, and makes him wish he
had been childless. The words here used are remarkable; they are
used after the manner of men, and do not mean that God can
change, or be unhappy. Does God thus hate our sin? And shall not
we be grieved to the heart for it? Oh that we may look on Him
whom we have grieved, and mourn! God repented that he had made
man; but we never find him repent that he redeemed man. God
resolves to destroy man: the original word is very striking, 'I
will wipe off man from the earth,' as dirt or filth is wiped off
from a place which should be clean, and is thrown to the
dunghill, the proper place for it. God speaks of man as his own
creature, when he resolves upon his punishment. Those forfeit
their lives who do not answer the end of their living. God
speaks of resolution concerning men, after his Spirit had been
long striving with them in vain. None are punished by the
justice of God, but those who hate to be reformed by the grace
of God.
#8-11 Noah did not find favour in the eyes of men; they hated
and persecuted him, because both by his life and preaching he
condemned the world: but he found grace in the eyes of the Lord,
and this made him more truly honourable than the men of renown.
Let this be our chief desire, let us labour that we may be
accepted of him. When the rest of the world was wicked, Noah
kept his integrity. God's good-will towards Noah produced this
good work in him. He was a just man, that is, justified before
God, by faith in the promised Seed. As such he was made holy,
and had right principles; and was righteous in his conversation.
He was not only honest, but devout; it was his constant care to
do the will of God. God looks down upon those with an eye of
favour, who sincerely look up to him with an eye of faith. It is
easy to be religious when religion is in fashion; but it shows
strong faith and resolution, to swim against the stream, and to
appear for God when no one else appears for him; Noah did so.
All kinds of sin were found among men. They corrupted God's
worship. Sin fills the earth with violence, and this fully
justified God's resolution to destroy the world. The contagion
spread. When wickedness is become general, ruin is not far off;
while there is a remnant of praying people in a nation, to empty
the measure as it fills, judgments may be long kept off; but
when all hands are at work to pull down the fences, by sin, and
none stand in the gap to make up the breach, what can be
expected but a flood of wrath?

#12-21 God told Noah his purpose to destroy the wicked world by
water. The secret of the Lord is with them that fear him, #Ps
25:14|. It is with all believers, enabling them to understand
and apply the declarations and warnings of the written word. God
chose to do it by a flood of waters, which should drown the
world. As he chooses the rod with which he corrects his
children, so he chooses the sword with which he cuts off his
enemies. God established his covenant with Noah. This is the
first place in the Bible where the word 'covenant' is found; it
seems to mean, 1. The covenant of providence; that the course of
nature shall be continued to the end of time. 2. The covenant of
grace; that God would be a God to Noah, and that out of his seed
God would take to himself a people. God directed Noah to make an
ark. This ark was like the hulk of a ship, fitted to float upon
the waters. It was very large, half the size of St. Paul's
cathedral, and would hold more than eighteen of the largest
ships now used. God could have secured Noah without putting him
to any care, or pains, or trouble; but employed him in making
that which was to be the means to preserve him, for the trial of
his faith and obedience. Both the providence of God, and the
grace of God, own and crown the obedient and diligent. God gave
Noah particular orders how to make the ark, which could not
therefore but be well fitted for the purpose. God promised Noah
that he and his family should be kept alive in the ark. What we
do in obedience to God, we and our families are likely to have
the benefit of. The piety of parents gets their children good in
this life, and furthers them in the way to eternal life, if they
improve it.

#22 Noah's faith triumphed over all corrupt reasonings. To rear
so large a building, such a one as he never saw, and to provide
food for the living creatures, would require from him a great
deal of care, and labour, and expense. His neighbours would
laugh at him. But all such objections, Noah, by faith, got over;
his obedience was ready and resolute. Having begun to build, he
did not leave off till he had finished: so did he, and so must
we do. He feared the deluge, and therefore prepared the ark. And
in the warning given to Noah, there is a more solemn warning
given to us, to flee from the wrath to come, which will sweep
the world of unbelievers into the pit of destruction. Christ,
the true Noah, which same shall comfort us, hath by his
sufferings already prepared the ark, and kindly invites us by
faith to enter in. While the day of his patience continues, let
us hear and obey his voice.
* Noah, and his family and the living creatures, enter the ark,
and the flood begins. (1-12) Noah shut in the ark. (13-16) The
increase of the flood for forty days. (17-20) All flesh is
destroyed by the flood. (21-24)

#1-12 The call to Noah is very kind, like that of a tender
father to his children to come in-doors when he sees night or a
storm coming. Noah did not go into the ark till God bade him,
though he knew it was to be his place of refuge. It is very
comfortable to see God going before us in every step we take.
Noah had taken a great deal of pains to build the ark, and now
he was himself kept alive in it. What we do in obedience to the
command of God, and in faith, we ourselves shall certainly have
the comfort of, first or last. This call to Noah reminds us of
the call the gospel gives to poor sinners. Christ is an ark, in
whom alone we can be safe, when death and judgment approach. The
word says, "Come;" ministers say, "Come;" the Spirit says,
"Come, come into the Ark." Noah was accounted righteous, not for
his own righteousness, but as an heir of the righteousness which
is by faith, #Heb 11:7|. He believed the revelation of a
saviour, and sought and expected salvation through Him alone.
Thus was he justified by faith, and received that Spirit whose
fruit is in all goodness; but if any man have not the Spirit of
Christ, he is none of his. After the hundred and twenty years,
God granted seven days' longer space for repentance. But these
seven days were trifled away, like all the rest. It shall be but
seven days. They had only one week more, one sabbath more to
improve, and to consider the things that belonged to their
peace. But it is common for those who have been careless of
their souls during the years of their health, when they have
looked upon death at a distance, to be as careless during the
days, the few days of their sickness, when they see death
approaching; their hearts being hardened by the deceitfulness of
sin. As Noah prepared the ark by faith in the warning given that
the flood would come, so he went into it, by faith in this
warning that it would come quickly. And on the day Noah was
securely fixed in the ark, the fountains of the great deep were
broken up. The earth had within it those waters, which, at God's
command, sprang up and flooded it; and thus our bodies have in
themselves those humours, which, when God pleases, become the
seeds and springs of mortal diseases. The windows of heaven were
opened, and the waters which were above the firmament, that is,
in the air, were poured out upon the earth. The rain comes down
in drops; but such rains fell then, as were never known before
or since. It rained without stop or abatement, forty days and
forty nights, upon the whole earth at once. As there was a
peculiar exercise of the almighty power of God in causing the
flood, it is vain and presumptuous to attempt explaining the
method of it, by human wisdom.

#13-16 The ravenous creatures were made mild and manageable;
yet, when this occasion was over, they were of the same kind as
before; for the ark did not alter their natures. Hypocrites in
the church, who outwardly conform to the laws of that ark, are
yet unchanged; and it will appear, one time or other, what kind
they are after. God continued his care of Noah. God shut the
door, to secure him and keep him safe in the ark; also to keep
all others for ever out. In what manner this was done, God has
not been pleased to make known. There is much of our gospel duty
and privilege to be seen in Noah's safety in the ark. The
apostle makes it a type of christian baptism, #1Pe 3:20,21|.
Observe then, it is our great duty, in obedience to the gospel
call, by a lively faith in Christ, to come into that way of
salvation which God has provided for poor sinners. Those that
come into the ark, should bring as many as they can with them,
by good instructions, by persuasions, and by good examples.
There is room enough in Christ for all comers. God put Adam into
paradise, but did not shut him in, so he threw himself out; but
when God put Noah into the ark, and so when he brings a soul to
Christ, the salvation is sure: it is not in our own keeping, but
in the Mediator's hand. But the door of mercy will shortly be
shut against those that now make light of it. Knock now, and it
shall be opened, #Lu 13:25|.

#17-20 The flood was increasing forty days. The waters rose so
high, that the tops of the highest mountains were overflowed
more than twenty feet. There is no place on earth so high as to
set men out of the reach of God's judgments. God's hand will
find out all his enemies, #Ps 21:8|. When the flood thus
increased, Noah's ark was lifted up, and the waters which broke
down every thing else, bore up the ark. That which to
unbelievers betokens death unto death, to the faithful betokens
life unto life.

#21-24 All the men, women, and children, that were in the world,
excepting those in the ark, died. We may easily imagine what
terror seized them. Our Saviour tells us, that till the very day
that the flood came, they were eating and drinking, #Lu
17:26,27|; they were deaf and blind to all Divine warnings. In
this posture death surprised them. They were convinced of their
folly when it was too late. We may suppose they tried all ways
and means possible to save themselves, but all in vain. And
those that are not found in Christ, the Ark, are certainly
undone, undone for ever. Let us pause, and consider this
tremendous judgment! Who can stand before the Lord when he is
angry? The sin of sinners will be their ruin, first or last, if
not repented of. The righteous God knows how to bring ruin upon
the world of the ungodly, #2Pe 2:5|. How tremendous will be the
day of judgment and perdition of ungodly men! Happy they who are
part of Christ's family, and safe with him as such; they may
look forward without dismay, and rejoice that they shall
triumph, when fire shall burn up the earth, and all that therein
is. We are apt to suppose some favourable distinctions in our
own case or character; but if we neglect, refuse, or abuse the
salvation of Christ, we shall, notwithstanding such fancied
advantages, be destroyed in the common ruin of an unbelieving
world.
* God remembers Noah, and dries up the waters. (1-3) The ark
rests on Ararat, Noah sends forth a raven and a dove. (4-12)
Noah being commanded, goes out of the ark. (13-19) Noah offers
sacrifice, God promises to curse the earth no more. (20-22)

#1-3 The whole race of mankind, except Noah and his family, were
now dead, so that God's remembering Noah, was the return of his
mercy to mankind, of whom he would not make a full end. The
demands of Divine justice had been answered by the ruin of
sinners. God sent his wind to dry the earth, and seal up his
waters. The same hand that brings the desolation, must bring the
deliverance; to that hand, therefore, we must ever look. When
afflictions have done the work for which they are sent, whether
killing work or curing work, they will be taken away. As the
earth was not drowned in a day, so it was not dried in a day.
God usually works deliverance for his people gradually, that the
day of small things may not be despised, nor the day of great
things despaired of.

#4-12 The ark rested upon a mountain, whither it was directed by
the wise and gracious providence of God, that might rest the
sooner. God has times and places of rest for his people after
their tossing; and many times he provides for their seasonable
and comfortable settlement, without their own contrivance, and
quite beyond their own foresight. God had told Noah when the
flood would come, yet he did not give him an account by
revelation, at what times and by what steps it should go away.
The knowledge of the former was necessary to his preparing the
ark; but the knowledge of the latter would serve only to gratify
curiosity; and concealing it from him would exercise his faith
and patience. Noah sent forth a raven from the ark, which went
flying about, and feeding on the carcasses that floated. Noah
then sent forth a dove, which returned the first time without
good news; but the second time, she brought an olive leaf in her
bill, plucked off, plainly showing that trees, fruit trees,
began to appear above water. Noah sent forth the dove the second
time, seven days after the first, and the third time was after
seven days also; probably on the sabbath day. Having kept the
sabbath with his little church, he expected especial blessings
from Heaven, and inquired concerning them. The dove is an emblem
of a gracious soul, that, finding no solid peace of satisfaction
in this deluged, defiling world, returns to Christ as to its
ark, as to its Noah, its rest. The defiling world, returns to
Christ as to its ark, as to its Noah, its rest. The carnal
heart, like the raven, takes up with the world, and feeds on the
carrion it finds there; but return thou to my rest, O my soul;
to thy Noah, so the word is, #Ps 116:7|. And as Noah put forth
his hand, and took the dove, and pulled her to him, into the
ark, so Christ will save, and help, and welcome those that flee
to him for rest.
#13-19 God consults our benefit, rather than our desires; he
knows what is good for us better than we do for ourselves, and
how long it is fit our restraints should continue, and desired
mercies should be delayed. We would go out of the ark before the
ground is dried; and perhaps, if the door, is shut, are ready to
thrust off the covering, and to climb up some other way; but
God's time of showing mercy is the best time. As Noah had a
command to go into the ark, so, how tedious soever his
confinement there was, he would wait for a command to go out of
it again. We must in all our ways acknowledge God, and set him
before us in all our removals. Those only go under God's
protection, who follow God's direction, and submit to him.

#20-22 Noah was now gone out into a desolate world, where, one
might have thought, his first care would have been to build a
house for himself, but he begins with an alter for God. He
begins well, that begins with God. Though Noah's stock of cattle
was small, and that saved at great care and pains, yet he did
not grudge to serve God out of it. Serving God with our little
is the way to make it more; we must never think that is wasted
with which God is honoured. The first thing done in the new
world was an act of worship. We are now to express our
thankfulness, not by burnt-offerings, but by praise, and pious
devotions and conversation. God was well pleased with what was
done. But the burning flesh could no more please God, than the
blood of bulls and goats, except as typical of the sacrifice of
Christ, and expressing Noah's humble faith and devotedness to
God. The flood washed away the race of wicked men, but it did
not remove sin from man's nature, who being conceived and born
in sin, thinks, devises, and loves wickedness, even from his
youth, and that as much since the flood as before. But God
graciously declared he never would drown the world again. While
the earth remains, and man upon it, there shall be summer and
winter. It is plain that this earth is not to remain always. It,
and all the works in it, must shortly be burned up; and we look
for new heavens and a new earth, when all these things shall be
dissolved. But as long as it does remain, God's providence will
cause the course of times and seasons to go on, and makes each
to know its place. And on this word we depend, that thus it
shall be. We see God's promises to the creatures made good, and
may infer that his promises to all believers shall be so.
* God blesses Noah, and grants flesh for food. (1-3) Blood, and
murder forbidden. (4-7) God's covenant by the rainbow. (8-17)
Noah plants a vineyard, is drunken and mocked by Ham. (18-23)
Noah curses Canaan, blesses Shem, prays for Japheth, His death.
(24-29)

#1-3 The blessing of God is the cause of our doing well. On him
we depend, to him we should be thankful. Let us not forget the
advantage and pleasure we have from the labour of beasts, and
which their flesh affords. Nor ought we to be less thankful for
the security we enjoy from the savage and hurtful beasts,
through the fear of man which God has fixed deep in them. We see
the fulfilment of this promise every day, and on every side.
This grant of the animals for food fully warrants the use of
them, but not the abuse of them by gluttony, still less by
cruelty. We ought not to pain them needlessly whilst they live,
nor when we take away their lives.

#4-7 The main reason of forbidding the eating of blood,
doubtless was because the shedding of blood in sacrifices was to
keep the worshippers in mind of the great atonement; yet it
seems intended also to check cruelty, lest men, being used to
shed and feed upon the blood of animals, should grow unfeeling
to them, and be less shocked at the idea of shedding human
blood. Man must not take away his own life. Our lives are God's,
and we must only give them up when he pleases. If we in any way
hasten our own death, we are accountable to God for it. When God
requires the life of a man from him that took it away unjustly,
the murderer cannot render that, and therefore must render his
own instead. One time or other, in this world or in the next,
God will discover murders, and punish those murders which are
beyond man's power to punish. But there are those who are
ministers of God to protect the innocent, by being a terror to
evil-doers, and they must not bear the sword in vain, #Ro 13:4|.
Wilful murder ought always to be punished with death. To this
law there is a reason added. Such remains of God's image are
still upon fallen man, that he who unjustly kills a man, defaces
the image of God, and does dishonour to him.

#8-17 As the old world was ruined, to be a monument of justice,
so this world remains to this day a monument of mercy. But sin,
that drowned the old world, will burn this. Articles of
agreement among men are sealed, that what is promised may be the
more solemn, and the doing of what is covenanted the more sure
to mutual satisfaction. The seal of this covenant was the
rainbow, which, it is likely, was seen in the clouds before, but
was never a seal of the covenant till now it was made so. The
rainbow appears when we have most reason to fear the rain
prevailing; God then shows this seal of the promise, that it
shall not prevail. The thicker the cloud, the brighter the bow
in the cloud. Thus, as threatening afflictions abound,
encouraging consolations much more abound. The rainbow is the
reflection of the beams of the sun shining upon or through the
drops of rain: all the glory of the seals of the covenant are
derived from Christ, the Sun of righteousness. And he will shed
a glory on the tears of his saints. A bow speaks terror, but
this has neither string nor arrow; and a bow alone will do
little hurt. It is a bow, but it is directed upward, not toward
the earth; for the seals of the covenant were intended to
comfort, not to terrify. As God looks upon the bow, that he may
remember the covenant, so should we, that we may be mindful of
the covenant with faith and thankfulness. Without revelation
this gracious assurance could not be known; and without faith it
can be of no use to us; and thus it is as to the still greater
dangers to which all are exposed, and as to the new covenant
with its blessings.

#18-23 The drunkenness of Noah is recorded in the Bible, with
that fairness which is found only in the Scripture, as a case
and proof of human weakness and imperfection, even though he may
have been surprised into the sin; and to show that the best of
men cannot stand upright, unless they depend upon Divine grace,
and are upheld thereby. Ham appears to have been a bad man, and
probably rejoiced to find his father in an unbecoming situation.
It was said of Noah, that he was perfect in his generations, ch.
#6:9|; but this is meant of sincerity, not of a sinless
perfection. Noah, who had kept sober in drunken company, is now
drunk in sober company. Let him that thinks he stands, take heed
lest he fall. We have need to be very careful when we use God's
good creatures plentifully, lest we use them to excess, #Lu
21:34|. The consequence of Noah's sin was shame. Observe here
the great evil of the sin of drunkenness. It discovers men; what
infirmities they have, they betray when they are drunk; and
secrets are then easily got out of them. Drunken porters keep
open gates. It disgraces men, and exposes them to contempt. As
it shows them, so it shames them. Men say and do that when
drunken, which, when sober, they would blush to think of. Notice
the care of Shem and Japheth to cover their father's shame.
There is a mantle of love to be thrown over the faults of all,
#1Pe 4:8|. Beside that, there is a robe of reverence to be
thrown over the faults of parents and other superiors. The
blessing of God attends on those who honour their parents, and
his curse lights especially on those who dishonour them.

#24-29 Noah declares a curse on Canaan, the son of Ham; perhaps
this grandson of his was more guilty than the rest. A servant of
servants, that is, The meanest and most despicable servant,
shall he be, even to his brethren. This certainly points at the
victories in after-times obtained by Israel over the Canaanites,
by which they were put to the sword, or brought to pay tribute.
The whole continent of Africa was peopled mostly by the
descendants of Ham; and for how many ages have the better parts
of that country lain under the dominion of the Romans, then of
the Saracens, and now of the Turks! In what wickedness,
ignorance, barbarity, slavery, and misery most of the
inhabitants live! And of the poor negroes, how many every year
are sold and bought, like beasts in the market, and conveyed
from one quarter of the world to do the work of beasts in
another! But this in no way excuses the covetousness and
barbarity of those who enrich themselves with the product of
their sweat and blood. God has not commanded us to enslave
negroes; and, without doubt, he will severely punish all such
cruel wrongs. The fulfilment of this prophecy, which contains
almost a history of the world, frees Noah from the suspicion of
having uttered it from personal anger. It fully proves that the
Holy Spirit took occasion from Ham's offence to reveal his
secret purposes. "Blessed be the Lord God of Shem." The church
should be built up and continued in the posterity of Shem; of
him came the Jews, who were, for a great while, the only
professing people God had in the world. Christ, who was the Lord
God, in his human nature should descend from Shem; for of him,
as concerning the flesh, Christ came. Noah also blesses Japheth,
and, in him, the isles of the gentiles that were peopled by his
seed. It speaks of the conversion of the gentiles, and the
bringing of them into the church. We may read it, "God shall
persuade Japheth, and being persuaded, he shall dwell in the
tents of Shem." Jews and gentiles shall be united together in
the gospel fold; both shall be one in Christ. Noah lived to see
two worlds; but being an heir of the righteousness which is by
faith, he now rests in hope, waiting to see a better than
either.
* The sons of Noah, of Japheth, of Ham. (1-7) Nimrod the first
monarch. (8-14) The descendants of Canaan, The sons of Shem.
(15-32)

#1-7 This chapter shows concerning the three sons of Noah, that
of them was the whole earth overspread. No nation but that of
the Jews can be sure from which of these seventy it has come.
The lists of names of fathers and sons were preserved of the
Jews alone, for the sake of the Messiah. Many learned men,
however, have, with some probability, shown which of the nations
of the earth descended from each of the sons of Noah To the
posterity of Japheth were allotted the isles of the gentiles;
probably, the island of Britain among the rest. All places
beyond the sea from Judea are called isles, #Jer 25:22|. That
promise, #Isa 42:4|, The isles shall wait for his law, speaks of
the conversion of the gentiles to the faith of Christ.
#8-14 Nimrod was a great man in his day; he began to be mighty
in the earth, Those before him were content to be upon the same
level with their neighbours, and though every man bare rule in
his own house, yet no man pretended any further. Nimrod was
resolved to lord it over his neighbours. The spirit of the
giants before the flood, who became mighty men, and men of
renown, #Ge 6:4|, revived in him. Nimrod was a great hunter.
Hunting then was the method of preventing the hurtful increase
of wild beasts. This required great courage and address, and
thus gave an opportunity for Nimrod to command others, and
gradually attached a number of men to one leader. From such a
beginning, it is likely, that Nimrod began to rule, and to force
others to submit. He invaded his neighbours' rights and
properties, and persecuted innocent men; endeavouring to make
all his own by force and violence. He carried on his oppressions
and violence in defiance of God himself. Nimrod was a great
ruler. Some way or other, by arts or arms, he got into power,
and so founded a monarchy, which was the terror of the mighty,
and bid fair to rule all the world. Nimrod was a great builder.
Observe in Nimrod the nature of ambition. It is boundless; much
would have more, and still cries, Give, give. It is restless;
Nimrod, when he had four cities under his command, could not be
content till he had four more. It is expensive; Nimrod will
rather be at the charge of rearing cities, than not have the
honour of ruling them. It is daring, and will stick at nothing.
Nimrod's name signifies rebellion; tyrants to men are rebels to
God. The days are coming, when conquerors will no longer be
spoken of with praise, as in man's partial histories, but be
branded with infamy, as in the impartial records of the Bible.

#15-32 The posterity of Canaan were numerous, rich, and
pleasantly seated; yet Canaan was under a Divine curse, and not
a curse causeless. Those that are under the curse of God, may,
perhaps, thrive and prosper in this world; for we cannot know
love or hatred, the blessing or the curse, by what is before us,
but by what is within us. The curse of God always works really,
and always terribly. Perhaps it is a secret curse, a curse to
the soul, and does not work so that others can see it; or a slow
curse, and does not work soon; but sinners are reserved by it
for a day of wrath. Canaan here has a better land than either
Shem or Japheth, and yet they have a better lot, for they
inherit the blessing. Abram and his seed, God's covenant people,
descended from Eber, and from him were called Hebrews. How much
better it is to be like Eber, the father of a family of saints
and honest men, than the father of a family of hunters after
power, worldly wealth, or vanities. Goodness is true greatness.
* One language in the world, The building of Babel. (1-4) The
confusion of tongues, The builders of Babel dispersed. (5-9) The
descendants of Shem. (10-26) Terah, father of Abram, grandfather
of Lot, they remove to Haran. (27-32)

#1-4 How soon men forget the most tremendous judgments, and go
back to their former crimes! Though the desolations of the
deluge were before their eyes, though they sprang from the stock
of righteous Noah, yet even during his life-time, wickedness
increases exceedingly. Nothing but the sanctifying grace of the
Holy Spirit can remove the sinful lusts of the human will, and
the depravity of the human heart. God's purpose was, that
mankind should form many nations, and people all lands. In
contempt of the Divine will, and against the counsel of Noah,
the bulk of mankind united to build a city and a tower to
prevent their separating. Idolatry was begun, and Babel became
one of its chief seats. They made one another more daring and
resolute. Let us learn to provoke one another to love and to
good works, as sinners stir up and encourage one another to
wicked works.

#5-9 Here is an expression after the manner of men; The Lord
came down to see the city. God is just and fair in all he does
against sin and sinners, and condemns none unheard. Pious Eber
is not found among this ungodly crew; for he and his are called
the children of God; their souls joined not themselves to the
assembly of these children of men. God suffered them to go on
some way, that the works of their hands, from which they
promised themselves lasting honour, might turn to their lasting
reproach. God has wise and holy ends, in allowing the enemies of
his glory to carry on their wicked projects a great way, and to
prosper long. Observe the wisdom and mercy of God, in the
methods taken for defeating this undertaking. And the mercy of
God in not making the penalty equal to the offence; for he deals
not with us according to our sins. The wisdom of God, in fixing
upon a sure way to stop these proceedings. If they could not
understand one another, they could not help one another; this
would take them off from their building. God has various means,
and effectual ones, to baffle and defeat the projects of proud
men that set themselves against him, and particularly he divides
them among themselves. Notwithstanding their union and obstinacy
God was above them; for who ever hardened his heart against him,
and prospered? Their language was confounded. We all suffer by
it to this day: in all the pains and trouble used to learn the
languages we have occasion for, we suffer for the rebellion of
our ancestors at Babel. Nay, and those unhappy disputes, which
are strifes of words, and arise from misunderstanding one
another's words, for aught we know, are owing to this confusion
of tongues. They left off to build the city. The confusion of
their tongues not only unfitted them for helping one another,
but they saw the hand of the Lord gone out against them. It is
wisdom to leave off that which we see God fights against. God is
able to blast and bring to nought all the devices and designs of
Babel-builders: there is no wisdom nor counsel against the Lord.
The builders departed according to their families, and the
tongue they spake, to the countries and places allotted to them.
The children of men never did, nor ever will, come all together
again, till the great day, when the Son of man shall sit upon
the throne of his glory, and all nations shall be gathered
before him.

#10-26 Here is a genealogy, or list of names, ending in Abram,
the friend of God, and thus leading towards Christ, the promised
Seed, who was the son of Abram. Nothing is left upon record but
their names and ages; the Holy Ghost seeming to hasten through
them to the history of Abram. How little do we know of those
that are gone before us in this world, even of those that lived
in the same places where we live, as we likewise know little of
those who now live in distant places! We have enough to do to
mind our own work. When the earth began to be peopled, men's
lives began to shorten; this was the wise disposal of
Providence.
#27-32 Here begins the story of Abram, whose name is famous in
both Testaments. Even the children of Eber had become
worshippers of false gods. Those who are through grace, heirs of
the land of promise, ought to remember what was the land of
their birth; what was their corrupt and sinful state by nature.
Abram's brethren were, Nahor, out of whose family both Isaac and
Jacob had their wives; and Haran, the father of Lot, who died
before his father. Children cannot be sure that they shall
outlive their parents. Haran died in Ur, before the happy
removal of the family out of that idolatrous country. It
concerns us to hasten out of our natural state, lest death
surprise us in it. We here read of Abram's departure out of Ur
of the Chaldees, with his father Terah, his nephew Lot, and the
rest of his family, in obedience to the call of God. This
chapter leaves them about mid-way between Ur and Canaan, where
they dwelt till Terah's death. Many reach to Charran, and yet
fall short of Canaan; they are not far from the kingdom of God,
and yet never come thither.
* God calls Abram, and blesses him with a promise of Christ.
(1-3) Abram departs from Haran. (4,5) He journeys through
Canaan, and worships God in that land. (6-9) Abram is driven by
a famine into Egypt, He feigns his wife to be his sister.
(10-20)

#1-3 God made choice of Abram, and singled him out from among
his fellow-idolaters, that he might reserve a people for
himself, among whom his true worship might be maintained till
the coming of Christ. From henceforward Abram and his seed are
almost the only subject of the history in the Bible. Abram was
tried whether he loved God better than all, and whether he could
willingly leave all to go with God. His kindred and his father's
house were a constant temptation to him, he could not continue
among them without danger of being infected by them. Those who
leave their sins, and turn to God, will be unspeakable gainers
by the change. The command God gave to Abram, is much the same
with the gospel call, for natural affection must give way to
Divine grace. Sin, and all the occasions of it, must be
forsaken; particularly bad company. Here are many great and
precious promises. All God's precepts are attended with promises
to the obedient. 1. I will make of thee a great nation. When God
took Abram from his own people, he promised to make him the head
of another people. 2. I will bless thee. Obedient believers
shall be sure to inherit the blessing. 3. I will make thy name
great. The name of obedient believers shall certainly be made
great. 4. Thou shalt be a blessing. Good men are the blessings
of their country. 5. I will bless them that bless thee, and
curse him that curseth thee. God will take care that none are
losers, by any service done for his people. 6. In thee shall all
the families of the earth be blessed. Jesus Christ is the great
blessing of the world, the greatest that ever the world
possessed. All the true blessedness the world is now, or ever
shall be possessed of, is owing to Abram and his posterity.
Through them we have a Bible, a Saviour, and a gospel. They are
the stock on which the Christian church is grafted.

#4,5 Abram believed that the blessing of the Almighty would make
up for all he could lose or leave behind, supply all his wants,
and answer and exceed all his desires; and he knew that nothing
but misery would follow disobedience. Such believers, being
justified by faith in Christ, have peace with God. They hold on
their way to Canaan. They are not discouraged by the
difficulties in their way, nor drawn aside by the delights they
meet with. Those who set out for heaven must persevere to the
end. What we undertake, in obedience to God's command, and in
humble attendance on his providence, will certainly succeed, and
end with comfort at last. Canaan was not, as other lands, a mere
outward possession, but a type of heaven, and in this respect
the patriarchs so earnestly prized it.

#6-9 Abram found the country peopled by Canaanites, who were bad
neighbours. He journeyed, going on still. Sometimes it is the
lot of good men to be unsettled, and often to remove into
various states. Believers must look on themselves as strangers
and sojourners in this world, #Heb 11:8,13,14|. But observe how
much comfort Abram had in God. When he could have little
satisfaction in converse with the Canaanites whom he found
there, he had abundance of pleasure in communion with that God,
who brought him thither, and did not leave him. Communion with
God is kept up by the word and by prayer. God reveals himself
and his favours to his people by degrees; before, he had
promised to show Abram this land, now, to give it to him: as
grace is growing, so is comfort. It should seem, Abram
understood it also as a grant of a better land, of which this
was a type; for he looked for a heavenly country, #Heb 11:16|.
As soon as Abram was got to Canaan, though he was but a stranger
and sojourner there, yet he set up, and kept up, the worship of
God in his family. He not only minded the ceremonial part of
religion, the offering of sacrifice; but he made conscience of
seeking his God, and calling on his name; that spiritual
sacrifice with which God is well pleased. He preached concerning
the name of the Lord; he taught his family and neighbours the
knowledge of the true God, and his holy religion. The way of
family worship is a good old way, no new thing, but the ancient
usage of the saints. Abram was rich, and had a numerous family,
was now unsettled, and in the midst of enemies; yet, wherever he
pitched his tent, he built an altar: wherever we go, let us not
fail to take our religion along with us.

#10-20 There is no state on earth free from trials, nor any
character free from blemishes. There was famine in Canaan, the
glory of all lands, and unbelief, with the evils it ever brings,
in Abram the father of the faithful. Perfect happiness and
perfect purity dwell only in heaven. Abram, when he must for a
time quit Canaan, goes to Egypt, that he might not seem to look
back, and meaning to tarry there no longer than needful. There
Abram dissembled his relation to Sarai, equivocated, and taught
his wife and his attendants to do so too. He concealed a truth,
so as in effect to deny it, and exposed thereby both his wife
and the Egyptians to sin. The grace Abram was most noted for,
was faith; yet he thus fell through unbelief and distrust of the
Divine providence, even after God had appeared to him twice.
Alas, what will become of weak faith, when strong faith is thus
shaken! If God did not deliver us, many a time, out of straits
and distresses which we bring ourselves into, by our own sin and
folly, we should be ruined. He deals not with us according to
our deserts. Those are happy chastisements that hinder us in a
sinful way, and bring us to our duty, particularly to the duty
of restoring what we have wrongfully taken or kept. Pharaoh's
reproof of Abram was very just: What is this that thou hast
done? How unbecoming a wise and good man! If those who profess
religion, do that which is unfair and deceptive, especially if
they say that which borders upon a lie, they must expect to hear
of it; and they have reason to thank those who will tell them of
it. The sending away was kind. Pharaoh was so far from any
design to kill Abram, as he feared, that he took particular care
of him. We often perplex ourselves with fears which are
altogether groundless. Many a time we fear where no fear is.
Pharaoh charged his men not to hurt Abram in any thing. It is
not enough for those in authority, that they do not hurt
themselves; they must keep their servants and those about them
from doing hurt.
* Abram returns out of Egypt with great riches. (1-4) Strife
between the herdsmen of Abram and Lot. Abram gives Lot his
choice of the country. (5-9) Lot chooses to dwell at Sodom.
(10-13) God renews his promise to Abram, who removes to Hebron.
(14-18)

#1-4 Abram was very rich: he was very heavy, so the Hebrew word
is; for riches are a burden; and they that will be rich, do but
load themselves with thick clay, #Hab 2:6|. There is a burden of
care in getting riches, fear in keeping them, temptation in
using them, guilt in abusing them, sorrow in losing them, and a
burden of account at last to be given up about them. Yet God in
his providence sometimes makes good men rich men, and thus God's
blessing made Abram rich without sorrow, #Pr 10:22|. Though it
is hard for a rich man to get to heaven, yet in some cases it
may be, #Mr 10:23,24|. Nay, outward prosperity, if well managed,
is an ornament to piety, and an opportunity for doing more good.
Abram removed to Beth-el. His altar was gone, so that he could
not offer sacrifice; but he called on the name of the Lord. You
may as soon find a living man without breath as one of God's
people without prayer.

#5-9 Riches not only afford matter for strife, and are the
things most commonly striven about; but they also stir up a
spirit of contention, by making people proud and covetous. Mine
and thine are the great make-bates of the world. Poverty and
labour, wants and wanderings, could not separate Abram and Lot;
but riches did so. Bad servants often make a great deal of
mischief in families and among neighbours, by their pride and
passion, lying, slandering, and talebearing. What made the
quarrel worse was, that the Canaanite and the Perizzite dwelt
then in the land. The quarrels of professors are the reproach of
religion, and give occasion to the enemies of the Lord to
blaspheme. It is best to keep the peace, that it be not broken;
but the next best is, if differences do happen, with all speed
to quench the fire that is broken out. The attempt to stay this
strife was made by Abram, although he was the elder and the
greater man. Abram shows himself to be a man of cool spirit,
that had the command of his passion, and knew how to turn away
wrath by a soft answer. Those that would keep the peace, must
never render railing for railing. And of a condescending spirit;
he was willing to beseech even his inferior to be at peace.
Whatever others are for, the people of God must be for peace.
Abram's plea for peace was very powerful. Let the people of the
land contend about trifles; but let not us fall out, who know
better things, and look for a better country. Professors of
religion should be most careful to avoid contention. Many
profess to be for peace who will do nothing towards it: not so
Abram. When God condescends to beseech us to be reconciled, we
may well beseech one another. Though God had promised Abram to
give this land to his seed, yet he offered an equal or better
share to Lot, who had not an equal right; and he will not, under
the protection of God's promise, act hardly to his kinsman. It
is noble to be willing to yield for peace' sake.

#10-13 Abram having offered Lot the choice, he at once accepted
it. Passion and selfishness make men rude. Lot looked to the
goodness of the land; therefore he doubted not that in such a
fruitful soil he should certainly thrive. But what came of it?
Those who, in choosing relations, callings, dwellings, or
settlements, are guided and governed by the lust of the flesh,
the lust of the eye, or the pride of life, cannot expect God's
presence or blessing. They are commonly disappointed even in
that which they principally aim at. In all our choices this
principle should rule, That is best for us, which is best for
our souls. Lot little considered the badness of the inhabitants.
The men of Sodom were impudent, daring sinners. This was the
iniquity of Sodom, pride, fulness of bread, and abundance of
idleness, #Eze 16:49|. God often gives great plenty to great
sinners. It has often been the vexatious lot of good men to live
among wicked neighbours; and it must be the more grievous, if,
as Lot here, they have brought it upon themselves by a wrong
choice.

#14-18 Those are best prepared for the visits of Divine grace,
whose spirits are calm, and not ruffled with passion. God will
abundantly make up in spiritual peace, what we lose for
preserving neighbourly peace. When our relations are separated
from us, yet God is not. Observe also the promises with which
God now comforted and enriched Abram. Of two things he assures
him; a good land, and a numerous issue to enjoy it. The
prospects seen by faith are more rich and beautiful than those
we see around us. God bade him walk through the land, not to
think of fixing in it, but expect to be always unsettled, and
walking through it to a better Canaan. He built an altar, in
token of his thankfulness to God. When God meets us with
gracious promises, he expects that we should attend him with
humble praises. In outward difficulties, it is very profitable
for the true believer to mediate on the glorious inheritance
which the Lord has for him at the last.
* The battle of the kings, Lot is taken prisoner. (1-12) Abram
rescues Lot. (13-16) Melchizedek blesses Abram. (17-20) Abram
restores the spoil. (21-24)

#1-12 The wars of nations make great figure in history, but we
should not have had the record of this war if Abram and Lot had
not been concerned. Out of covetousness, Lot had settled in
fruitful, but wicked Sodom. Its inhabitants were the most ripe
for vengeance of all the descendants of Canaan. The invaders
were from Chaldea and Persia, then only small kingdoms. They
took Lot among the rest, and his goods. Though he was righteous,
and Abram's brother's son, yet he was with the rest in this
trouble. Neither our own piety, nor our relation to the
favourites of Heaven, will be our security when God's judgments
are abroad. Many an honest man fares the worse for his wicked
neighbours: it is our wisdom to separate, or at least to
distinguish ourselves from them, #2Co 6:17|. So near a relation
of Abram should have been a companion and a disciple of Abram.
If he chose to dwell in Sodom, he must thank himself if he share
in Sodom's losses. When we go out of the way of our duty, we put
ourselves from under God's protection, and cannot expect that
the choice made by our lusts, should end to our comfort. They
took Lot's goods; it is just with God to deprive us of
enjoyments, by which we suffer ourselves to be deprived of the
enjoyment of him.
#13-16 Abram takes this opportunity to give a real proof of his
being truly friendly to Lot. We ought to be ready to succour
those in distress, especially relations and friends. And though
others may have been wanting in their duty to us, yet we must
not neglect our duty to them. Abram rescued the captives. As we
have opportunity, we must do good to all.

#17-20 Melchizedek is spoken of as a king of Salem, supposed to
be the place afterwards called Jerusalem, and it is generally
thought that he was only a man. The words of the apostle, #Heb
7:3|, state only, that the sacred history has said nothing of
his ancestors. The silence of the Scriptures on this, is to
raise our thoughts to Him, whose generation cannot be declared.
Bread and wine were suitable refreshment for the weary followers
of Abram; and it is remarkable that Christ appointed the same as
the memorials of his body and blood, which are meat and drink
indeed to the soul. Melchizedek blessed Abram from God. He
blessed God from Abram. We ought to give thanks for other's
mercies as for our own. Jesus Christ, our great High Priest, is
the Mediator both of our prayers and praises, and not only
offers up ours, but his own for us. Abram gave him the tenth of
the spoils, #Heb 7:4|. When we have received some great mercy
from God, it is very fit we should express our thankfulness by
some special act of pious charity. Jesus Christ, our great
Melchizedek, is to have homage done him, and to be humbly
acknowledged as our King and Priest; not only the tithe of all,
but all we have, must be given up to him.

#21-24 Observe the king of Sodom's grateful offer to Abram, Give
me the souls, and take thou the substance. Gratitude teaches us
to recompense to the utmost of our power, those that have
undergone fatigues, run hazards, and been at expense for our
service and benefit. Abram generously refused this offer. He
accompanies his refusal with a good reason, Lest thou shouldest
say, I have made Abram rich: which would reflect upon the
promise and covenant of God, as if He would not have
enriched Abraham without the spoils of Sodom. The people of God
must, for their credit's sake, take heed of doing any thing that
looks mean or mercenary, or that savours of covetousness and
self-seeking. Abraham can trust the Possessor of Heaven and
earth to provide for him.
* God encourages Abram. (1) The Divine promise, Abraham is
justified by faith. (2-6) God promises Canaan to Abraham for an
inheritance. (7-11) The promise confirmed in a vision. (12-16)
The promise confirmed by a sign. (17-21)

#1 God assured Abram of safety and happiness; that he should for
ever be safe. I am thy shield; or, I am a shield to thee,
present with thee, actually caring for thee. The consideration
that God himself is, and will be a shield to his people, to
secure them from all evils, a shield ready to them, and a shield
round about them, should silence all perplexing, tormenting
fears.

#2-6 Though we must never complain of God, yet we have leave to
complain to him; and to state all our grievances. It is ease to
a burdened spirit, to open its case to a faithful and
compassionate friend. Abram's complaint is, that he had no
child; that he was never likely to have any; that the want of a
son was so great a trouble to him, that it took away all his
comfort. If we suppose that Abram looked no further than outward
comfort, this complaint was to be blamed. But if we suppose that
Abram herein had reference to the promised Seed, his desire was
very commendable. Till we have evidence of our interest in
Christ, we should not rest satisfied; what will all avail me, if
I go Christless? If we continue instant in prayer, yet pray with
humble submission to the Divine will, we shall not seek in vain.
God gave Abram an express promise of a son. Christians may
believe in God with respect to the common concerns of this life;
but the faith by which they are justified, always has respect to
the person and work of Christ. Abram believed in God as
promising Christ; they believe in him as having raised him from
the dead, #Ro 4:24|. Through faith in his blood they obtain
forgiveness of sins.

#7-11 Assurance was given to Abram of the land of Canaan for an
inheritance. God never promises more than he is able to perform,
as men often do. Abram did as God commanded him. He divided the
beasts in the midst, according to the ceremony used in
confirming covenants, #Jer 34:18,19|. Having prepared according
to God's appointment, he set himself to wait for the sign God
might give him. A watch must be kept upon our spiritual
sacrifices. When vain thoughts, like these fowls, come down upon
our sacrifices, we must drive them away, and seek to attend on
God without distraction.

#12-16 A deep sleep fell upon Abram; with this sleep a horror of
great darkness fell upon him: a sudden change. The children of
light do not always walk in the light. Several things were then
foretold. 1. The suffering state of Abram's seed for a long
time. They shall be strangers. The heirs of heaven are strangers
on earth. They shall be servants; but Canaanites serve under a
curse, the Hebrews under a blessing. They shall be suffers.
Those that are blessed and beloved of God, are often sorely
afflicted by wicked men. 2. The judgment of the enemies of
Abram's seed. Though God may allow persecutors and oppressors to
trample upon his people a great while, he will certainly reckon
with them at last. 3. That great event, the deliverance of
Abram's seed out of Egypt, is here foretold. 4. Their happy
settlement in Canaan. They shall come hither again. The measure
of sin fills gradually. Some people's measure of sin fills
slowly. The knowledge of future events would seldom add to our
comfort. In the most favoured families, and most happy lives,
there are so many afflictions, that it is merciful in God to
conceal what will befall us and ours.

#17-21 The smoking furnace and the burning lamp, probably
represented the Israelites' severe trials and joyful
deliverance, with their gracious supports in the mean time. It
is probable that this furnace and lamp, which passed between the
pieces, burned and consumed them, and so completed the
sacrifice, and testified God's acceptance of it. So it intimates
that God's covenants with man are made by sacrifice, #Ps 50:5|.
And we may know that he accepts our sacrifices, if he kindles in
our souls pious and devout affections. The bounds of the land
granted are stated. Several nations, or tribes, are spoken of,
that must be cast out to make room for the seed of Abram. In
this chapter we perceive in Abram faith struggling against, and
triumphing over, unbelief. Wonder not, believers, if you meet
with seasons of darkness and distress. But it is not the will of
God that you should be cast down: fear not; for all that he was
to Abram he will be to you.
* Sarai gives Hagar to Abram. (1-3) Hagar's misbehaviour to
Sarai. (4-6) The Angel commands Hagar to return, The promise to
her, Birth of Ishmael. (7-16)

#1-3 Sarai, no longer expecting to have children herself,
proposed to Abram to take another wife, whose children she
might; her slave, whose children would be her property. This was
done without asking counsel of the Lord. Unbelief worked, God's
almighty power was forgotten. It was a bad example, and a source
of manifold uneasiness. In every relation and situation in life
there is some cross for us to bear: much of the exercise of
faith consists in patiently submitting, in waiting the Lord's
time, and using only those means which he appoints for the
removal of the cross. Foul temptations may have very fair
pretences, and be coloured with that which is very plausible.
Fleshly wisdom puts us out of God's way. This would not be the
case, if we would ask counsel of God by his word and by prayer,
before we attempt that which is doubtful.

#4-6 Abram's unhappy marriage to Hagar very soon made a great
deal of mischief. We may thank ourselves for the guilt and grief
that follow us, when we go out of the way of our duty. See it in
this case. Passionate people often quarrel with others, for
things of which they themselves must bear the blame. Sarai had
given her maid to Abram, yet she cries out, My wrong be upon
thee. That is never said wisely, which pride and anger put into
our mouths. Those are not always in the right, who are most loud
and forward in appealing to God: such rash and bold imprecations
commonly speak guilt and a bad cause. Hagar forgot that she
herself had first given the provocation, by despising her
mistress. Those that suffer for their faults, ought to bear it
patiently, #1Pe 2:20|.
#7-16 Hagar was out of her place, and out of the way of her
duty, and going further astray, when the Angel found her. It is
a great mercy to be stopped in a sinful way, either by
conscience or by providence. Whence comest thou? Consider that
thou art running from duty, and the privileges thou wast blest
with in Abram's tent. It is good to live in a religious family,
which those ought to consider who have this advantage. Whither
wilt thou go? Thou art running into sin; if Hagar return to
Egypt, she will return to idol gods, and into danger in the
wilderness through which she must travel. Recollecting who we
are, would often teach us our duty. Inquiring whence we came,
would show us our sin and folly. Considering whither we shall
go, discovers our danger and misery. And those who leave their
space and duty, must hasten their return, how mortifying soever
it be. The declaration of the Angel, "I will," shows this Angel
was the eternal Word and Son of God. Hagar could not but admire
the Lord's mercy, and feel, Have I, who am so unworthy, been
favoured with a gracious visit from the Lord? She was brought to
a better temper, returned, and by her behaviour softened Sarai,
and received more gentle treatment. Would that we were always
suitably impressed with this thought, Thou God seest me!
* God renews the covenant with Abram. (1-6) Circumcision
instituted. (7-14) Sarai's name changed, Isaac promised. (15-22)
Abraham and his family are circumcised. (23-27)

#1-6 The covenant was to be accomplished in due time. The
promised Seed was Christ, and Christians in him. And all who are
of faith are blessed with faithful Abram, being partakers of the
same covenant blessings. In token of this covenant his name was
changed from Abram, "a high father," to Abraham, "the father of
a multitude." All that the Christian world enjoys, it is
indebted for to Abraham and his Seed.

#7-14 The covenant of grace is from everlasting in the counsels
of it, and to everlasting in the consequences of it. The token
of the covenant was circumcision. It is here said to be the
covenant which Abraham and his seed must keep. Those who will
have the Lord to be to them a God, must resolve to be to him a
people. Not only Abraham and Isaac, and his posterity by Isaac,
were to be circumcised, but also Ishmael and the bond-servants.
It sealed not only the covenant of the land of Canaan to Isaac's
posterity, but of heaven, through Christ, to the whole church of
God. The outward sign is for the visible church; the inward seal
of the Spirit is peculiar to those whom God knows to be
believers, and he alone can know them. The religious observance
of this institution was required, under a very severe penalty.
It is dangerous to make light of Divine institutions, and to
live in the neglect of them. The covenant in question was one
that involved great blessings for the world in all future ages.
Even the blessedness of Abraham himself, and all the rewards
conferred upon him, were for Christ's sake. Abraham was
justified, as we have seen, not by his own righteousness, but by
faith in the promised Messiah.

#15-22 Here is the promise made to Abraham of a son by Sarai, in
whom the promise made to him should be fulfilled. The assurance
of this promise was the change of Sarai's name into Sarah. Sarai
signifies my princess, as if her honour were confined to one
family only; Sarah signifies a princess. The more favours God
confers upon us, the more low we should be in our own eyes.
Abraham showed great joy; he laughed, it was a laughter of
delight, not of distrust. Now it was that Abraham rejoiced to
see Christ's day; now he saw it and was glad, #Joh 8:56|.
Abraham, dreading lest Ishmael should be abandoned and forsaken
of God, put up a petition on his behalf. God gives us leave in
prayer to be particular in making known our requests. Whatever
is our care and fear, should be spread before God in prayer. It
is the duty of parents to pray for their children, and the great
thing we should desire is, that they may be kept in covenant
with Him, and may have grace to walk before him in uprightness.
Common blessings are secured to Ishmael. Outward good things are
often given to those children of godly parents who are born
after the flesh, for their parents' sake. Covenant blessings are
reserved for Isaac, and appropriated to him.

#23-27 Abraham and all his family were circumcised; so receiving
the token of the covenant, and distinguishing themselves from
other families that had no part nor lot in the matter. It was an
implicit obedience; he did as God said unto him, and did not ask
why or wherefore. He did it because God bade him. It was a
speedy obedience; in the self-same day. Sincere obedience makes
no delay. Not only the doctrines of revelation, but the seals of
God's covenant, remind us that we are guilty, polluted sinners.
They show us our need of the blood of atonement; they point to
the promised Saviour, and teach us to exercise faith in him.
They show us that without regeneration, and sanctification by
his Spirit, and the mortification of our corrupt and carnal
inclinations, we cannot be in covenant with God. But let us
remember that the true circumcision is that of the heart, by the
Spirit, #Ro 2:28,29|. Both under the old and new dispensation,
many have had the outward profession, and the outward seal, who
were never sealed by the Holy Spirit of promise.
* The Lord appears to Abraham. (1-8) Sarah's unbelief reproved.
(9-15) God reveals to Abraham the destruction of Sodom. (16-22)
Abraham's intercession for Sodom. (23-33)

#1-8 Abraham was waiting to entertain any weary traveller, for
inns were not to be met with as among us. While Abraham was thus
sitting, he saw three men coming. These were three heavenly
beings in human bodies. Some think they were all created angels;
others, that one of them was the Son of God, the Angel of the
covenant. Washing the feet is customary in those hot climates,
where only sandals are worn. We should not be forgetful to
entertain strangers, for thereby some have entertained angels
unawares, #Heb 13:2|; nay, the Lord of angels himself; as we
always do, when for his sake we entertain the least of his
brethren. Cheerful and obliging manners in showing kindness, are
great ornaments to piety. Though our condescending Lord
vouchsafes not personal visits to us, yet still by his Spirit he
stands at the door and knocks; when we are inclined to open, he
deigns to enter; and by his gracious consolations he provides a
rich feast, of which we partake with him, #Re 3:20|.

#9-15 Where is Sarah thy wife? was asked. Note the answer, In
the tent. Just at hand, in her proper place, occupied in her
household concerns. There is nothing got by gadding. Those are
most likely to receive comfort from God and his promises, who
are in their proper place, and in the way of their duty, #Lu
2:8|. We are slow of heart to believe, and need line upon line to
the same purport. The blessings others have from common
providence, believers have from the Divine promise, which makes
them very sweet, and very sure. The spiritual seed of Abraham
owe their life, and joy, and hope, and all, to the promise.
Sarah thinks this too good news to be true; she laughed, and
therefore cannot as yet find in her heart to believe it. Sarah
laughed. We might not have thought there was a difference
between Sarah's laughter and Abraham's, ch. #17:17|; but He who
searches the heart, saw that the one sprung from unbelief, and
the other from faith. She denied that she had laughed. One sin
commonly brings in another, and it is not likely we shall
strictly keep to truth, when we question the Divine truth. But
whom the Lord loves he will rebuke, convict, silence, and bring
to repentance, and if they sin before him.

#16-22 The two who are supposed to have been created angels went
toward Sodom. The one who is called Jehovah throughout the
chapter, continued with Abraham, and would not hide from him the
thing he intended to do. Though God long forbears with sinners,
from which they fancy that the Lord does not see, and does not
regard; yet when the day of his wrath comes, he will look toward
them. The Lord will give Abraham an opportunity to intercede
with him, and shows him the reason of his conduct. Consider, as
a very bright part of Abraham's character and example, that he
not only prayed with his family, but he was very careful to
teach and rule them well. Those who expect family blessings must
make conscience of family duty. Abraham did not fill their heads
with matters of doubtful dispute; but he taught them to be
serious and devout in the worship of God, and to be honest in
their dealings with all men. Of how few may such a character be
given in our days! How little care is taken by masters of
families to ground those under them in the principles of
religion! Do we watch from sabbath to sabbath whether they go
forward or backward?
#23-33 Here is the first solemn prayer upon record in the Bible;
and it is a prayer for the sparing of Sodom. Abraham prayed
earnestly that Sodom might be spared, if but a few righteous
persons should be found in it. Come and learn from Abraham what
compassion we should feel for sinners, and how earnestly we
should pray for them. We see here that the effectual, fervent
prayer of a righteous man avails much. Abraham, indeed, failed
in his request for the whole place, but Lot was miraculously
delivered. Be encouraged then to expect, by earnest prayer, the
blessing of God upon your families, your friends, your
neighbourhood. To this end you must not only pray, but you must
live like Abraham. He knew the Judge of all the earth would do
right. He does not plead that the wicked may be spared for their
own sake, or because it would be severe to destroy them, but for
the sake of the righteous who might be found among them. And
righteousness only can be made a plea before God. How then did
Christ make intercession for transgressors? Not by blaming the
Divine law, nor by alleging aught in extenuation or excuse of
human guilt; but by pleading HIS OWN obedience unto death.
* The destruction of Sodom, and the deliverance of Lot. (1-29)
The sin and disgrace of Lot. (30-38)

#1-29 Lot was good, but there was not one more of the same
character in the city. All the people of Sodom were very wicked
and vile. Care was therefore taken for saving Lot and his
family. Lot lingered; he trifled. Thus many who are under
convictions about their spiritual state, and the necessity of a
change, defer that needful work. The salvation of the most
righteous men is of God's mercy, not by their own merit. We are
saved by grace. God's power also must be acknowledged in
bringing souls out of a sinful state If God had not been
merciful to us, our lingering had been our ruin. Lot must flee
for his life. He must not hanker after Sodom. Such commands as
these are given to those who, through grace, are delivered out
of a sinful state and condition. Return not to sin and Satan.
Rest not in self and the world. Reach toward Christ and heaven,
for that is escaping to the mountain, short of which we must not
stop. Concerning this destruction, observe that it is a
revelation of the wrath of God against sin and sinners of all
ages. Let us learn from hence the evil of sin, and its hurtful
nature; it leads to ruin.

#30-38 See the peril of security. Lot, who kept chaste in Sodom,
and was a mourner for the wickedness of the place, and a witness
against it, when in the mountain, alone, and, as he thought, out
of the way of temptation, is shamefully overtaken. Let him that
thinks he stands high, and stands firm, take heed lest he fall.
See the peril of drunkenness; it is not only a great sin itself,
but lets in many sins, which bring a lasting wound and
dishonour. Many a man does that, when he is drunk, which, when
he is sober, he could not think of without horror. See also the
peril of temptation, even from relations and friends, whom we
love and esteem, and expect kindness from. We must dread a
snare, wherever we are, and be always upon our guard. No excuse
can be made for the daughters, nor for Lot. Scarcely any account
can be given of the affair but this, The heart is deceitful
above all things, and desperately wicked: who can know it? From
the silence of the Scripture concerning Lot henceforward, learn
that drunkenness, as it makes men forgetful, so it makes them to
be forgotten.
* Abraham's sojourn at Gerar, Sarah is taken by Abimelech. (1-8)
Abimelech's rebuke to Abraham. (9-13) Abimelech restores Sarah.
(14-18)

#1-8 Crooked policy will not prosper: it brings ourselves and
others into danger. God gives Abimelech notice of his danger of
sin, and his danger of death for his sin. Every wilful sinner is
a dead man, but Abimelech pleads ignorance. If our consciences
witness, that, however we may have been cheated into a snare, we
have not knowingly sinned against God, it will be our rejoicing
in the day of evil. It is matter of comfort to those who are
honest, that God knows their honesty, and will acknowledge it.
It is a great mercy to be hindered from committing sin; of this
God must have the glory. But if we have ignorantly done wrong,
that will not excuse us, if we knowingly persist in it. He that
does wrong, whoever he is, prince or peasant, shall certainly
receive for the wrong which he has done, unless he repent, and,
if possible, make restitution.

#9-13 See here much to blame, even in the father of the
faithful. Mark his distrust of God, his undue care about life,
his intent to deceive. He also threw temptation in the way of
others, caused affliction to them, exposed himself and Sarah to
just rebukes, and yet attempted an excuse. These things are
written for our warning, not for us to imitate. Even Abraham
hath not whereof to glory. He cannot be justified by his works,
but must be indebted for justification, to that righteousness
which is upon all and unto all them that believe. We must not
condemn all as hypocrites who fall into sin, if they do not
continue in it. But let the unhumbled and impenitent take heed
that they do not sin on, thinking that grace may abound.
Abimelech, being warned of God, takes the warning; and being
truly afraid of sin and its consequences, he rose early to
pursue the directions given him.

#14-18 We often trouble ourselves, and even are led into
temptation and sin, by groundless suspicions; and find the fear
of God where we expected it not. Agreements to deceive generally
end in shame and sorrow; and restraints from sin, though by
suffering, should be thankfully acknowledged. Though the Lord
rebuke, yet he will pardon and deliver his people, and he will
give them favour in the sight of those with whom they sojourn;
and overrule their infirmities, when they are humbled for them,
so that they shall prove useful to themselves and others.
* Birth of Isaac, Sarah's joy. (1-8) Ishmael mocks Isaac. (9-13)
Hagar and Ishmael are cast forth, They are relieved and
comforted by an angel. (14-21) Abimelech's covenant with
Abraham. (22-34)

#1-8 Few under the Old Testament were brought into the world
with such expectations as Isaac. He was in this a type of
Christ, that Seed which the holy God so long promised, and holy
men so long expected. He was born according to the promise, at
the set time of which God had spoken. God's promised mercies
will certainly come at the time which He sets, and that is the
best time. Isaac means "laughter," and there was good reason for
the name, ch. #17:17; 18:13|. When the Sun of comfort is risen
upon the soul, it is good to remember how welcome the dawning of
the day was. When Sarah received the promise, she laughed with
distrust and doubt. When God gives us the mercies we began to
despair of, we ought to remember with sorrow and shame our
sinful distrust of his power and promise, when we were in
pursuit of them. This mercy filled Sarah with joy and wonder.
God's favours to his covenant people are such as surpass their
own and others' thoughts and expectations: who could imagine
that he should do so much for those that deserve so little, nay,
for those that deserve so ill? Who would have said that God
should send his Son to die for us, his Spirit to make us holy,
his angels to attend us? Who would have said that such great
sins should be pardoned, such mean services accepted, and such
worthless worms taken into covenant? A short account of Isaac's
infancy is given. God's blessing upon the nursing of children,
and the preservation of them through the perils of the infant
age, are to be acknowledged as signal instances of the care and
tenderness of the Divine providence. See #Ps 22:9,10; Ho
11:1,2|.

#9-13 Let us not overlook the manner in which this family matter
instructs us not to rest in outward privileges, or in our own
doings. And let us seek the blessings of the new covenant by
faith in its Divine Surety. Ishmael's conduct was persecution,
being done in profane contempt of the covenant and promise, and
with malice against Isaac. God takes notice of what children say
and do in their play; and will reckon with them, if they say or
do amiss, though their parents do not. Mocking is a great sin,
and very provoking to God. And the children of promise must
expect to be mocked. Abraham was grieved that Ishmael should
misbehave, and Sarah demand so severe a punishment. But God
showed him that Isaac must be the father of the promised Seed;
therefore, send Ishmael away, lest he corrupt the manners, or
try to take the rights of Isaac. The covenant seed of Abraham
must be a people by themselves, not mingled with those who were
out of covenant: Sarah little thought of this; but God turned
aright what she said.

#14-21 If Hagar and Ishmael had behaved well in Abraham's
family, they might have continued there; but they were justly
punished. By abusing privileges, we forfeit them. Those who know
not when they are well off, will be made to know the worth of
mercies by the want of them. They were brought to distress in
the wilderness. It is not said that the provisions were spent,
or that Abraham sent them away without money. But the water was
spent; and having lost their way, in that hot climate Ishmael
was soon overcome with fatigue and thirst. God's readiness to
help us when we are in trouble, must not slacken, but quicken
our endeavours to help ourselves. The promise concerning her son
is repeated, as a reason why Hagar should bestir herself to help
him. It should engage our care and pains about children and
young people, to consider that we know not what great use God
has designed them for, and may make of them. The angel directs
her to a present supply. Many who have reason to be comforted,
go mourning from day to day, because they do not see the reason
they have for comfort. There is a well of water near them in the
covenant of grace, but they are not aware of it, till the same
God that opened their eyes to see their wound, opens them to see
their remedy. Paran was a wild place, fit for a wild man; such
as Ishmael. Those who are born after the flesh, take up with the
wilderness of this world, while the children of the promise aim
at the heavenly Canaan, and cannot be at rest till they are
there. Yet God was with the lad; his outward welfare was owing
to this.

#22-34 Abimelech felt sure that the promises of God would be
fulfilled to Abraham. It is wise to connect ourselves with those
who are blessed of God; and we ought to requite kindness to
those who have been kind to us. Wells of water are scarce and
valuable in eastern countries. Abraham took care to have his
title to the well allowed, to prevent disputes in future. No
more can be expected from an honest man than that he be ready to
do right, as soon as he knows he has done wrong. Abraham, being
now in a good neighbourhood, stayed a great while there. There
he made, not only a constant practice, but an open profession of
his religion. There he called on the name of the Lord, as the
everlasting God; probably in the grove he planted, which was his
place of prayer. Abraham kept up public worship, in which his
neighbours might join. Good men should do all they can to make
others so. Wherever we sojourn, we must neither neglect nor be
ashamed of the worship of Jehovah.
* God commands Abraham to offer up Isaac. (1,2) Abraham's faith
and obedience to the Divine command. (3-10) Another sacrifice is
provided instead of Isaac. (11-14) The covenant with Abraham
renewed. (15-19) The family of Nahor. (20-24)

#1,2 We never are secure from trials. In Hebrew, to tempt, and to
try, or to prove, are expressed by the same word. Every trial is
indeed a temptation, and tends to show the dispositions of the
heart, whether holy or unholy. But God proved Abraham, not to
draw him to sin, as Satan tempts. Strong faith is often
exercised with strong trials, and put upon hard services. The
command to offer up his son, is given in such language as makes
the trial more grievous; every word here is a sword. Observe, 1.
The person to be offered: Take thy son; not thy bullocks and thy
lambs. How willingly would Abraham have parted with them all to
redeem Isaac! Thy son; not thy servant. Thine only son; thine
only son by Sarah. Take Isaac, that son whom thou lovest. 2. The
place: three days' journey off; so that Abraham might have time
to consider, and might deliberately obey. 3. The manner: Offer
him for a burnt-offering; not only kill his son, his Isaac, but
kill him as a sacrifice; kill him with all that solemn pomp and
ceremony, with which he used to offer his burnt-offerings.
#3-10 Never was any gold tried in so hot a fire. Who but Abraham
would not have argued with God? Such would have been the thought
of a weak heart; but Abraham knew that he had to do with a God,
even Jehovah. Faith had taught him not to argue, but to obey. He
is sure that what God commands is good; that what he promises
cannot be broken. In matters of God, whoever consults with flesh
and blood, will never offer up his Isaac to God. The good
patriarch rises early, and begins his sad journey. And now he
travels three days, and Isaac still is in his sight! Misery is
made worse when long continued. The expression, We will come
again to you, shows that Abraham expected that Isaac, being
raised from the dead, would return with him. It was a very
affecting question that Isaac asked him, as they were going
together: "My father," said Isaac; it was a melting word, which,
one would think, should strike deeper in the heart of Abraham,
than his knife could in the heart of Isaac. Yet he waits for his
son's question. Then Abraham, where he meant not, prophesies:
"My son, God will provide a lamb for a burnt-offering." The Holy
Spirit, by his mouth, seems to predict the Lamb of God, which he
has provided, and which taketh away the sin of the world.
Abraham lays the wood in order for his Isaac's funeral pile, and
now tells him the amazing news: Isaac, thou art the lamb which
God has provided! Abraham, no doubt, comforting him with the
same hopes with which he himself by faith was comforted. Yet it
is necessary that the sacrifice be bound. The great Sacrifice,
which, in the fulness of time, was to be offered up, must be
bound, and so must Isaac. This being done, Abraham takes the
knife, and stretches out his hand to give the fatal blow. Here
is an act of faith and obedience, which deserves to be a
spectacle to God, angels, and men. God, by his providence, calls
us to part with an Isaac sometimes, and we must do it with
cheerful submission to his holy will, #1Sa 3:18|.

#11-14 It was not God's intention that Isaac should actually be
sacrificed, yet nobler blood than that of animals, in due time,
was to be shed for sin, even the blood of the only begotten Son
of God. But in the mean while God would not in any case have
human sacrifices used. Another sacrifice is provided. Reference
must be had to the promised Messiah, the blessed Seed. Christ
was sacrificed in our stead, as this ram instead of Isaac, and
his death was our discharge. And observe, that the temple, the
place of sacrifice, was afterwards built upon this same mount
Moriah; and Calvary, where Christ was crucified, was near. A new
name was given to that place, for the encouragement of all
believers, to the end of the world, cheerfully to trust in God,
and obey him. Jehovah-jireh, the Lord will provide; probably
alluding to what Abraham had said, God will provide himself a
lamb. The Lord will always have his eye upon his people, in
their straits and distresses, that he may give them seasonable
help.

#15-19 There are high declarations of God's favour to Abraham in
this confirmation of the covenant with him, exceeding any he had
yet been blessed with. Those that are willing to part with any
thing for God, shall have it made up to them with unspeakable
advantage. The promise, ver. #18|, doubtless points at the
Messiah, and the grace of the gospel. Hereby we know the
loving-kindness of God our Saviour towards sinful man, in that
he hath not withheld his Son, his only Son, from us. Hereby we
perceive the love of Christ, in that he gave himself a sacrifice
for our sins. Yet he lives, and calls to sinners to come to him,
and partake of his blood-bought salvation. He calls to his
redeemed people to rejoice in him, and to glorify him. What then
shall we render for all his benefits? Let his love constrain us
to live not to ourselves, but to Him who died for us, and rose
again. Admiring and adoring His grace, let us devote our all to
his service, who laid down his life for our salvation. Whatever
is dearest to us upon earth is our Isaac. And the only way for
us to find comfort in an earthly thing, is to give it by faith
into the hands of God. Yet remember that Abraham was not
justified by his readiness to obey, but by the infinitely more
noble obedience of Jesus Christ; his faith receiving this,
relying on this, rejoicing in this, disposed and made him able
for such wonderful self-denial and duty.

#20-24 This chapter ends with some account of Nahor's family,
who had settled at Haran. This seems to be given for the
connection which it had with the church of God. From thence Isaac
and Jacob took wives; and before the account of those events
this list is recorded. It shows that though Abraham saw his own
family highly honoured with privileges, admitted into covenant,
and blessed with the assurance of the promise, yet he did not
look with disdain upon his relations, but was glad to hear of
the increase and welfare of their families.
* The death of Sarah, Abraham applies for a burying-place.
(1-13) Sarah's burying-place. (14-20)

#1-13 The longest life must shortly come to a close. Blessed be
God that there is a world where sin, death, vanity, and vexation
cannot enter. Blessed be his name, that even death cannot part
believers from union with Christ. Those whom we most love, yea,
even our own bodies, which we so care for, must soon become
loathsome lumps of clays, and be buried out of sight. How loose
then should we be to all earthly attachments and adornments! Let
us seek rather that our souls be adorned with heavenly graces.
Abraham rendered honour and respect to the princes of Heth,
although of the ungodly Canaanites. The religion of the Bible
enjoins to pay due respect to all in authority, without
flattering their persons, or countenancing their crimes if they
are unworthy characters. And the noble generosity of these
Canaanites shames and condemns the closeness, selfishness, and
ill-humour of many that call themselves Israelites. It was not
in pride that Abraham refused the gift, because he scorned to be
beholden to Ephron; but in justice and in prudence. Abraham was
able to pay for the field, and therefore would not take
advantage of Ephron's generosity. Honesty, as well as honour,
forbids us to take advantage of our neighbour's liberality, and
to impose, upon those who give freely.

#14-20 Prudence, as well as justice, directs us to be fair and
open in our dealings; cheating bargains will not bear the light.
Abraham, without fraud or delay, pays the money. He pays it at
once in full, without keeping any part back; and by weight,
current money with the merchant, without deceit. See how
anciently money was used for the help of trade, and how honestly
it should be paid when it is due. Though all the land of Canaan
was Abraham by promise, yet the time of his possessing it not
being come, what he had occasion for he bought and paid for.
Dominion is not founded in grace. The saints' title to an
eternal inheritance does not entitle them to the possessions of
this world, nor justify them in doing wrong. Ephron honestly and
fairly makes a good title to the land. As that which is bought,
must be honestly paid for, so that which is sold, must be
honestly delivered and secured. Let us manage our concerns with
punctuality and exactness, in order to avoid contention. Abraham
buried Sarah in the cave, or vault, which was in the purchased
field. It would tend to endear the land to his posterity. And it
is worth noting, that a burying-place was the only piece of the
land which Abraham possessed in Canaan. Those who have least of
this earth, find a grave in it. This sepulchre was at the end of
the field; whatever our possessions are, there is a burial-place
at the end of them. It was a token of his belief and expectation
of the resurrection. Abraham is contented to be still a pilgrim
while he lives, but secures a place where, when he dies, his
flesh may rest in hope. After all, the chief concern is, with
whom we shall rise.
* Abraham's care for Isaac's marriage. (1-9) The journey of
Abraham's servant to Mesopotamia, His meeting with Rebekah.
(10-28) Rebekah and her relatives consent to her marriage.
(29-53) The happy meeting and marriage of Isaac and Rebekah.
(54-67)

#1-9 The effect of good example, good teaching, and the worship
of God in a family, will generally appear in the piety,
faithfulness, prudence, and affection of the servants. To live
in such families, or to have such servants, both are blessings
from God which should be highly valued, and thankfully
acknowledged. But no concern in life is of greater importance to
ourselves, to others, or to the church of God, than marriage. It
therefore ought always to be undertaken with much care and
prudence, especially with reference to the will of God, and with
prayer for his direction and blessing. Where good parents are
not consulted and regarded, the blessing of God cannot be
expected. Parents, in disposing of their children, should
carefully consult the welfare of their souls, and their
furtherance in the way to heaven. Observe the charge Abraham
gave to a good servant, one whose conduct, faithfulness, and
affection, to him and his family, he had long known. Observe
also, that Abraham remembers that God had wonderfully brought
him out of the land of his birth, by the call of his grace; and
therefore doubts not but He will prosper his care, not to bring
his son thither again. God will cause that to end in our
comfort, in which we sincerely aim at his glory.
#10-28 Abraham's servant devoutly acknowledged God. We have
leave to be particular in recommending our affairs to the care
of Divine providence. He proposes a sign, not that he intended
to proceed no further, if not gratified in it; but it is a
prayer that God would provide a good wife for his young master;
and that was a good prayer. She should be simple, industrious,
humble, cheerful, serviceable, and hospitable. Whatever may be
the fashion, common sense, as well as piety, tells us, these are
the proper qualifications for a wife and mother; for one who is
to be a companion to her husband, the manager of domestic
concerns, and trusted to form the minds of children. When the
steward came to seek a wife for his master, he did not go to
places of amusement and sinful pleasure, and pray that he might
meet one there, but to the well of water, expecting to find one
there employed aright. He prayed that God would please to make
his way in this matter plain and clear before him. Our times are
in God's hand; not only events themselves, but the times of
them. We must take heed of being over-bold in urging what God
should do, lest the event should weaken our faith, rather than
strengthen it. But God owned him by making his way clear.
Rebekah, in all respects, answered the characters he sought for
in the woman that was to be his master's wife. When she came to
the well, she went down and filled her pitcher, and came up to
go home with it. She did not stand to gaze upon the strange man and
his camels, but minded her business, and would not have been
diverted from it but by an opportunity of doing good. She did
not curiously or confidently enter into discourse with him, but
answered him modestly. Being satisfied that the Lord had heard
his prayer, he gave the damsel some ornaments worn in eastern
countries; asking at the same time respecting her kindred. On
learning that she was of his master's relations, he bowed down
his head and worshipped, blessing God. His words were addressed
to the Lord, but being spoken in the hearing of Rebekah, she
could perceive who he was, and whence he came.
#29-53 The making up of the marriage between Isaac and Rebekah
is told very particularly. We are to notice God's providence in
the common events of human life, and in them to exercise
prudence and other graces. Laban went to ask Abraham's servant
in, but not till he saw the ear-ring, and bracelet upon his
sister's hands. We know Laban's character, by his conduct
afterwards, and may think that he would not have been so free to
entertain him, if he had not hoped to be well rewarded for it.
The servant was intent upon his business. Though he was come off
a journey, and come to a good house, he would not eat till he
had told his errand. The doing our work, and the fulfilling our
trusts, either for God or man, should be preferred by us before
our food: it was our Saviour's meat and drink, #Joh 4:34|. He
tells them the charge his master had given him, with the reason
of it. He relates what had happened at the well, to further the
proposal, plainly showing the finger of God in it. Those events
which to us seem the effect of choice, contrivance, or chance,
are "appointed out" of God. This hinders not, but rather
encourages the use of all proper means. They freely and
cheerfully close with the proposal; and any matter is likely to
be comfortable, when it proceeds from the Lord. Abraham's
servant thankfully acknowledges the good success he had met
with. He was a humble man, and humble men are not ashamed to own
their situation in life, whatever it may be. All our temporal
concerns are sweet if intermixed with godliness.
#54-67 Abraham's servant, as one that chose his work before his
pleasure, was for hastening home. Lingering and loitering no way
become a wise and good man who is faithful to his duty. As
children ought not to marry without their parents' consent, so
parents ought not to marry them without their own. Rebekah
consented, not only to go, but to go at once. The goodness of
Rebekah's character shows there was nothing wrong in her answer,
though it be not agreeable to modern customs among us. We may
hope that she had such an idea of the religion and godliness in
the family she was to go to, as made her willing to forget her
own people and her father's house. Her friends dismiss her with
suitable attendants, and with hearty good wishes. They blessed
Rebekah. When our relations are entering into a new condition,
we ought by prayer to commend them to the blessing and grace of
God. Isaac was well employed when he met Rebekah. He went out to
take the advantage of a silent evening, and a solitary place,
for meditation and prayer; those divine exercises by which we
converse with God and our own hearts. Holy souls love
retirement; it will do us good to be often alone, if rightly
employed; and we are never less alone than when alone. Observe
what an affectionate son Isaac was: it was about three years
since his mother died, and yet he was not, till now, comforted.
See also what an affectionate husband he was to his wife.
Dutiful sons promise fair to be affectionate husbands; he that
fills up his first station in life with honour, is likely to do
the same in those that follow.
* Abraham's family by Keturah, His death and burial. (1-10) God
blesses Isaac The descendants of Ishmael. (11-18) The birth of
Esau and Jacob. (19-26) The different characters of Esau and
Jacob. (27,28) Esau despises and sells his birth-right. (29-34)

#1-10 All the days, even of the best and greatest saints, are
not remarkable days; some slide on silently; such were these
last days of Abraham. Here is an account of Abraham's children
by Keturah, and the disposition which he made of his estate.
After the birth of these sons, he set his house in order, with
prudence and justice. He did this while he yet lived. It is
wisdom for men to do what they find to do while they live, as
far as they can. Abraham lived 175 years; just one hundred years
after he came to Canaan; so long he was a sojourner in a strange
country. Whether our stay in this life be long or short, it
matters but little, provided we leave behind us a testimony to
the faithfulness and goodness of the Lord, and a good example to
our families. We are told that his sons Isaac and Ishmael buried
him. It seems that Abraham had himself brought them together
while he lived. Let us not close the history of the life of
Abraham without blessing God for such a testimony of the triumph
of faith.

#11-18 Ishmael had twelve sons, whose families became distinct
tribes. They peopled a very large country that lay between Egypt
and Assyria, called Arabia. The number and strength of this
family were the fruit of the promise, made to Hagar and to
Abraham, concerning Ishmael.

#19-26 Isaac seems not to have been much tried, but to have
spent his days in quietness. Jacob and Esau were prayed for;
their parents, after being long childless, obtained them by
prayer. The fulfilment of God's promise is always sure, yet it
is often slow. The faith of believers is tried, their patience
exercised, and mercies long waited for are more welcome when
they come. Isaac and Rebekah kept in view the promise of all
nations being blessed in their posterity, therefore were not
only desirous of children, but anxious concerning every thing
which seemed to mark their future character. In all our doubts
we should inquire of the Lord by prayer. In many of our
conflicts with sin and temptation, we may adopt Rebekah's words,
"If it be so, why am I thus?" If a child of God, why so careless
or carnal? If not a child of God, why so afraid of, or so
burdened with sin?

#27,28 Esau hunted the beasts of the field with dexterity and
success, till he became a conqueror, ruling over his neighbours.
Jacob was a plain man, one that liked the true delights of
retirement, better than all pretended pleasures. He was a
stranger and a pilgrim in his spirit, and a shepherd all his
days. Isaac and Rebekah had but these two children, one was the
father's darling, and the other the mother's. And though godly
parents must feel their affections most drawn over towards a
godly child, yet they will not show partiality. Let their
affections lead them to do what is just and equal to every
child, or evils will arise.

#29-34 We have here the bargain made between Jacob and Esau
about the right, which was Esau's by birth, but Jacob's by
promise. It was for a spiritual privilege; and we see Jacob's
desire of the birth-right, but he sought to obtain it by crooked
courses, not like his character as a plain man. He was right,
that he coveted earnestly the best gifts; he was wrong, that he
took advantage of his brother's need. The inheritance of their
father's worldly goods did not descend to Jacob, and was not
meant in this proposal. But it includes the future possession
of the land of Canaan by his children's children, and the
covenant made with Abraham as to Christ the promised Seed.
Believing Jacob valued these above all things; unbelieving Esau
despised them. Yet although we must be of Jacob's judgment in
seeking the birth-right, we ought carefully to avoid all guile,
in seeking to obtain even the greatest advantages. Jacob's
pottage pleased Esau's eye. "Give me some of that red;" for this
he was called Edom, or Red. Gratifying the sensual appetite
ruins thousands of precious souls. When men's hearts walk after
their own eyes, #Job 31:7|, and when they serve their own
bellies, they are sure to be punished. If we use ourselves to
deny ourselves, we break the force of most temptations. It
cannot be supposed that Esau was dying of hunger in Isaac's
house. The words signify, I am going towards death; he seems to
mean, I shall never live to inherit Canaan, or any of those
future supposed blessings; and what signifies it who has them
when I am dead and gone. This would be the language of
profaneness, with which the apostle brands him, #Heb 12:16|; and
this contempt of the birth-right is blamed, ver. #34|. It is the
greatest folly to part with our interest in God, and Christ, and
heaven, for the riches, honours, and pleasures of this world; it
is as bad a bargain as his who sold a birth-right for a dish of
pottage. Esau ate and drank, pleased his palate, satisfied his
appetite, and then carelessly rose up and went his way, without
any serious thought, or any regret, about the bad bargain he had
made. Thus Esau despised his birth-right. By his neglect and
contempt afterwards, and by justifying himself in what he had
done, he put the bargain past recall. People are ruined, not so
much by doing what is amiss, as by doing it and not repenting of
it.
* Isaac, because of famine, goes to Gerar. (1-5) He denies his
wife and is reproved by Abimelech. (6-11) Isaac grows rich, The
Philistines' envy. (12-17) Isaac digs wells, God blesses him.
(18-25) Abimelech makes a covenant with Isaac. (26-33) Esau's
wives. (34,35)

#1-5 Isaac had been trained up in a believing dependence upon
the Divine grant of the land of Canaan to him and his heirs; and
now that there is a famine in the land, Isaac still cleaves to
the covenant. The real worth of God's promises cannot be
lessened to a believer by any cross providences that may befall
him. If God engage to be with us, and we are where he would have
us to be, nothing but our own unbelief and distrust can prevent
our comfort. The obedience of Abraham to the Divine command, was
evidence of that faith, whereby, as a sinner, he was justified
before God, and the effect of that love whereby true faith
works. God testifies that he approved this obedience, to
encourage others, especially Isaac.

#6-11 There is nothing in Isaac's denial of his wife to be
imitated, nor even excused. The temptation of Isaac is the same
as that which overcame his father, and that in two instances.
This rendered his conduct the greater sin. The falls of those
who are gone before us are so many rocks on which others have
split; and the recording of them is like placing buoys to save
future mariners. This Abimelech was not the same that lived in
Abraham's days, but both acted rightly. The sins of professors
shame them before those that are not themselves religious.

#12-17 God blessed Isaac. Be it observed, for the encouragement
of poor tenants who occupy other people's lands, and are honest
and industrious, that God blessed him with a great increase. The
Philistines envied Isaac. It is an instance of the vanity of the
world; for the more men have of it, the more they are envied,
and exposed to censure and injury. Also of the corruption of
nature; for that is an ill principle indeed, which makes men
grieve at the good of others. They made Isaac go out of their
country. That wisdom which is from above, will teach us to give
up our right, and to draw back from contentions. If we are
wrongfully driven from one place, the Lord will make room for us
in another.

#18-25 Isaac met with much opposition in digging wells. Two were
called Contention and Hatred. See the nature of worldly things;
they make quarrels, and are occasions of strife; and what is
often the lot of the most quiet and peaceable; those who avoid
striving, yet cannot avoid being striven with. And what a mercy
it is to have plenty of water; to have it without striving for
it! The more common this mercy is, the more reason to be
thankful for it. At length Isaac digged a well, for which they
strove not. Those that study to be quiet, seldom fail of being
so. When men are false and unkind, still God is faithful and
gracious; and his time to show himself so is, when we are most
disappointed by men. The same night that Isaac came weary and
uneasy to Beer-sheba, God brought comforts to his soul. Those
may remove with comfort who are sure of God's presence.

#26-33 When a man's ways please the Lord, he maketh even his
enemies to be at peace with him, #Pr 16:7|. Kings' hearts are in
his hands, and when he pleases, he can turn them to favour his
people. It is not wrong to stand upon our guard in dealing with
those who have acted unfairly. But Isaac did not insist on the
unkindnesses they had done him; he freely entered into
friendship with them. Religion teaches us to be neighbourly,
and, as much as in us lies, to live peaceable with all men.
Providence smiled upon what Isaac did; God blessed his labours.

#34,35 Esau was foolish in marrying two wives together, and
still more in marrying Canaanites, strangers to the blessing of
Abraham, and subject to the curse of Noah. It grieved his
parents that he married without their advice and consent. It
grieved them that he married among those who had no religion.
Children have little reason to expect God's blessing who do that
which is a grief of mind to good parents.
* Isaac sends Esau for venison. (1-5) Rebekah teaches Jacob to
obtain the blessing. (6-17) Jacob, pretending to be Esau,
obtains the blessing. (18-29) Isaac's fear, Esau's importunity.
(30-40) Esau threatens Jacob's life, Rebekah sends Jacob away.
(41-46)

#1-5 The promises of the Messiah, and of the land of Canaan, had
come down to Isaac. Isaac being now about 135 years of age, and
his sons about 75, and not duly considering the Divine word
concerning his two sons, that the elder should serve the
younger, resolved to put all the honour and power that were in
the promise, upon Esau his eldest son. We are very apt to take
measures rather from our own reason than from Divine revelation,
and thereby often miss our way.

#6-17 Rebekah knew that the blessing was intended for Jacob, and
expected he would have it. But she wronged Isaac by putting a
cheat on him; she wronged Jacob by tempting him to wickedness.
She put a stumbling-block in Esau's way, and gave him a pretext
for hatred to Jacob and to religion. All were to be blamed. It
was one of those crooked measures often adopted to further the
Divine promises; as if the end would justify, or excuse wrong
means. Thus many have acted wrong, under the idea of being
useful in promoting the cause of Christ. The answer to all such
things is that which God addressed to Abraham, I am God
Almighty; walk before me and be thou perfect. And it was a very
rash speech of Rebekah, "Upon me be thy curse, my son." Christ
has borne the curse of the law for all who take upon them the
yoke of the command, the command of the gospel. But it is too
daring for any creature to say, Upon me be thy curse.
#18-29 Jacob, with some difficulty, gained his point, and got
the blessing. This blessing is in very general terms. No mention
is made of the distinguishing mercies in the covenant with
Abraham. This might be owing to Isaac having Esau in his mind,
though it was Jacob who was before him. He could not be ignorant
how Esau had despised the best things. Moreover, his attachment
to Esau, so as to disregard the mind of God, must have greatly
weakened his own faith in these things. It might therefore be
expected, that leanness would attend his blessing, agreeing with
the state of his mind.

#30-40 When Esau understood that Jacob had got the blessing, he
cried with a great and exceeding bitter cry. The day is coming,
when those that now make light of the blessings of the covenant,
and sell their title to spiritual blessings for that which is of
no value, will, in vain, ask urgently for them. Isaac, when made
sensible of the deceit practised on him, trembled exceedingly.
Those who follow the choice of their own affections, rather than
the Divine will, get themselves into perplexity. But he soon
recovers, and confirms the blessing he had given to Jacob,
saying, I have blessed him, and he shall be blessed. Those who
part with their wisdom and grace, their faith and a good
conscience, for the honours, wealth, or pleasures of this world,
however they feign a zeal for the blessing, have judged
themselves unworthy of it, and their doom shall be accordingly.
A common blessing was bestowed upon Esau. This he desired. Faint
desires of happiness, without right choice of the end, and right
use of the means, deceive many unto their own ruin. Multitudes
go to hell with their mouths full of good wishes. The great
difference is, that there is nothing in Esau's blessing which
points at Christ; and without that, the fatness of the earth,
and the plunder of the field, will stand in little stead. Thus
Isaac, by faith, blessed both his sons, according as their lot
should be.

#41-46 Esau bore malice to Jacob on account of the blessing he
had obtained. Thus he went in the way of Cain, who slew his
brother, because he gained that acceptance with God of which he
had rendered himself unworthy. Esau aimed to prevent Jacob or
his seed from having the dominion, by taking away his life. Men
may fret at God's counsels, but cannot change them. To prevent
mischief, Rebekah warned Jacob of his danger, and advised him to
withdraw for his safety. We must not presume too far upon the
wisdom and resolution, even of the most hopeful and promising
children; but care must be taken to keep them out of the way of
evil. When reading this chapter, we should not fail to observe,
that we must not follow even the best of men further than they
act according to the law of God. We must not do evil that good
may come. And though God overruled the bad actions recorded in
this chapter, to fulfil his purposes, yet we see his judgment of
them, in the painful consequences to all the parties concerned.
It was the peculiar privilege and advantage of Jacob to convey
these spiritual blessings to all nations. The Christ, the
Saviour of the world, was to be born of some one family; and
Jacob's was preferred to Esau's, out of the good pleasure of
Almighty God, who is certainly the best judge of what is fit,
and has an undoubted right to dispense his favours as he sees
proper, #Ro 9:12-15|.
* Isaac sends Jacob to Padan-aram. (1-5) Esau marries the
daughter of Ishmael. (6-9) Jacob's vision. (10-15) The stone of
Beth-el. (16-19) Jacob's vow. (20-22)

#1-5 Jacob had blessings promised both as to this world and that
which is to come; yet goes out to a hard service. This corrected
him for the fraud on his father. The blessing shall be conferred
on him, yet he shall smart for the indirect course taken to
obtain it. Jacob is dismissed by his father with a solemn
charge. He must not take a wife of the daughters of Canaan:
those who profess religion, should not marry with those that
care not for religion. Also with a solemn blessing. Isaac had
before blessed him unwittingly; now he does it designedly. This
blessing is more full than the former; it is a gospel blessing.
This promise looks as high as heaven, of which Canaan was a
type. That was the better country which Jacob and the other
patriarchs had in view.

#6-9 Good examples impress even the profane and malicious. But
Esau thought, by pleasing his parents in one thing, to atone for
other wrong doings. Carnal hearts are apt to think themselves as
good as they should be, because in some one matter they are not
so bad as they have been.

#10-15 Jacob's conduct hitherto, as recorded, was not that of
one who simply feared and trusted in God. But now in trouble,
obliged to flee, he looked only to God to make him to dwell in
safety, and he could lie down and sleep in the open air with his
head upon a stone. Any true believer would be willing to take up
with Jacob's pillow, provided he might have Jacob's vision.
God's time to visit his people with his comforts, is, when they
are most destitute of other comforts, and other comforters.
Jacob saw a ladder which reached from earth to heaven, the
angels going up and coming down, and God himself at the head of
it. This represents, 1. The providence of God, by which there is
a constant intercourse kept up between heaven and earth. This
let Jacob know that he had both a good guide and a good guard.
2. The mediation of Christ. He is this ladder; the foot on earth
in his human nature, the top in heaven in his Divine nature.
Christ is the Way; all God's favours come to us, and all our
services go to him, by Christ, #Joh 1:51|. By this way, sinners
draw near to the throne of grace with acceptance. By faith we
perceive this way, and in prayer we approach by it. In answer to
prayer we receive all needful blessings of providence and grace.
We have no way of getting to heaven but by Christ. And when the
soul, by faith, can see these things, then every place will
become pleasant, and every prospect joyful. He will never leave
us, until his last promise is accomplished in our everlasting
happiness. God now spake comfortably to Jacob. He spake from the
head of the ladder. All the glad tidings we receive from heaven
come through Jesus Christ. The Messiah should come from Jacob.
Christ is the great blessing of the world. All that are blessed,
are blessed in him, and none of any family are shut out from
blessedness in him, but those that shut out themselves. Jacob
had to fear danger from his brother Esau; but God promises to
keep him. He had a long journey before him; to an unknown
country; but, Behold, I am with thee, and God promises to bring
him back again to this land. He seemed to be forsaken of all his
friends; but God gives him this assurance, I will not leave
thee. Whom God loves, he never leaves.

#16-19 God manifested himself and his favour, to Jacob, when he
was asleep. The Spirit, like the wind, blows when and where it
listeth, and God's grace, like the dew, tarrieth not for the
sons of men. Jacob sought to improve the visit God had made him.
Wherever we are, in the city or in the desert, in the house or
in the field, in the shop or in the street, we may keep up our
intercourse with Heaven, if it is not our own fault. But the
more we see of God, the more cause we see for holy trembling
before him.
#20-22 Jacob made a solemn vow on this occasion. In this
observe, 1. Jacob's faith. He trusts that God will be with him,
and will keep him; he depends upon it. 2. Jacob's moderation in
his desires. He asks not for soft clothing and dainty meat. If
God give us much, we are bound to be thankful, and to use it for
him; if he gives us but little, we are bound to be content, and
cheerfully to enjoy him in it. 3. Jacob's piety, and his regard
to God, appear in what he desired, that God would be with him,
and keep him. We need desire no more to make us easy and happy.
Also his resolution is, to cleave to the Lord, as his God in
covenant. When we receive more than common mercy from God, we
should abound in gratitude to him. The tenth is a fit proportion
to be devoted to God, and employed for him; though it may be
more or less, as God prospers us, #1Co 16:2|. Let us then
remember our Bethels, how we stand engaged by solemn vows to
yield ourselves to the Lord, to take him for our God, and to
devote all we have and are to his glory!
* Jacob comes to the well of Haran. (1-8) His interview with
Rachel, Laban entertains him. (9-14) Jacob's covenant for
Rachel, Laban's deceit. (15-30) Leah's sons. (31-35)

#1-8 Jacob proceeded cheerfully in his journey, after the sweet
communion he had with God at Beth-el. Providence brought him to
the field where his uncle's flocks were to be watered. What is
said of the care of the shepherds for their sheep, may remind us
of the tender concern which our Lord Jesus, the great Shepherd
of the sheep, has for his flock the church; for he is the good
Shepherd, that knows his sheep, and is known of them. The stone
at the well's mouth was to secure it; water was scarce, it was
not there for every one's use: but separate interests should not
take us from helping one another. When all the shepherds came
together with their flocks, then, like loving neighbours, they
watered their flocks together. The law of kindness in the tongue
has a commanding power, #Pr 31:26|. Jacob was civil to these
strangers, and he found them civil to him.

#9-14 See Rachel's humility and industry. Nobody needs to be
ashamed of honest, useful labour, nor ought it to hinder any
one's preferment. When Jacob understood that this was his
kinswoman, he was very ready to serve her. Laban, though not the
best humoured, bade him welcome, and was satisfied with the
account Jacob gave of himself. While we avoid being foolishly
ready to believe every thing which is told us, we must take heed
of being uncharitably suspicious.

#15-30 During the month that Jacob spent as a guest, he was not
idle. Wherever we are, it is good to employ ourselves in some
useful business. Laban was desirous that Jacob should continue
with him. Inferior relations must not be imposed upon; it is our
duty to reward them. Jacob made known to Laban the affection he
had for his daughter Rachel. And having no worldly goods with
which to endow her, he promises seven years' service. Love makes
long and hard services short and easy; hence we read of the
labour of love, #Heb 6:10|. If we know how to value the
happiness of heaven, the sufferings of this present time will be
as nothing to us. An age of work will be but as a few days to
those that love God, and long for Christ's appearing. Jacob, who
had imposed upon his father, is imposed upon by Laban, his
father-in-law, by a like deception. Herein, how unrighteous
soever Laban was, the Lord was righteous: see #Jud 1:7|. Even
the righteous, if they take a false step, are sometimes thus
recompensed in the earth. And many who are not, like Jacob, in
their marriage, disappointed in person, soon find themselves, as
much to their grief, disappointed in the character. The choice
of that relation ought to be made with good advice and thought
on both sides. There is reason to believe that Laban's excuse
was not true. His way of settling the matter made bad worse.
Jacob was drawn into the disquiet of multiplying wives. He could
not refuse Rachel, for he had espoused her; still less could he
refuse Leah. As yet there was no express command against
marrying more than one wife. It was in the patriarchs a sin of
ignorance; but it will not justify the like practice now, when
God's will is plainly made known by the Divine law, #Le 18:18|,
and more fully since, by our Saviour, that one man and woman
only must be joined together, #1Co 7:2|.

#31-35 The names Leah gave her children, expressed her respect
and regard, both to God and to her husband. Reuben, or See a
son, with this thought, Now will my husband love me; Levi, or
joined, expecting, Now will my husband be joined unto me. Mutual
affection is both the duty and comfort of the married relation;
and yoke-fellows should study to recommend themselves to each
other, #1Co 7:33,34|. She thankfully acknowledges the kind
providence of God in hearing her. Whatever supports and comforts
us under afflictions, or tends to our deliverance from them, God
must be owned in it. Her fourth son she called Judah, or praise,
saying, Now will I praise the Lord. This was he, of whom, as
concerning the flesh, Christ came. Whatever is the matter of our
rejoicing, ought to be the matter of our thanksgiving. Fresh
favours should quicken us to praise God for former favours; Now
will I praise the Lord more and better than I have done. All our
praises must centre in Christ, both as the matter of them, and
as the Mediator of them. He descended after the flesh from him
whose name was "Praise," and He is our praise. Is Christ formed
in my heart? Now will I praise the Lord.
* A further account of Jacob's family. (1-13) Rachel beareth
Joseph. (14-24) Jacob's new agreement with Laban to serve him
for cattle. (25-43)

#1-13 Rachel envied her sister: envy is grieving at the good of
another, than which no sin is more hateful to God, or more
hurtful to our neighbours and ourselves. She considered not that
God made the difference, and that in other things she had the
advantage. Let us carefully watch against all the risings and
workings of this passion in our minds. Let not our eye be evil
towards any of our fellow-servants, because our Master's is
good. Jacob loved Rachel, and therefore reproved her for what
she said amiss. Faithful reproofs show true affection. God may
be to us instead of any creature; but it is sin and folly to
place any creature in God's stead, and to place that confidence
in any creature, which should be placed in God only. At the
persuasion of Rachel, Jacob took Bilhah her handmaid to wife,
that, according to the usage of those times, her children might
be owned as her mistress's children. Had not Rachel's heart been
influenced by evil passions, she would have thought her sister's
children nearer to her, and more entitled to her care than
Bilhah's. But children whom she had a right to rule, were more
desirable to her than children she had more reason to love. As
an early instance of her power over these children, she takes
pleasure in giving them names that carry in them marks of
rivalry with her sister. See what roots of bitterness envy and
strife are, and what mischief they make among relations. At the
persuasion of Leah, Jacob took Zilpah her handmaid to wife also.
See the power of jealousy and rivalship, and admire the wisdom
of the Divine appointment, which joins together one man and one
woman only; for God hath called us to peace and purity.
#14-24 The desire, good in itself, but often too great and
irregular, of being the mother of the promised Seed, with the
honour of having many children, and the reproach of being
barren, were causes of this unbecoming contest between the
sisters. The truth appears to be, that they were influenced by
the promises of God to Abraham; whose posterity were promised
the richest blessings, and from whom the Messiah was to descend.

#25-43 The fourteen years being gone, Jacob was willing to
depart without any provision, except God's promise. But he had
in many ways a just claim on Laban's substance, and it was the
will of God that he should be provided for from it. He referred
his cause to God, rather than agree for stated wages with Laban,
whose selfishness was very great. And it would appear that he
acted honestly, when none but those of the colours fixed upon
should be found among his cattle. Laban selfishly thought that
his cattle would produce few different in colour from their own.
Jacob's course after this agreement has been considered an
instance of his policy and management. But it was done by
intimation from God, and as a token of his power. The Lord will
one way or another plead the cause of the oppressed, and honour
those who simply trust his providence. Neither could Laban
complain of Jacob, for he had nothing more than was freely
agreed that he should have; nor was he injured, but greatly
benefitted by Jacob's services. May all our mercies be received
with thanksgiving and prayer, that coming from his bounty, they
may lead to his praise.
* Jacob departs secretly. (1-21) Laban pursues Jacob. (23-35)
Jacob's complaint of Laban's conduct. (36-42) Their covenant at
Galeed. (43-55)

#1-21 The affairs of these families are related very minutely,
while (what are called) the great events of states and kingdoms
at that period, are not mentioned. The Bible teaches people the
common duties of life, how to serve God, how to enjoy the
blessings he bestows, and to do good in the various stations and
duties of life. Selfish men consider themselves robbed of all
that goes past them, and covetousness will even swallow up
natural affection. Men's overvaluing worldly wealth is that
error which is the root of covetousness, envy, and all evil. The
men of the world stand in each other's way, and every one seems
to be taking away from the rest; hence discontent, envy, and
discord. But there are possessions that will suffice for all;
happy they who seek them in the first place. In all our removals
we should have respect to the command and promise of God. If He
be with us, we need not fear. The perils which surround us are
so many, that nothing else can really encourage our hearts. To
remember favoured seasons of communion with God, is very
refreshing when in difficulties; and we should often recollect
our vows, that we fail not to fulfil them.
#22-35 God can put a bridle in the mouth of wicked men, to
restrain their malice, though he do not change their hearts.
Though they have no love to God's people, they will pretend to
it, and try to make a merit of necessity. Foolish Laban! to call
those things his gods which could be stolen! Enemies may steal
our goods, but not our God. Here Laban lays to Jacob's charge
things that he knew not. Those who commit their cause to God,
are not forbidden to plead it themselves with meekness and fear.
When we read of Rachel's stealing her father's images, what a
scene of iniquity opens! The family of Nahor, who left the
idolatrous Chaldees; is this family itself become idolatrous? It
is even so. The truth seems to be, that they were like some in
after-times, who sware by the Lord and by Malcham, #Zep 1:5|;
and like others in our times, who wish to serve both God and
mammon. Great numbers will acknowledge the true God in words,
but their hearts and houses are the abodes of spiritual
idolatry. When a man gives himself up to covetousness, like
Laban, the world is his god; and he has only to reside among
gross idolaters in order to become one, or at least a favourer
of their abominations.

#36-42 If Jacob were willingly consumed with heat in the day,
and frost by night, to become the son-in-law of Laban, what
should we refuse to endure, to become the sons of God? Jacob
speaks of God as the God of his father; he thought himself
unworthy to be regarded, but was beloved for his father's sake.
He calls him the God of Abraham, and the fear of Isaac; for
Abraham was dead, and gone to that world where perfect love
casts out fear; but Isaac was yet alive, sanctifying the Lord in
his heart, as his fear and his dread.

#43-55 Laban could neither justify himself nor condemn Jacob,
therefore desires to hear no more of that matter. He is not
willing to own himself in fault, as he ought to have done. But
he proposes a covenant of friendship between them, to which
Jacob readily agrees. A heap of stones was raised, to keep up
the memory of the event, writing being then not known or little
used. A sacrifice of peace offerings was offered. Peace with God
puts true comfort into our peace with our friends. They did eat
bread together, partaking of the feast upon the sacrifice. In
ancient times covenants of friendship were ratified by the
parties eating and drinking together. God is judge between
contending parties, and he will judge righteously; whoever do
wrong, it is at their peril. They gave a new name to the place,
The heap of witness. After this angry parley, they part friends.
God is often better to us than our fears, and overrules the
spirits of men in our favour, beyond what we could have
expected; for it is not in vain to trust in him.
* Jacob's vision at Mahanaim, His fear of Esau. (1-8) Jacob's
earnest prayer for deliverance, He prepares a present for Esau.
(9-23) He wrestles with the Angel. (24-32)

#1-8 The angels of God appeared to Jacob, to encourage him with
the assurance of the Divine protection. When God designs his
people for great trials, he prepares them by great comforts.
While Jacob, to whom the promise belonged, had been in hard
service, Esau was become a prince. Jacob sent a message, showing
that he did not insist upon the birth-right. Yielding pacifies
great offences, #Ec 10:4|. We must not refuse to speak
respectfully, even to those unjustly angry with us. Jacob
received an account of Esau's warlike preparations against him,
and was greatly afraid. A lively sense of danger, and quickening
fear arising from it, may be found united with humble confidence
in God's power and promise.

#9-23 Times of fear should be times of prayer: whatever causes
fear, should drive us to our knees, to our God. Jacob had lately
seen his guards of angels, but in this distress he applied to
God, not to them; he knew they were his fellow-servants, #Re
22:9|. There cannot be a better pattern for true prayer than
this. Here is a thankful acknowledgement of former undeserved
favours; a humble confession of unworthiness; a plain statement
of his fears and distress; a full reference of the whole affair
to the Lord, and resting all his hopes on him. The best we can
say to God in prayer, is what he has said to us. Thus he made
the name of the Lord his strong tower, and could not but be
safe. Jacob's fear did not make him sink into despair, nor did
his prayer make him presume upon God's mercy, without the use of
means. God answers prayers by teaching us to order our affairs
aright. To pacify Esau, Jacob sent him a present. We must not
despair of reconciling ourselves to those most angry against us.
#24-32 A great while before day, Jacob being alone, more fully
spread his fears before God in prayer. While thus employed, One
in the likeness of a man wrestled with him. When the spirit
helpeth our infirmities, and our earnest and vast desires can
scarcely find words to utter them, and we still mean more than
we can express, then prayer is indeed wrestling with God.
However tried or discouraged, we shall prevail; and prevailing
with Him in prayer, we shall prevail against all enemies that
strive with us. Nothing requires more vigour and unceasing
exertion than wrestling. It is an emblem of the true spirit of
faith and prayer. Jacob kept his ground; though the struggle
continued long, this did not shake his faith, nor silence his
prayer. He will have a blessing, and had rather have all his
bones put out of joint than go away without one. Those who would
have the blessing of Christ, must resolve to take no denial. The
fervent prayer is the effectual prayer. The Angel puts a lasting
mark of honour upon him, by changing his name. Jacob signifies a
supplanter. From henceforth he shall be celebrated, not for
craft and artful management, but for true valour. Thou shalt be
called Israel, a prince with God, a name greater than those of
the great men of the earth. He is a prince indeed that is a
prince with God; those are truly honourable that are mighty in
prayer. Having power with God, he shall have power with men too;
he shall prevail, and gain Esau's favour. Jacob gives a new name
to the place. He calls it Peniel, the face of God, because there
he had seen the appearance of God, and obtained the favour of
God. It becomes those whom God honours, to admire his grace
towards them. The Angel who wrestled with Jacob was the second
Person in the sacred Trinity, who was afterwards God manifest in
the flesh, and who, dwelling in human nature, is called
Immanuel, #Ho 12:4,5|. Jacob halted on his thigh. It might serve
to keep him from being lifted up with the abundance of the
revelations. The sun rose on Jacob: it is sun-rise with that
soul, which has had communion with God.
* The friendly meeting of Jacob and Esau. (1-16) Jacob comes to
Succoth and Shalem, He builds an altar. (17-20)

#1-16 Jacob, having by prayer committed his case to God, went on
his way. Come what will, nothing can come amiss to him whose
heart is fixed, trusting in God. Jacob bowed to Esau. A humble,
submissive behaviour goes far towards turning away wrath. Esau
embraced Jacob. God has the hearts of all men in his hands, and
can turn them when and how he pleases. It is not in vain to
trust in God, and to call upon him in the day of trouble. And
when a man's ways please the Lord he maketh even his enemies to
be at peace with him. Esau receives Jacob as a brother, and much
tenderness passes between them. Esau asks, Who are those with
thee? To this common question, Jacob spoke like himself, like a
man whose eyes are ever directed towards the Lord. Jacob urged
Esau, though his fear was over, and he took his present. It is
well when men's religion makes them generous, free-hearted, and
open-handed. But Jacob declined Esau's offer to accompany him.
It is not desirable to be too intimate with superior ungodly
relations, who will expect us to join in their vanities, or at
least to wink at them, though they blame, and perhaps mock at,
our religion. Such will either be a snare to us, or offended
with us. We shall venture the loss of all things, rather than
endanger our souls, if we know their value; rather than renounce
Christ, if we truly love him. And let Jacob's care and tender
attention to his family and flocks remind us of the good
Shepherd of our souls, who gathers the lambs with his arm, and
carries them in his bosom, and gently leads those that are with
young, #Isa 40:11|. As parents, teachers or pastors, we should
all follow his example.

#17-20 Jacob did not content himself with words of thanks for
God's favour to him, but gave real thanks. Also he kept up
religion, and the worship of God in his family. Where we have a
tent, God must have an altar. Jacob dedicated this altar to the
honour of El-elohe-Israel, God, the God of Israel; to the honour
of God, the only living and true God; and to the honour of the
God of Israel, as a God in covenant with him. Israel's God is
Israel's glory. Blessed be his name, he is still the mighty God,
the God of Israel. May we praise his name, and rejoice in his
love, through our pilgrimage here on earth, and for ever in the
heavenly Canaan.
* Dinah defiled by Shechem. (1-19) The Shechemites murdered by
Simeon and Levi. (20-31)

#1-19 Young persons, especially females, are never so safe and
well off as under the care of pious parents. Their own
ignorance, and the flattery and artifices of designing, wicked
people, who are ever laying snares for them, expose them to
great danger. They are their own enemies if they desire to go
abroad, especially alone, among strangers to true religion.
Those parents are very wrong who do not hinder their children
from needlessly exposing themselves to danger. Indulged
children, like Dinah, often become a grief and shame to their
families. Her pretence was, to see the daughters of the land, to
see how they dressed, and how they danced, and what was
fashionable among them; she went to see, yet that was not all,
she went to be seen too. She went to get acquaintance with the
Canaanites, and to learn their ways. See what came of Dinah's
gadding. The beginning of sin is as the letting forth of water.
How great a matter does a little fire kindle! We should
carefully avoid all occasions of sin and approaches to it.
#20-31 The Shechemites submitted to the sacred rite, only to
serve a turn, to please their prince, and to enrich themselves,
and it was just with God to bring punishment upon them. As
nothing secures us better than true religion, so nothing exposes
us more than religion only pretended to. But Simeon and Levi
were most unrighteous. Those who act wickedly, under the pretext
of religion, are the worst enemies of the truth, and harden the
hearts of many to destruction. The crimes of others form no
excuse for us. Alas! how one sin leads on to another, and, like
flames of fire, spread desolation in every direction! Foolish
pleasures lead to seduction; seduction produces wrath; wrath
thirsts for revenge; the thirst of revenge has recourse to
treachery; treachery issues in murder; and murder is followed by
other lawless actions. Were we to trace the history of unlawful
commerce between the sexes, we should find it, more than any
other sin, ending in blood.
* God commands Jacob to go to Beth-el, He puts away idols from
his family. (1-5) Jacob builds an altar, Death of Deborah, God
blesses Jacob. (6-15) Death of Rachel. (16-20) Reuben's crime,
The death of Isaac. (21-29)

#1-5 Beth-el was forgotten. But as many as God loves, he will
remind of neglected duties, one way or other, by conscience or
by providences. When we have vowed a vow to God, it is best not
to defer the payment of it; yet better late than never. Jacob
commanded his household to prepare, not only for the journey and
removal, but for religious services. Masters of families should
use their authority to keep up religion in their families, #Jos
24:15|. They must put away strange gods. In families where there
is a face of religion, and an altar to God, yet many times there
is much amiss, and more strange gods than one would suppose.
They must be clean, and change their garments. These were but
outward ceremonies, signifying the purifying and change of the
heart. What are clean clothes, and new clothes, without a clean
heart, and a new heart? If Jacob had called for these idols
sooner, they had parted with them sooner. Sometimes attempts for
reformation succeed better than we could have thought. Jacob
buried their images. We must be wholly separated from our sins,
as we are from those that are dead and buried out of sight. He
removed from Shechem to Beth-el. Though the Canaanites were very
angry against the sons of Jacob for their barbarous usage of the
Shechemites, yet they were so kept back by Divine power, that
they could not take the opportunity now offered to avenge them.
The way of duty is the way of safety. When we are about God's
work, we are under special protection; God is with us, while we
are with him; and if He be for us, who can be against us? God
governs the world more by secret terrors on men's minds than we
are aware of.

#6-15 The comfort the saints have in holy ordinances, is not so
much from Beth-el, the house of God, as from El-beth-el, the God
of the house. The ordinances are empty things, if we do not meet
with God in them. There Jacob buried Deborah, Rebekah's nurse.
She died much lamented. Old servants in a family, that have in
their time been faithful and useful, ought to be respected. God
appeared to Jacob. He renewed the covenant with him. I am God
Almighty, God all-sufficient, able to make good the promise in
due time, and to support thee and provide for thee in the mean
time. Two things are promised; that he should be the father of a
great nation, and that he should be the master of a good land.
These two promises had a spiritual signification, which Jacob
had some notion of, though not so clear and distinct as we now
have. Christ is the promised Seed, and heaven is the promised
land; the former is the foundation, and the latter the
top-stone, of all God's favours.

#16-20 Rachel had passionately said, Give me children, or else I
die; and now that she had children, she died! The death of the
body is but the departure of the soul to the world of spirits.
When shall we learn that it is God alone who really knows what
is best for his people, and that in all worldly affairs the
safest path for the Christian is to say from the heart, It is
the Lord, let him do what seemeth him good. Here alone is our
safety and our comfort, to know no will but his. Her dying lips
called her newborn son Ben-oni, the son of my sorrow; and many a
son proves to be the heaviness of her that bare him. Children
are enough the sorrow of their mothers; they should, therefore,
when they grow up, study to be their joy, and so, if possible,
to make them some amends. But Jacob, because he would not renew
the sorrowful remembrance of the mother's death every time he
called his son, changed his name to Benjamin, the son of my
right hand: that is, very dear to me; the support of my age,
like the staff in my right hand.

#21-29 What a sore affliction Reuben's sin was, is shown, " and
Israel heard it." No more is said, but that is enough. Reuben
thought that his father would never hear of it; but those that
promise themselves secrecy in sin, are generally disappointed.
The age and death of Isaac are recorded, though he died not till
after Joseph was sold into Egypt. Isaac lived about forty years
after he had made his will, chap. #27:2|. We shall not die an
hour the sooner, but much the better, for timely setting our
hearts and houses in order. Particular notice is taken of the
agreement of Esau and Jacob at their father's funeral, to show
how God had wonderfully changed Esau's mind. It is awful to
behold relations, sometimes for a little of this world's goods,
disputing over the graves of their friends, while they are near
going to the grave themselves.
* Esau and his descendants.

- The registers in this chapter show the faithfulness of God to
his promise to Abraham. Esau is here called Edom, that name
which kept up the remembrance of his selling his birth-right for
a mess of pottage. Esau continued the same profane despiser of
heavenly things. In outward prosperity and honour, the children
of the covenant are often behind, and those that are out of the
covenant get the start. We may suppose it a trial to the faith
of God's Israel, to hear of the pomp and power of the kings of
Edom, while they were bond-slaves in Egypt; but those that look
for great things from God, must be content to wait for them;
God's time is the best time. Mount Seir is called the land of
their possession. Canaan was at this time only the land of
promise. Seir was in the possession of the Edomites. The
children of this world have their all in hand, and nothing in
hope, #Lu 16:25|; while the children of God have their all in
hope, and next to nothing in hand. But, all things considered,
it is beyond compare better to have Canaan in promise, than
mount Seir in possession.
* Joseph is loved of Jacob, but hated by his brethren. (1-4)
Joseph's dreams. (5-11) Jacob sends Joseph to visit his
brethren, They conspire his death. (12-22) Joseph's brethren
sell him. (23-10) Jacob deceived, Joseph sold to Potiphar.
(31-36)

#1-4 In Joseph's history we see something of Christ, who was
first humbled and then exalted. It also shows the lot of
Christians, who must through many tribulations enter into the
kingdom. It is a history that has none like it, for displaying
the various workings of the human mind, both good and bad, and
the singular providence of God in making use of them for
fulfilling his purposes. Though Joseph was his father's darling,
yet he was not bred up in idleness. Those do not truly love
their children, who do not use them to business, and labour, and
hardships. The fondling of children is with good reason called
the spoiling of them. Those who are trained up to do nothing,
are likely to be good for nothing. But Jacob made known his
love, by dressing Joseph finer than the rest of his children. It
is wrong for parents to make a difference between one child and
another, unless there is great cause for it, by the children's
dutifulness, or undutifulness. When parents make a difference,
children soon notice it, and it leads to quarrels in families.
Jacob's sons did that, when they were from under his eye, which
they durst not have done at home with him; but Joseph gave his
father an account of their ill conduct, that he might restrain
them. Not as a tale-bearer, to sow discord, but as a faithful
brother.

#5-11 God gave Joseph betimes the prospect of his advancement,
to support and comfort him under his long and grievous troubles.
Observe, Joseph dreamed of his preferment, but he did not dream
of his imprisonment. Thus many young people, when setting out in
the world, think of nothing but prosperity and pleasure, and
never dream of trouble. His brethren rightly interpreted the
dream, though they abhorred the interpretation of it. While they
committed crimes in order to defeat it, they were themselves the
instruments of accomplishing it. Thus the Jews understood what
Christ said of his kingdom. Determined that he should not reign
over them, they consulted to put him to death; and by his
crucifixion, made way for the exaltation they designed to
prevent.
#12-22 How readily does Joseph wait his father's orders! Those
children who are best beloved by their parents, should be the
most ready to obey them. See how deliberate Joseph's brethren
were against him. They thought to slay him from malice
aforethought, and in cold blood. Whosoever hateth his brother is
a murderer, #1Jo 3:15|. The sons of Jacob hated their brother
because their father loved him. New occasions, as his dreams and
the like, drew them on further; but this laid rankling in their
hearts, till they resolved on his death. God has all hearts in
his hands. Reuben had most reason to be jealous of Joseph, for
he was the first-born; yet he proves his best friend. God
overruled all to serve his own purpose, of making Joseph an
instrument to save much people alive. Joseph was a type of
Christ; for though he was the beloved Son of his Father, and
hated by a wicked world, yet the Father sent him out of his
bosom to visit us in great humility and love. He came from
heaven to earth to seek and save us; yet then malicious plots
were laid against him. His own not only received him not, but
crucified him. This he submitted to, as a part of his design to
redeem and save us.

#23-30 They threw Joseph into a pit, to perish there with hunger
and cold; so cruel were their tender mercies. They slighted him
when he was in distress, and were not grieved for the affliction
of Joseph, see #Am 6:6|; for when he was pining in the pit, they
sat down to eat bread. They felt no remorse of conscience for
the sin. But the wrath of man shall praise God, and the
remainder of wrath he will restrain, #Ps 76:10|. Joseph's
brethren were wonderfully restrained from murdering him, and
their selling him as wonderfully turned to God's praise.

#31-36 When Satan has taught men to commit one sin, he teaches
them to try to conceal it with another; to hide theft and
murder, with lying and false oaths: but he that covers his sin
shall not prosper long. Joseph's brethren kept their own and one
another's counsel for some time; but their villany came to light
at last, and it is here published to the world. To grieve their
father, they sent him Joseph's coat of colours; and he hastily
thought, on seeing the bloody coat, that Joseph was rent in
pieces. Let those that know the heart of a parent, suppose the
agony of poor Jacob. His sons basely pretended to comfort him,
but miserable, hypocritical comforters were they all. Had they
really desired to comfort him, they might at once have done it,
by telling the truth. The heart is strangely hardened by the
deceitfulness of sin. Jacob refused to be comforted. Great
affection to any creature prepares for so much the greater
affliction, when it is taken from us, or made bitter to us:
undue love commonly ends in undue grief. It is the wisdom of
parents not to bring up children delicately, they know not to
what hardships they may be brought before they die. From the
whole of this chapter we see with wonder the ways of Providence.
The malignant brothers seem to have gotten their ends; the
merchants, who care not what they deal in so that they gain,
have also obtained theirs; and Potiphar, having got a fine young
slave, has obtained his! But God's designs are, by these means,
in train for execution. This event shall end in Israel's going
down to Egypt; that ends in their deliverance by Moses; that in
setting up the true religion in the world; and that in the
spread of it among all nations by the gospel. Thus the wrath of
man shall praise the Lord, and the remainder thereof will he
restrain.
* The profligate conduct of Judah and his family.

- This chapter gives an account of Judah and his family, and
such an account it is, that it seems a wonder that of all
Jacob's sons, our Lord should spring out of Judah, #Heb 7:14|.
But God will show that his choice is of grace and not of merit,
and that Christ came into the world to save sinners, even the
chief. Also, that the worthiness of Christ is of himself, and
not from his ancestors. How little reason had the Jews, who were
so called from this Judah, to boast as they did, #Joh 8:41|.
What awful examples the Lord proclaims in his punishments, of
his utter displeasure at sin! Let us seek grace from God to
avoid every appearance of sin. And let that state of humbleness
to which Jesus submitted, when he came to put away sin by the
sacrifice of himself, in appointing such characters as those
here recorded, to be his ancestors, endear the Redeemer to our
hearts.
* Joseph preferred by Potiphar. (1-6) Joseph resists temptation.
(7-12) Joseph is falsely accused by his mistress. (13-18) He is
cast into prison, God is with him there. (19-23)

#1-6 Our enemies may strip us of outward distinctions and
ornaments; but wisdom and grace cannot be taken from us. They
may separate us from friends, relatives, and country; but they
cannot take from us the presence of the Lord. They may shut us
from outward blessings, rob us of liberty, and confine us in
dungeons; but they cannot shut us out from communion with God,
from the throne of grace, or take from us the blessings of
salvation. Joseph was blessed, wonderfully blessed, even in the
house where he was a slave. God's presence with us, makes all we
do prosperous. Good men are the blessings of the place where
they live; good servants may be so, though mean and lightly
esteemed. The prosperity of the wicked is, one way or other, for
the sake of the godly. Here was a wicked family blessed for the
sake of one good servant in it.

#7-12 Beauty either in men or women, often proves a snare both
to themselves and others. This forbids pride in it, and requires
constant watchfulness against the temptation that attends it. We
have great need to make a covenant with our eyes, lest the eyes
infect the heart. When lust has got power, decency, and
reputation, and conscience, are all sacrificed. Potiphar's wife
showed that her heart was fully set to do evil. Satan, when he
found he could not overcome Joseph with the troubles and the
frowns of the world, for in them he still held fast his
principle, assaulted him with pleasures, which have ruined more
than the former. But Joseph, by the grace of God, was enabled to
resist and overcome this temptation; and his escape was as great
an instance of the Divine power, as the deliverance of the three
children out of the fiery furnace. This sin was one which might
most easily beset him. The tempter was his mistress, one whose
favour would help him forward; and it was at his utmost peril if
he slighted her, and made her his enemy. The time and place
favoured the temptation. To all this was added frequent,
constant urging. The almighty grace of God enabled Joseph to
overcome this assault of the enemy. He urges what he owed both
to God and his master. We are bound in honour, as well as
justice and gratitude, not in any thing to wrong those who place
trust in us, how secretly soever it may be done. He would not
offend his God. Three arguments Joseph urges upon himself. 1. He
considers who he was that was tempted. One in covenant with God,
who professed religion and relation to him. 2. What the sin was
to which he was tempted. Others might look upon it as a small
matter; but Joseph did not so think of it. Call sin by its own
name, and never lessen it. Let sins of this nature always be
looked upon as great wickedness, as exceedingly sinful. 3.
Against whom he was tempted to sin, against God. Sin is against
God, against his nature and his dominion, against his love and
his design. Those that love God, for this reason hate sin. The
grace of God enabled Joseph to overcome the temptation, by
avoiding the temper. He would not stay to parley with the
temptation, but fled from it, as escaping for his life. If we
mean not to do iniquity, let us flee as a bird from the snare,
and as a roe from the hunter.

#13-18 Joseph's mistress, having tried in vain to make him a
guilty man, endeavoured to be avenged on him. Those that have
broken the bonds of modesty, will never be held by the bonds of
truth. It is no new thing for the best of men to be falsely
accused of the worst of crimes, by those who themselves are the
worst of criminals. It is well there is a day of discovery
coming, in which all shall appear in their true characters.

#19-23 Joseph's master believed the accusation. Potiphar, it is
likely, chose that prison, because it was the worst; but God
designed to open the way to Joseph's honour. Joseph was owned
and righted by his God. He was away from all his friends and
relations; he had none to help or comfort him; but the Lord was
with Joseph, and showed him mercy. Those that have a good
conscience in a prison, have a good God there. God gave him
favour in the sight of the keeper of the prison; he trusted him
to manage the affairs of the prison. A good man will do good
wherever he is, and will be a blessing even in bonds and
banishment. Let us not forget, through Joseph, to look unto
Jesus, who suffered being tempted, yet without sin; who was
slandered, and persecuted, and imprisoned, but without cause;
who by the cross ascended to the throne. May we be enabled to
follow the same path in submitting and in suffering, to the same
place of glory.
* The chief butler and baker of Pharaoh in prison, Their dreams
interpreted by Joseph. (1-19) The ingratitude of the chief
butler. (20-23)

#1-19 It was not so much the prison that made the butler and
baker sad, as their dreams. God has more ways than one to sadden
the spirits. Joseph had compassion towards them. Let us be
concerned for the sadness of our brethren's countenances. It is
often a relief to those that are in trouble to be noticed. Also
learn to look into the causes of our own sorrow. Is there a good
reason? Is there not comfort sufficient to balance it, whatever
it is? Why art thou cast down, O my soul? Joseph was careful to
ascribe the glory to God. The chief butler's dream foretold his
advancement. The chief baker's dream his death. It was not
Joseph's fault that he brought the baker no better tidings. And
thus ministers are but interpreters; they cannot make the thing
otherwise than it is: if they deal faithfully, and their message
prove unpleasing, it is not their fault. Joseph does not reflect
upon his brethren that sold him; nor does he reflect on the
wrong done him by his mistress and his master, but mildly states
his own innocence. When we are called on to clear ourselves, we
should carefully avoid, as much as may be, speaking ill of
others. Let us be content to prove ourselves innocent, and not
upbraid others with their guilt.
#20-23 Joseph's interpretation of the dreams came to pass on the
very day fixed. On Pharaoh's birth-day, all his servants
attended him, and then the cases of these two came to be looked
into. We may all profitably take notice of our birth-days, with
thankfulness for the mercies of our birth, sorrow for the
sinfulness of our lives, and expectation of the day of our
death, as better than the day of our birth. But it seems strange
that worldly people, who are so fond of living here, should
rejoice at the end of one year after another of their short span
of life. A Christian has cause to rejoice that he was born, also
that he comes nearer to the end of his sin and sorrow, and
nearer to his everlasting happiness. The chief butler remembered
not Joseph, but forgot him. Joseph had deserved well at his
hands, yet he forgot him. We must not think it strange, if in
this world we have hatred shown us for our love, and slights for
our kindness. See how apt those who are themselves at ease are
to forget others in distress. Joseph learned by his
disappointment to trust in God only. We cannot expect too little
from man, nor too much from God. Let us not forget the
sufferings, promises, and love of our Redeemer. We blame the
chief butler's ingratitude to Joseph, yet we ourselves act much
more ungratefully to the Lord Jesus. Joseph had but foretold the
chief butler's enlargement, but Christ wrought out ours; he
mediated with the King of Kings for us; yet we forget him,
though often reminded of him, and though we have promised never
to forget him. Thus ill do we requite Him, like foolish people
and unwise.
* Pharaoh's dreams. (1-8) Joseph interprets Pharaoh's dreams.
(9-32) Joseph's counsel, He is highly advanced. (33-45) Joseph's
children, The beginning of the famine. (46-57)

#1-8 The means of Joseph's being freed from prison were
Pharaoh's dreams, as here related. Now that God no longer speaks
to us in that way, it is no matter how little we either heed
dreams, or tell them. The telling of foolish dreams can make no
better than foolish talk. But these dreams showed that they were
sent of God; when he awoke, Pharaoh's spirit was troubled.

#9-32 God's time for the enlargement of his people is the
fittest time. If the chief butler had got Joseph to be released
from prison, it is probable he would have gone back to the land
of the Hebrews. Then he had neither been so blessed himself, nor
such a blessing to his family, as afterwards he proved. Joseph,
when introduced to Pharaoh, gives honour to God. Pharaoh had
dreamed that he stood upon the bank of the river Nile, and saw
the kine, both the fat ones, and the lean ones, come out of the
river. Egypt has no rain, but the plenty of the year depends
upon the overflowing of the river Nile. See how many ways
Providence has of dispensing its gifts; yet our dependence is
still the same upon the First Cause, who makes every creature
what it is to us, be it rain or river. See to what changes the
comforts of this life are subject. We cannot be sure that
to-morrow shall be as this day, or next year as this. We must
learn how to want, as well as how to abound. Mark the goodness
of God in sending the seven years of plenty before those of
famine, that provision might be made. The produce of the earth
is sometimes more, and sometimes less; yet, take one with
another, he that gathers much, has nothing over; and he that
gathers little, has no lack, #Ex 16:18|. And see the perishing
nature of our worldly enjoyments. The great harvests of the
years of plenty were quite lost, and swallowed up in the years
of famine; and that which seemed very much, yet did but just
serve to keep the people alive. There is bread which lasts to
eternal life, which it is worth while to labour for. They that
make the things of this world their good things, will find
little pleasure in remembering that they have received them.

#33-45 Joseph gave good advice to Pharaoh. Fair warning should
always be followed by good counsel. God has in his word told us
of a day of trial before us, when we shall need all the grace we
can have. Now, therefore, provide accordingly. Pharaoh gave
Joseph an honourable testimony. He is a man in whom the spirit
of God is; and such men ought to be valued. Pharaoh puts upon
Joseph marks of honour. He gave him such a name as spoke the
value he had for him, Zaphnath-paaneah, "a revealer of secrets."
This preferment of Joseph encourages all to trust in God. Some
translate Joseph's new name, "the saviour of the world." The
brightest glories, even of the upper world, are put upon Christ,
the highest trust lodged in his hand, and all power given him,
both in heaven and earth.

#46-57 In the names of his two sons, Manasseh and Ephraim,
Joseph owned the Divine providence. 1. He was made to forget his
misery. 2. He was made fruitful in the land of his affliction.
The seven plenteous years came, and were ended. We ought to look
forward to the end of the days, both of our prosperity and of
our opportunity. We must not be secure in prosperity, nor
slothful in making good use of opportunity. Years of plenty will
end; what thy hand finds to do, do it; and gather in gathering
time. The dearth came, and the famine was not only in Egypt, but
in other lands. Joseph was diligent in laying up, while the
plenty lasted. He was prudent and careful in giving out, when
the famine came. Joseph was engaged in useful and important
labours. Yet it was in the midst of this his activity that his
father Jacob said, Joseph is not! What a large portion of our
troubles would be done away if we knew the whole truth! Let
these events lead us to Jesus. There is a famine of the bread of
life throughout the whole earth. Go to Jesus, and what he bids
you, do. Attend to his voice, apply to him; he will open his
treasures, and satisfy with goodness the hungry soul of every
age and nation, without money and without price. But those who
slight this provision must starve, and his enemies will be
destroyed.
* Jacob sends ten sons to buy corn. (1-6) Joseph's treatment of
his brethren. (7-20) Their remorse, Simeon detained. (21-24) The
rest return with corn. (25-28) Jacob refuses to send Benjamin to
Egypt. (29-38)

#1-6 Jacob saw the corn his neighbours had bought in Egypt, and
brought home. It is a spur to exertion to see others supplied.
Shall others get food for their souls, and shall we starve while
it is to be had? Having discovered where help is to be had, we
should apply for it without delay, without shrinking from
labour, or grudging expense, especially as regards our
never-dying souls. There is provision in Christ; but we must
come to him, and seek it from him.

#7-20 Joseph was hard upon his brethren, not from a spirit of
revenge, but to bring them to repentance. Not seeing his brother
Benjamin, he suspected that they had made away with him, and he
gave them occasion to speak of their father and brother. God, in
his providence, sometimes seems harsh with those he loves, and
speaks roughly to those for whom yet he has great mercy in
store. Joseph settled at last, that one of them should be left,
and the rest go home and fetch Benjamin. It was a very
encouraging word he said to them, "I fear God;" as if he had
said, You may be assured I will do you no wrong; I dare not, for
I know there is one higher than I. With those that fear God, we
may expect fair dealing.

#21-24 The office of conscience is to bring to mind things long
since said and done. When the guilt of this sin of Joseph's
brethren was fresh, they made light of it, and sat down to eat
bread; but now, long afterward, their consciences accused them
of it. See the good of afflictions; they often prove the happy
means of awakening conscience, and bringing sin to our
remembrance. Also, the evil of guilt as to our brethren.
Conscience now reproached them for it. Whenever we think we have
wrong done us, we ought to remember the wrong we have done to
others. Reuben alone remembered with comfort, that he had done
what he could to prevent the mischief. When we share with others
in their sufferings, it will be a comfort if we have the
testimony of our consciences for us, that we did not share in
their evil deeds, but in our places witnessed against them.
Joseph retired to weep. Though his reason directed that he
should still carry himself as a stranger, because they were not
as yet humbled enough, yet natural affection could not but work.

#25-28 The brethren came for corn, and corn they had: not only
so, but every man had his money given back. Thus Christ, like
Joseph, gives out supplies without money and without price. The
poorest are invited to buy. But guilty consciences are apt to
take good providences in a bad sense; to put wrong meanings even
upon things that make for them.

#29-38 Here is the report Jacob's sons made to their father. It
troubled the good man. Even the bundles of money Joseph
returned, in kindness, to his father, frightened him. He laid
the fault upon his sons; knowing them, he feared they had
provoked the Egyptians, and wrongfully brought home their money.
Jacob plainly distrusted his sons, remembering that he never saw
Joseph since he had been with them. It is bad with a family,
when children behave so ill that their parents know not how to
trust them. Jacob gives up Joseph for gone, and Simeon and
Benjamin as in danger; and concludes, All these things are
against me. It proved otherwise, that all these things were for
him, were working together for his good, and the good of his
family. We often think that to be against us, which is really
for us. We are afflicted in body, estate, name, and in our
relations; and think all these things are against us, whereas
they are really working for us a weight of glory. Thus does the
Lord Jesus conceal himself and his favour, thus he rebukes and
chastens those for whom he has purposes of love. By sharp
corrections and humbling convictions he will break the stoutness
and mar the pride of the heart, and bring to true repentance.
Yet before sinners fully know him, or taste that he is gracious,
he consults their good, and sustains their souls, to wait for
him. May we do thus, never yielding to discouragement,
determining to seek no other refuge, and humbling ourselves more
and more under his mighty hand. In due time he will answer our
petitions, and do for us more than we can expect.
* Jacob is persuaded to send Benjamin into Egypt. (1-14)
Joseph's reception of his brethren, their fears. (15-25) Joseph
makes a feast for his brethren. (26-34)

#1-14 Jacob urges his sons to go and buy a little food; now, in
time of dearth, a little must suffice. Judah urges that Benjamin
should go with them. It is not against the honour and duty
children owe their parents, humbly to advise them, and when
needful, to reason with them. Jacob saw the necessity of the
case, and yielded. His prudence and justice appeared in three
things. 1. He sent back the money they had found in the sack.
Honesty obliges us to restore not only that which comes to us by
our own fault, but that which comes to us by the mistakes of
others. Though we get it by oversight, if we keep it when the
oversight is discovered, it is kept by deceit. 2. He sent as
much again as they took the time before; the price of corn might
be risen, or they might have to pay a ransom for Simeon. 3. He
sent a present of such things as the land afforded, and as were
scarce in Egypt, balm, and honey, &c. Providence dispenses not
its gifts to all alike. But honey and spice will never make up
the want of bread-corn. The famine was sore in Canaan, yet they
had balm and myrrh, &c. We may live well enough upon plain food,
without dainties; but we cannot live upon dainties without plain
food. Let us thank God that what is most needful and useful,
generally is most cheap and common. Though men value very highly
their gold and silver, and the luxuries which are counted the
best fruits of every land, yet in a time of famine they
willingly barter them for bread. And how little will earthly
good things stand us in stead in the day of wrath! How ready
should we be to renounce them all, as loss, for the excellency
of the knowledge of Jesus Christ! Our way to prevail with man is
by first prevailing with the Lord in fervent prayer. But, Thy
will be done, should close every petition for the mercies of
this life, or against the afflictions of this life.
#15-25 Jacob's sons went down the second time into Egypt to buy
corn. If we should ever know what a famine of the word means,
let us not think it much to travel as far for spiritual food, as
they did for bodily food. Joseph's steward had orders from his
master to take them to his house. Even this frightened them.
Those that are guilty make the worst of every thing. But the
steward encouraged them. It appears, from what he said, that by
his good master he was brought to the knowledge of the true God,
the God of the Hebrews. Religious servants should take all fit
occasions to speak of God and his providence, with reverence and
seriousness.

#26-34 Observe the great respect Joseph's brethren paid to him.
Thus were Joseph's dreams more and more fulfilled. Joseph showed
great kindness to them. He treated them nobly; but see here the
early distance between Jews and gentiles. In a day of famine, it
is enough to be fed; but they were feasted. Their cares and
fears were now over, and they ate their bread with joy,
reckoning they were upon good terms with the lord of the land.
If God accept our works, our present, we have reason to be
cheerful. Joseph showed special regard for Benjamin, that he
might try whether his brethren would envy him. It must be our
rule, to be content with what we have, and not to grieve at what
others have. Thus Jesus shows those whom he loves, more and more
of their need. He makes them see that he is their only refuge
from destruction. He overcomes their unwillingness, and brings
them to himself. Then, as he sees good, he gives them some taste
of his love, and welcomes them to the provisions of his house,
as an earnest of what he further intends for them.
* Joseph's policy to stay his brethren, and try their affection
for Benjamin. (1-17) Judah's supplication to Joseph. (18-34)

#1-17 Joseph tried how his brethren felt towards Benjamin. Had
they envied and hated the other son of Rachel as they had hated
him, and if they had the same want of feeling towards their
father Jacob as heretofore, they would now have shown it. When
the cup was found upon Benjamin, they would have a pretext for
leaving him to be a slave. But we cannot judge what men are now,
by what they have been formerly; nor what they will do, by what
they have done. The steward charged them with being ungrateful,
rewarding evil for good; with folly, in taking away the cup of
daily use, which would soon be missed, and diligent search made
for it; for so it may be read, Is not this it in which my lord
drinketh, as having a particular fondness for it, and for which
he would search thoroughly? Or, By which, leaving it carelessly
at your table, he would make trial whether you were honest men
or not? They throw themselves upon Joseph's mercy, and
acknowledge the righteousness of God, perhaps thinking of the
injury they had formerly done to Joseph, for which they thought
God was now reckoning with them. Even in afflictions wherein we
believe ourselves wronged by men, we must own that God is
righteous, and finds out our sin.
#18-34 Had Joseph been, as Judah supposed him, an utter stranger
to the family, he could not but be wrought upon by his powerful
reasonings. But neither Jacob nor Benjamin need an intercessor
with Joseph; for he himself loved them. Judah's faithful
cleaving to Benjamin, now, in his distress, was recompensed long
afterwards by the tribe of Benjamin keeping with the tribe of
Judah, when the other tribes deserted it. The apostle, when
discoursing of the mediation of Christ, observes, that our Lord
sprang out of Judah, #Heb 7:14|; and he not only made
intercession for the transgressors, but he became a Surety for
them, testifying therein tender concern, both for his Father and
for his brethren. Jesus, the great antitype of Joseph, humbles
and proves his people, even after they have had some tastes of
his loving-kindness. He brings their sins to their remembrance,
that they may exercise and show repentance, and feel how much
they owe to his mercy.
* Joseph comforts his brethren, and sends for his father. (1-15)
Pharaoh confirms Joseph's invitation, Joseph's gifts to his
brethren. (16-24) Jacob receives the news of Joseph's being
alive. (25-28)

#1-15 Joseph let Judah go on, and heard all he had to say. He
found his brethren humbled for their sins, mindful of himself,
for Judah had mentioned him twice in his speech, respectful to
their father, and very tender of their brother Benjamin. Now
they were ripe for the comfort he designed, by making himself
known. Joseph ordered all his attendants to withdraw. Thus
Christ makes himself and his loving-kindness known to his
people, out of the sight and hearing of the world. Joseph shed
tears of tenderness and strong affection, and with these threw
off that austerity with which he had hitherto behaved toward his
brethren. This represents the Divine compassion toward returning
penitents. "I am Joseph, your brother." This would humble them
yet more for their sin in selling him, but would encourage them
to hope for kind treatment. Thus, when Christ would convince
Paul, he said, I am Jesus; and when he would comfort his
disciples, he said, It is I, be not afraid. When Christ
manifests himself to his people, he encourages them to draw near
to him with a true heart. Joseph does so, and shows them, that
whatever they thought to do against him, God had brought good
out of it. Sinners must grieve and be angry with themselves for
their sins, though God brings good out of it, for that is no
thanks to them. The agreement between all this, and the case of
a sinner, on Christ's manifesting himself to his soul, is very
striking. He does not, on this account, think sin a less, but a
greater evil; and yet he is so armed against despair, as even to
rejoice in what God hath wrought, while he trembles in thinking
of the dangers and destruction from which he has escaped. Joseph
promises to take care of his father and all the family. It is
the duty of children, if the necessity of their parents at any
time require it, to support and supply them to the utmost of
their ability; this is showing piety at home, #1Ti 5:4|. After
Joseph had embraced Benjamin, he caressed them all, and then his
brethren talked with him freely of all the affairs of their
father's house. After the tokens of true reconciliation with the
Lord Jesus, sweet communion with him follows.

#16-24 Pharaoh was kind to Joseph, and to his relations for his
sake. Egypt would make up the losses of their removal. Thus
those for whom Christ intends his heavenly glory, ought not to
regard the things of this world. The best of its enjoyments are
but lumber; we cannot make sure of them while here, much less
can we carry them away with us. Let us not set our eyes or
hearts upon the world; there are better things for us in that
blessed land, whither Christ, our Joseph, is gone to prepare a
place. Joseph dismissed his brethren with a seasonable caution,
"See that ye fall not out by the way." He knew they were too apt
to be quarrelsome; and having forgiven them all, he lays this
charge upon them, not to upbraid one another. This command our
Lord Jesus has given to us, that we love one another, and that
whatever happens, or has happened, we fall not out. For we are
brethren, we have all one Father. We are all guilty, and instead
of quarrelling with one another, have reason to fall out with
ourselves. We are, or hope to be, forgiven of God, whom we have
all offended, and, therefore, should be ready to forgive one
another. We are "by the way," a way through the land of Egypt,
where we have many eyes upon us, that seek advantage against us;
a way that leads to the heavenly Canaan, where we hope to be for
ever in perfect peace.

#25-28 To hear that Joseph is alive, is too good news to be
true; Jacob faints, for he believes it not. We faint, because we
do not believe. At length, Jacob is convinced of the truth.
Jacob was old, and did not expect to live long. He says, Let my
eyes be refreshed with this sight before they are closed, and
then I need no more to make me happy in this world. Behold Jesus
manifesting himself as a Brother and a Friend to those who once
were his despisers, his enemies. He assures them of his love and
the riches of his grace. He commands them to lay aside envy,
anger, malice, and strife, and to live in peace with each other.
He teaches them to give up the world for him and his fulness. He
supplies all that is needful to bring them home to himself, that
where he is they may be also. And though, when he at last sends
for his people, they may for a time feel some doubts and fears,
yet the thought of seeing his glory and of being with him, will
enable them to say, It is enough, I am willing to die; and I go
to see, and to be with the Beloved of my soul.
* God's promises to Jacob. (1-4) Jacob and his family go to
Egypt. (5-27) Joseph meets his father and his brethren. (28-34)

#1-4 Even as to those events and undertakings which appear most
joyful, we should seek counsel, assistance, and a blessing from
the Lord. Attending on his ordinances, and receiving the pledges
of his covenant love, we expect his presence, and that peace
which it confers. In all removals we should be reminded of our
removal out of this world. Nothing can encourage us to fear no
evil when passing through the valley of the shadow of death, but
the presence of Christ.

#5-27 We have here a particular account of Jacob's family.
Though the fulfilling of promises is always sure, yet it is
often slow. It was now 215 years since God had promised Abraham
to make of him a great nation, ch. #12:2|; yet that branch of
his seed, to which the promise was made sure, had only increased
to seventy, of whom this particular account is kept, to show the
power of God in making these seventy become a vast multitude.
#28-34 It was justice to Pharaoh to let him know that such a
family was come to settle in his dominions. If others put
confidence in us, we must not be so base as to abuse it by
imposing upon them. But how shall Joseph dispose of his
brethren? Time was, when they were contriving to be rid of him;
now he is contriving to settle them to their advantage; this is
rendering good for evil. He would have them live by themselves,
in the land of Goshen, which lay nearest to Canaan. Shepherds
were an abomination to the Egyptians. Yet Joseph would have them
not ashamed to own this as their occupation before Pharaoh. He
might have procured places for them at court or in the army. But
such preferments would have exposed them to the envy of the
Egyptians, and might have tempted them to forget Canaan and the
promise made unto their fathers. An honest calling is no
disgrace, nor ought we to account it so, but rather reckon it a
shame to be idle, or to have nothing to do. It is generally best
for people to abide in the callings they have been bred to and
used to. Whatever employment and condition God in his providence
has allotted for us, let us suit ourselves to it, satisfy
ourselves with it, and not mind high things. It is better to be
the credit of a mean post, than the shame of a high one. If we
wish to destroy our souls, or the souls of our children, then
let us seek for ourselves, and for them, great things; but if
not, it becomes us, having food and raiment, therewith to be
content.
* Joseph presents his brethren to Pharaoh. (1-6) Jacob blesses
Pharaoh. (7-12) Joseph's dealings with the Egyptians during the
famine. (13-26) Jacob's age. His desire to be buried in Canaan.
(27--31)

#1-6 Though Joseph was a great man, especially in Egypt, yet he
owned his brethren. Let the rich and great in the world not
overlook or despise poor relations. Our Lord Jesus is not
ashamed to call us brethren. In answer to Pharaoh's inquiry,
What is your calling? they told him that they were shepherds,
adding that they were come to sojourn in the land for a time,
while the famine prevailed in Canaan. Pharaoh offered to employ
them as shepherds, provided they were active men. Whatever our
business or employment is, we should aim to excel in it, and to
prove ourselves clever and industrious.

#7-12 With the gravity of old age, the piety of a true believer,
and the authority of a patriarch and a prophet, Jacob besought
the Lord to bestow a blessing upon Pharaoh. He acted as a man
not ashamed of his religion; and who would express gratitude to
the benefactor of himself and his family. We have here a very
uncommon answer given to a very common question. Jacob calls his
life a pilgrimage; the sojourning of a stranger in a foreign
country, or his journey home to his own country. He was not at
home upon earth; his habitation, his inheritance, his treasures
were in heaven. He reckons his life by days; even by days life
is soon reckoned, and we are not sure of the continuance of it
for a day. Let us therefore number our days. His days were few.
Though he had now lived one hundred and thirty years, they
seemed but a few days, in comparison with the days of eternity,
and the eternal state. They were evil; this is true concerning
man. He is of few days and full of trouble; since his days are
evil, it is well they are few. Jacob's life had been made up of
evil days. Old age came sooner upon him than it had done upon
some of his fathers. As the young man should not be proud of his
strength or beauty, so the old man should not be proud of his
age, and his hoary hairs, though others justly reverence them;
for those who are accounted very old, attain not to the years of
the patriarchs. The hoary head is only a crown of glory, when
found in the way of righteousness. Such an answer could not fail
to impress the heart of Pharaoh, by reminding him that worldly
prosperity and happiness could not last long, and was not enough
to satisfy. After a life of vanity and vexation, man goes down
into the grave, equally from the throne as the cottage. Nothing
can make us happy, but the prospect of an everlasting home in
heaven, after our short and weary pilgrimage on earth.

#13-26 Care being taken of Jacob and his family, which mercy was
especially designed by Providence in Joseph's advancement, an
account is given of the saving the kingdom of Egypt from ruin.
There was no bread, and the people were ready to die. See how we
depend upon God's providence. All our wealth would not keep us
from starving, if rain were withheld for two or three years. See
how much we are at God's mercy, and let us keep ourselves always
in his love. Also see how much we smart by our own want of care.
If all the Egyptians had laid up corn for themselves in the
seven years of plenty, they had not been in these straits; but
they regarded not the warning. Silver and gold would not feed
them: they must have corn. All that a man hath will he give for
his life. We cannot judge this matter by modern rules. It is
plain that the Egyptians regarded Joseph as a public benefactor.
The whole is consistent with Joseph's character, acting between
Pharaoh and his subjects, in the fear of God. The Egyptians
confessed concerning Joseph, Thou hast saved our lives. What
multitudes will gratefully say to Jesus, at the last day, Thou
hast saved our souls from the most tremendous destruction, and
in the season of uttermost distress! The Egyptians parted with
all their property, and even their liberty, for the saving of
their lives: can it then be too much for us to count all but
loss, and part with all, at His command, and for His sake, who
will both save our souls, and give us an hundredfold, even here,
in this present world? Surely if saved by Christ, we shall be
willing to become his servants.
#27-31 At last the time drew nigh that Israel must die. Israel,
a prince with God, had power over the Angel, and prevailed, yet
must die. Joseph supplied him with bread, that he might not die
by famine, but that did not secure him from dying by age or
sickness. He died by degrees; his candle gradually burnt down to
the socket, so that he saw the time drawing nigh. It is an
advantage to see the approach of death, before we feel it, that
we may be quickened to do, with all our might, what our hands
find to do. However, death is not far from any of us. Jacob's
care, as he saw the day approach, was about his burial; not the
pomp of it, but he would be buried in Canaan, because it was the
land of promise. It was a type of heaven, that better country,
which he declared plainly he expected, #Heb 11:14|. Nothing will
better help to make a death-bed easy, than the certain prospect
of rest in the heavenly Canaan after death. When this was done,
Israel bowed himself upon the bed's head, worshipping God, as it
is explained, see #Heb 11:21|, giving God thanks for all his
favours; in feebleness thus supporting himself, expressing his
willingness to leave the world. Even those who lived on Joseph's
provision, and Jacob who was so dear to him, must die. But
Christ Jesus gives us the true bread, that we may eat and live
for ever. To Him let us come and yield ourselves, and when we
draw near to death, he who supported us through life, will meet
us and assure us of everlasting salvation.
* Joseph visits his dying father. (1-7) Jacob blesses Joseph's
sons. (8-22)

#1-7 The death-beds of believers, with the prayers and counsels
of dying persons, are suited to make serious impressions upon
the young, the gay, and the prosperous: we shall do well to take
children on such occasions, when it can be done properly. If the
Lord please, it is very desirable to bear our dying testimony to
his truth, to his faithfulness, and the pleasantness of his
ways. And one would wish so to live, as to give energy and
weight to our dying exhortations. All true believers are blessed
at their death, but all do not depart equally full of spiritual
consolations. Jacob adopted Joseph's two sons. Let them not
succeed their father, in his power and grandeur in Egypt; but
let them succeed in the inheritance of the promise made to
Abraham. Thus the aged dying patriarch teaches these young
persons to take their lot with the people of God. He appoints
each of them to be the head of a tribe. Those are worthy of
double honour, who, through God's grace, break through the
temptations of worldly wealth and preferment, to embrace
religion in disgrace and poverty. Jacob will have Ephraim and
Manasseh to know, that it is better to be low, and in the
church, than high, and out of it.

#8-22 The two good men own God in their comforts. Joseph says,
They are my sons whom God has given me. Jacob says, God hath
showed me thy seed. Comforts are doubly sweet to us when we see
them coming from God's hand. He not only prevents our fears, but
exceeds our hopes. Jacob mentions the care the Divine providence
had taken of him all his days. A great deal of hardship he had
known in his time, but God kept him from the evil of his
troubles. Now he was dying, he looked upon himself as redeemed
from all sin and sorrow for ever. Christ, the Angel of the
covenant, redeems from all evil. Deliverances from misery and
dangers, by the Divine power, coming through the ransom of the
blood of Christ, in Scripture are often called redemption. In
blessing Joseph's sons, Jacob crossed hands. Joseph was willing
to support his first-born, and would have removed his father's
hands. But Jacob acted neither by mistake, nor from a partial
affection to one more than the other; but from a spirit of
prophecy, and by the Divine counsel. God, in bestowing blessings
upon his people, gives more to some than to others, more gifts,
graces, and comforts, and more of the good things of this life.
He often gives most to those that are least likely. He chooses
the weak things of the world; he raises the poor out of the
dust. Grace observes not the order of nature, nor does God
prefer those whom we think fittest to be preferred, but as it
pleases him. How poor are they who have no riches but those of
this world! How miserable is a death-bed to those who have no
well-grounded hope of good, but dreadful apprehensions of evil,
and nothing but evil for ever!
* Jacob calls his sons to bless them. (1,2) Reuben, Simeon,
Levi. (3-7) Judah. (8-12) Zebulun, Issachar, Dan. (13-18) Gad,
Asher, Naphtali. (19-21) Joseph and Benjamin. (22-27) Jacob's
charge respecting his burial, His death. (28-33)

#1,2 All Jacob's sons were living. His calling them together was
a precept for them to unite in love, not to mingle with the
Egyptians; and foretold that they should not be separated, as
Abraham's sons and Isaac's were, but should all make one people.
We are not to consider this address as the expression of private
feelings of affection, resentment, or partiality; but as the
language of the Holy Ghost, declaring the purpose of God
respecting the character, circumstances, and situation of the
tribes which descended from the sons of Jacob, and which may be
traced in their histories.

#3-7 Reuben was the first-born; but by gross sin, he forfeited
the birthright. The character of Reuben is, that he was unstable
as water. Men do not thrive, because they do not fix. Reuben's
sin left a lasting infamy upon his family. Let us never do evil,
then we need not fear being told of it. Simeon and Levi were
passionate and revengeful. The murder of the Shechemites is a
proof of this. Jacob protested against that barbarous act. Our
soul is our honour; by its powers we are distinguished from, and
raised above, the beasts that perish. We ought, from our hearts,
to abhor all bloody and mischievous men. Cursed be their anger.
Jacob does not curse their persons, but their lusts. I will
divide them. The sentence as it respects Levi was turned into a
blessing. This tribe performed an acceptable service in their
zeal against the worshippers of the golden calf, #Ex 32|. Being
set apart to God as priests, they were in that character
scattered through the nation of Israel.

#8-12 Judah's name signifies praise. God was praised for him,
chap. #29:35|, praised by him, and praised in him; therefore his
brethren shall praise him. Judah should be a strong and
courageous tribe. Judah is compared, not to a lion raging and
ranging, but to a lion enjoying the satisfaction of his power
and success, without creating vexation to others; this is to be
truly great. Judah should be the royal tribe, the tribe from
which Messiah the Prince should come. Shiloh, that promised Seed
in whom the earth should be blessed, "that peaceable and
prosperous One," or "Saviour," he shall come of Judah. Thus
dying Jacob at a great distance saw Christ's day, and it was his
comfort and support on his death-bed. Till Christ's coming,
Judah possessed authority, but after his crucifixion this was
shortened, and according to what Christ foretold, Jerusalem was
destroyed, and all the poor harassed remnant of Jews were
confounded together. Much which is here said concerning Judah,
is to be applied to our Lord Jesus. In him there is plenty of
all which is nourishing and refreshing to the soul, and which
maintains and cheers the Divine life in it. He is the true Vine;
wine is the appointed symbol of his blood, which is drink
indeed, as shed for sinners, and applied in faith; and all the
blessings of his gospel are wine and milk, without money and
without price, to which every thirsty soul is welcome. #Isa
55:1|.

#13-18 Concerning Zebulun: if prophecy says, Zebulun shall be a
haven of ships, be sure Providence will so plant him. God
appoints the bounds of our habitation. It is our wisdom and duty
to accommodate ourselves to our lot, and to improve it; if
Zebulun dwell at the haven of the sea, let him be for a haven
of ships. Concerning Issachar: he saw that the land was
pleasant, yielding not only pleasant prospects, but pleasant
fruits to recompense his toils. Let us, with an eye of faith,
see the heavenly rest to be good, and that land of promise to be
pleasant; this will make our present services easy. Dan should,
by art, and policy, and surprise, gain advantages against his
enemies, like a serpent biting the heel of the traveller. Jacob,
almost spent, and ready to faint, relieves himself with those
words, "I have waited for thy salvation, O Lord!" The salvation
he waited for was Christ, the promised Seed; now that he was
going to be gathered to his people, he breathes after Him to
whom the gathering of the people shall be. He declared plainly
that he sought heaven, the better country, #Heb 11:13,14|. Now
he is going to enjoy the salvation, he comforts himself that he
had waited for the salvation. Christ, as our way to heaven, is
to be waited on; and heaven, as our rest in Christ, is to be
waited for. It is the comfort of a dying saint thus to have
waited for the salvation of the Lord; for then he shall have
what he has been waiting for.
#19-21 Concerning Gad, Jacob alludes to his name, which
signifies a troop, and foresees the character of that tribe. The
cause of God and his people, though for a time it may seem to be
baffled and run down, will be victorious at last. It represents
the Christian's conflict. Grace in the soul is often foiled in
its conflicts; troops of corruption overcome it, but the cause
is God's, and grace will in the end come off conqueror, yea,
more than conqueror, #Ro 8:37|. Asher should be a rich tribe.
His inheritance bordered upon Carmel, which was fruitful to a
proverb. Naphtali, is a hind let loose. We may consider it as a
description of the character of this tribe. Unlike the laborious
ox and ass; desirous of ease and liberty; active, but more noted
for quick despatch than steady labour and perseverance. Like the
suppliant who, with goodly words, craves mercy. Let not those of
different tempers and gifts censure or envy one another.

#22-27 The blessing of Joseph is very full. What Jacob says of
him, is history as well as prophecy. Jacob reminds him of the
difficulties and fiery darts of temptations he had formerly
struggled through. His faith did not fail, but through his
trials he bore all his burdens with firmness, and did not do
anything unbecoming. All our strength for resisting temptations,
and bearing afflictions, comes from God; his grace is
sufficient. Joseph became the shepherd of Israel, to take care
of his father and family; also the stone of Israel, their
foundation and strong support. In this, as in many other things,
Joseph was a remarkable type of the Good Shepherd, and tried
Corner Stone of the whole church of God. Blessings are promised
to Joseph's posterity, typical of the vast and everlasting
blessings which come upon the spiritual seed of Christ. Jacob
blessed all his sons, but especially Joseph, "who was separated
from his brethren." Not only separated in Egypt, but, possessing
eminent dignity, and more devoted to God. Of Benjamin it is
said, He shall ravin as a wolf. Jacob was guided in what he said
by the Spirit of prophecy, and not by natural affection; else he
would have spoken with more tenderness of his beloved son
Benjamin. Concerning him he only foresees and foretells, that
his posterity should be a warlike tribe, strong and daring, and
that they should enrich themselves with the spoils of their
enemies; that they should be active. Blessed Paul was of this
tribe, #Ro 11:1; Php 3:5|; he, in the morning of his day,
devoured the prey as a persecutor, but in the evening divided
the spoils as a preacher; he shared the blessings of Judah's
Lion, and assisted in his victories.

#28-33 Jacob blessed every one according to the blessings God in
after-times intended to bestow upon them. He spoke about his
burial-place, from a principle of faith in the promise of God,
that Canaan should be the inheritance of his seed in due time.
When he had finished both his blessing and his charge, and so
had finished his testimony, he addressed himself to his dying
work. He gathered up his feet into the bed, not only as one
patiently submitting to the stroke, but as one cheerfully
composing himself to rest, now that he was weary. He freely gave
up his spirit into the hand of God, the Father of spirits. If
God's people be our people, death will gather us to them. Under
the care of the Shepherd of Israel, we shall lack nothing for
body or soul. We shall remain unmoved until our work is
finished; then, breathing out our souls into His hands for whose
salvation we have waited, we shall depart in peace, and leave a
blessing for our children after us.
* The mourning for Jacob. (1-6) His funeral. (7-14) Joseph's
brethren crave his pardon, He comforts them. (15-21) Joseph's
direction concerning his bones, His death. (22-26)

#1-6 Though pious relatives and friends have lived to a good old
age, and we are confident they are gone to glory, yet we may
regret our own loss, and pay respect to their memory by
lamenting them. Grace does not destroy, but it purifies,
moderates, and regulates natural affection. The departed soul is
out of the reach of any tokens of our affection; but it is
proper to show respect to the body, of which we look for a
glorious and joyful resurrection, whatever may become of its
remains in this world. Thus Joseph showed his faith in God, and
love to his father. He ordered the body to be embalmed, or
wrapped up with spices, to preserve it. See how vile our bodies
are, when the soul has forsaken them; they will in a very little
time become noisome, and offensive.

#7-14 Jacob's body was attended, not only by his own family, but
by the great men of Egypt. Now that they were better acquainted
with the Hebrews, they began to respect them. Professors of
religion should endeavour by wisdom and love to remove the
prejudices many have against them. Bystanders took notice of it
as a grievous mourning. The death of good men is a loss to any
place, and ought to be greatly lamented.

#15-21 Various motives might cause the sons of Jacob to continue
in Egypt, notwithstanding the prophetic vision Abraham had of
their bondage there. Judging of Joseph from the general temper
of human nature, they thought he would now avenge himself on
those who hated and injured him without cause. Not being able to
resist, or to flee away, they attempted to soften him by
humbling themselves. They pleaded with him as the servants of
Jacob's God. Joseph was much affected at seeing this complete
fulfilment of his dreams. He directs them not to fear him, but
to fear God; to humble themselves before the Lord, and to seek
the Divine forgiveness. He assures them of his own kindness to
them. See what an excellent spirit Joseph was of, and learn of
him to render good for evil. He comforted them, and, to banish
all their fears, he spake kindly to them. Broken spirits must be
bound up and encouraged. Those we love and forgive, we must not
only do well for, but speak kindly to.

#22-26 Joseph having honoured his father, his days were long in
the land, which, for the present, God had given him. When he saw
his death approaching, he comforted his brethren with the
assurance of their return to Canaan in due time. We must comfort
others with the same comforts with which we have been comforted
of God, and encourage them to rest on the promises which are our
support. For a confession of his own faith, and a confirmation
of theirs, he charges them to keep his remains unburied till
that glorious day, when they should be settled in the land of
promise. Thus Joseph, by faith in the doctrine of the
resurrection, and the promise of Canaan, gave commandment
concerning his bones. This would keep up their expectation of a
speedy departure from Egypt, and keep Canaan continually in
their minds. This would also attach Joseph's posterity to their
brethren. The death, as well as the life of this eminent saint,
was truly excellent; both furnish us with strong encouragement
to persevere in the service of God. How happy to set out early
in the heavenly race, to continue stedfastly, and to finish the
course with joy! This Joseph did, this we also may do. Even when
the pains of death are upon us, if we have trusted in Him upon
whom the patriarchs, prophets, and apostles depended, we need
not fear to say, "My flesh and my heart faileth, but God is the
strength of my heart, and my portion for ever."
** The Book of Exodus relates the forming of the children of
Israel into a church and a nation. We have hitherto seen true
religion shown in domestic life, now, we begin to trace its
effects upon the concerns of kingdoms and nations. Exodus
signifies "the departure;" the chief event therein recorded is
the departure of Israel from Egypt and Egyptian bondage; it
plainly points out the fulfilling of several promises and
prophecies to Abraham respecting his seed, and shadows forth the
state of the church, in the wilderness of this world, until her
arrival at the heavenly Canaan, an eternal rest.

* The children of Israel increase in Egypt after the death of
Joseph. (8-14) They are oppressed, but multiply exceedingly.
(1-7) The men-children destroyed. (15-22)

#1-7 During more than 200 years, while Abraham, Isaac, and Jacob
lived at liberty, the Hebrews increased slowly; only about
seventy persons went down into Egypt. There, in about the same
number of years, though under cruel bondage, they became a large
nation. This wonderful increase was according to the promise
long before made unto the fathers. Though the performance of
God's promises is sometimes slow, it is always sure.

#8-14 The land of Egypt became to Israel a house of bondage. The
place where we have been happy, may soon become the place of our
affliction; and that may prove the greatest cross to us, of
which we said, This same shall comfort us. Cease from man, and
say not of any place on this side heaven, This is my rest. All
that knew Joseph, loved him, and were kind to his brethren for
his sake; but the best and most useful services a man does to
others, are soon forgotten after his death. Our great care
should be, to serve God, and to please him who is not
unrighteous, whatever men are, to forget our work and labour of
love. The offence of Israel is, that he prospers. There is no
sight more hateful to a wicked man than the prosperity of the
righteous. The Egyptians feared lest the children of Israel
should join their enemies, and get them up out of the land.
Wickedness is ever cowardly and unjust; it makes a man fear,
where no fear is, and flee, when no one pursues him. And human
wisdom often is foolishness, and very sinful. God's people had
task-masters set over them, not only to burden them, but to
afflict them with their burdens. They not only made them serve
for Pharaoh's profit, but so that their lives became bitter. The
Israelites wonderfully increased. Christianity spread most when
it was persecuted: the blood of the martyrs was the seed of the
church. They that take counsel against the Lord and his Israel,
do but imagine a vain thing, and create greater vexation to
themselves.
#15-22 The Egyptians tried to destroy Israel by the murder of
their children. The enmity that is in the seed of the serpent,
against the Seed of the woman, makes men forget all pity. It is
plain that the Hebrews were now under an uncommon blessing. And
we see that the services done for God's Israel are often repaid
in kind. Pharaoh gave orders to drown all the male children of
the Hebrews. The enemy who, by Pharaoh, attempted to destroy the
church in this its infant state, is busy to stifle the rise of
serious reflections in the heart of man. Let those who would
escape, be afraid of sinning, and cry directly and fervently to
the Lord for assistance.
* Moses is born, and exposed on the river. (1-4) He is found,
and brought up by Pharaoh's daughter. (5-10) Moses slays an
Egyptian, and flees to Midian. (11-15) Moses marries the
daughter of Jethro. (16-22) God hears the Israelites. (23-25)

#1-4 Observe the order of Providence: just at the time when
Pharaoh's cruelty rose to its height by ordering the Hebrew
children to be drowned, the deliverer was born. When men are
contriving the ruin of the church, God is preparing for its
salvation. The parents of Moses saw he was a goodly child. A
lively faith can take encouragement from the least hint of the
Divine favour. It is said, #Heb 11:23|, that the parents of
Moses hid him by faith; they had the promise that Israel should
be preserved, which they relied upon. Faith in God's promise
quickens to the use of lawful means for obtaining mercy. Duty is
ours, events are God's. Faith in God will set us above the fear
of man. At three months' end, when they could not hide the
infant any longer, they put him in an ark of bulrushes by the
river's brink, and set his sister to watch. And if the weak
affection of a mother were thus careful, what shall we think of
Him, whose love, whose compassion is, as himself, boundless.
Moses never had a stronger protection about him, no, not when
all the Israelites were round his tent in the wilderness, than
now, when he lay alone, a helpless babe upon the waves. No
water, no Egyptian can hurt him. When we seem most neglected and
forlorn, God is most present with us.

#5-10 Come, see the place where that great man, Moses, lay, when
he was a little child; it was in a bulrush basket by the river's
side. Had he been left there long, he must have perished. But
Providence brings Pharaoh's daughter to the place where this
poor forlorn infant lay, and inclines her heart to pity it,
which she dares do, when none else durst. God's care of us in
our infancy ought to be often mentioned by us to his praise.
Pharaoh cruelly sought to destroy Israel, but his own daughter
had pity on a Hebrew child, and not only so, but, without
knowing it, preserved Israel's deliverer, and provided Moses
with a good nurse, even his own mother. That he should have a
Hebrew nurse, the sister of Moses brought the mother into the
place of a nurse. Moses was treated as the son of Pharaoh's
daughter. Many who, by their birth, are obscure and poor, by
surprising events of Providence, are raised high in the world,
to make men know that God rules.

#11-15 Moses boldly owned the cause of God's people. It is plain
from #Heb 11|. that this was done in faith, with the full
purpose of leaving the honours, wealth, and pleasures of his
rank among the Egyptians. By the grace of God he was a partaker
of faith in Christ, which overcomes the world. He was willing,
not only to risk all, but to suffer for his sake; being assured
that Israel were the people of God. By special warrant from
Heaven, which makes no rule for other cases, Moses slew an
Egyptian, and rescued an oppressed Israelites. Also, he tried to
end a dispute between two Hebrews. The reproof Moses gave, may
still be of use. May we not apply it to disputants, who, by
their fierce debates, divide and weaken the Christian church?
They forget that they are brethren. He that did wrong quarrelled
with Moses. It is a sign of guilt to be angry at reproof. Men
know not what they do, nor what enemies they are to themselves,
when they resist and despise faithful reproofs and reprovers.
Moses might have said, if this be the spirit of the Hebrews, I
will go to court again, and be the son of Pharaoh's daughter.
But we must take heed of being set against the ways and people
of God, by the follies and peevishness of some persons that
profess religion. Moses was obliged to flee into the land of
Midian. God ordered this for wise and holy ends.

#16-22 Moses found shelter in Midian. He was ready to help
Reuel's daughters to water their flocks, although bred in
learning and at court. Moses loved to be doing justice, and to
act in defence of such as he saw injured, which every man ought
to do, as far as it is in his power. He loved to be doing good;
wherever the providence of God casts us, we should desire and
try to be useful; and when we cannot do the good we would, we
must be ready to do the good we can. Moses commended himself to
the prince of Midian; who married one of his daughters to Moses,
by whom he had a son, called Gershom, "a stranger there," that
he might keep in remembrance the land in which he had been a
stranger.

#23-25 The Israelites' bondage in Egypt continued, though the
murdering of their infants did not continue. Sometimes the Lord
suffers the rod of the wicked to lie very long and very heavy on
the lot of the righteous. At last they began to think of God
under their troubles. It is a sign that the Lord is coming
towards us with deliverance, when he inclines and enables us to
cry to him for it. God heard their groaning; he made it to
appear that he took notice of their complaints. He remembered
his covenant, of which he is ever mindful. He considered this,
and not any merit of theirs. He looked upon the children of
Israel. Moses looked upon them, and pitied them; but now God
looked upon them, and helped them. He had respect unto them. His
eyes are now fixed upon Israel, to show himself in their behalf.
God is ever thus, a very present help in trouble. Take courage
then, ye who, conscious of guilt and thraldom, are looking to
Him for deliverance. God in Christ Jesus is also looking upon
you. A call of love is joined with a promise of the Redeemer.
Come unto me, all ye that labour and are heavy laden, and I will
give you rest, #Mt 11:28|.
* God appears to Moses in a burning bush. (1-6) God sends Moses
to deliver Israel. (7-10) The name Jehovah. (11-15) The
deliverance of the Israelites promised. (16-22)

#1-6 The years of the life of Moses are divided into three
forties; the first forty he spent as a prince in Pharaoh's
court, the second as a shepherd in Midian, the third as a king
in Jeshurun. How changeable is the life of man! The first
appearance of God to Moses, found him tending sheep. This seems
a poor employment for a man of his parts and education, yet he
rests satisfied with it; and thus learns meekness and
contentment, for which he is more noted in sacred writ, than for
all his learning. Satan loves to find us idle; God is pleased
when he finds us employed. Being alone, is a good friend to our
communion with God. To his great surprise, Moses saw a bush
burning without fire to kindle it. The bush burned, and yet did
not burn away; an emblem of the church in bondage in Egypt. And
it fitly reminds us of the church in every age, under its
severest persecutions kept by the presence of God from being
destroyed. Fire is an emblem, in Scripture, of the Divine
holiness and justice, also of the afflictions and trials with
which God proves and purifies his people, and even of that
baptism of the Holy Ghost, by which sinful affections are
consumed, and the soul changed into the Divine nature and image.
God gave Moses a gracious call, to which he returned a ready
answer. Those that would have communion with God, must attend
upon him in the ordinances wherein he is pleased to manifest
himself and his glory, though it be in a bush. Putting off the
shoe was a token of respect and submission. We ought to draw
nigh to God with a solemn pause and preparation, carefully
avoiding every thing that looks light and rude, and unbecoming
his service. God does not say, I was the God of Abraham, Isaac,
and Jacob, but I am. The patriarchs still live, so many years
after their bodies have been in the grave. No length of time can
separate the souls of the just from their Maker. By this, God
instructed Moses as to another world, and strengthened his
belief of a future state. Thus it is interpreted by our Lord
Jesus, who, from hence, proves that the dead are raised, #Lu
20:37|. Moses hid his face, as if both ashamed and afraid to
look upon God. The more we see of God, and his grace, and
covenant love, the more cause we shall see to worship him with
reverence and godly fear.

#7-10 God notices the afflictions of Israel. Their sorrows; even
the secret sorrows of God's people are known to him. Their cry;
God hears the cries of his afflicted people. The oppression they
endured; the highest and greatest of their oppressors are not
above him. God promises speedy deliverance by methods out of the
common ways of providence. Those whom God, by his grace,
delivers out of a spiritual Egypt, he will bring to a heavenly
Canaan.

#11-15 Formerly Moses thought himself able to deliver Israel,
and set himself to the work too hastily. Now, when the fittest
person on earth for it, he knows his own weakness. This was the
effect of more knowledge of God and of himself. Formerly,
self-confidence mingled with strong faith and great zeal, now
sinful distrust of God crept in under the garb of humility; so
defective are the strongest graces and the best duties of the
most eminent saints. But all objections are answered in,
Certainly I will be with thee. That is enough. Two names God
would now be known by. A name that denotes what he is in
himself, I AM THAT I AM. This explains his name Jehovah, and
signifies, 1. That he is self-existent: he has his being of
himself. 2. That he is eternal and unchangeable, and always the
same, yesterday, to-day, and for ever. 3. That he is
incomprehensible; we cannot by searching find him out: this name
checks all bold and curious inquiries concerning God. 4. That he
is faithful and true to all his promises, unchangeable in his
word as well as in his nature; let Israel know this, I AM hath
sent me unto you. I am, and there is none else besides me. All
else have their being from God, and are wholly dependent upon
him. Also, here is a name that denotes what God is to his
people. The Lord God of your fathers sent me unto you. Moses
must revive among them the religion of their fathers, which was
almost lost; and then they might expect the speedy performance
of the promises made unto their fathers.
#16-22 Moses' success with the elders of Israel would be good.
God, who, by his grace, inclines the heart, and opens the ear,
could say beforehand, They shall hearken to thy voice; for he
would make them willing in this day of power. As to Pharaoh,
Moses is here told that petitions and persuasions, and humble
complaints, would not prevail with him; nor a mighty hand
stretched out in signs and wonders. But those will certainly be
broken by the power of God's hand, who will not bow to the power
of his word. Pharaoh's people should furnish Israel with riches
at their departure. In Pharaoh's tyranny and Israel's
oppression, we see the miserable, abject state of sinners.
However galling the yoke, they drudge on till the Lord sends
redemption. With the invitations of the gospel, God sends the
teaching of his Spirit. Thus are men made willing to seek and to
strive for deliverance. Satan loses his power to hold them, they
come forth with all they have and are, and apply all to the
glory of God and the service of his church.
* God gives Moses power to work miracles. (1-9) Moses is loath to
be sent, Aaron is to assist him. (10-17) Moses leaves Midian,
God's message to Pharaoh. (18-23) God's displeasure against
Moses, Aaron meets him, The people believe them. (24-31)

#1-9 Moses objects, that the people would not take his word,
unless he showed them some sign. God gives him power to work
miracles. But those who are now employed to deliver God's
messages to men, need not the power to work miracles: their
character and their doctrines are to be tried by that word of
God to which they appeal. These miracles especially referred to
the miracles of the Lord Jesus Christ. It belonged to Him only,
to cast the power of the devil out of the soul, and to heal the
soul of the leprosy of sin; and so it was for Him first to cast
the devil out of the body, and to heal the leprosy of the body.

#10-17 Moses continued backward to the work God designed him
for; there was much of cowardice, slothfulness, and unbelief in
him. We must not judge of men by the readiness of their
discourse. A great deal of wisdom and true worth may be with a
slow tongue. God sometimes makes choice of those as his
messengers, who have the least of the advantages of art or
nature, that his grace in them may appear the more glorious.
Christ's disciples were no orators, till the Holy Spirit made
them such. God condescends to answer the excuse of Moses. Even
self-diffidence, when it hinders us from duty, or clogs us in
duty, is very displeasing to the Lord. But while we blame Moses
for shrinking from this dangerous service, let us ask our own
hearts if we are not neglecting duties more easy, and less
perilous. The tongue of Aaron, with the head and heart of Moses,
would make one completely fit for this errand. God promises, I
will be with thy mouth, and with his mouth. Even Aaron, who
could speak well, yet could not speak to purpose, unless God
gave constant teaching and help; for without the constant aid of
Divine grace, the best gifts will fail.

#18-23 After God had appeared in the bush, he often spake to
Moses. Pharaoh had hardened his own heart against the groans and
cries of the oppressed Israelites; and now God, in the way of
righteous judgment, hardens his heart against the teaching of
the miracles, and the terror of the plagues. But whether Pharaoh
will hear, or whether he will forbear, Moses must tell him, Thus
saith the Lord. He must demand a discharge for Israel, Let my
son go; not only my servant, whom thou hast no right to detain,
but my son. It is my son that serves me, and therefore must be
spared, must be pleaded for. In case of refusal I will slay thy
son, even thy first-born. As men deal with God's people, let
them expect so to be dealt with.

#24-31 God met Moses in anger. The Lord threatened him with
death or sent sickness upon him, as the punishment of his having
neglected to circumcise his son. When God discovers to us what
is amiss in our lives, we must give all diligence to amend it
speedily. This is the voice of every rod; it calls us to return
to Him that smites us. God sent Aaron to meet Moses. The more
they saw of God's bringing them together, the more pleasant
their interview was. The elders of Israel met them in faith, and
were ready to obey them. It often happens, that less difficulty
is found than was expected, in such undertakings as are
according to the will of God, and for his glory. Let us but
arise and try at our proper work, the Lord will be with us and
prosper us. If Israel welcomed the tidings of their deliverance,
and worshipped the Lord, how should we welcome the glad tidings
of redemption, embrace it in faith, and adore the Redeemer!
* Pharaoh's displeasure, He increases the tasks of the
Israelites. (1-9) The sufferings of the Israelites, Moses'
complaint to God. (10-23)

#1-9 God will own his people, though poor and despised, and will
find a time to plead their cause. Pharaoh treated all he had
heard with contempt. He had no knowledge of Jehovah, no fear of
him, no love to him, and therefore refused to obey him. Thus
Pharaoh's pride, ambition, covetousness, and political
knowledge, hardened him to his own destruction. What Moses and
Aaron ask is very reasonable, only to go three days' journey
into the desert, and that on a good errand. We will sacrifice
unto the Lord our God. Pharaoh was very unreasonable, in saying
that the people were idle, and therefore talked of going to
sacrifice. He thus misrepresents them, that he might have a
pretence to add to their burdens. To this day we find many who
are more disposed to find fault with their neighbours, for
spending in the service of God a few hours spared from their
worldly business, than to blame others, who give twice the time
to sinful pleasures. Pharaoh's command was barbarous. Moses and
Aaron themselves must get to the burdens. Persecutors take
pleasure in putting contempt and hardship upon ministers. The
usual tale of bricks must be made, without the usual allowance
of straw to mix with the clay. Thus more work was to be laid
upon the men, which, if they performed, they would be broken
with labour; and if not, they would be punished.
#10-23 The Egyptian task-masters were very severe. See what need
we have to pray that we may be delivered from wicked men. The
head-workmen justly complained to Pharaoh: but he taunted them.
The malice of Satan has often represented the service and
worship of God, as fit employment only for those who have
nothing else to do, and the business only of the idle; whereas,
it is the duty of those who are most busy in the world. Those
who are diligent in doing sacrifice to the Lord, will, before
God, escape the doom of the slothful servant, though with men
they do not. The Israelites should have humbled themselves
before God, and have taken to themselves the shame of their sin;
but instead of that, they quarrel with those who were to be
their deliverers. Moses returned to the Lord. He knew that what
he had said and done, was by God's direction; and therefore
appeals to him. When we find ourselves at any time perplexed in
the way of our duty, we ought to go to God, and lay open our
case before him by fervent prayer. Disappointments in our work
must not drive us from our God, but still we must ponder why
they are sent.
* God renews his promise. (1-9) Moses and Aaron again sent to
Pharaoh. (10-13) The parentage of Moses and Aaron. (14-30)

#1-9 We are most likely to prosper in attempts to glorify God,
and to be useful to men, when we learn by experience that we can
do nothing of ourselves; when our whole dependence is placed on
him, and our only expectation is from him. Moses had been
expecting what God would do; but now he shall see what he will
do. God would now be known by his name Jehovah, that is, a God
performing what he had promised, and finishing his own work. God
intended their happiness: I will take you to me for a people, a
peculiar people, and I will be to you a God. More than this we
need not ask, we cannot have, to make us happy. He intended his
own glory: Ye shall know that I am the Lord. These good words,
and comfortable words, should have revived the drooping
Israelites, and have made them forget their misery; but they
were so taken up with their troubles, that they did not heed
God's promises. By indulging discontent and fretfulness, we
deprive ourselves of the comfort we might have, both from God's
word and from his providence, and go comfortless.

#10-13 The faith of Moses was so feeble that he could scarcely
be kept to his work. Ready obedience is always according to the
strength of our faith. Though our weaknesses ought to humble us,
yet they ought not to discourage us from doing our best in any
service we have to do for God. When Moses repeats his baffled
arguments, he is argued with no longer, but God gives him and
Aaron a charge, both to the children of Israel, and to Pharaoh.
God's authority is sufficient to answer all objections, and
binds all to obey, without murmuring or disputing, #Php 2:14|.

#14-30 Moses and Aaron were Israelites; raised up unto them of
their brethren, as Christ also should be, who was to be the
Prophet and Priest, the Redeemer and Lawgiver of the people of
Israel. Moses returns to his narrative, and repeats the charge
God had given him to deliver his message to Pharaoh, and his
objection against it. Those who have spoken unadvisedly with
their lips ought to reflect upon it with regret, as Moses seems
to do here."Uncircumcised," is used in Scripture to note the
unsuitableness there may be in any thing to answer its proper
purpose; as the carnal heart and depraved nature of fallen man
are wholly unsuited to the services of God, and to the purposes
of his glory. It is profitable to place no confidence in
ourselves, all our sufficiency must be in the Lord. We never can
trust ourselves too little, or our God too much. I can do
nothing by myself, said the apostle, but I can do all things
through Christ which strengtheneth me.
* Moses and Aaron encouraged. (1-7) The rods turned into
serpents, Pharaoh's heart is hardened. (8-13) The river is
turned into blood, The distress of the Egyptians. (14-25)

#1-7 God glorifies himself. He makes people know that he is
Jehovah. Israel is made to know it by the performance of his
promises to them, and the Egyptians by the pouring out of his
wrath upon them. Moses, as the ambassador of Jehovah, speaking
in his name, laid commands upon Pharaoh, denounced threatenings
against him, and called for judgments upon him. Pharaoh, proud
and great as he was, could not resist. Moses stood not in awe of
Pharaoh, but made him tremble. This seems to be meant in the
words, Thou shalt be a god unto Pharaoh. At length Moses is
delivered from his fears. He makes no more objections, but,
being strengthened in faith, goes about his work with courage,
and proceeds in it with perseverance.
#8-13 What men dislike, because it opposes their pride and
lusts, they will not be convinced of; but it is easy to cause
them to believe things they wish to be true. God always sends
with his word full proofs of its Divine authority; but when men
are bent to disobey, and willing to object, he often permits a
snare to be laid wherein they are entangled. The magicians were
cheats, trying to copy the real miracles of Moses by secret
sleights or jugglings, which to a small extent they succeeded in
doing, so as to deceive the bystanders, but they were at length
obliged to confess they could not any longer imitate the effects
of Divine power. None assist more in the destruction of sinners,
than such as resist the truth by amusing men with a counterfeit
resemblance of it. Satan is most to be dreaded when transformed
into an angel of light.

#14-25 Here is the first of the ten plagues, the turning of the
water into blood. It was a dreadful plague. The sight of such
vast rolling streams of blood could not but strike horror.
Nothing is more common than water: so wisely has Providence
ordered it, and so kindly, that what is so needful and
serviceable to the comfort of human life, should be cheap and
almost every where to be had; but now the Egyptians must either
drink blood, or die for thirst. Egypt was a pleasant land, but
the dead fish and blood now rendered it very unpleasant. It was
a righteous plague, and justly sent upon the Egyptians; for
Nile, the river of Egypt, was their idol. That creature which we
idolize, God justly takes from us, or makes bitter to us. They
had stained the river with the blood of the Hebrews' children,
and now God made that river all blood. Never any thirsted after
blood, but sooner or later they had enough of it. It was a
significant plague; Egypt had great dependence upon their river,
#Zec 14:18|; so that in smiting the river, they were warned of
the destruction of all the produce of their country. The love of
Christ to his disciples changes all their common mercies into
spiritual blessings; the anger of God towards his enemies,
renders their most valued advantages a curse and a misery to
them. Aaron is to summon the plague by smiting the river with
his rod. It was done in the sight of Pharaoh and his attendants,
for God's true miracles were not performed as Satan's lying
wonders; truth seeks no corners. See the almighty power of God.
Every creature is that to us which he makes it to be water or
blood. See what changes we may meet with in the things of this
world; what is always vain, may soon become vexatious. See what
mischievous work sin makes. If the things that have been our
comforts prove our crosses, we must thank ourselves. It is sin
that turns our waters into blood. The plague continued seven
days; and in all that time Pharaoh's proud heart would not let
him desire Moses to pray for the removal of it. Thus the
hypocrites in heart heap up wrath. No wonder that God's anger is
not turned away, but that his hand is stretched out still.
* The plague of frogs. (1-15) The plague of lice. (16-19) The
plague of flies. (20-32)

#1-15 Pharaoh is plagued with frogs; their vast numbers made
them sore plagues to the Egyptians. God could have plagued Egypt
with lions, or bears, or wolves, or with birds of prey, but he
chose to do it by these despicable creatures. God, when he
pleases, can arm the smallest parts of the creation against us.
He thereby humbled Pharaoh. They should neither eat, nor drink,
nor sleep in quiet; but wherever they were, they should be
troubled by the frogs. God's curse upon a man will pursue him
wherever he goes, and lie heavy upon him whatever he does.
Pharaoh gave way under this plague. He promises that he will let
the people go. Those who bid defiance to God and prayer, first
or last, will be made to see their need of both. But when
Pharaoh saw there was respite, he hardened his heart. Till the
heart is renewed by the grace of God, the thoughts made by
affliction do not abide; the convictions wear off, and the
promises that were given are forgotten. Till the state of the
air is changed, what thaws in the sun will freeze again in the
shade.

#16-19 These lice were produced out of the dust of the earth;
out of any part of the creation God can fetch a scourge, with
which to correct those who rebel against him. Even the dust of
the earth obeys him. These lice were very troublesome, as well
as disgraceful to the Egyptians, whose priests were obliged to
take much pains that no vermin ever should be found about them.
All the plagues inflicted on the Egyptians, had reference to
their national crimes, or were rendered particularly severe by
their customs. The magicians attempted to imitate it, but they
could not. It forced them to confess, This is the finger of God!
The check and restraint put upon us, must needs be from a Divine
power. Sooner or later God will force even his enemies to
acknowledge his own power. Pharaoh, notwithstanding this, was
more and more obstinate.

#20-32 Pharaoh was early at his false devotions to the river;
and shall we be for more sleep and more slumber, when any
service to the Lord is to be done? The Egyptians and the Hebrews
were to be marked in the plague of flies. The Lord knows them
that are his, and will make it appear, perhaps in this world,
certainly in the other, that he has set them apart for himself.
Pharaoh unwillingly entered into a treaty with Moses and Aaron.
He is content they should sacrifice to their God, provided they
would do it in the land of Egypt. But it would be an abomination
to God, should they offer the Egyptian sacrifices; and it would
be an abomination to the Egyptians, should they offer to God the
objects of the worship of the Egyptians, namely, their calves or
oxen. Those who would offer acceptable sacrifice to God, must
separate themselves from the wicked and profane. They must also
retire from the world. Israel cannot keep the feast of the Lord,
either among the brick-kilns or among the flesh-pots of Egypt.
And they must sacrifice as God shall command, not otherwise.
Though they were in slavery to Pharaoh, yet they must obey God's
commands. Pharaoh consents for them to go into the wilderness,
provided they do not go so far but that he might fetch them back
again. Thus, some sinners, in a pang of conviction, part with
their sins, yet are loath they should go very far away; for when
the fright is over, they will turn to them again. Moses promised
the removal of this plague. But let not Pharaoh deal deceitfully
any more. Be not deceived; God is not mocked: if we think to
cheat God by a sham repentance and a false surrender of
ourselves to him, we shall put a fatal cheat upon our own souls.
Pharaoh returned to his hardness. Reigning lusts break through
the strongest bonds, and make men presume and go from their
word. Many seem in earnest, but there is some reserve, some
beloved, secret sin. They are unwilling to look upon themselves
as in danger of everlasting misery. They will refrain from other
sins; they do much, give much, and even punish themselves much.
They will leave it off sometimes, and, as it were, let their sin
depart a little way; but will not make up their minds to part
with all and follow Christ, bearing the cross. Rather than that,
they venture all. They are sorrowful, but depart from Christ,
determined to keep the world at present, and they hope for some
future season, when salvation may be had without such costly
sacrifices; but, at length, the poor sinner is driven away in
his wickedness, and left without hope to lament his folly.
* The murrain of beasts. (1-7) The plague of boils and blains.
(8-12) The plague of hail threatened. (13-21) The plague of hail
inflicted. (22-35)

#1-7 God will have Israel released, Pharaoh opposes it, and the
trial is, whose word shall stand. The hand of the Lord at once
is upon the cattle, many of which, some of all kinds, die by a
sort of murrain. This was greatly to the loss of the owners;
they had made Israel poor, and now God would make them poor. The
hand of God is to be seen, even in the sickness and death of
cattle; for a sparrow falls not to the ground without our
Father. None of the Israelites' cattle should die; the Lord
shall sever. The cattle died. The Egyptians worshipped their
cattle. What we make an idol of, it is just with God to remove
from us. This proud tyrant and cruel oppressor deserved to be
made an example by the just Judge of the universe. None who are
punished according to what they deserve, can have any just cause
to complain. Hardness of heart denotes that state of mind upon
which neither threatenings nor promise, neither judgements nor
mercies, make any abiding impression. The conscience being
stupefied, and the heart filled with pride and presumption, they
persist in unbelief and disobedience. This state of mind is also
called the stony heart. Very different is the heart of flesh,
the broken and contrite heart. Sinners have none to blame but
themselves, for that pride and ungodliness which abuse the
bounty and patience of God. For, however the Lord hardens the
hearts of men, it is always as a punishment of former sins.

#8-12 When the Egyptians were not wrought upon by the death of
their cattle, God sent a plague that seized their own bodies. If
lesser judgments do not work, God will send greater. Sometimes
God shows men their sin in their punishment. They had oppressed
Israel in the furnaces, and now the ashes of the furnace are
made a terror to them. The plague itself was very grievous. The
magicians themselves were struck with these boils. Their power
was restrained before; but they continued to withstand Moses,
and to confirm Pharaoh in his unbelief, till they were forced to
give way. Pharaoh continued obstinate. He had hardened his own
heart, and now God justly gave him up to his own heart's lusts,
permitting Satan to blind and harden him. If men shut their eyes
against the light, it is just with God to close their eyes. This
is the sorest judgment a man can be under out of hell.

#13-21 Moses is here ordered to deliver a dreadful message to
Pharaoh. Providence ordered it, that Moses should have a man of
such a fierce and stubborn spirit as this Pharaoh to deal with;
and every thing made it a most signal instance of the power
God has to humble and bring down the proudest of his enemies.
When God's justice threatens ruin, his mercy at the same time
shows a way of escape from it. God not only distinguished
between Egyptians and Israelites, but between some Egyptians and
others. If Pharaoh will not yield, and so prevent the judgment
itself, yet those that will take warning, may take shelter. Some
believed the things which were spoken, and they feared, and
housed their servants and cattle, and it was their wisdom. Even
among the servants of Pharaoh, some trembled at God's word; and
shall not the sons of Israel dread it? But others believed not,
and left their cattle in the field. Obstinate unbelief is deaf
to the fairest warnings, and the wisest counsels, which leaves
the blood of those that perish upon their own heads.
#22-35 Woeful havoc this hail made: it killed both men and
cattle; the corn above ground was destroyed, and that only
preserved which as yet was not come up. The land of Goshen was
preserved. God causes rain or hail on one city and not on
another, either in mercy or in judgment. Pharaoh humbled himself
to Moses. No man could have spoken better: he owns himself
wrong; he owns that the Lord is righteous; and God must be
justified when he speaks, though he speaks in thunder and
lightning. Yet his heart was hardened all this while. Moses
pleads with God: though he had reason to think Pharaoh would
repent of his repentance, and he told him so, yet he promises to
be his friend. Moses went out of the city, notwithstanding the
hail and lightning which kept Pharaoh and his servants within
doors. Peace with God makes men thunder-proof. Pharaoh was
frightened by the tremendous judgment; but when that was over,
his fair promises were forgotten. Those that are not bettered by
judgments and mercies, commonly become worse.
* The plague of locusts threatened; Pharaoh, moved by his
servants, inclines to let the Israelites go. (1-11) The plague
of locusts. (12-20) The plague of thick darkness. (21-29)

#1-11 The plagues of Egypt show the sinfulness of sin. They warn
the children of men not to strive with their Maker. Pharaoh had
pretended to humble himself; but no account was made of it, for
he was not sincere therein. The plague of locusts is threatened.
This should be much worse than any of that kind which had ever
been known. Pharaoh's attendants persuade him to come to terms
with Moses. Hereupon Pharaoh will allow the men to go, falsely
pretending that this was all they desired. He swears that they
shall not remove their little ones. Satan does all he can to
hinder those that serve God themselves, from bringing their
children to serve him. He is a sworn enemy to early piety.
Whatever would put us from engaging our children in God's
service, we have reason to suspect Satan in it. Nor should the
young forget that the Lord's counsel is, Remember thy Creator in
the days of thy youth; but Satan's counsel is, to keep children
in a state of slavery to sin and to the world. Mark that the
great foe of man wishes to retain him by the ties of affection,
as Pharaoh would have taken hostages from the Israelites for
their return, by holding their wives and children in captivity.
Satan is willing to share our duty and our service with the
Saviour, because the Saviour will not accept those terms.
#12-20 God bids Moses stretch out his hand; locusts came at the
call. An army might more easily have been resisted than this
host of insects. Who then is able to stand before the great God?
They covered the face of the earth, and ate up the fruit of it.
Herbs grow for the service of man; yet when God pleases, insects
shall plunder him, and eat the bread out of his mouth. Let our
labour be, not for the habitation and meat thus exposed, but for
those which endure to eternal life. Pharaoh employs Moses and
Aaron to pray for him. There are those, who, in distress, seek
the help of other people's prayers, but have no mind to pray for
themselves. They show thereby that they have no true love to
God, nor any delight in communion with him. Pharaoh desires only
that this death might be taken away, not this sin. He wishes to
get rid of the plague of locusts, not the plague of a hard
heart, which was more dangerous. An east wind brought the
locusts, a west wind carries them off. Whatever point the wind
is in, it is fulfilling God's word, and turns by his counsel.
The wind bloweth where it listeth, as to us; but not so as it
respects God. It was also an argument for their repentance; for
by this it appeared that God is ready to forgive, and swift to
show mercy. If he does this upon the outward tokens of
humiliation, what will he do if we are sincere! Oh that this
goodness of God might lead us to repentance! Pharaoh returned to
his resolution again, not to let the people go. Those who have
often baffled their convictions, are justly given up to the
lusts of their hearts.
#21-29 The plague of darkness brought upon Egypt was a dreadful
plague. It was darkness which might be felt, so thick were the
fogs. It astonished and terrified. It continued three days; six
nights in one; so long the most lightsome palaces were dungeons.
Now Pharaoh had time to consider, if he would have improved it.
Spiritual darkness is spiritual bondage; while Satan blinds
men's eyes that they see not, he binds their hands and feet,
that they work not for God, nor move toward heaven. They sit in
darkness. It was righteous with God thus to punish. The
blindness of their minds brought upon them this darkness of the
air; never was mind so blinded as Pharaoh's, never was air so
darkened as Egypt. Let us dread the consequences of sin; if
three days of darkness were so dreadful, what will everlasting
darkness be? The children of Israel, at the same time, had light
in their dwellings. We must not think we share in common mercies
as a matter of course, and therefore that we owe no thanks to
God for them. It shows the particular favour he bears to his
people. Wherever there is an Israelite indeed, though in this
dark world, there is light, there is a child of light. When God
made this difference between the Israelites and the Egyptians,
who would not have preferred the poor cottage of an Israelite to
the fine palace of an Egyptian? There is a real difference
between the house of the wicked, which is under a curse, and the
habitation of the just, which is blessed. Pharaoh renewed the
treaty with Moses and Aaron, and consented they should take
their little ones, but would have their cattle left. It is
common for sinners to bargain with God Almighty; thus they try
to mock him, but they deceive themselves. The terms of
reconciliation with God are so fixed, that though men dispute
them ever so long, they cannot possibly alter them, or bring
them lower. We must come to the demand of God's will; we cannot
expect he should condescend to the terms our lusts would make.
With ourselves and our children, we must devote all our worldly
possessions to the service of God; we know not what use he will
make of any part of what we have. Pharaoh broke off the
conference abruptly, and resolved to treat no more. Had he
forgotten how often he had sent for Moses to ease him of his
plagues? and must he now be bid to come no more? Vain malice! to
threaten him with death, who was armed with such power! What
will not hardness of heart, and contempt of God's word and
commandments, bring men to! After this, Moses came no more till
he was sent for. When men drive God's word from them, he justly
gives them up to their own delusions.
* God's last instructions to Moses respecting Pharaoh and the
Egyptians. (1-3) The death of the first-born threatened. (4-10)

#1-3 A secret revelation was made to Moses while in the presence
of Pharaoh, that he might give warning of the last dreadful
judgment, before he went out. This was the last day of the
servitude of Israel; they were about to go away. Their masters,
who had abused them in their work, would have sent them away
empty; but God provided that the labourers should not lose their
hire, and ordered them to demand it now, at their departure, and
it was given to them. God will right the injured, who in humble
silence commit their cause to him; and none are losers at last
by patient suffering. The Lord gave them favour in the sight of
the Egyptians, by making it appear how much he favoured them. He
also changed the spirit of the Egyptians toward them, and made
them to be pitied of their oppressors. Those that honour God, he
will honour.

#4-10 The death of all the first-born in Egypt at once: this
plague had been the first threatened, but is last executed. See
how slow God is to wrath. The plague is foretold, the time is
fixed; all their first-born should sleep the sleep of death, not
silently, but so as to rouse the families at midnight. The
prince was not too high to be reached by it, nor the slaves at
the mill too low to be noticed. While angels slew the Egyptians,
not so much as a dog should bark at any of the children of
Israel. It is an earnest of the difference there shall be in the
great day, between God's people and his enemies. Did men know
what a difference God puts, and will put to eternity, between
those that serve him and those that serve him not, religion
would not seem to them an indifferent thing; nor would they act
in it with so much carelessness as they do. When Moses had thus
delivered his message, he went out from Pharaoh in great anger
at his obstinacy; though he was the meekest of the men of the
earth. The Scripture has foretold the unbelief of many who hear
the gospel, that it might not be a surprise or stumbling-block
to us, #Ro 10:16|. Let us never think the worse of the gospel of
Christ for the slights men put upon it. Pharaoh was hardened,
yet he was compelled to abate his stern and haughty demands,
till the Israelites got full freedom. In like manner the people
of God will find that every struggle against their spiritual
adversary, made in the might of Jesus Christ, every attempt to
overcome him by the blood of the Lamb, and every desire to
attain increasing likeness and love to that Lamb, will be
rewarded by increasing freedom from the enemy of souls.
* The beginning of the year changed, The passover instituted.
(1-20) The people instructed how to observe the passover.
(21-28) The death of the first-born of the Egyptians, The
Israelites urged to leave the land of Egypt. (29-36) The
Israelites' first journey to Succoth. (37-42) Ordinance
respecting the passover. (43-51)

#1-20 The Lord makes all things new to those whom he delivers
from the bondage of Satan, and takes to himself to be his
people. The time when he does this is to them the beginning of a
new life. God appointed that, on the night wherein they were to
go out of Egypt, each family should kill a lamb, or that two or
three families, if small, should kill one lamb. This lamb was to
be eaten in the manner here directed, and the blood to be
sprinkled on the door-posts, to mark the houses of the
Israelites from those of the Egyptians. The angel of the Lord,
when destroying the first-born of the Egyptians, would pass over
the houses marked by the blood of the lamb: hence the name of
this holy feast or ordinance. The passover was to be kept every
year, both as a remembrance of Israel's preservation and
deliverance out of Egypt, and as a remarkable type of Christ.
Their safety and deliverance were not a reward of their own
righteousness, but the gift of mercy. Of this they were
reminded, and by this ordinance they were taught, that all
blessings came to them through the shedding and sprinkling of
blood. Observe, 1. The paschal lamb was typical. Christ is our
passover, #1Co 5:7|. Christ is the Lamb of God, #Joh 1:29|;
often in the Revelation he is called the Lamb. It was to be in
its prime; Christ offered up himself in the midst of his days,
not when a babe at Bethlehem. It was to be without blemish; the
Lord Jesus was a Lamb without spot: the judge who condemned
Christ declared him innocent. It was to be set apart four days
before, denoting the marking out of the Lord Jesus to be a
Saviour, both in the purpose and in the promise. It was to be
slain, and roasted with fire, denoting the painful sufferings of
the Lord Jesus, even unto death, the death of the cross. The
wrath of God is as fire, and Christ was made a curse for us. Not
a bone of it must be broken, which was fulfilled in Christ, #Joh
19:33|, denoting the unbroken strength of the Lord Jesus. 2. The
sprinkling of the blood was typical. The blood of the lamb must
be sprinkled, denoting the applying of the merits of Christ's
death to our souls; we must receive the atonement, #Ro 5:11|.
Faith is the bunch of hyssop, by which we apply the promises,
and the benefits of the blood of Christ laid up in them, to
ourselves. It was to be sprinkled on the door-posts, denoting
the open profession we are to make of faith in Christ. It was
not to be sprinkled upon the threshold; which cautions us to
take heed of trampling under foot the blood of the covenant. It
is precious blood, and must be precious to us. The blood, thus
sprinkled, was a means of preserving the Israelites from the
destroying angel, who had nothing to do where the blood was. The
blood of Christ is the believer's protection from the wrath of
God, the curse of the law, and the damnation of hell, #Ro 8:1|.
3. The solemn eating of the lamb was typical of our gospel duty
to Christ. The paschal lamb was not to be looked upon only, but
to be fed upon. So we must by faith make Christ our own; and we
must receive spiritual strength and nourishment from him, as
from our food, see #Joh 6:53,55|. It was all to be eaten; those
who by faith feed upon Christ, must feed upon a whole Christ;
they must take Christ and his yoke, Christ and his cross, as
well as Christ and his crown. It was to be eaten at once, not
put by till morning. To-day Christ is offered, and is to be
accepted while it is called to-day, before we sleep the sleep of
death. It was to be eaten with bitter herbs, in remembrance of
the bitterness of their bondage in Egypt; we must feed upon
Christ with sorrow and brokenness of heart, in remembrance of
sin. Christ will be sweet to us, if sin be bitter. It was to be
eaten standing, with their staves in their hands, as being ready
to depart. When we feed upon Christ by faith, we must forsake
the rule and the dominion of sin; sit loose to the world, and
every thing in it; forsake all for Christ, and reckon it no bad
bargain, #Heb 13:13,14|. 4. The feast of unleavened bread was
typical of the Christian life, #1Co 5:7,8|. Having received
Christ Jesus the Lord, we must continually delight ourselves in
Christ Jesus. No manner of work must be done, that is, no care
admitted and indulged, which does not agree with, or would
lessen this holy joy. The Jews were very strict as to the
passover, so that no leaven should be found in their houses. It
must be a feast kept in charity, without the leaven of malice;
and in sincerity, without the leaven of hypocrisy. It was by an
ordinance for ever; so long as we live we must continue feeding
upon Christ, rejoicing in him always, with thankful mention of
the great things he has done for us.

#21-28 That night, when the first-born were to be destroyed, no
Israelite must stir out of doors till called to march out of
Egypt. Their safety was owing to the blood of sprinkling. If
they put themselves from under the protection of that, it was at
their peril. They must stay within, to wait for the salvation of
the Lord; it is good to do so. In after-times they should
carefully teach their children the meaning of this service. It
is good for children to ask about the things of God; they that
ask for the way will find it. The keeping of this solemnity
every year was, 1. To look backward, that they might remember
what great things God had done for them and their fathers. Old
mercies, to ourselves, or to our fathers, must not be forgotten,
that God may be praised, and our faith in him encouraged. 2. It
was designed to look forward, as an earnest of the great
sacrifice of the Lamb of God in the fulness of time. Christ our
passover was sacrificed for us; his death was our life.
#29-36 The Egyptians had been for three days and nights kept in
anxiety and horror by the darkness; now their rest is broken by
a far more terrible calamity. The plague struck their
first-born, the joy and hope of their families. They had slain
the Hebrews' children, now God slew theirs. It reached from the
throne to the dungeon: prince and peasant stand upon the same
level before God's judgments. The destroying angel entered every
dwelling unmarked with blood, as the messenger of woe. He did
his dreadful errand, leaving not a house in which there was not
one dead. Imagine then the cry that rang through the land of
Egypt, the long, loud shriek of agony that burst from every
dwelling. It will be thus in that dreadful hour when the Son of
man shall visit sinners with the last judgment. God's sons, his
first-born, were now released. Men had better come to God's
terms at first, for he will never come to theirs. Now Pharaoh's
pride is abased, and he yields. God's word will stand; we get
nothing by disputing, or delaying to submit. In this terror the
Egyptians would purchase the favour and the speedy departure of
Israel. Thus the Lord took care that their hard-earned wages
should be paid, and the people provided for their journey.

#37-42 The children of Israel set forward without delay. A mixed
multitude went with them. Some, perhaps, willing to leave their
country, laid waste by plagues; others, out of curiosity;
perhaps a few out of love to them and their religion. But there
were always those among the Israelites who were not Israelites.
Thus there are still hypocrites in the church. This great event
was 430 years from the promise made to Abraham: see #Ga 3:17|.
So long the promise of a settlement was unfulfilled. But though
God's promises are not performed quickly, they will be, in their
season. This is that night of the Lord, that remarkable night,
to be celebrated in all generations. The great things God does
for his people, are to be not only a few days' wonder, but to be
remembered throughout all ages; especially the work of our
redemption by Christ. This first passover-night was a night of
the Lord, much to be observed; but the last passover-night, in
which Christ was betrayed and in which the first passover, with
the rest of the Jewish ceremonies, was done away, was a night of
the Lord, much more to be observed. Then a yoke, heavier than
that of Egypt, was broken from off our necks, and a land, better
than that of Canaan, set before us. It was a redemption to be
celebrated in heaven, for ever and ever.

#43-51 In times to come, all the congregation of Israel must
keep the passover. All that share in God's mercies should join
in thankful praises for them. The New Testament passover, the
Lord's supper, ought not to be neglected by any. Strangers, if
circumcised, might eat of the passover. Here is an early
indication of favour to the gentiles. This taught the Jews that
their being a nation favoured by God, entitled them to their
privileges, not their descent from Abraham. Christ our passover
is sacrificed for us, #1Co 5:7|; his blood is the only ransom
for our souls; without the shedding of it there is no remission;
without the sprinkling of it there can be no salvation. Have we,
by faith in him, sheltered our souls from deserved vengeance
under the protection of his atoning blood? Do we keep close to
him, constantly depending upon him? Do we so profess our faith
in the Redeemer, and our obligations to him, that all who pass
by may know to whom we belong? Do we stand prepared for his
service, ready to walk in his ways, and to separate ourselves
from his enemies? These are questions of vast importance to the
soul; may the Lord direct our consciences honestly to answer
them.
* The first-born sanctified to God The remembrance of the
passover commanded. (1-10) The firstlings of beasts set apart.
(11-16) Joseph's bones carried with the Israelites, They come to
Etham. (17-20) God guides the Israelites by a pillar of cloud and
fire. (21,22)

#1-10 In remembrance of the destruction of the first-born of
Egypt, both of man and of beast, and the deliverance of the
Israelites out of bondage, the first-born males of the
Israelites were set apart to the Lord. By this was set before
them, that their lives were preserved through the ransom of the
atonement, which in due time was to be made for sin. They were
also to consider their lives, thus ransomed from death, as now
to be consecrated to the service of God. The parents were not to
look upon themselves as having any right in their first-born,
till they solemnly presented them to God, and allowed his title
to them. That which is, by special mercy, spared to us, should
be applied to God's honour; at least, some grateful
acknowledgment, in works of piety and charity, should be made.
The remembrance of their coming out of Egypt must be kept up
every year. The day of Christ's resurrection is to be
remembered, for in it we were raised up with Christ out of
death's house of bondage. The Scripture tells us not expressly
what day of the year Christ rose, but it states particularly
what day of the week it was; as the more valuable deliverance,
it should be remembered weekly. The Israelites must keep the
feast of unleavened bread. Under the gospel, we must not only
remember Christ, but observe his holy supper. Do this in
remembrance of him. Also care must be taken to teach children
the knowledge of God. Here is an old law for catechising. It is
of great use to acquaint children betimes with the histories of
the Bible. And those who have God's law in their heart should
have it in their mouth, and often speak of it, to affect
themselves, and to teach others.

#11-16 The firstlings of beasts not used in sacrifice, were to be
changed for others so used, or they were to be destroyed. Our
souls are forfeited to God's justice, and unless ransomed by the
sacrifice of Christ, will certainly perish. These institutions
would continually remind them of their duty, to love and serve
the Lord. In like manner, baptism and the Lord's supper, if
explained and attended to, would remind us, and give us occasion
to remind one another of our profession and duty.

#17-20 There were two ways from Egypt to Canaan. One was only a
few days' journey; the other was much further about, through the
wilderness, and that was the way in which God chose to lead his
people Israel. The Egyptians were to be drowned in the Red sea;
the Israelites were to be humbled and proved in the wilderness.
God's way is the right way, though it seems about. If we think
he leads not his people the nearest way, yet we may be sure he
leads them the best way, and so it will appear when we come to
our journey's end. The Philistines were powerful enemies; it was
needful that the Israelites should be prepared for the wars of
Canaan, by passing through the difficulties of the wilderness.
Thus God proportions his people's trials to their strength, #1Co
10:13|. They went up in good order. They went up in five in a
rank,so some; in five bands, so others, which it seems rather to
mean. They took the bones of Joseph with them. It was an encouragement to
their faith and hope, that God would bring them to Canaan, in
expectation of which they carried these bones with them while in
the desert.
#21,22 The Lord went before them in a pillar, or appearance of
the Divine Majesty. Christ was with the church in the
wilderness, #1Co 10:9|. Those whom God brings into a wilderness,
he will not leave nor lose there, but will take care to lead
them through it. It was great satisfaction to Moses and the
pious Israelites, to be sure that they were under Divine
guidance. Those who make the glory of God their end, and the
word of God their rule, the Spirit of God the guide of their
affections, and the providence of God the guide of their
affairs, may be sure that the Lord goes before them, though they
cannot see it with their eyes: we must now live by faith. When
Israel marched, this pillar went before, and pointed out the
place of encampment, as Divine Wisdom saw fit. It sheltered by
day from the heat, and gave light by night. The Bible is a light
to our feet, a lantern to our paths, with which the Saviour's
love has provided us. It testifies of Christ. It is to us like
the pillar to the Israelites. Listen to that voice which cries,
I am the Light of the world; he that followeth me shall not walk
in darkness, but shall have the Light of life, #Joh 8:12|. Jesus
Christ alone, as shown in the Bible, and as the Holy Spirit, in
answer to prayer, recommends him to the soul, is the Way, the
Truth, and the Life, #Joh 14:6|.
* God directs the Israelites to Pihahiroth, Pharaoh pursues
after them. (1-9) The Israelites murmur, Moses comforts them.
(10-14) God instructs Moses, The cloud between the Israelites
and the Egyptians. (15-20) The Israelites pass through the Red
sea, which drowns the Egyptians. (21-31)

#1-9 Pharaoh would think that all Israel was entangled in the
wilderness, and so would become an easy prey. But God says, I
will be honoured upon Pharaoh. All men being made for the honour
of their Maker, those whom he is not honoured by, he will be
honoured upon. What seems to tend to the church's ruin, is often
overruled to the ruin of the church's enemies. While Pharaoh
gratified his malice and revenge, he furthered the bringing to
pass God's counsels concerning him. Though with the greatest
reason he had let Israel go, yet now he was angry with himself
for it. God makes the envy and rage of men against his people, a
torment to themselves. Those who set their faces heavenward, and
will live godly in Christ Jesus, must expect to be set upon by
Satan's temptations and terrors. He will not tamely part with
any out of his service.
#10-14 There was no way open to Israel but upward, and thence
their deliverance came. We may be in the way of duty, following
God, and hastening toward heaven, yet may be troubled on every
side. Some cried out unto the Lord; their fear led them to pray,
and that was well. God brings us into straits, that he may bring
us to our knees. Others cried out against Moses; fear set them
murmuring as if God were not still able to work miracles. They
quarrel with Moses for bringing them out of Egypt; and so were
angry with God for the greatest kindness ever done them; thus
gross are the absurdities of unbelief. Moses says, Fear ye not.
It is always our duty and interest, when we cannot get out of
troubles, yet to get above our fears; let them quicken our
prayers and endeavours, but not silence our faith and hope.
"Stand still," think not to save yourselves either by fighting
or flying; wait God's orders, and observe them. Compose
yourselves, by confidence in God, into peaceful thoughts of the
great salvation God is about to work for you. If God brings his
people into straits, he will find a way to bring them out.

#15-20 Moses' silent prayers of faith prevailed more with God
than Israel's loud outcries of fear. The pillar of cloud and
fire came behind them, where they needed a guard, and it was a
wall between them and their enemies. The word and providence of
God have a black and dark side toward sin and sinners, but a
bright and pleasant side toward the people of the Lord. He, who
divided between light and darkness, #Ge 1:4|, allotted darkness
to the Egyptians, and light to the Israelites. Such a difference
there will be between the inheritance of the saints in light,
and that utter darkness which will be the portion of hypocrites
for ever.

#21-31 The dividing the Red sea was the terror of the
Canaanites, #Jos 2:9|; the praise and triumph of the Israelites,
#Ps 114:3; 106:9; 136:13|. It was a type of baptism, #1Co
10:1,2|. Israel's passage through it was typical of the
conversion of souls, #Isa 11:15|; and the Egyptians being
drowned in it was typical of the final ruin of all unrepenting
sinners. God showed his almighty power, by opening a passage
through the waters, some miles over. God can bring his people
through the greatest difficulties, and force a way where he does
not find it. It was an instance of his wonderful favour to his
Israel. They went through the sea, they walked upon dry land in
the midst of the sea. This was done, in order to encourage God's
people in all ages to trust him in the greatest straits. What
cannot he do who did this? What will not he do for those that
fear and love him, who did this for these murmuring, unbelieving
Israelites? Then followed the just and righteous wrath of God
upon his and his people's enemies. The ruin of sinners is
brought on by their own rage and presumption. They might have
let Israel alone, and would not; now they would flee from the
face of Israel, and cannot. Men will not be convinced, till it
is too late, that those who meddle with God's people, meddle to
their own hurt. Moses was ordered to stretch out his hand over
the sea; the waters returned, and overwhelmed all the host of
the Egyptians. Pharaoh and his servants, who had hardened one
another in sin, now fell together, not one escaped. The
Israelites saw the Egyptians dead upon the sands. The sight very
much affected them. While men see God's works, and feel the
benefit, they fear him and trust in him. How well were it for
us, if we were always in as good a frame as sometimes! Behold
the end to which a Christian may look forward. His enemies rage,
and are mighty; but while he holds fast by God, he shall pass
the waves in safety guarded by that very power of his Saviour,
which shall come down on every spiritual foe. The enemies of his
soul whom he hath seen to-day, he shall see no more for ever.
* The song of Moses for the deliverance of Israel. (1-21) The
bitter waters at Marah, The Israelites come to Elim. (22-27)

#1-21 This song is the most ancient we know of. It is a holy
song, to the honour of God, to exalt his name, and celebrate his
praise, and his only, not in the least to magnify any man.
Holiness to the Lord is in every part of it. It may be
considered as typical, and prophetical of the final destruction
of the enemies of the church. Happy the people whose God is the
Lord. They have work to do, temptations to grapple with, and
afflictions to bear, and are weak in themselves; but his grace
is their strength. They are often in sorrow, but in him they
have comfort; he is their song. Sin, and death, and hell
threaten them, but he is, and will be their salvation. The Lord
is a God of almighty power, and woe to those that strive with
their Maker! He is a God of matchless perfection; he is glorious
in holiness; his holiness is his glory. His holiness appears in
the hatred of sin, and his wrath against obstinate sinners. It
appears in the deliverance of Israel, and his faithfulness to
his own promise. He is fearful in praises; that which is matter
of praise to the servants of God, is very dreadful to his
enemies. He is doing wonders, things out of the common course of
nature; wondrous to those in whose favour they are wrought, who
are so unworthy, that they had no reason to expect them. There
were wonders of power and wonders of grace; in both, God was to
be humbly adored.
#22-27 In the wilderness of Shur the Israelites had no water. At
Marah they had water, but it was bitter; so that they could not
drink it. God can make bitter to us that from which we promise
ourselves most, and often does so in the wilderness of this
world, that our wants, and disappointments in the creature, may
drive us to the Creator, in whose favour alone true comfort is
to be had. In this distress the people fretted, and quarrelled
with Moses. Hypocrites may show high affections, and appear
earnest in religious exercises, but in the time of temptation
they fall away. Even true believers, in seasons of sharp trial,
will be tempted to fret, distrust, and murmur. But in every
trial we should cast our care upon the Lord, and pour out our
hearts before him. We shall then find that a submissive will, a
peaceful conscience, and the comforts of the Holy Ghost, will
render the bitterest trial tolerable, yea, pleasant. Moses did
what the people had neglected to do; he cried unto the Lord. And
God provided graciously for them. He directed Moses to a tree
which he cast into the waters, when, at once, they were made
sweet. Some make this tree typical of the cross of Christ, which
sweetens the bitter waters of affliction to all the faithful,
and enables them to rejoice in tribulation. But a rebellious
Israelite shall fare no better than a rebellious Egyptian. The
threatening is implied only, the promise is expressed. God is
the great Physician. If we are kept well, it is he that keeps
us; if we are made well, it is he that recovers us. He is our
life and the length of our days. Let us not forget that we are
kept from destruction, and delivered from our enemies, to be the
Lord's servants. At Elim they had good water, and enough of it.
Though God may, for a time, order his people to encamp by the
bitter waters of Marah, that shall not always be their lot. Let
us not faint at tribulations.
* The Israelites come to the wilderness of Sin. They murmur for
food, God promises bread from heaven. (1-12) God sends quails
and manna. (13-21) Particulars respecting the manna. (22-31) An
omer of manna to be preserved. (32-36)

#1-12 The provisions of Israel, brought from Egypt, were spent
by the middle of the second month, and they murmured. It is no
new thing for the greatest kindness to be basely represented as
the greatest injuries. They so far undervalue their deliverance,
that they wished they had died in Egypt; and by the hand of the
Lord, that is, by the plagues which cut off the Egyptians. We
cannot suppose they had plenty in Egypt, nor could they fear
dying for want in the wilderness, while they had flocks and
herds: none talk more absurdly than murmurers. When we begin to
fret, we ought to consider, that God hears all our murmurings.
God promises a speedy and constant supply. He tried whether they
would trust him, and rest satisfied with the bread of the day in
its day. Thus he tried if they would serve him, and it appeared
how ungrateful they were. When God plagued the Egyptians, it was
to make them know he was their Lord; when he provided for the
Israelites, it was to make them know he was their God.

#13-21 At evening the quails came up, and the people caught with
ease as many as they needed. The manna came down in dew. They
called it "Manna, Manhu," which means, "What is this?" "It is a
portion; it is that which our God has allotted us, and we will
take it, and be thankful." It was pleasant food; it was
wholesome food. The manna was rained from heaven; it appeared,
when the dew was gone, as a small round thing, as small as the
hoar frost, like coriander seed, in colour like pearls. The
manna fell only six days in the week, and in double quantity on
the sixth day; it bred worms and became offensive if kept more
than one day, excepting on the sabbath. The people had never
seen it before. It could be ground in a mill, or beaten in a
mortar, and was then made into cakes and baked. It continued the
forty years the Israelites were in the wilderness, wherever they
went, and ceased when they arrived in Canaan. All this shows how
different it was from any thing found before, or found now. They
were to gather the manna every morning. We are hereby taught, 1.
To be prudent and diligent in providing food for ourselves and
our households; with quietness working, and eating our own
bread, not the bread of idleness or deceit. God's bounty leaves
room for man's duty; it did so even when manna was rained; they
must not eat till they have gathered. 2. To be content with
enough. Those that have most, have for themselves but food and
raiment; those that have least, generally have these; so that he
who gathers much has nothing over, and he who gathers little has
no lack. There is not such a disproportion between one and
another in the enjoyment of the things of this life, as in the
mere possession of them. 3. To depend upon Providence: let them
sleep quietly, though they have no bread in their tents, nor in
all their camp, trusting that God, with the following day, would
bring them in their daily bread. It was surer and safer in God's
storehouse than their own, and would come thence sweeter and
fresher. See here the folly of hoarding. The manna laid up by
some, who thought themselves wiser, and better managers, than
their neighbours, and who would provide lest it should fail next
day, bred worms, and became good for nothing. That will prove to
be most wasted, which is covetously and distrustfully spared.
Such riches are corrupted, #Jas 5:2,3|. The same wisdom, power,
and goodness that brought food daily from above for the
Israelites in the wilderness, brings food yearly out of the
earth in the constant course of nature, and gives us all things
richly to enjoy.

#22-31 Here is mention of a seventh-day sabbath. It was known,
not only before the giving of the law upon mount Sinai, but
before the bringing of Israel out of Egypt, even from the
beginning, #Ge 2:3|. The setting apart one day in seven for holy
work, and, in order to that, for holy rest, was ever since God
created man upon the earth, and is the most ancient of the
Divine laws. Appointing them to rest on the seventh day, he took
care that they should be no losers by it; and none ever will be
losers by serving God. On that day they were to fetch in enough
for two days, and to make it ready. This directs us to contrive
family affairs, so that they may hinder us as little as possible
in the work of the sabbath. Works of necessity are to be done on
that day; but it is desirable to have as little as may be to do,
that we may apply ourselves the more closely to prepare for the
life that is to come. When they kept manna against a command, it
stank; when they kept it by a command, it was sweet and good;
every thing is sanctified by the word of God and prayer. On the
seventh day God did not send the manna, therefore they must not
expect it, nor go out to gather. This showed that it was
produced by miracle.

#32-36 God having provided manna to be his people's food in the
wilderness, the remembrance of it was to be preserved. Eaten
bread must not be forgotten. God's miracles and mercies are to
be had in remembrance. The word of God is the manna by which our
souls are nourished, #Mt 4:4|. The comforts of the Spirit are
hidden manna, #Re 2:17|. These come from heaven, as the manna
did, and are the support and comfort of the Divine life in the
soul, while we are in the wilderness of this world. Christ in
the word is to be applied to the soul, and the means of grace
are to be used. We must every one of us gather for ourselves,
and gather in the morning of our days, the morning of our
opportunities; which if we let slip, it may be too late to
gather. The manna must not be hoarded up, but eaten; those who
have received Christ, must by faith live upon him, and not
receive his grace in vain. There was manna enough for all,
enough for each, and none had too much; so in Christ there is
enough, but not more than we need. But those who ate manna,
hungered again, died at last, and with many of them God was not
well pleased; whereas they that feed on Christ by faith, shall
never hunger, and shall die no more, and with them God will be
for ever well pleased. Let us seek earnestly for the grace of
the Holy Spirit, to turn all our knowledge of the doctrine of
Christ crucified, into the spiritual nourishment of our souls by
faith and love.
* The Israelites murmur for water at Rephidim, God sendeth it
out of the rock. (1-7) Amalek overcome, The prayers of Moses.
(8-16)

#1-7 The children of Israel journeyed according to the
commandment of the Lord, led by the pillar of cloud and fire,
yet they came to a place where there was no water for them to
drink. We may be in the way of duty, yet may meet with troubles,
which Providence brings us into, for the trial of our faith, and
that God may be glorified in our relief. They began to question
whether God was with them or not. This is called their "tempting
God," which signifies distrust of him after they had received
such proofs of his power and goodness. Moses mildly answered
them. It is folly to answer passion with passion; that makes bad
worse. God graciously appeared to help them. How wonderful the
patience and forbearance of God toward provoking sinners! That
he might show his power as well as his pity, and make it a
miracle of mercy, he gave them water out of a rock. God can open
fountains for us where we least expect them. Those who, in this
wilderness, keep to God's way, may trust him to provide for
them. Also, let this direct us to depend on Christ's grace. The
apostle says, that Rock was Christ, #1Co 10:4|, it was a type of
him. While the curse of God might justly have been executed upon
our guilty souls, behold the Son of God is smitten for us. Let
us ask and receive. There was a constant, abundant supply of
this water. Numerous as believers are, the supply of the Spirit
of Christ is enough for all. The water flowed from the rock in
streams to refresh the wilderness, and attended them on their
way towards Canaan; and this water flows from Christ, through
the ordinances, in the barren wilderness of this world, to
refresh our souls, until we come to glory. A new name was given
to the place, in remembrance, not of the mercy of their supply,
but of the sin of their murmuring: "Massah," Temptation, because
they tempted God; "Meribah," Strife, because they chid with
Moses. Sin leaves a blot upon the name.

#8-16 Israel engaged with Amalek in their own necessary defence.
God makes his people able, and calls them to various services
for the good of his church. Joshua fights, Moses prays, both
minister to Israel. The rod was held up, as the banner to
encourage the soldiers. Also to God, by way of appeal to him.
Moses was tired. The strongest arm will fail with being long
held out; it is God only whose hand is stretched out still. We
do not find that Joshua's hands were heavy in fighting, but
Moses' hands were heavy in praying; the more spiritual any
service is, the more apt we are to fail and flag in it. To
convince Israel that the hand of Moses, whom they had been
chiding, did more for their safety than their own hands, his rod
than their sword, the success rises and falls as Moses lifts up
or lets down his hands. The church's cause is more or less
successful, as her friends are more or less strong in faith, and
fervent in prayer. Moses, the man of God, is glad of help. We
should not be shy, either of asking help from others, or of
giving help to others. The hands of Moses being thus stayed,
were steady till the going down of the sun. It was great
encouragement to the people to see Joshua before them in the
field of battle, and Moses above them on the hill. Christ is
both to us; our Joshua, the Captain of our salvation, who fights
our battles, and our Moses, who ever lives, making intercession
above, that our faith fail not. Weapons formed against God's
Israel cannot prosper long, and shall be broken at last. Moses
must write what had been done, what Amalek had done against
Israel; write their bitter hatred; write their cruel attempts;
let them never be forgotten, nor what God had done for Israel in
saving them from Amalek. Write what should be done; that in
process of time Amalek should be totally ruined and rooted out.
Amalek's destruction was typical of the destruction of all the
enemies of Christ and his kingdom.
* Jethro brings to Moses his wife and two sons. (1-6) Moses
entertains Jethro. (7-12) Jethro's counsel to Moses. (13-27)

#1-6 Jethro came to rejoice with Moses in the happiness of
Israel, and to bring his wife and children to him. Moses must
have his family with him, that while he ruled the church of God,
he might set a good example in family government, #1Ti 3:5|.

#7-12 Conversation concerning God's wondrous works is good, and
edifies. Jethro not only rejoiced in the honour done to his
son-in-law, but in all the goodness done to Israel. Bystanders
were more affected with the favours God had showed to Israel,
than many were who received them. Jethro gave the glory to
Israel's God. Whatever we have the joy of, God must have the
praise. They joined in a sacrifice of thanksgiving. Mutual
friendship is sanctified by joint worship. It is very good for
relations and friends to join in the spiritual sacrifice of
prayer and praise, as those that meet in Christ. This was a
temperate feast; they did eat bread, manna. Jethro must see and
taste that bread from heaven, and though a gentile, is welcome:
the gentiles are welcomed to Christ the Bread of life.

#13-27 Here is the great zeal and the toil of Moses as a
magistrate. Having been employed to redeem Israel out of the
house of bondage, he is a further type of Christ, that he is
employed as a lawgiver and a judge among them. If the people
were as quarrelsome one with another as they were with God, no
doubt Moses had many causes brought before him. This business
Moses was called to; it appears that he did it with great care
and kindness. The meanest Israelite was welcome to bring his
cause before him. Moses kept to his business from morning to
night. Jethro thought it was too much for him to undertake
alone; also it would make the administration of justice tiresome
to the people. There may be over-doing even in well-doing.
Wisdom is profitable to direct, that we may neither content
ourselves with less than our duty, nor task ourselves beyond our
strength. Jethro advised Moses to a better plan. Great men
should not only study to be useful themselves, but contrive to
make others useful. Care must be taken in the choice of the
persons admitted into such a trust. They should be men of good
sense, that understood business, and that would not be daunted
by frowns or clamours, but abhorred the thought of a bribe. Men
of piety and religion; such as fear God, who dare not to do a
base thing, though they could do it secretly and securely. The
fear of God will best fortify a man against temptations to
injustice. Moses did not despise this advice. Those are not
wise, who think themselves too wise to be counselled.
* The people come to Sinai, God's message to them, and their
answer. (1-8) The people directed to prepare to hear the law.
(9-15) The presence of God on Sinai. (16-25)

#1-8 Moses was called up the mountain, and was employed as the
messenger of this covenant. The Maker and first Mover of the
covenant, is God himself. This blessed charter was granted out
of God's own free grace. The covenant here mentioned was the
national covenant, by which the Israelites were a people under
the government of Jehovah. It was a type of the new covenant
made with true believers in Christ Jesus; but, like other types,
it was only a shadow of good things to come. As a nation they
broke this covenant; therefore the Lord declared that he would
make a new covenant with Israel, writing his law, not upon
tables of stone, but in their hearts, #Jer 31:33; Heb 8:7-10|.
The covenant spoken of in these places as ready to vanish away,
is the national covenant with Israel, which they forfeited by
their sins. Unless we carefully attend to this, we shall fall
into mistakes while reading the Old Testament. We must not
suppose that the nation of the Jews were under the covenant of
works, which knows nothing of repentance, faith in a Mediator,
forgiveness of sins, or grace; nor yet that the whole nation of
Israel bore the character, and possessed the privileges of true
believers, as being actually sharers in the covenant of grace.
They were all under a dispensation of mercy; they had outward
privileges and advantages for salvation; but, like professing
Christians, most rested therein, and went no further. Israel
consented to the conditions. They answered as one man, All that
the Lord hath spoken we will do. Oh that there had been such a
heart in them! Moses, as a mediator, returned the words of the
people to God. Thus Christ, the Mediator, as a Prophet, reveals
God's will to us, his precepts and promises; and then, as a
Priest, offers up to God our spiritual sacrifices, not only of
prayer and praise, but of devout affections, and pious
resolutions, the work of his own Spirit in us.

#9-15 The solemn manner in which the law was delivered, was to
impress the people with a right sense of the Divine majesty.
Also to convince them of their own guilt, and to show that they
could not stand in judgment before God by their own obedience.
In the law, the sinner discovers what he ought to be, what he
is, and what he wants. There he learns the nature, necessity,
and glory of redemption, and of being made holy. Having been
taught to flee to Christ, and to love him, the law is the rule
of his obedience and faith.
#16-25 Never was there such a sermon preached, before or since,
as this which was preached to the church in the wilderness. It
might be supposed that the terrors would have checked
presumption and curiosity in the people; but the hard heart of
an unawakened sinner can trifle with the most terrible
threatenings and judgments. In drawing near to God, we must
never forget his holiness and greatness, nor our own meanness
and pollution. We cannot stand in judgment before him according
to his righteous law. The convinced transgressor asks, What must
I do to be saved? and he hears the voice, Believe in the Lord
Jesus Christ, and thou shalt be saved. The Holy Ghost, who made
the law to convince of sin, now takes of the things of Christ,
and shows them to us. In the gospel we read, Christ hath
redeemed us from the curse of the law, being made a curse for
us. We have redemption through his blood, even the forgiveness
of sins. Through him we are justified from all things, from
which we could not be justified by the law of Moses. But the
Divine law is binding as a rule of life. The Son of God came
down from heaven, and suffered poverty, shame, agony, and death,
not only to redeem us from its curse, but to bind us more
closely to keep its commands.
* The preface to the ten commandments. (1,2) The commandments of
the first table. (3-11) Of the second table. (12-17) The fear of
the people. (18-21) Idolatry again forbidden. (22-26)

#1,2 God speaks many ways to the children of men; by conscience,
by providences, by his voice, to all which we ought carefully to
attend; but he never spake at any time so as he spake the TEN
COMMANDMENTS. This law God had given to man before; it was
written in his heart; but sin so defaced it, that it was
necessary to revive the knowledge of it. The law is spiritual,
and takes knowledge of the secret thoughts, desires, and
dispositions of the heart. Its grand demand is love, without
which outward obedience is mere hypocrisy. It requires perfect,
unfailing, constant obedience; no law in the world admits
disobedience to itself. Whosoever shall keep the whole law, and
yet offend in one point, he is guilty of all, #Jas 2:10|.
Whether in the heart or the conduct, in thought, word, or deed,
to omit or to vary any thing, is sin, and the wages of sin is
death.

#3-11 The first four of the ten commandments, commonly called
the FIRST table, tell our duty to God. It was fit that those
should be put first, because man had a Maker to love, before he
had a neighbour to love. It cannot be expected that he should be
true to his brother, who is false to his God. The first
commandment concerns the object of worship, JEHOVAH, and him
only. The worship of creatures is here forbidden. Whatever comes
short of perfect love, gratitude, reverence, or worship, breaks
this commandment. Whatsoever ye do, do all to the glory of God. The
second commandment refers to the worship we are to render to the
Lord our God. It is forbidden to make any image or picture of
the Deity, in any form, or for any purpose; or to worship any
creature, image, or picture. But the spiritual import of this
command extends much further. All kinds of superstition are here
forbidden, and the using of mere human inventions in the worship
of God. The third commandment concerns the manner of worship,
that it be with all possible reverence and seriousness. All
false oaths are forbidden. All light appealing to God, all
profane cursing, is a horrid breach of this command. It matters
not whether the word of God, or sacred things, all such-like
things break this commandment, and there is no profit, honour,
or pleasure in them. The Lord will not hold him guiltless that
taketh his name in vain. The form of the fourth commandment,
"Remember," shows that it was not now first given, but was known
by the people before. One day in seven is to be kept holy. Six
days are allotted to worldly business, but not so as to neglect
the service of God, and the care of our souls. On those days we
must do all our work, and leave none to be done on the sabbath
day. Christ allowed works of necessity, charity, and piety; for
the sabbath was made for man, and not man for the sabbath, #Mr
2:27|; but all works of luxury, vanity, or self-indulgence in
any form, are forbidden. Trading, paying wages, settling
accounts, writing letters of business, worldly studies, trifling
visits, journeys, or light conversation, are not keeping this
day holy to the Lord. Sloth and indolence may be a carnal, but
not a holy rest. The sabbath of the Lord should be a day of rest
from worldly labour, and a rest in the service of God. The
advantages from the due keeping of this holy day, were it only
to the health and happiness of mankind, with the time it affords
for taking care of the soul, show the excellency of this
commandment. The day is blessed; men are blessed by it, and in
it. The blessing and direction to keep holy are not limited to
the seventh day, but are spoken of the sabbath day.

#12-17 The laws of the SECOND table, that is, the last six of
the ten commandments, state our duty to ourselves and to one
another, and explain the great commandment, Thou shalt love thy
neighbour as thyself, #Lu 10:27|. Godliness and honesty must go
together. The fifth commandment concerns the duties we owe to
our relations. Honour thy father and thy mother, includes esteem
of them, shown in our conduct; obedience to their lawful
commands; come when they call you, go where they send you, do
what they bid you, refrain from what they forbid you; and this,
as children, cheerfully, and from a principle of love. Also
submission to their counsels and corrections. Endeavouring, in
every thing, to comfort parents, and to make their old age easy;
maintaining them if they need support, which our Saviour makes
to be particularly intended in this commandment, #Mt 15:4-6|.
Careful observers have noted a peculiar blessing in temporal
things on obedient, and the reverse on disobedient children. The
sixth commandment requires that we regard the life and the
safety of others as we do our own. Magistrates and their
officers, and witnesses testifying the truth, do not break this
command. Self-defence is lawful; but much which is not deemed
murder by the laws of man, is such before God. Furious passions,
stirred up by anger or by drunkenness, are no excuse: more
guilty is murder in duels, which is a horrible effect of a
haughty, revengeful spirit. All fighting, whether for wages, for
renown, or out of anger and malice, breaks this command, and the
bloodshed therein is murder. To tempt men to vice and crimes
which shorten life, may be included. Misconduct, such as may
break the heart, or shorten the lives of parents, wives, or
other relatives, is a breach of this command. This command
forbids all envy, malice, hatred, or anger, all provoking or
insulting language. The destruction of our own lives is here
forbidden. This commandment requires a spirit of kindness,
longsuffering, and forgiveness. The seventh commandment concerns
chastity. We should be as much afraid of that which defiles the
body, as of that which destroys it. Whatever tends to pollute
the imagination, or to raise the passions, falls under this law,
as impure pictures, books, conversation, or any other like
matters. The eighth commandment is the law of love as it
respects the property of others. The portion of worldly things
allotted us, as far as it is obtained in an honest way, is the
bread which God hath given us; for that we ought to be thankful,
to be contented with it, and, in the use of lawful means, to
trust Providence for the future. Imposing upon the ignorance,
easiness, or necessity of others, and many other things, break
God's law, though scarcely blamed in society. Plunderers of
kingdoms though above human justice, will be included in this
sentence. Defrauding the public, contracting debts without
prospect of paying them, or evading payment of just debts,
extravagance, all living upon charity when not needful, all
squeezing the poor in their wages; these, and such things, break
this command; which requires industry, frugality, and content,
and to do to others, about worldly property, as we would they
should do to us. The ninth commandment concerns our own and our
neighbour's good name. This forbids speaking falsely on any
matter, lying, equivocating, and any way devising or designing
to deceive our neighbour. Speaking unjustly against our
neighbour, to hurt his reputation. Bearing false witness against
him, or in common conversation slandering, backbiting, and
tale-bearing; making what is done amiss, worse than it is, and
in any way endeavouring to raise our reputation upon the ruin of
our neighbour's. How much this command is every day broken among
persons of all ranks! The tenth commandment strikes at the root;
Thou shalt not covet. The others forbid all desire of doing what
will be an injury to our neighbour; this forbids all wrong
desire of having what will gratify ourselves.

#18-21 This law, which is so extensive that we cannot measure
it, so spiritual that we cannot evade it, and so reasonable that
we cannot find fault with it, will be the rule of the future
judgment of God, as it is for the present conduct of man. If
tried by this rule, we shall find our lives have been passed in
transgressions. And with this holy law and an awful judgment
before us, who can despise the gospel of Christ? And the
knowledge of the law shows our need of repentance. In every
believer's heart sin is dethroned and crucified, the law of God
is written, and the image of God renewed. The Holy Spirit
enables him to hate sin and flee from it, to love and keep this
law in sincerity and truth; nor will he cease to repent.

#22-26 Moses having entered into the thick darkness, God there
spake in his hearing all that follows from hence to the end of
chap. 23, which is mostly an exposition of the ten commandments.
The laws in these verses relate to God's worship. The Israelites
are assured of God's gracious acceptance of their devotions.
Under the gospel, men are encouraged to pray every where, and
wherever God's people meet in his name to worship him, he will
be in the midst of them; there he will come unto them, and will
bless them.
* Laws respecting servants. (1-11) Judicial laws. (12-21)
Judicial laws. (22-36)

#1-11 The laws in this chapter relate to the fifth and sixth
commandments; and though they differ from our times and customs,
nor are they binding on us, yet they explain the moral law, and
the rules of natural justice. The servant, in the state of
servitude, was an emblem of that state of bondage to sin, Satan,
and the law, which man is brought into by robbing God of his
glory, by the transgression of his precepts. Likewise in being
made free, he was an emblem of that liberty wherewith Christ,
the Son of God, makes free from bondage his people, who are free
indeed; and made so freely, without money and without price, of
free grace.

#12-21 God, who by his providence gives and maintains life, by
his law protects it. A wilful murderer shall be taken even from
God's altar. But God provided cities of refuge to protect those
whose unhappiness it was, and not their fault, to cause the
death of another; for such as by accident, when a man is doing a
lawful act, without intent of hurt, happens to kill another. Let
children hear the sentence of God's word upon the ungrateful and
disobedient; and remember that God will certainly requite it, if
they have ever cursed their parents, even in their hearts, or
have lifted up their hands against them, except they repent, and
flee for refuge to the Saviour. And let parents hence learn to
be very careful in training up their children, setting them a
good example, especially in the government of their passions,
and in praying for them; taking heed not to provoke them to
wrath. Through poverty the Israelites sometimes sold themselves
or their children; magistrates sold some persons for their
crimes, and creditors were in some cases allowed to sell their
debtors who could not pay. But "man-stealing," the object of
which is to force another into slavery, is ranked in the New
Testament with the greatest crimes. Care is here taken, that
satisfaction be made for hurt done to a person, though death do
not follow. The gospel teaches masters to forbear, and to
moderate threatenings, #Eph 6:9|, considering with Job, What
shall I do, when God riseth up? #Job 31:13,14|.
#22-36 The cases here mentioned give rules of justice then, and
still in use, for deciding similar matters. We are taught by
these laws, that we must be very careful to do no wrong, either
directly or indirectly. If we have done wrong, we must be very
willing to make it good, and be desirous that nobody may lose by
us.
* Judicial laws.

- The people of God should ever be ready to show mildness and
mercy, according to the spirit of these laws. We must answer to
God, not only for what we do maliciously, but for what we do
heedlessly. Therefore, when we have done harm to our neighbour,
we should make restitution, though not compelled by law. Let
these scriptures lead our souls to remember, that if the grace
of God has indeed appeared to us, then it has taught us, and
enabled us so to conduct ourselves by its holy power, that
denying ungodliness and worldly lusts, we should live soberly,
righteously, and godly in this present world, #Tit 2:12|. And
the grace of God teaches us, that as the Lord is our portion,
there is enough in him to satisfy all the desires of our souls.
* Laws against falsehood and injustice. (1-9) The year of rest,
The sabbath, The three festivals. (10-19) God promises to
conduct the Israelites to Canaan. (20-33)

#1-9 In the law of Moses are very plain marks of sound moral
feeling, and of true political wisdom. Every thing in it is
suited to the desired and avowed object, the worship of one only
God, and the separation of Israel from the pagan world. Neither
parties, friends, witnesses, nor common opinions, must move us
to lessen great faults, to aggravate small ones, excuse
offenders, accuse the innocent, or misrepresent any thing.

#10-19 Every seventh year the land was to rest. They must not
plough or sow it; what the earth produced of itself, should be
eaten, and not laid up. This law seems to have been intended to
teach dependence on Providence, and God's faithfulness in
sending the larger increase while they kept his appointments. It
was also typical of the heavenly rest, when all earthly labours,
cares, and interests shall cease for ever. All respect to the
gods of the heathen is strictly forbidden. Since idolatry was a
sin to which the Israelites leaned, they must blot out the
remembrance of the gods of the heathen. Solemn religious
attendance on God, in the place which he should choose, is
strictly required. They must come together before the Lord. What
a good Master do we serve, who has made it our duty to rejoice
before him! Let us devote with pleasure to the service of God
that portion of our time which he requires, and count his
sabbaths and ordinances to be a feast unto our souls. They were
not to come empty-handed; so now, we must not come to worship
God empty-hearted; our souls must be filled with holy desires
toward him, and dedications of ourselves to him; for with such
sacrifices God is well pleased.

#20-33 It is here promised that they should be guided and kept
in their way through the wilderness to the land of promise,
Behold, I send an angel before thee, mine angel. The precept
joined with this promise is, that they be obedient to this angel
whom God would send before them. Christ is the Angel of Jehovah;
this is plainly taught by St. Paul, #1Co 10:9|. They should have
a comfortable settlement in the land of Canaan. How reasonable
are the conditions of this promise; that they should serve the
only true God; not the gods of the nations, which are no gods at
all. How rich are the particulars of this promise! The comfort
of their food, the continuance of their health, the increase of
their wealth, the prolonging their lives to old age. Thus hath
godliness the promise of the life that now is. It is promised
that they should subdue their enemies. Hosts of hornets made way
for the hosts of Israel; such mean creatures can God use for
chastising his people's enemies. In real kindness to the church,
its enemies are subdued by little and little; thus we are kept
on our guard, and in continual dependence on God. Corruptions
are driven out of the hearts of God's people, not all at once,
but by little and little. The precept with this promise is, that
they should not make friendship with idolaters. Those that would
keep from bad courses, must keep from bad company. It is
dangerous to live in a bad neighbourhood; others' sins will be
our snares. Our greatest danger is from those who would make us
sin against God.
* Moses is called up into the mountain, The people promise
obedience. (1-8) The glory of the Lord appears. (9-11) Moses
goes up into the mountain. (12-18)

#1-8 A solemn covenant was made between God and Israel. Very
solemn it was, typifying the covenant of grace between God and
believers, through Christ. As soon as God separated to himself a
peculiar people, he governed them by a written word, as he has
done ever since. God's covenants and commands are so just in
themselves, and so much for our good, that the more we think of
them, and the more plainly and fully they are set before us, the
more reason we may see to comply with them. The blood of the
sacrifice was sprinkled on the altar, on the book, and on the
people. Neither their persons, their moral obedience, nor
religious services, would meet with acceptance from a holy God,
except through the shedding and sprinkling' of blood. Also the
blessings granted unto them were all of mercy; and the Lord
would deal with them in kindness. Thus the sinner, by faith in
the blood of Christ, renders willing and acceptable obedience.

#9-11 The elders saw the God of Israel; they had some glimpse of
his glory, though whatever they saw, it was something of which
no image or picture could be made, yet enough to satisfy them
that God was with them of a truth. Nothing is described but what
was under his feet. The sapphires are the pavement under his
feet; let us put all the wealth of this world under our feet,
and not in our hearts. Thus the believer sees in the face of
Jesus Christ, far clearer discoveries of the glorious justice
and holiness of God, than ever he saw under terrifying
convictions; and through the Saviour, holds communion with a
holy God.

#12-18 A cloud covered the mount six days; a token of God's
special presence there. Moses was sure that he who called him up
would protect him. Even those glorious attributes of God which
are most terrible to the wicked, the saints with humble
reverence rejoice in. And through faith in the atoning
Sacrifice, we hope for greater honour than Moses ever enjoyed on
earth. Now we see through a glass darkly, but when he shall
appear, then face to face. This vision of God will continue with
equal, if not increasing brightness of joy; not for a few days
only, but through eternity.
* What the Israelites were to offer for making the tabernacle.
(1-9) The ark. (10-22) The table, with its furniture. (23-30)
The candlestick. (31-40)

#1-9 God chose the people of Israel to be a peculiar people to
himself, above all people, and he himself would be their King.
He ordered a royal palace to be set up among them for himself,
called a sanctuary, or holy place, or habitation. There he
showed his presence among them. And because in the wilderness
they dwelt in tents, this royal palace was ordered to be a
tabernacle, that it might move with them. The people were to
furnish Moses with the materials, by their own free will. The
best use we can make of our worldly wealth, is to honour God
with it in works of piety and charity. We should ask, not only,
What must we do? but, What may we do for God? Whatever they
gave, they must give it cheerfully, not grudgingly, for God
loves a cheerful giver, #2Co 9:7|. What is laid out in the
service of God, we must reckon well bestowed; and whatsoever is
done in God's service, must be done by his direction.

#10-22 The ark was a chest, overlaid with gold, in which the two
tables of the law were to be kept. These tables are called the
testimony; God in them testified his will. This law was a
testimony to the Israelites, to direct them in their duty, and
would be a testimony against them, if they transgressed. This
ark was placed in the holy of holies; the blood of the
sacrifices was sprinkled, and the incense burned, before it, by
the high priest; and above it appeared the visible glory, which
was the symbol of the Divine presence. This was a type of Christ
in his sinless nature, which saw no corruption, in personal
union with his Divine nature, atoning for our sins against it,
by his death. The cherubim of gold looked one towards another,
and both looked downward toward the ark. It denotes the angels'
attendance on the Redeemer, their readiness to do his will,
their presence in the assemblies of saints, and their desire to
look into the mysteries of the gospel. It was covered with a
covering of gold, called the mercy-seat. God is said to dwell,
or sit between the cherubim, on the mercy-seat. There he would
give his law, and hear supplicants, as a prince on his throne.

#23-30 A table was to be made of wood, overlaid with gold, to
stand in the outer tabernacle, to be always furnished with the
shew-bread. This table, with the articles on it, and its use,
seems to typify the communion which the Lord holds with his
redeemed people in his ordinances, the provisions of his house,
the feasts they are favoured with. Also the food for their
souls, which they always find when they hunger after it; and the
delight he takes in their persons and services, as presented
before him in Christ.

#31-40 The candlestick represents the light of God's word and
Spirit, in and through Christ Jesus, afforded in this dark world
to his believing people, to direct their worship and obedience,
and to afford them consolations. The church is still dark, as
the tabernacle was, in comparison with what it will be in
heaven; but the word of God is a light shining in a dark place,
#2Pe 1:19|, and a dark place indeed the world would be without
it. In ver. #40| is an express caution to Moses. Nothing was
left to his own fancy, or to that of the workmen, or the people;
but the will of God must be observed in every particular.
Christ's instruction to his disciples, #Mt 28:20|, is like this,
Observe all things whatsoever I have commanded you. Let us
remember that we are the temples of the Holy Ghost, that we have
the law of God in our hearts, that we are to live a life of
communion with God, feast on his ordinances, and are the light
of the world, if indeed we are followers of Christ. May the Lord
help us to try ourselves by this view of religion, and to walk
according thereto.
* The curtains of the tabernacle. (1-6) The curtains of goats'
hair. (7-14) The boards, sockets, and bars. (15-30) The vail of
the holy of holies, and for the entrance. (31-37)

#1-6 God manifested his presence among the Israelites in a
tabernacle or tent, because of their condition in the
wilderness. God suits the tokens of his favour, and the gifts of
his grace, to his people's state and wants. The curtains of the
tabernacle were to be very rich. They were to be embroidered
with cherubim, signifying that the angels of God pitch their
tents round about the church, #Ps 34:7|.
#7-14 The curtains of meaner materials, being made both longer
and broader, covered the others, and were defended by coverings
of skins. The whole represents the person and doctrine of
Christ, and the church of true Christians, and all heavenly
things, which outwardly are mean, but inwardly, and in the sight
of God, are glorious and precious.

#15-30 The sockets of silver each weighed about 115 pounds; they
were placed in rows on the ground. In every pair of these
sockets, a strong board of shittim-wood, covered with plates of
gold, was fitted by mortises and tenons. Thus walls were formed
for the two sides, and for the west end. The wall was further
held together by bars, which passed through rings of gold. Over
this the curtains were spread. Though movable, it was strong and
firm. The materials were very costly. In all this it was a type
of the church of God, built upon the foundation of the apostles
and prophets, Jesus Christ himself being the chief Corner-stone,
#Eph 2:20,21|.

#31-37 A vail, or curtain, separated the holy place from the
most holy place. It was hung upon pillars. This vail was for a
partition between the holy place and the most holy; which
forbade any to look into the holiest of all. The apostle tells
what was the meaning of this vail, #Heb 9:8|. That the
ceremonial law could not make the comers thereunto perfect, nor
would the observance of it bring men to heaven; the way into the
holiest of all was not made manifest, while the first tabernacle
was standing. Life and immortality lay hidden till they were
brought to light by the gospel; which was signified by the
rending of this vail at the death of Christ, #Mt 27:51|. We have
now boldness to enter into the holiest, in all acts of worship,
by the blood of Jesus; yet such as obliges us to holy reverence.
Another vail was for the outer door of the tabernacle. This vail
was all the defence the tabernacle had. God takes care of his
church on earth. A curtain shall be, if God please to make it
so, as strong a defence to his house, as gates of brass and bars
of iron. With this typical description of Christ and his church
before us, what is our judgment of these matters? Do we see any
glory in the person of Christ? any excellence in his character?
any thing precious in his salvation? or any wisdom in the
doctrine of the cross? Will our religion bear examination? and
are we more careful to approve our hearts to God than our
characters toward men?
* The altar of burnt offerings. (1-8) The court of the
tabernacle. (9-19) The oil for the lamps. (20,21)

#1-8 In the court before the tabernacle, where the people
attended, was an altar, to which they must bring their
sacrifices, and on which their priests must offer them to God.
It was of wood overlaid with brass. A grate of brass was let
into the hollow of the altar, about the middle of which the fire
was kept, and the sacrifice burnt. It was made of net-work like
a sieve, and hung hollow, that the ashes might fall through.
This brazen altar was a type of Christ dying to make atonement
for our sins. The wood had been consumed by the fire from
heaven, if it had not been secured by the brass: nor could the
human nature of Christ have borne the wrath of God, if it had
not been supported by Divine power.

#9-19 The tabernacle was enclosed in a court, about sixty yards
long and thirty broad, formed by curtains hung upon brazen
pillars, fixed in brazen sockets. Within this enclosure the
priests and Levites offered the sacrifices, and thither the
Jewish people were admitted. These distinctions represented the
difference between the visible nominal church, and the true
spiritual church, which alone has access to God, and communion
with him.
#20,21 The pure oil signified the gifts and graces of the
Spirit, which all believers receive from Christ, the good Olive,
and without which our light cannot shine before men. The priests
were to light the lamps, and tend them. It is the work of
ministers, by preaching and expounding the Scriptures, which are
as a lamp, to enlighten the church, God's tabernacle upon earth.
Blessed be God, this light is not now confined to the Jewish
tabernacle, but is a light to lighten the gentiles, and for
salvation unto the ends of the earth.
* Aaron and his sons set apart for the priest's office, Their
garments. (1-5) The ephod. (6-14) The breastplate, The Urim and
Thummim. (15-30) The robe of the ephod, The plate of the mitre.
(31-39) The garments for Aaron's sons. (40-43)

#1-5 Hitherto the heads of families were the priests, and
offered sacrifices; but now this office was confined to the
family of Aaron only; and so continued till the gospel
dispensation. The holy garments not only distinguished the
priests from the people, but were emblems of that holy conduct
which should ever be the glory and beauty, the mark of the
ministers of religion, without which their persons and
ministrations will be had in contempt. They also typified the
glory of the Divine majesty, and the beauty of complete
holiness, which rendered Jesus Christ the great High Priest. But
our adorning under the gospel, is not to be of gold and costly
array, but the garments of salvation, the robe of righteousness.

#6-14 This richly-wrought ephod was the outmost garment of the
high priest; plain linen ephods were worn by the inferior
priests. It was a short coat without sleeves, fastened close to
the body with a girdle. The shoulder-pieces were buttoned
together with precious stones set in gold, one on each shoulder,
on which were engraven the names of the children of Israel. Thus
Christ, our High Priest, presents his people before the Lord for
a memorial. As Christ's coat had no seam, but was woven from the
top throughout, so it was with the ephod. The golden bells on
this ephod, by their preciousness and pleasant sound, well
represent the good profession that the saints make, and the
pomegranates the fruit they bring forth.

#15-30 The chief ornament of the high priest, was the
breastplate, a rich piece of cloth, curiously worked. The name
of each tribe was graven in a precious stone, fixed in the
breastplate, to signify how precious, in God's sight, believers
are, and how honourable. How small and poor soever the tribe
was, it was as a precious stone in the breastplate of the high
priest; thus are all the saints dear to Christ, however men
esteem them. The high priest had the names of the tribes, both
on his shoulders and on his breast, which reminds us of the
power and the love with which our Lord Jesus pleads for those
that are his. He not only bears them up in his arms with
almighty strength, but he carries them in his bosom with tender
affection. What comfort is this to us in all our addresses to
God! The Urim and Thummim, by which the will of God was made
known in doubtful cases, were put in this breastplate. Urim and
Thummim signify light and integrity. There are many conjectures
what these were; the most probable opinion seems to be, that
they were the twelve precious stones in the high priest's
breastplate. Now, Christ is our Oracle. By him God, in these
last days, makes known himself and his mind to us, #Heb 1:1,2;
Joh 1:18|. He is the true Light, the faithful Witness, the Truth
itself, and from him we receive the Spirit of Truth, who leads
into all truth.

#31-39 The robe of the ephod was under the ephod, and reached
down to the knees, without sleeves. Aaron must minister in the
garments appointed. We must serve the Lord with holy fear, as
those who know they deserve to die. A golden plate was fixed on
Aaron's forehead, engraven with "Holiness to the Lord." Aaron
was hereby reminded that God is holy, and that his priests must
be holy, devoted to the Lord. This must appear in their
forehead, in open profession of their relation to God. It must
be engraven like the engravings of a signet; deep and durable;
not painted so as to be washed off, but firm and lasting; such
must our holiness to the Lord be. Christ is our High Priest;
through him sins are forgiven to us, and not laid to our charge.
Our persons, our doings, are pleasing to God upon the account of
Christ, and not otherwise.

#40-43 The priest's garments typify the righteousness of Christ.
If we appear not before God in that, we shall bear our iniquity,
and die. Blessed is he, therefore, that watcheth, and keepeth
his garments, #Re 16:15|. And blessed be God that we have a High
Priest, appointed of God, and set apart for his work; furnished
for his high office by the glory of his Divine majesty, and the
beauty of perfect holiness. Happy are we, if by the law
spiritually understood, we see that such a High Priest became
us; that we cannot draw near to a holy God, or be accepted, but
by him. There is no light, no wisdom, no perfection, but from
him; no glory, no beauty, but in being like unto him. Let us
take encouragement from the power, love, and compassion of our
High Priest, to draw near with boldness to the throne of grace,
that we may obtain mercy, and find grace to help in time of
need.
* The sacrifice and ceremony for the consecration of the
priests. (1-37) The continual burnt-offerings, God's promise to
dwell among Israel. (38-46)

#1-37 Aaron and his sons were to be set apart for the priest's
office, with ceremony and solemnity. Our Lord Jesus is the great
High Priest of our profession, called of God to be so; anointed
with the Spirit, whence he is called Messiah, the Christ;
clothed with glory and beauty; sanctified by his own blood; made
perfect, or consecrated through sufferings, #Heb 2:10|. All
believers are spiritual priests, to offer spiritual sacrifices,
#1Pe 2:5|, washed in the blood of Christ, and so made to our God
priests, #Re 1:5,6|. They also are clothed with the beauty of
holiness, and have received the anointing, #1Jo 2:27|. The
Spirit of God is called the finger of God, (#Lu 11:20|, compared
with #Mt 12:28|,) and by him the merit of Christ is applied to
our souls. This consecration signifies the admission of a sinner
into the spiritual priesthood, to offer spiritual sacrifices,
acceptable to God through Jesus Christ.
#38-46 A lamb was to be offered upon the altar every morning,
and a lamb every evening. This typified the continual
intercession which Christ ever lives to make for his church.
Though he offered himself but once for all, that one offering
thus becomes a continual offering. This also teaches us to offer
to God the spiritual sacrifices of prayer and praise every day,
morning and evening. Our daily devotions are the most needful of
our daily works, and the most pleasant of our daily comforts.
Prayer-time must be kept up as duly as meal-time. Those starve
their own souls, who keep not up constant attendance on the
throne of grace; constancy in religion brings in the comfort of
it.
* The altar of incense. (1-10) The ransom of souls. (11-16) The
brazen laver. (17-21) The holy anointing oil, The perfume.
(22-38)

#1-10 The altar of incense represented the Son of God in his
human nature, and the incense burned thereon typified his
pleading for his people. The continual intercession of Christ
was represented by the daily burning of incense thereon, morning
and evening. Once every year the blood of the atonement was to
be applied to it, denoting that the intercession of Christ has
all its virtue from his sufferings on earth, and that we need no
other sacrifice or intercessor but Christ alone.
#11-16 The tribute was half a shekel, about fifteen pence of our
money. The rich were not to give more, nor the poor less; the
souls of the rich and poor are alike precious, and God is no
respecter of persons, #Ac 10:34; Job 34:19|. In other offerings
men were to give according to their worldly ability; but this,
which was the ransom of the soul, must be alike for all. The
souls of all are of equal value, equally in danger, and all
equally need a ransom. The money raised was to be used in the
service of the tabernacle. Those who have the benefit, must not
grudge the necessary charges of God's public worship. Money
cannot make atonement for the soul, but it may be used for the
honour of Him who has made the atonement, and for the
maintenance of the gospel by which the atonement is applied.

#17-21 A large vessel of brass, holding water, was to be set
near the door of the tabernacle. Aaron and his sons must wash
their hands and feet at this laver, every time they went in to
minister. This was to teach them purity in all their services,
and to dread the pollution of sin. They must not only wash and
be made clean, when first made priests, but must wash and be
kept clean, whenever they went to minister. It teaches us daily
to attend upon God, daily to renew our repentance for sin, and
our looking to the blood of Christ for remission; for in many
things we daily offend.

#22-38 Directions are here given for making the holy anointing
oil, and the incense to be used in the service of the
tabernacle. To show the excellency of holiness, there was this
spiced oil in the tabernacle, which was grateful to the sight
and to the smell. Christ's name is as ointment poured forth, #So
1:3|, and the good name of Christians is like precious ointment,
#Ec 7:1|. The incense burned upon the golden altar was prepared
of sweet spices. When it was used, it was to be beaten very
small; thus it pleased the Lord to bruise the Redeemer, when he
offered himself for a sacrifice of a sweet-smelling savour. The
like should not be made for any common use. Thus God would keep
in the people's minds reverence for his own services, and teach
us not to profane or abuse any thing whereby God makes himself
known. It is a great affront to God to jest with sacred things,
and to make sport with his word and ordinances. It is most
dangerous and fatal to use professions of the gospel of Christ
to forward worldly interests.
* Bezaleel and Aholiab are appointed and qualified for the work
of the tabernacle. (1-11) The observance of the sabbath. (12-17)
Moses receives the tables of the law. (18)

#1-11 The Israelites, who had been masons and bricklayers in
Egypt, were not qualified for curious workmanship; but the
Spirit who gave the apostles utterance in divers tongues,
miraculously gave Bezaleel and Aholiab the skill that was
wanting. The honour which comes from God, is always attended
with a work to be done; to be employed for God is high honour.
Those whom God calls to any service, he will find or make fit
for it. The Lord gives different gifts to different persons; let
each mind his proper work, diligently remembering that whatever
wisdom any one possesses, the Lord put it in the heart, to do
his commandments.

#12-17 Orders were now given that a tabernacle should be set up
for the service of God. But they must not think that the nature
of the work, and the haste that was required, would justify them
in working at it on sabbath days. The Hebrew word /shabath/
signifies rest, or ceasing from labour. The thing signified by
the sabbath is that rest in glory which remains for the people
of God; therefore the moral obligation of the sabbath must
continue, till time is swallowed up in eternity.

#18 The law was written in tables of stone, to show how lasting
it is: to denote likewise the hardness of our hearts; one might
more easily write on stone, than write any thing good on our
corrupt natural hearts. It was written with the finger of God;
by his will and power. God only can write his law in the heart:
he gives a heart of flesh; then, by his Spirit, which is the
finger of God, writes his will in the heart, #2Co 3:3|.
* The people cause Aaron to make a golden calf. (1-6) God's
displeasure, The intercession of Moses. (7-14) Moses breaks the
tables of the law, He destroys the golden calf. (15-20) Aaron's
excuse, The idolaters slain. (21-29) Moses prays for the people.
(30-35)

#1-6 While Moses was in the mount, receiving the law from God,
the people made a tumultuous address to Aaron. This giddy
multitude were weary of waiting for the return of Moses.
Weariness in waiting betrays to many temptations. The Lord must
be waited for till he comes, and waited for though he tarry. Let
their readiness to part with their ear-rings to make an idol,
shame our niggardliness in the service of the true God. They did
not draw back on account of the cost of their idolatry; and
shall we grudge the expenses of religion? Aaron produced the
shape of an ox or calf, giving it some finish with a graving
tool. They offered sacrifice to this idol. Having set up an
image before them, and so changed the truth of God into a lie,
their sacrifices were abomination. Had they not, only a few days
before, in this very place, heard the voice of the Lord God
speaking to them out of the midst of the fire, Thou shalt not
make to thyself any graven image? Had they not themselves
solemnly entered into covenant with God, that they would do all
he had said to them, and would be obedient? ch. #24:7|. Yet
before they stirred from the place where this covenant had been
solemnly made, they brake an express command, in defiance of an
express threatening. It plainly shows, that the law was no more
able to make holy, than it was to justify; by it is the
knowledge of sin, but not the cure of sin. Aaron was set apart
by the Divine appointment to the office of the priesthood; but
he, who had once shamed himself so far as to build an altar to a
golden calf, must own himself unworthy of the honour of
attending at the altar of God, and indebted to free grace alone
for it. Thus pride and boasting were silenced.
#7-14 God says to Moses, that the Israelites had corrupted
themselves. Sin is the corruption of the sinner, and it is a
self-corruption; every man is tempted when he is drawn aside of
his own lust. They had turned aside out of the way. Sin is a
departing from the way of duty into a by-path. They soon forgot
God's works. He sees what they cannot discover, nor is any
wickedness of the world hid from him. We could not bear to see
the thousandth part of that evil which God sees every day. God
expresses the greatness of his just displeasure, after the
manner of men who would have none to plead for those they resolve
to be severe with. Nothing but the prayer of Moses could save them
from ruin; thus he was a type of Christ, by whose mediation
alone, God would reconcile the world to himself. Moses pleads
God's glory. The glorifying God's name, as it ought to be our
first petition, and it is so in the Lord's prayer, so it ought
to be our great plea. And God's promises are to be our pleas in
prayer; for what he has promised he is able to perform. See the
power of prayer. In answer to the prayers of Moses, God showed
his purpose of sparing the people, as he had before seemed
determined on their destruction; which change of the outward
discovery of his purpose, is called repenting of the evil.
#15-20 What a change it is, to come down from the mount of
communion with God, to converse with a wicked world. In God we
see nothing but what is pure and pleasing; in the world nothing
but what is sinful and provoking. That it might appear an idol
is nothing in the world, Moses ground the calf to dust. Mixing
this powder with their drink, signified that the backslider in
heart should be filled with his own ways.

#21-29 Never did any wise man make a more frivolous and foolish
excuse than that of Aaron. We must never be drawn into sin by
any thing man can say or do to us; for men can but tempt us to
sin, they cannot force us. The approach of Moses turned the
dancing into trembling. They were exposed to shame by their sin.
The course Moses took to roll away this reproach, was, not by
concealing the sin, or putting any false colour upon it, but by
punishing it. The Levites were to slay the ringleaders in this
wickedness; yet none were executed but those who openly stood
forth. Those are marked for ruin who persist in sin: those who
in the morning were shouting and dancing, before night were
dying. Such sudden changes do the judgments of the Lord
sometimes make with sinners that are secure and jovial in their
sin.

#30-35 Moses calls it a great sin. The work of ministers is to
show people the greatness of their sins. The great evil of sin
appears in the price of pardon. Moses pleads with God for mercy;
he came not to make excuses, but to make atonement. We are not
to suppose that Moses means that he would be willing to perish
for ever, for the people's sake. We are to love our neighbour as
ourselves, and not more than ourselves. But having that mind
which was in Christ, he was willing to lay down his life in the
most painful manner, if he might thereby preserve the people.
Moses could not wholly turn away the wrath of God; which shows
that the law of Moses was not able to reconcile men to God, and
to perfect our peace with him. In Christ alone, God so pardons
sin as to remember it no more. From this history we see, that no
unhumbled, carnal heart, can long endure the holy precepts, the
humbling truths, and the spiritual worship of God. But a god, a
priest, a worship, a doctrine, and a sacrifice, suited to the
carnal mind, will ever meet with abundance of worshippers. The
very gospel itself may be so perverted as to suit a worldly
taste. Well is it for us, that the Prophet like unto Moses, but
who is beyond compare more powerful and merciful, has made
atonement for our souls, and now intercedes in our behalf. Let
us rejoice in his grace.
* The Lord refuses to go with Israel. (1-6) The tabernacle of
Moses removed without the camp. (7-11) Moses desires to see the
glory of God. (12-23)

#1-6 Those whom God pardons, must be made to know what their sin
deserved. "Let them go forward as they are;" this was very
expressive of God's displeasure. Though he promises to make good
his covenant with Abraham, in giving them Canaan, yet he denies
them the tokens of his presence they had been blessed with. The
people mourned for their sin. Of all the bitter fruits and
consequences of sin, true penitents most lament, and dread most,
God's departure from them. Canaan itself would be no pleasant
land without the Lord's presence. Those who parted with
ornaments to maintain sin, could do no less than lay aside
ornaments, in token of sorrow and shame for it.

#7-11 Moses took the tabernacle, and pitched it without the
camp. This seems to have been a temporary building, set up for
worship, and at which he judged disputes among the people. The
people looked after him; they were very desirous to be at peace
with God, and concerned to know what would come to pass. The
cloudy pillar which had withdrawn from the camp when it was
polluted with idolatry, now returned. If our hearts go forth
toward God to meet him, he will graciously come to meet us.

#12-23 Moses is very earnest with God. Thus, by the intercession
of Christ, we are not only saved from ruin, but become entitled
to everlasting happiness. Observe here how he pleads. We find
grace in God's sight, if we find grace in our hearts to guide
and quicken us in the way of our duty. Moses speaks as one who
dreaded the thought of going forward without the Lord's
presence. God's gracious promises, and mercy towards us, should
not only encourage our faith, but also excite our fervency in
prayer. Observe how he speeds. See, in a type, Christ's
intercession, which he ever lives to make for all that come to
God by him; and that it is not by any thing in those for whom he
intercedes. Moses then entreats a sight of God's glory, and is
heard in that also. A full discovery of the glory of God, would
overwhelm even Moses himself. Man is mean, and unworthy of it;
weak, and could not bear it; guilty, and could not but dread it.
The merciful display which is made in Christ Jesus, alone can be
borne by us. The Lord granted that which would abundantly
satisfy. God's goodness is his glory; and he will have us to
know him by the glory of his mercy, more than by the glory of
his majesty. Upon the rock there was a fit place for Moses to
view the goodness and glory of God. The rock in Horeb was
typical of Christ the Rock; the Rock of refuge, salvation, and
strength. Happy are they who stand upon this Rock. The cleft may
be an emblem of Christ, as smitten, crucified, wounded, and
slain. What follows, denotes the imperfect knowledge of God in
the present state, even as revealed in Christ; for this, when
compared with the heavenly sight of him, is but like seeing a
man that is gone by, whose back only is to be seen. God in
Christ, as he is, even the fullest and brightest displays of his
glory, grace, and goodness, are reserved to another state.
* The tables of the law renewed. (1-4) The name of the Lord
proclaimed, The entreaty of Moses. (5-9) God's covenant. (10-17)
The festivals. (18-27) The vail of Moses. (28-35)

#1-4 When God made man in his own image, the moral law was
written in his heart, by the finger of God, without outward
means. But since the covenant then made with man was broken, the
Lord has used the ministry of men, both in writing the law in
the Scriptures, and in writing it in the heart. When God was
reconciled to the Israelites, he ordered the tables to be
renewed, and wrote his law in them. Even under the gospel of
peace by Christ, the moral law continues to bind believers.
Though Christ has redeemed us from the curse of the law, yet not
from the commands of it. The first and the best evidence of the
pardon of sin, and peace with God, is the writing the law in the
heart.

#5-9 The Lord descended by some open token of his presence and
manifestation of his glory in a cloud, and thence proclaimed his
NAME; that is, the perfections and character which are denoted
by the name JEHOVAH. The Lord God is merciful; ready to forgive
the sinner, and to relieve the needy. Gracious; kind, and ready
to bestow undeserved benefits. Long-suffering; slow to anger,
giving time for repentance, only punishing when it is needful.
He is abundant in goodness and truth; even sinners receive the
riches of his bounty abundantly, though they abuse them. All he
reveals is infallible truth, all he promises is in faithfulness.
Keeping mercy for thousands; he continually shows mercy to
sinners, and has treasures, which cannot be exhausted, to the
end of time. Forgiving iniquity, and transgression, and sin; his
mercy and goodness reach to the full and free forgiveness of
sin. And will by no means clear the guilty; the holiness and
justice of God are part of his goodness and love towards all his
creatures. In Christ's sufferings, the Divine holiness and
justice are fully shown, and the evil of sin is made known.
God's forgiving mercy is always attended by his converting,
sanctifying grace. None are pardoned but those who repent and
forsake the allowed practice of every sin; nor shall any escape,
who abuse, neglect, or despise this great salvation. Moses bowed
down, and worshipped reverently. Every perfection in the name of
God, the believer may plead with Him for the forgiveness of his
sins, the making holy of his heart, and the enlargement of the
Redeemer's kingdom.

#10-17 The Israelites are commanded to destroy every monument of
idolatry, however curious or costly; to refuse all alliance,
friendship, or marriage with idolaters, and all idolatrous
feasts; and they were reminded not to repeat the crime
of making molten images. Jealously is called the rage of a man,
#Pr 6:34|; but in God it is holy and just displeasure. Those
cannot worship God aright, who do not worship him only.
#18-27 Once a week they must rest, even in ploughing time, and
in harvest. All worldly business must give way to that holy
rest; even harvest work will prosper the better, for the
religious observance of the sabbath day in harvest time. We must
show that we prefer our communion with God, and our duty to him,
before the business or the joy of harvest. Thrice a year they
must appear before the Lord God, the God of Israel. Canaan was a
desirable land, and the neighbouring nations were greedy; yet
God says, They shall not desire it. Let us check all sinful
desires against God and his glory, in our hearts, and then trust
him to check all sinful desires in the hearts of others against
us. The way of duty is the way of safety. Those who venture for
him never lose by him. Three feasts are here mentioned: 1. The
Passover, in remembrance of the deliverance out of Egypt. 2. The
feast of weeks, or the feast of Pentecost; added to it is the
law of the first-fruits. 3. The feast of in-gathering, or the
feast of Tabernacles. Moses is to write these words, that the
people might know them better. We can never be enough thankful
to God for the written word. God would make a covenant with
Israel, in Moses as a mediator. Thus the covenant of grace is
made with believers through Christ.

#28-35 Near and spiritual communion with God improves the graces
of a renewed and holy character. Serious godliness puts a lustre
upon a man's countenance, such as commands esteem and affection.
The vail which Moses put on, marked the obscurity of that
dispensation, compared with the gospel dispensation of the New
Testament. It was also an emblem of the natural vail on the
hearts of men respecting spiritual things. Also the vail that
was and is upon the nation of Israel, which can only be taken
away by the Spirit of the Lord showing to them Christ, as the
end of the law for righteousness to every one that believeth.
Fear and unbelief would put the vail before us, they would
hinder our free approach to the mercy-seat above. We should
spread our wants, temporal and spiritual, fully before our
heavenly Father; we should tell him our hindrances, struggles,
trails, and temptations; we should acknowledge our offences.
* The sabbath to be observed. (1-3) The free gifts for the
tabernacle. (4-19) The readiness of the people in general.
(20-29) Bezaleel and Aholiab called to the work. (30-35)

#1-3 The mild and easy yoke of Christ has made our sabbath
duties more delightful, and our sabbath restraints less irksome,
than those of the Jews; but we are the more guilty by neglecting
them. Surely God's wisdom in giving us the sabbath, with all the
mercy of its purposes, are sinfully disregarded. Is it nothing
to pour contempt upon the blessed day, which a bounteous God has
given to us for our growth in grace with the church below, and
to prepare us for happiness with the church above?

#4-19 The tabernacle was to be dedicated to the honour of God,
and used in his service; and therefore what was brought for it,
was an offering to the Lord. The rule is, Whosoever is of a
willing heart, let him bring. All that were skilful must work.
God dispenses his gifts; and as every man hath received, so he
must minister, #1Pe 4:10|. Those that were rich, must bring in
materials to work on; those that were skilful, must serve the
tabernacle with their skill: as they needed one another, so the
tabernacle needed them both, #1Co 12:7-21|.
#20-29 Without a willing mind, costly offerings would be
abhorred; with it, the smallest will be accepted. Our hearts are
willing, when we cheerfully assist in promoting the cause of
God. Those who are diligent and contented in employments
considered mean, are as much accepted of God as those engaged in
splendid services. The women who spun the goats' hair were
wise-hearted, because they did it heartily to the Lord. Thus the
labourer, mechanic, or servant who attends to his work in the
faith and fear of God, may be as wise, for his place, as the
most useful minister, and be equally accepted of the Lord. Our
wisdom and duty consist in giving God the glory and use of our
talents, be they many or few.
#30-35 Here is the Divine appointment of the master-workmen,
that there might be no strife for the office, and that all who
were employed in the work might take direction from, and give
account to them. Those whom God called by name to his service,
he filled with the Spirit of God. Skill, even in worldly
employments, is God's gift, and comes from above. But many are
ready enough in cutting out work for other people, and can tell
what this man or that man should do; but the burdens they bind
on others, they themselves will not touch with one of their
fingers. Such will fall under the character of slothful
servants. These men were not only to devise and to work
themselves, but they were to teach others. Those that rule
should teach; and those to whom God has given knowledge, should
be willing to make it known for the benefit of others.
* The making of the tabernacle The liberality of the people
restrained.

- The readiness and zeal with which these builders set about
their work, the exactness with which they performed it, and the
faithfulness with which they objected to receive more
contributions, are worthy of our imitation. Thus should we serve
God, and our superiors also, in all things lawful. Thus should
all who are in public trusts abhor filthy lucre, and avoid all
occasions and temptations to covetousness. Where have we the
representation of God's love towards us, that we by love dwell
in him and he in us, save in Emmanuel? #Mt 1:23|. This is the
sum of the ministry of reconciliation, #2Co 5:18,19|. This was
the design of the "tabernacle of witness," a visible testimony
of the love of God to the race of men, however they were fallen
from their first state. And this love was shown by Christ's
taking up his abode on earth; by the Word being made flesh, #Joh
1:14|, wherein, as the original expresses it, he did "tabernacle"
among us.
* The making of the ark, and the furniture of the tabernacle.

- In the furniture of the tabernacle were emblems of a spiritual
and acceptable service. The incense represented the prayers of
the saints. The sacrifice of the alter represented the Lamb of
God that taketh away the sins of the world. The golden pot with
manna, or bread from heaven, the flesh of Jesus Christ, which he
gave for the life of the world. The candlestick, with its
lights, the teaching and enlightening of the Holy Spirit. The
shew-bread represented that provision for those who hunger and
thirst after righteousness, which the gospel, the ordinances and
the sacraments of the house of prayer, abundantly bestow. The
exactness of the workmen to their rule, should be followed by
us; seeking for the influences of the Holy Spirit, that we may
rejoice in and glorify God while in this world, and at length be
with him for ever.
* The brazen altar and laver. (1-8) The court. (9-20) The
offerings of the people. (21-31)

#1-8 In all ages of the church there have been some persons more
devoted to God, more constant in their attendance upon his
ordinances, and more willing to part even with lawful things,
for his sake, than others. Some women, devoted to God and
zealous for the tabernacle worship, expressed zeal by parting
with their mirrors, which were polished plates of brass. Before
the invention of looking-glasses, these served the same
purposes.
#9-20 The walls of the court being of curtains only, intimated
that the state of the Jewish church itself was movable and
changeable; and in due time to be taken down and folded up, when
the place of the tent should be enlarged, and its cords
lengthened, to make room for the Gentile world.

#21-31 The foundation of massy pieces of silver showed the
solidity and purity of the truth upon which the church is
founded. Let us regard the Lord Jesus Christ while reading of
the furniture of the tabernacle. While looking at the altar of
burnt-offering, let us see Jesus. In him, his righteousness, and
salvation, is a full and sufficient offering for sin. In the
laver of regeneration, by his Holy Spirit, let our souls be
washed, and they shall be clean; and as the people offered
willingly, so may our souls be made willing. Let us be ready to
part with any thing, and count all but loss to win Christ.
* The priests' garments. (1-31) The tabernacle completed.
(32-43)

#1-31 The priests' garments were rich and splendid. The church
in its infancy was thus taught by shadows of good things to
come; but the substance is Christ, and the grace of the gospel.
Christ is our great High Priest. When he undertook the work of
our redemption, he put on the clothes of service, he arrayed
himself with the gifts and graces of the Spirit, girded himself
with resolution to go through the undertaking, took charge of
all God's spiritual Israel, laid them near his heart, engraved
them on the palms of his hands, and presented them to his
Father. And he crowned himself with holiness to the Lord,
consecrating his whole undertaking to the honour of his Father's
holiness. True believers are spiritual priests. The clean linen
with which all their clothes of service must be made, is the
righteousness of saints, #Re 19:8|.
#32-43 The tabernacle was a type or emblem of Jesus Christ. As
the Most High dwelt visibly within the sanctuary, even on the
ark, so did he reside in the human nature and tabernacle of his
dear Son; in Christ dwelt all the fulness of the Godhead bodily,
#Col 2:9|. The tabernacle was a symbol of every real Christian.
In the soul of every true follower of the Saviour the Father
dwells, the object of his worship, and the author of his
blessings. The tabernacle also typified the church of the
Redeemer. The meanest and the mightiest are alike dear to the
Father's love, freely exercised through faith in Christ. The
tabernacle was a type and emblem of the heavenly temple, #Re
21:3|. What, then, will be the splendour of His appearance, when
the cloud shall be withdrawn, and his faithful worshippers shall
see him as he is!
* The tabernacle is to be set up, Aaron and his sons to be
sanctified. (1-15) Moses performs all as directed. (16-33) The
glory of the Lord fills the tabernacle. (34-38)

#1-15 When a new year begins, we should seek to serve God better
than the year before. In half a year the tabernacle was
completed. When the hearts of numbers are earnest in a good
cause, much may be done in a short time; and when the
commandments of God are continually attended to, as the rule of
working, all will be done well. The high-priesthood was in the
family of Aaron till Christ came, and in Him, the substance of
all these shadows, it continues for ever.

#16-33 When the tabernacle and the furniture of it were
prepared, they did not put off rearing it till they came to
Canaan; but, in obedience to the will of God, they set it up in
the midst of their camp. Those who are unsettled in the world,
must not think that this will excuse want of religion; as if it
were enough to begin to serve God when they begin to be settled
in the world. No; a tabernacle for God is very needful, even in
a wilderness, especially as we may be in another world before we
come to fix in this. And we may justly fear lest we should
deceive ourselves with a form of godliness. The thought that so
few entered Canaan, should warn young persons especially, not to
put off the care of their souls.

#34-38 The cloud covered the tabernacle even in the clearest
day; it was not a cloud which the sun scatters. This cloud was a
token of God's presence to be seen day and night, by all Israel,
that they might never again question, Is the Lord among us, or
is he not? It guided the camp of Israel through the wilderness.
While the cloud rested on the tabernacle, they rested; when it
removed, they followed it. The glory of the Lord filled the
tabernacle. In light and fire the Shechinah made itself visible:
God is Light; our God is a consuming Fire. Yet so dazzling was
the light, and so dreadful the fire, that Moses was not able to
enter into the tent of the congregation, till the splendour was
abated. But what Moses could not do, our Lord Jesus has done,
whom God caused to draw near; and who has invited us to come
boldly, even to the mercy-seat. Being taught by the Holy Spirit
to follow the example of Christ, as well as to depend upon him,
to attend his ordinances, and obey his precepts, we shall be
kept from losing our way, and be led in the midst of the paths
of judgment, till we come to heaven, the habitation of his
holiness. BLESSED BE GOD FOR JESUS CHRIST!
** God ordained divers kinds of oblations and sacrifices, to
assure his people of the forgiveness of their offences, if they
offered them in true faith and obedience. Also he appointed the
priests and Levites, their apparel, offices, conduct, and
portion. He showed what feasts they should observe, and at what
times. He declared by these sacrifices and ceremonies, that the
reward of sin is death, and that without the blood of Christ,
the innocent Lamb of God, there can be no forgiveness of sins.

* The offerings. (1,2) From the herds. (3-9) From the flocks,
and of fowls. (10-17)

#1,2 The offering of sacrifices was an ordinance of true
religion, from the fall of man unto the coming of Christ. But
till the Israelites were in the wilderness, no very particular
regulations seem to have been appointed. The general design of
these laws is plain. The sacrifices typified Christ; they also
shadowed out the believer's duty, character, privilege, and
communion with God. There is scarcely any thing spoken of the
Lord Jesus in Scripture which has not also a reference to his
people. This book begins with the laws concerning sacrifices;
the most ancient were the burnt-offerings, about which God here
gives Moses directions. It is taken for granted that the people
would be willing to bring offerings to the Lord. The very light
of nature directs man, some way or other, to do honour to his
Maker, as his Lord. Immediately after the fall, sacrifices were
ordained.

#3-9 In the due performance of the Levitical ordinances, the
mysteries of the spiritual world are represented by
corresponding natural objects; and future events are exhibited
in these rites. Without this, the whole will seem unmeaning
ceremonies. There is in these things a type of the sufferings of
the Son of God, who was to be a sacrifice for the sins of the
whole world. The burning body of an animal was but a faint
representation of that everlasting misery, which we all have
deserved; and which our blessed Lord bore in his body and in his
soul, when he died under the load of our iniquities. Observe, 1.
The beast to be offered must be without blemish. This signified
the strength and purity that were in Christ, and the holy life
that should be in his people. 2. The owner must offer it of his
own free will. What is done in religion, so as to please God,
must be done by love. Christ willingly offered himself for us.
3. It must be offered at the door of the tabernacle, where the
brazen altar of burnt-offerings stood, which sanctified the
gift: he must offer it at the door, as one unworthy to enter,
and acknowledging that a sinner can have no communion with God,
but by sacrifice. 4. The offerer must put his hand upon the head
of his offering, signifying thereby, his desire and hope that it
might be accepted from him, to make atonement for him. 5. The
sacrifice was to be killed before the Lord, in an orderly
manner, and to honour God. It signified also, that in Christians
the flesh must be crucified with its corrupt affections and
lust. 6. The priests were to sprinkle the blood upon the altar;
for the blood being the life, that was it which made atonement.
This signified the pacifying and purifying of our consciences,
by the sprinkling of the blood of Jesus Christ upon them by
faith. 7. The beast was to be divided into several pieces, and
then to be burned upon the altar. The burning of the sacrifice
signified the sharp sufferings of Christ, and the devout
affections with which, as a holy fire, Christians must offer up
themselves, their whole spirit, soul, and body, unto God. 8.
This is said to be an offering of a sweet savour. As an act of
obedience to a Divine command, and a type of Christ, this was
well-pleasing to God; and the spiritual sacrifices of Christians
are acceptable to God, through Christ, #1Pe 2:5|.
#10-17 Those who could not offer a bullock, were to bring a
sheep or a goat; and those who were not able to do that, were
accepted of God, if they brought a turtle-dove, or a pigeon.
Those creatures were chosen for sacrifice which were mild, and
gentle, and harmless; to show the innocence and meekness that
were in Christ, and that should be in Christians. The offering
of the poor was as typical of Christ's atonement as the more
costly sacrifices, and expressed as fully repentance, faith, and
devotedness to God. We have no excuse, if we refuse the pleasant
and reasonable service now required. But we can no more offer
the sacrifice of a broken heart, or of praise and thanksgiving,
than an Israelite could offer a bullock or a goat, except as God
hath first given to us. The more we do in the Lord's service,
the greater are our obligations to him, for the will, for the
ability, and opportunity. In many things God leaves us to fix
what shall be spent in his service, whether of our time or our
substance; yet where God's providence has put much into a man's
power, scanty offerings will not be accepted, for they are not
proper expressions of a willing mind. Let us be devoted in body
and soul to his service, whatever he may call us to give,
venture, do, or suffer for his sake.
* The meat-offering of flour. (1-11) The offering of
first-fruits. (12-16)

#1-11 Meat-offerings may typify Christ, as presented to God for
us, and as being the Bread of life to our souls; but they rather
seem to denote our obligation to God for the blessings of
providence, and those good works which are acceptable to God.
The term "meat" was, and still is, properly given to any kind of
provision, and the greater part of this offering was to be eaten
for food, not burned. These meat-offerings are mentioned after
the burnt-offerings: without an interest in the sacrifice of
Christ, and devotedness of heart to God, such services cannot be
accepted. Leaven is the emblem of pride, malice, and hypocrisy,
and honey of sensual pleasure. The former are directly opposed
to the graces of humility, love, and sincerity, which God
approves; the latter takes men from the exercises of devotion,
and the practice of good works. Christ, in his character and
sacrifice, was wholly free from the things denoted by leaven;
and his suffering life and agonizing death were the very
opposites to worldly pleasure. His people are called to follow,
and to be like him.

#12-16 Salt is required in all the offerings. God hereby
intimates to them that their sacrifices, in themselves, were
unsavoury. All religious services must be seasoned with grace.
Christianity is the salt of the earth. Directions are given
about offering their first-fruits at harvest. If a man, with a
thankful sense of God's goodness in giving him a plentiful crop,
was disposed to present an offering to God, let him bring the
first ripe and full ears. Whatever was brought to God must be
the best in its kind, though it were but green ears of corn. Oil
and frankincense must be put upon it. Wisdom and humility soften
and sweeten the spirits and services of young people, and their
green ears of corn shall be acceptable. God takes delight in the
first ripe fruits of the Spirit, and the expressions of early
piety and devotion. Holy love to God is the fire by which all
our offerings must be made. The frankincense denotes the
mediation and intercession of Christ, by which our services are
accepted. Blessed be God that we have the substance, of which
these observances were but shadows. There is that excellency in
Christ, and in his work as Mediator, which no types and shadows
can fully represent. And our dependence thereon must be so
entire, that we must never lose sight of it in any thing we do,
if we would be accepted of God.
* The peace-offering of the herd. (1-5) The peace-offering of
the flock. (6-17)

#1-5 The peace-offerings had regard to God as the giver of all
good things. These were divided between the altar, the priest,
and the owner. They were called peace-offerings, because in them
God and his people did, as it were, feast together, in token of
friendship. The peace-offerings were offered by way of
supplication. If a man were in pursuit of any mercy, he would
add a peace-offering to his prayer for it. Christ is our Peace,
our Peace-offering; for through him alone it is that we can
obtain an answer of peace to our prayers. Or, the peace-offering
was offered by way of thanksgiving for some mercy received. We
must offer to God the sacrifice of praise continually, by Christ
our Peace; and then this shall please the Lord better than an ox
or bullock.

#6-17 Here is a law that they should eat neither fat nor blood.
As for the fat, it means the fat of the inwards, the suet. The
blood was forbidden for the same reason; because it was God's
part of every sacrifice. God would not permit the blood that
made atonement to be used as a common thing, #Heb 10:29|; nor
will he allow us, though we have the comfort of the atonement
made, to claim for ourselves any share in the honour of making
it. This taught the Jews to observe distinction between common
and sacred things; it kept them separate from idolaters. It
would impress them more deeply with the belief of some important
mystery in the shedding of the blood and the burning the fat of
their solemn sacrifices. Christ, as the Prince of peace, "made
peace with the blood of his cross." Through him the believer is
reconciled to God; and having the peace of God in his heart, he
is disposed to follow peace with all men. May the Lord multiply
grace, mercy, and peace, to all who desire to bear the Christian
character.
* The sin-offering of ignorance for the priest. (1-12) For the
whole congregation. (13-21) For a ruler. (22-26) For any of the
people. (27-35)

#1-12 Burnt-offerings, meat-offerings, and peace-offerings, had
been offered before the giving of the law upon mount Sinai; and
in these the patriarchs had respect to sin, to make atonement
for it. But the Jews were now put into a way of making atonement
for sin, more particularly by sacrifice, as a shadow of good
things to come; yet the substance is Christ, and that one
offering of himself, by which he put away sin. The sins for
which the sin-offerings were appointed are supposed to be open
acts. They are supposed to be sins of commission, things which
ought not to have been done. Omissions are sins, and must come
into judgment: yet what had been omitted at one time, might be
done at another; but a sin committed was past recall. They are
supposed to be sins committed through ignorance. The law begins
with the case of the anointed priest. It is evident that God
never had any infallible priest in his church upon earth, when
even the high priest was liable to fall into sins of ignorance.
All pretensions to act without error are sure marks of
Antichrist. The beast was to be carried without the camp, and
there burned to ashes. This was a sign of the duty of
repentance, which is the putting away sin as a detestable thing,
which our soul hates. The sin-offering is called sin. What they
did to that, we must do to our sins; the body of sin must be
destroyed, #Ro 6:6|. The apostle applies the carrying this
sacrifice without the camp to Christ, #Heb 13:11-13|.

#13-21 If the leaders of the people, through mistake, caused
them to err, an offering must be brought, that wrath might not
come upon the whole congregation. When sacrifices were offered,
the persons, on whose behalf they were devoted, were to lay
their hands on the heads of the victims, and to confess their
sins. The elders were to do so, when the sacrifices were offered
for the whole congregation. The load of sin was supposed then to
be borne by the guiltless animal. When the offering is
completed, it is said, atonement is made, and the sin shall be
forgiven. The saving of churches and kingdoms from ruin, is
owing to the satisfaction and mediation of Christ.

#22-26 Those who have power to call others to account, are
themselves accountable to the Ruler of rulers. The sin of the
ruler, committed through ignorance, must come to his knowledge,
either by the check of his own conscience, or by the reproof of
his friends; both which even the best and greatest, not only
should submit to, but be thankful for. That which I see not,
teach thou me, and, Show me wherein I have erred, are prayers we
should put up to God every day; that if, through ignorance, we
fall into sin, we may not through ignorance abide in it.

#27-35 Here is the law of the sin-offering for a common person.
To be able to plead, when charged with sin, that we did it
ignorantly, and through the surprise of temptation, will not
bring us off, if we have no interest in that great plea, Christ
hath died. The sins of ignorance committed by a common person,
needed a sacrifice; the greatest are not above, the meanest are
not below Divine justice. None, if offenders, were overlooked.
Here rich and poor meet together; they are alike sinners, and
welcome to Christ. From all these laws concerning the
sin-offerings, we may learn to hate sin, and to watch against
it; and to value Christ, the great and true Sin-offering, whose
blood cleanses from all sin, which it was not possible that the
blood of bulls and of goats should take away. For us to err,
with the Bible in our hands, is the effect of pride, sloth, and
carelessness. We need to use frequent self-examination, with
serious study of the Scriptures, and earnest prayer for the
convincing influences of God the Holy Spirit; that we may detect
our sins of ignorance, repent, and obtain forgiveness through
the blood of Christ.
* Concerning various trespasses. (1-13) Concerning trespasses
against the Lord. (14-19)

#1-13 The offences here noticed are, 1. A man's concealing the
truth, when he was sworn as a witness to speak the truth, the
whole truth, and nothing but the truth. If, in such a case, for
fear of offending one that has been his friend, or may be his
enemy, a man refuses to give evidence, or gives it but in part,
he shall bear his iniquity. And that is a heavy burden, which,
if some course be not taken to get it removed, will sink a man
to hell. Let all that are called at any time to be witnesses,
think of this law, and be free and open in their evidence, and
take heed of prevaricating. An oath of the Lord is a sacred
thing, not to be trifled with. 2. A man's touching any thing
that was ceremonially unclean. Though his touching the unclean
thing only made him ceremonially defiled, yet neglecting to wash
himself according to the law, was either carelessness or
contempt, and contracted moral guilt. As soon as God, by his
Spirit, convinces our consciences of any sin or duty, we must
follow the conviction, as not ashamed to own our former mistake.
3. Rash swearing, that a man will do or not do such a thing. As
if the performance of his oath afterward prove unlawful, or what
cannot be done. Wisdom and watchfulness beforehand would prevent
these difficulties. In these cases the offender must confess his
sin, and bring his offering; but the offering was not accepted,
unless accompanied with confession and humble prayer for pardon.
The confession must be particular; that he hath sinned in that
thing. Deceit lies in generals; many will own they have sinned,
for that all must own; but their sins in any one particular they
are unwilling to allow. The way to be assured of pardon, and
armed against sin for the future, is to confess the exact truth.
If any were very poor, they might bring some flour, and that
should be accepted. Thus the expense of the sin-offering was
brought lower than any other, to teach that no man's poverty
shall ever bar the way of his pardon. If the sinner brought two
doves, one was to be offered for a sin-offering, and the other
for a burnt-offering. We must first see that our peace be made
with God, and then we may expect that our services for his glory
will be accepted by him. To show the loathsomeness of sin, the
flour, when offered, must not be made grateful to the taste by
oil, or to the smell by frankincense. God, by these sacrifices,
spoke comfort to those who had offended, that they might not
despair, nor pine away in their sins. Likewise caution not to
offend any more, remembering how expensive and troublesome it
was to make atonement.
#14-19 Here are offerings to atone for trespasses against a
neighbour. If a man put to his own use unwittingly, any thing
dedicated to God, he was to bring this sacrifice. We are to be
jealous over ourselves, to ask pardon for the sin, and make
satisfaction for the wrong, which we do but suspect ourselves
guilty of. The law of God is so very broad, the occasions of sin
in this world are so numerous, and we are so prone to evil,
that we need to fear always, and to pray always,
that we may be kept from sin. Also we should look before us at
every step. The true Christian daily pleads guilty before God,
and seeks forgiveness through the blood of Christ. And the
gospel salvation is so free, that the poorest is not shut out;
and so full, that the most burdened conscience may find relief
from it. Yet the evil of sin is so displayed as to cause every
pardoned sinner to abhor and dread it.
* Concerning trespasses against our neighbour. (1-7) Concerning
the burnt-offering. (8-13) Concerning the meat-offering. (14-23)
Concerning the sin-offering. (24-30)

#1-7 Though all the instances relate to our neighbour, yet it is
called a trespass against the Lord. Though the person injured be
mean, and even despicable, yet the injury reflects upon that God
who has made the command of loving our neighbour next to that of
loving himself. Human laws make a difference as to punishments;
but all methods of doing wrong to others, are alike violations
of the Divine law, even keeping what is found, when the owner
can be discovered. Frauds are generally accompanied with lies,
often with false oaths. If the offender would escape the
vengeance of God, he must make ample restitution, according to
his power, and seek forgiveness by faith in that one Offering
which taketh away the sin of the world. The trespasses here
mentioned, still are trespasses against the law of Christ, which
insists as much upon justice and truth, as the law of nature, or
the law of Moses.

#8-13 The daily sacrifice of a lamb is chiefly referred to. The
priest must take care of the fire upon the altar. The first fire
upon the altar came from heaven, ch. #9:24|; by keeping that up
continually, all their sacrifices might be said to be consumed
with the fire from heaven, in token of God's acceptance. Thus
should the fire of our holy affections, the exercise of our
faith and love, of prayer and praise, be without ceasing.

#14-23 The law of the burnt-offerings put upon the priests a
great deal of care and work; the flesh was wholly burnt, and the
priests had nothing but the skin. But most of the meat-offering
was their own. It is God's will that his ministers should be
provided with what is needful.

#24-30 The blood of the sin-offering was to be washed out of the
clothes on which it should happen to be sprinkled, which
signified the regard we ought to have to the blood of Christ,
not counting it a common thing. The vessel in which the flesh of
the sin-offering was boiled must be broken, if it were an
earthen one; but if a brazen one, well washed. This showed that
the defilement was not wholly taken away by the offering; but
the blood of Christ thoroughly cleanses from all sin. All these
rules set forth the polluting nature of sin, and the removal of
guilt from the sinner to the sacrifice. Behold and wonder at
Christ's love, in that he was content to be made a sin-offering
for us, and so to procure our pardon for continual sins and
failings. He that knew no sin was made sin (that is, a
sin-offering) for us, #2Co 5:21|. Hence we have pardon, and not
only pardon, but power also, against sin, #Ro 8:3|.
* Concerning the trespass-offering. (1-10) Concerning the
peace-offering. (11-27) The wave and heave offerings. (28-34)
The conclusion of these institutions. (35-38)

#1-10 In the sin-offering and the trespass-offering, the
sacrifice was divided between the altar and the priest; the
offerer had no share, as he had in the peace-offerings. The
former expressed repentance and sorrow for sin, therefore it was
more proper to fast than feast; the peace-offerings denoted
communion with a reconciled God in Christ, the joy and gratitude
of a pardoned sinner, and the privileges of a true believer.

#11-27 As to the peace-offerings, in the expression of their
sense of mercy, God left them more at liberty, than in the
expression of their sense of sin; that their sacrifices, being
free-will offerings, might be the more acceptable, while, by
obliging them to bring the sacrifices of atonement, God shows
the necessity of the great Propitiation. The main reason why
blood was forbidden of old, was because the Lord had appointed
blood for an atonement. This use, being figurative, had its end
in Christ, who by his death and blood-shedding caused the
sacrifices to cease. Therefore this law is not now in force on
believers.
#28-34 The priest who offered, was to have the breast and the
right shoulder. When the sacrifice was killed, the offerer
himself must present God's part of it; that he might signify his
cheerfully giving it up to God. He was with his own hands to
lift it up, in token of his regard to God as the God of heaven;
and then to wave it to and fro, in token of his regard to God as
the Lord of the whole earth. Be persuaded and encouraged to feed
and feast upon Christ, our Peace-offering. This blessed
Peace-offering is not for the priests only, for saints of the
highest rank and greatest eminence, but for the common people
also. Take heed of delay. Many think to repent and return to God
when they are dying and dropping into hell; but they should eat
the peace-offering, and eat it now. Stay not till the day of the
Lord's patience be run out, for eating the third day will not be
accepted, nor will catching at Christ when thou art gone to
hell!

#35-38 Solemn acts of religious worship are not things which we
may do or not do at our pleasure; it is at our peril if we omit
them. An observance of the laws of Christ cannot be less
necessary than of the laws of Moses.
* The consecration of Aaron and his sons. (1-13) The offerings
of consecration. (14-36)

#1-13 The consecration of Aaron and his sons had been delayed
until the tabernacle had been prepared, and the laws of the
sacrifices given. Aaron and his sons were washed with water, to
signify that they ought to purify themselves from all sinful
dispositions, and ever after to keep themselves pure. Christ
washes those from their sins in his own blood whom he makes
kings and priests to our God, #Re 1:5,6|; and those that draw
near to God must be washed in pure water, #Heb 10:22|. The
anointing of Aaron was to typify the anointing of Christ with
the Spirit, which was not given by measure to him. All believers
have received the anointing.

#14-36 In these types we see our great High Priest, even Christ
Jesus, solemnly appointed, anointed, and invested with his
sacred office, by his own blood, and the influences of his Holy
Spirit. He sanctifies the ordinances of religion, to the benefit
of his people and the honour of God the Father; who for his sake
accepts our worship, though it is polluted with sin. We may also
rejoice, that he is a merciful and faithful High Priest, full of
compassion to the feeble-minded and tempest-tossed soul. All
true Christians are consecrated to be spiritual priests. We
should seriously ask ourselves, whether in our daily walk we
study to maintain this character? and abound in spiritual
sacrifices, acceptable to God through Christ? If so, still there
is no cause for boasting. Let us not despise our fellow-sinners;
but remembering what we have done, and how we are saved, let us
seek and pray for their salvation.
* The first offerings of Aaron for himself and the people.
(1-21) Moses and Aaron bless the people, Fire cometh upon the
altar from the Lord. (22-24)

#1-21 These many sacrifices, which were all done away by the
death of Christ, teach us that our best services need washing in
his blood, and that the guilt of our best sacrifices needs to be
done away by one more pure and more noble than they. Let us be
thankful that we have such a High Priest. The priests had not a
day's respite from service allowed. God's spiritual priests have
constant work, which the duty of every day requires; they that
would give up their account with joy, must redeem time. The
glory of God appeared in the sight of the people, and owned what
they had done. We are not now to expect such appearances, but
God draws nigh to those who draw nigh to him, and the offerings
of faith are acceptable to him; though the sacrifices being
spiritual, the tokens of the acceptance are spiritual likewise.
When Aaron had done all that was to be done about the
sacrifices, he lifted up his hands towards the people, and
blessed them. Aaron could but crave a blessing, God alone can
command it.

#22-24 When the solemnity was finished, and the blessing
pronounced, God testified his acceptance. There came a fire out
from before the Lord, and consumed the sacrifice. This fire
might justly have fastened upon the people, and have consumed
them for their sins; but its consuming the sacrifice signified
God's acceptance of it, as an atonement for the sinner. This
also was a figure of good things to come. The Spirit descended
upon the apostles in fire. And the descent of this holy fire
into our souls, to kindle in them pious and devout affections
toward God, and such a holy zeal as burns up the flesh and the
lusts of it, is a certain token of God's gracious acceptance of
our persons and performances. Nothing goes to God, but what
comes from him. We must have grace, that holy fire, from the God
of grace, else we cannot serve him acceptably, #Heb 12:28|. The
people were affected with this discovery of God's glory and
grace. They received it with the highest joy; triumphing in the
assurance given them that they had God nigh unto them. And with
the lowest reverence; humbly adoring the majesty of that God,
who vouchsafed thus to manifest himself to them. That is a
sinful fear of God, which drives us from him; a gracious fear
makes us bow before him.
* The sin and death of Nadab and Abihu. (1,2) Aaron and his sons
forbidden to mourn for Nadab and Abihu. (3-7) Wine forbidden to
the priests when in the service of the tabernacle. (8-11) Of
eating the holy things. (12-20)

#1,2 Next to Moses and Aaron, none were more likely to be
honourable in Israel than Nadab and Abihu. There is reason to
think that they were puffed up with pride, and that they were
heated with wine. While the people were prostrate before the
Lord, adoring his presence and glory, they rushed into the
tabernacle to burn incense, though not at the appointed time;
both together, instead of one alone, and with fire not taken
from the altar. If it had been done through ignorance, they had
been allowed to bring a sin-offering. But the soul that doeth
presumptuously, and in contempt of God's majesty and justice,
that soul shall be cut off. The wages of sin is death. They died
in the very act of their sin. The sin and punishment of these
priests showed the imperfection of that priesthood from the very
beginning, and that it could not shelter any from the fire of
God's wrath, otherwise than as it was typical of Christ's
priesthood.

#3-7 The most quieting considerations under affliction are
fetched from the word of God. What was it that God spake? Though
Aaron's heart must have been filled with anguish and dismay, yet
with silent submission he revered the justice of the stroke.
When God corrects us or ours for sin, it is our duty to accept
the punishment, and say, It is the Lord, let him do what seemeth
him good. Whenever we worship God, we come nigh unto him, as
spiritual priests. This ought to make us very serious in all
acts of devotion. It concerns us all, when we come nigh to God,
to do every religious exercise, as those who believe that the
God with whom we have to do, is a holy God. He will take
vengeance on those that profane his sacred name by trifling with
him.

#8-11 Do not drink wine or strong drink. During the time they
ministered, the priests were forbidden it. It is required of
gospel ministers, that they be not given to wine, #1Ti 3:3|. It
is, Lest ye die; die when ye are in drink. The danger of death,
to which we are continually exposed, should engage all to be
sober.

#12-20 Afflictions should rather quicken us to our duty, than
take us from it. But our unfitness for duty, when it is natural
and not sinful, will have great allowances made for it; God will
have mercy, and not sacrifice. Let us profit by the solemn
warning this history conveys. When professing worshippers come
with zeal without knowledge, carnal affections, earthly, light,
vain, trifling thoughts, the devices of will-worship, instead of
the offering of soul and spirit; then the incense is kindled by
a flame which never came down from heaven, which the Spirit of a
holy God never sent within their hearts.
* What animals were clean and unclean.

- These laws seem to have been intended, 1. As a test of the
people's obedience, as Adam was forbidden to eat of the tree of
knowledge; and to teach them self-denial, and the government of
their appetites. 2. To keep the Israelites distinct from other
nations. Many also of these forbidden animals were objects of
superstition and idolatry to the heathen. 3. The people were
taught to make distinctions between the holy and unholy in their
companions and intimate connections. 4. The law forbad, not only
the eating of the unclean beasts, but the touching of them.
Those who would be kept from any sin, must be careful to avoid
all temptations to it, or coming near it. The exceptions are
very minute, and all were designed to call forth constant care
and exactness in their obedience; and to teach us to obey.
Whilst we enjoy our Christian liberty, and are free from such
burdensome observances, we must be careful not to abuse our
liberty. For the Lord hath redeemed and called his people, that
they may be holy, even as he is holy. We must come out, and be
separate from the world; we must leave the company of the
ungodly, and all needless connections with those who are dead in
sin; we must be zealous of good works, devoted followers of God,
and companions of his people.
* Ceremonial purification.

- After the laws concerning clean and unclean food, come the
laws concerning clean and unclean persons. Man imparts his
depraved nature to his offspring, so that, excepting as the
atonement of Christ and the sanctification of the Spirit
prevent, the original blessing, "Increase and multiply," #Ge
1:28|, is become to the fallen race a direful curse, and
communicates sin and misery. Let those women who have received
mercy from God in child-bearing, with all thankfulness own God's
goodness to them; and this shall please the Lord better than
sacrifices.
* Directions to the priest to judge concerning leprosy. (1-17)
Further directions. (18-44) How the leper must be disposed of.
(45,46) The leprosy in garments. (47-59)

#1-17 The plague of leprosy was an uncleanness, rather than a
disease. Christ is said to cleanse lepers, not to cure them.
Common as the leprosy was among the Hebrews, during and after
their residence in Egypt, we have no reason to believe that it
was known among them before. Their distressed state and
employment in that land must have rendered them liable to
disease. But it was a plague often inflicted immediately by the
hand of God. Miriam's leprosy, and Gehazi's, and king Uzziah's,
were punishments of particular sins; no marvel there was care
taken to distinguish it from a common distemper. The judgment of
it was referred to the priests. And it was a figure of the moral
pollutions of men's minds by sin, which is the leprosy of the
soul, defiling to the conscience, and from which Christ alone
can cleanse. The priest could only convict the leper, (by the
law is the knowledge of sin,) but Christ can cure the sinner, he
can take away sin. It is a work of great importance, but of
great difficulty, to judge of our spiritual state. We all have
cause to suspect ourselves, being conscious of sores and spots;
but whether clean or unclean is the question. As there were
certain marks by which to know it was leprosy, so there are
marks of such as are in the gall of bitterness. The priest must
take time in making his judgment. This teaches all, both
ministers and people, not to be hasty in censures, nor to judge
anything before the time. If some men's sins go before unto
judgment, the sins of others follow after, and so do men's good
works. If the person suspected were found to be clean, yet he
must wash his clothes, because there had been ground for the
suspicion. We have need to be washed in the blood of Christ from
our spots, though not leprosy spots; for who can say, I am pure
from sin?

#18-44 The priest is told what judgment to make, if there were
any appearance of a leprosy in old sores; and such is the danger
of those who having escaped the pollutions of the world are
again entangled therein. Or, in a burn by accident, ver. #24|.
The burning of strife and contention often occasions the rising
and breaking out of that corruption, which proves that men are
unclean. Human life lies exposed to many grievances. With what
troops of diseases are we beset on every side; and they all
entered by sin! If the constitution be healthy, and the body
lively and easy, we are bound to glorify God with our bodies.
Particular note was taken of the leprosy, if in the head. If the
leprosy of sin has seized the head; if the judgment be
corrupted, and wicked principles, which support wicked
practices, are embraced, it is utter uncleanness, from which few
are cleansed. Soundness in the faith keeps leprosy from the
head.
#45,46 When the priest had pronounced the leper unclean, it put
a stop to his business in the world, cut him off from his
friends and relations, and ruined all the comfort he could have
in the world. He must humble himself under the mighty hand of
God, not insisting upon his cleanness, when the priest had
pronounced him unclean, but accepting the punishment. Thus must
we take to ourselves the shame that belongs to us, and with
broken hearts call ourselves "Unclean, unclean;" heart unclean,
life unclean; unclean by original corruption, unclean by actual
transgression; unclean, therefore deserving to be for ever shut
out from communion with God, and all hope of happiness in him;
unclean, therefore undone, if infinite mercy do not interpose.
The leper must warn others to take heed of coming near him. He
must then be shut out of the camp, and afterward, when they came
to Canaan, be shut out of the city, town, or village where he
lived, and dwell with none but those that were lepers like
himself. This typified the purity which ought to be in the
gospel church.

#47-59 The garment suspected to be tainted with leprosy was not
to be burned immediately. If, upon search, it was found that
there was a leprous spot, it must be burned, or at least that
part of it. If it proved to be free, it must be washed, and then
might be used. This also sets forth the great evil there is in
sin. It not only defiles the sinner's conscience, but it brings
a stain upon all he has and all that he does. And those who make
their clothes servants to their pride and lust, may see them
thereby tainted with leprosy. But the robes of righteousness
never fret, nor are moth-eaten.
* Of declaring the leper to be clean. (1-9) The sacrifices to be
offered by him. (10-32) The leprosy in a house. (33-53) Summary
of the law concerning leprosy. (54-57)

#1-9 The priests could not cleanse the lepers; but when the Lord
removed the plague, various rules were to be observed in
admitting them again to the ordinances of God, and the society
of his people. They represent many duties and exercises of truly
repenting sinners, and the duties of ministers respecting them.
If we apply this to the spiritual leprosy of sin, it intimates
that when we withdraw from those who walk disorderly, we must
not count them as enemies, but admonish them as brethren. And
also that when God by his grace has brought to repentance, they
ought with tenderness and joy, and sincere affection, to be
received again. Care should always be taken that sinners may not
be encouraged, nor penitents discouraged. If it were found that
the leprosy was healed, the priest must declare it with the
particular solemnities here described. The two birds, one
killed, and the other dipped in the blood of the bird that was
killed, and then let loose, may signify Christ shedding his
blood for sinners, and rising and ascending into heaven. The
priest having pronounced the leper clean from the disease, he
must make himself clean from all remains of it. Thus those who
have comfort of the remission of their sins, must with care and
caution cleanse themselves from sins; for every one that has
this hope in him, will be concerned to purify himself.

#10-32 The cleansed leper was to be presented to the Lord, with
his offerings. When God has restored us to enjoy public worship
again, after sickness, distance, or otherwise, we should testify
our thanksgiving by our diligent use of the liberty. And both we
and our offerings must be presented before the Lord, by the
Priest that made us clean, even our Lord Jesus. Beside the usual
rites of the trespass-offering, some of the blood, and some of
the oil, was to be put upon him that was to be cleansed.
Wherever the blood of Christ is applied for justification, the
oil of the Spirit is applied for sanctification; these two
cannot be separated. We have here the gracious provision the law
made for poor lepers. The poor are as welcome to God's altar as
the rich. But though a meaner sacrifice was accepted from the
poor, yet the same ceremony was used for the rich; their souls
are as precious, and Christ and his gospel are the same to both.
Even for the poor one lamb was necessary. No sinner could be
saved, had it not been for the Lamb that was slain, and hath
redeemed us to God with his blood.
#33-53 The leprosy in a house is unaccountable to us, as well as
the leprosy in a garment; but now sin, where that reigns in a
house, is a plague there, as it is in a heart. Masters of
families should be aware, and afraid of the first appearance of
sin in their families, and put it away, whatever it is. If the
leprosy is got into the house, the infected part must be taken
out. If it remain in the house, the whole must be pulled down.
The owner had better be without a dwelling, than live in one
that was infected. The leprosy of sin ruins families and
churches. Thus sin is so interwoven with the human body, that it
must be taken down by death.

#54-57 When that God who is rich in mercy, for his great love
wherewith he loved us, even when we were dead in sins, hath
quickened us by his grace, #Eph 2:4,5|, we shall manifest the
change by repenting, and forsaking former sins. Let us follow
after holiness, and let us compassionate other poor lepers, and
desire, seek, and pray for their cleansing.
* Laws concerning ceremonial uncleanness.

- We need not be curious in explaining these laws; but have
reason to be thankful that we need fear no defilement, except
that of sin, nor need ceremonial and burdensome purifications.
These laws remind us that God sees all things, even those which
escape the notice of men. The great gospel duties of faith and
repentance are here signified, and the great gospel privileges
of the application of Christ's blood to our souls for our
justification, and his grace for our sanctification.
* The great day of atonement. (1-14) The sacrifices on it, The
scape-goat. (15-34)

#1-14 Without entering into particulars of the sacrifices on the
great day of atonement, we may notice that it was to be a
statute for ever, till that dispensation be at an end. As long
as we are continually sinning, we continually need the
atonement. The law of afflicting our souls for sin, is a statue
which will continue in force till we arrive where all tears,
even those of repentance, will be wiped from our eyes. The
apostle observes it as a proof that the sacrifices could not
take away sin, and cleanse the conscience from it, that in them
there was a remembrance made of sin every year, upon the day of
atonement, #Heb 10:1,3|. The repeating the sacrifices, showed
there was in them but a feeble effort toward making atonement;
this could be done only by offering up the body of Christ once
for all; and that sacrifice needed not to be repeated.

#15-34 Here are typified the two great gospel privileges, of the
remission of sin, and access to God, both of which we owe to our
Lord Jesus. See the expiation of guilt. Christ is both the Maker
and the Matter of the atonement; for he is the Priest, the High
Priest, that makes reconciliation for the sins of the people.
And as Christ is the High Priest, so he is the Sacrifice with
which atonement is made; for he is all in all in our
reconciliation to God. Thus he was figured by the two goats. The
slain goat was a type of Christ dying for our sins; the
scape-goat a type of Christ rising again for our justification.
The atonement is said to be completed by putting the sins of
Israel upon the head of the goat, which was sent away into a
wilderness, a land not inhabited; and the sending away of the
goat represented the free and full remission of their sins. He
shall bear upon him all their iniquities. Thus Christ, the Lamb
of God, takes away the sin of the world, by taking it upon
himself, #Joh 1:29|. The entrance into heaven, which Christ made
for us, was typified by the high priest's entrance into the most
holy place. See #Heb 9:7|. The high priest was to come out
again; but our Lord Jesus ever lives, making intercession, and
always appears in the presence of God for us. Here are typified
the two great gospel duties of faith and repentance. By faith we
put our hands upon the head of the offering; relying on Christ
as the Lord our Righteousness, pleading his satisfaction, as
that which alone is able to atone for our sins, and procure us a
pardon. By repentance we afflict our souls; not only fasting for
a time from the delights of the body, but inwardly sorrowing for
sin, and living a life of self-denial, assuring ourselves, that
if we confess our sins, God is faithful and just to forgive us
our sins, and to cleanse us from all unrighteousness. By the
atonement we obtain rest for our souls, and all the glorious
liberties of the children of God. Sinner, get the blood of
Christ effectually applied to thy soul, or else thou canst never
look God in the face with any comfort or acceptance. Take this
blood of Christ, apply it by faith, and see how it atones with
God.
* All sacrifices to be offered at the tabernacle. (1-9) Eating
of blood, or of animals which died a natural death, forbidden.
(10-16)

#1-9 All the cattle killed by the Israelites, while in the
wilderness, were to be presented before the door of the
tabernacle, and the flesh to be returned to the offerer, to be
eaten as a peace-offering, according to the law. When they
entered Canaan, this only continued in respect of sacrifices.
The spiritual sacrifices we are now to offer, are not confined
to any one place. We have now no temple or altar that sanctifies
the gift; nor does the gospel unity rest only in one place, but
in one heart, and the unity of the Spirit. Christ is our Altar,
and the true Tabernacle; in him God dwells among men. It is in
him that our sacrifices are acceptable to God, and in him only.
To set up other mediators, or other altars, or other expiatory
sacrifices, is, in effect, to set up other gods. And though God
will graciously accept our family offerings, we must not
therefore neglect attending at the tabernacle.
#10-16 Here is a confirmation of the law against eating blood.
They must eat no blood. But this law was ceremonial, and is now
no longer in force; the coming of the substance does away the
shadow. The blood of beasts is no longer the ransom, but
Christ's blood only; therefore there is not now the reason for
abstaining there then was. The blood is now allowed for the
nourishment of our bodies; it is no longer appointed to make an
atonement for the soul. Now the blood of Christ makes atonement
really and effectually; to that, therefore, we must have regard,
and not consider it as a common thing, or treat it with
indifference.
* Unlawful marriages and fleshly lusts.

- Here is a law against all conformity to the corrupt usages of
the heathen. Also laws against incest, against brutal lusts, and
barbarous idolatries; and the enforcement of these laws from the
ruin of the Canaanites. God here gives moral precepts. Close and
constant adherence to God's ordinances is the most effectual
preservative from gross sin. The grace of God only will secure
us; that grace is to be expected only in the use of the means of
grace. Nor does He ever leave any to their hearts' lusts, till
they have left him and his services.
* Various laws.

- There are some ceremonial precepts in this chapter, but most
of these precepts are binding on us, for they are explanations
of the ten commandments. It is required that Israel be a holy
people, because the God of Israel is a holy God, ver. #2|. To
teach real separation from the world and the flesh, and entire
devotedness to God. This is now the law of Christ; may the Lord
bring every thought within us into obedience to it! Children are
to be obedient to their parents, ver. #3|. The fear here
required includes inward reverence and esteem, outward respect
and obedience, care to please them and to make them easy. God
only is to be worshipped, ver. #4|. Turn not from the true God
to false ones, from the God who will make you holy and happy, to
those that will deceive you, and make you for ever miserable.
Turn not your eyes to them, much less your heart. They should
leave the gleanings of their harvest and vintage for the poor,
ver. #9|. Works of piety must be always attended with works of
charity, according to our ability. We must not be covetous,
griping, and greedy of every thing we can lay claim to, nor
insist upon our right in all things. We are to be honest and
true in all our dealings, ver. #11|. Whatever we have in the
world, we must see that we get it honestly, for we cannot be
truly rich, or long rich, with that which is not so. Reverence
to the sacred name of God must be shown, ver. #12|. We must not
detain what belongs to another, particularly the wages of the
hireling, ver. #13|. We must be tender of the credit and safety
of those that cannot help themselves, ver. #14|. Do no hurt to
any, because they are unwilling or unable to avenge themselves.
We ought to take heed of doing any thing which may occasion our
weak brother to fall. The fear of God should keep us from doing
wrong things, though they will not expose us to men's anger.
Judges, and all in authority, are commanded to give judgment
without partiality, ver. #15|. To be a tale-bearer, and to sow
discord among neighbours, is as bad an office as a man can put
himself into. We are to rebuke our neighbour in love, ver. #17|.
Rather rebuke him than hate him, for an injury done to thyself.
We incur guilt by not reproving; it is hating our brother. We
should say, I will do him the kindness to tell him of his
faults. We are to put off all malice, and to put on brotherly
love, ver. #18|. We often wrong ourselves, but we soon forgive
ourselves those wrongs, and they do not at all lessen our love
to ourselves; in like manner we should love our neighbour. We
must in many cases deny ourselves for the good of our neighbour.
Ver. #31|: For Christians to have their fortunes told, to use
spells and charms, or the like, is a sad affront to God. They
must be grossly ignorant who ask, "What harm is there in these
things?" Here is a charge to young people to show respect to the
aged, ver. #32|. Religion teaches good manners, and obliges us
to honour those to whom honour is due. A charge was given to the
Israelites to be very tender of strangers, ver. #33|. Strangers,
and the widows and fatherless, are God's particular care. It is
at our peril, if we do them any wrong. Strangers shall be
welcome to God's grace; we should do what we can to recommend
religion to them. Justice in weights and measures is commanded,
ver. #35|. We must make conscience of obeying God's precepts. We
are not to pick and choose our duty, but must aim at standing
complete in all the will of God. And the nearer our lives and
tempers are to the precepts of God's law, the happier shall we
be, and the happier shall we make all around us, and the better
shall we adorn the gospel.
* Law against sacrificing children to Moloch, Of children that
curse their parents. (1-9) Laws repeated, Holiness enjoined.
(10-27)

#1-9 Are we shocked at the unnatural cruelty of the ancient
idolaters in sacrificing their children? We may justly be so.
But are there not very many parents, who, by bad teaching and
wicked examples, and by the mysteries of iniquity which they
show their children, devote them to the service of Satan, and
forward their everlasting ruin, in a manner even more to be
lamented? What an account must such parents render to God, and
what a meeting will they have with their children at the day of
judgment! On the other hand, let children remember that he who
cursed father or mother was surely put to death. This law Christ
confirmed. Laws which were made before are repeated, and
penalties annexed to them. If men will not avoid evil practices,
because the law has made these practices sin, and it is right
that we go on that principle, surely they should avoid them when
the law has made them death, from a principle of
self-preservation. In the midst of these laws comes in a general
charge, Sanctify yourselves, and be ye holy. It is the Lord that
sanctifies, and his work will be done, though it be difficult.
Yet his grace is so far from doing away our endeavours, that it
strongly encourages them. Work out your salvation, for it is God
that worketh in you.

#10-27 These verses repeat what had been said before, but it was
needful there should be line upon line. What praises we owe to
God that he has taught the evil of sin, and the sure way of
deliverance from it! May we have grace to adorn the doctrine of
God our Saviour in all things; may we have no fellowship with
unfruitful works of darkness, but reprove them.
* Laws concerning the priests.

- As these priests were types of Christ, so all ministers must
be followers of him, that their example may teach others to
imitate the Saviour. Without blemish, and separate from sinners,
He executed his priestly office on earth. What manner of persons
then should his ministers be! But all are, if Christians,
spiritual priests; the minister especially is called to set a
good example, that the people may follow it. Our bodily
infirmities, blessed be God, cannot now shut us out from his
service, from these privileges, or from his heavenly glory. Many
a healthful, beautiful soul is lodged in a feeble, deformed
body. And those who may not be suited for the work of the
ministry, may serve God with comfort in other duties in his
church.
* Laws concerning the priests and sacrifices.

- In this chapter we have divers laws concerning the priests and
sacrifices, all for preserving the honour of the sanctuary. Let
us recollect with gratitude that our great High Priest cannot be
hindered by any thing from the discharge of his office. Let us
also remember, that the Lord requires us to reverence his name,
his truths, his ordinances, and commandments. Let us beware of
hypocrisy, and examine ourselves concerning our sinful
defilements, seeking to be purified from them in the blood of
Christ, and by his sanctifying Spirit. Whoever attempts to
expiate his own sin, or draws near in the pride of
self-righteousness, puts as great an affront on Christ, as he
who comes to the Lord's table from the gratification of sinful
lusts. Nor can the minister who loves the souls of the people,
suffer them to continue in this dangerous delusion. He must call
upon them, not only to repent of their sins, and forsake them;
but to put their whole trust in the atonement of Christ, by
faith in his name, for pardon and acceptance with God; thus only
will the Lord make them holy, as his own people.
* The feasts of the Lord, The Sabbath. (1-3) The Passover, The
offering of first-fruits. (4-14) The feast of Pentecost. (15-22)
The feast of Trumpets, The day of atonement. (23-32) The feast
of Tabernacles. (33-44)

#1-3 In this chapter we have the institution of holy times; many
of which have been mentioned before. Though the yearly feasts
were made more remarkable by general attendance at the
sanctuary, yet these must not be observed more than the sabbath.
On that day they must withdraw from all business of the world.
It is a sabbath of rest, typifying spiritual rest from sin, and
rest in God. God's sabbaths are to be religiously observed in
every private house, by every family apart, as well as by
families together, in holy assemblies. The sabbath of the Lord
in our dwellings will be their beauty, strength, and safety; it
will sanctify, build up, and glorify them.

#4-14 The feast of the Passover was to continue seven days; not
idle days, spent in sport, as many that are called Christians
spend their holy-days. Offerings were made to the Lord at his
altar; and the people were taught to employ their time in
prayer, and praise, and godly meditation. The sheaf of
first-fruits was typical of the Lord Jesus, who is risen from
the dead as the First-fruits of them that slept. Our Lord Jesus
rose from the dead on the very day that the first-fruits were
offered. We are taught by this law to honour the Lord with our
substance, and with the first-fruits of all our increase, #Pr
3:9|. They were not to eat of their new corn, till God's part
was offered to him out of it; and we must always begin with God:
begin every day with him, begin every meal with him, begin every
affair and business with him; seek first the kingdom of God.

#15-22 The feast of Weeks was held in remembrance of the giving
of the law, fifty days after the departure from Egypt; and
looked forward to the outpouring of the Holy Ghost, fifty days
after Christ our Passover was sacrificed for us. On that day the
apostles presented the first-fruits of the Christian church to
God. To the institution of the feast of Pentecost, is added a
repetition of that law, by which they were required to leave the
gleanings of their fields. Those who are truly sensible of the
mercy they received from God, will show mercy to the poor
without grudging.

#23-32 the blowing of trumpets represented the preaching of the
gospel, by which men are called to repent of sin, and to accept
the salvation of Christ, which was signified by the day of
atonement. Also it invited to rejoice in God, and become
strangers and pilgrims on earth, which was denoted by the feast
of Tabernacles, observed in the same month. At the beginning of
the year, they were called by this sound of trumpet to shake off
spiritual drowsiness, to search and try their ways, and to amend
them. The day of atonement was the ninth day after this; thus
they were awakened to prepare for that day, by sincere and
serious repentance, that it might indeed be to them a day of
atonement. The humbling of our souls for sin, and the making our
peace with God, is work that requires the whole man, and the
closest application of mind. On that day God spake peace to his
people, and to his saints; therefore they must lay aside all
their worldly business, that they might the more clearly hear
that voice of joy and gladness.

#33-44 In the feast of Tabernacles there was a remembrance of
their dwelling in tents, or booths, in the wilderness, as well
as their fathers dwelling in tents in Canaan; to remind them of
their origin and their deliverance. Christ's tabernacling on
earth in human nature, might also be prefigured. And it
represents the believer's life on earth: a stranger and pilgrim
here below, his home and heart are above with his Saviour. They
would the more value the comforts and conveniences of their own
houses, when they had been seven days dwelling in the booths. It
is good for those who have ease and plenty, sometimes to learn
what it is to endure hardness. The joy of harvest ought to be
improved for the furtherance of our joy in God. The earth is the
Lord's, and the fullness thereof; therefore whatever we have the
comfort of, he must have the glory of, especially when any mercy
is perfected. God appointed these feasts, "Beside the sabbaths
and your free-will offerings." Calls to extraordinary services
will not excuse from constant and stated ones.
* Oil for the lamps, The shew-bread. (1-9) The law of blasphemy,
blasphemer is stoned. (10-23)

#1-9 The loaves of bread typify Christ as the Bread of life, and
the food of the souls of his people. He is the Light of his
church, the Light of the world; in and through his word this
light shines. By this light we discern the food prepared for our
souls; and we should daily, but especially from sabbath to
sabbath, feed thereon in our hearts with thanksgiving. And as
the loaves were left in the sanctuary, so should we abide with
God till he dismiss us.

#10-23 This offender was the son of an Egyptian father, and an
Israelitish mother. The notice of his parents shows the common
ill effect of mixed marriages. A standing law for the stoning of
blasphemers was made upon this occasion. Great stress is laid
upon this law. It extends to the strangers among them, as well
as to those born in the land. Strangers, as well as native
Israelites, should be entitled to the benefit of the law, so as
not to suffer wrong; and should be liable to the penalty of this
law, in case they did wrong. If those who profane the name of
God escape punishment from men, yet the Lord our God will not
suffer them to escape his righteous judgments. What enmity
against God must be in the heart of man, when blasphemies
against God proceed out of his mouth. If he that despised Moses'
law, died without mercy, of what punishment will they be worthy,
who despise and abuse the gospel of the Son of God! Let us watch
against anger, do no evil, avoid all connections with wicked
people, and reverence that holy name which sinners blaspheme.
* The sabbath of rest for the land in the seventh year. (1-7)
The jubilee of the fiftieth year, Oppression forbidden. (8-22)
Redemption of the land and houses. (23-34) Compassion towards
the poor. (35-38) Laws respecting bondmen, Oppression forbidden.
(39-55)

#1-7 All labour was to cease in the seventh year, as much as
daily labour on the seventh day. These statues tell us to beware
of covetousness, for a man's life consists not in the abundance
of his possessions. We are to exercise willing dependence on
God's providence for our support; to consider ourselves the
Lord's tenants or stewards, and to use our possessions
accordingly. This year of rest typified the spiritual rest which
all believers enter into through Christ. Through Him we are
eased of the burden of worldly care and labour, both being
sanctified and sweetened to us; and we are enabled and
encouraged to live by faith.

#8-22 The word "jubilee" signifies a peculiarly animated sound
of the silver trumpets. This sound was to be made on the
evening of the great day of atonement; for the proclamation of
gospel liberty and salvation results from the sacrifice of the
Redeemer. It was provided that the lands should not be sold
away from their families. They could only be disposed of, as it
were, by leases till the year of jubilee, and then returned to
the owner or his heir. This tended to preserve their tribes and
families distinct, till the coming of the Messiah. The liberty
every man was born to, if sold or forfeited, should return at
the year of jubilee. This was typical of redemption by Christ
from the slavery of sin and Satan, and of being brought again
to the liberty of the children of God. All bargains ought to be
made by this rule, "Ye shall not oppress one another," not take
advantage of one another's ignorance or necessity, "but thou
shalt fear thy God." The fear of God reigning in the heart,
would restrain from doing wrong to our neighbour in word or
deed. Assurance was given that they should be great gainers, by
observing these years of rest. If we are careful to do our
duty, we may trust God with our comfort. They should not want
food in that year in which they neither sowed or reaped.  This
was a miracle for an encouragement to all God's people, in all
ages, to trust him in the way of duty. There is nothing lost by
faith and self-denial in obedience. Some asked, What shall we
eat the seventh year? Thus many Christians anticipate evils,
questioning what they shall do, and fearing to proceed in the
way of duty.But we have no right to anticipate evils, so as to
distress ourselves about them. To carnal minds we may appear to
act absurdly, but the path of duty is ever the path of safety.
#23-34 If the land were not redeemed before the year of jubilee,
it then returned to him that sold or mortgaged it. This was a
figure of the free grace of God in Christ; by which, and not by
any price or merit of our own, we are restored to the favour of
God. Houses in walled cities were more the fruits of their own
industry than land in the country, which was the direct gift of
God's bounty; therefore if a man sold a house in a city, he
might redeem it only within a year after the sale. This
encouraged strangers and proselytes to come and settle among
them.

#35-38 Poverty and decay are great grievances, and very common;
the poor ye have always with you. Thou shalt relieve him; by
sympathy, pitying the poor; by service, doing for them; and by
supply, giving to them according to their necessity, and thine
ability. Poor debtors must not be oppressed. Observe the
arguments here used against extortion: "Fear thy God." Relieve
the poor, "that they may live with thee;" for they may be
serviceable to thee. The rich can as ill spare the poor, as the
poor can the rich. It becomes those that have received mercy to
show mercy.

#39-55 A native Israelite, if sold for debt, or for a crime, was
to serve but six years, and to go out the seventh. If he sold
himself, through poverty, both his work and his usage must be
such as were fitting for a son of Abraham. Masters are required
to give to their servants that which is just and equal, #Col
4:1|. At the year of jubilee the servant should go out free, he
and his children, and should return to his own family. This
typified redemption from the service of sin and Satan, by the
grace of God in Christ, whose truth makes us free, #Joh 8:32|.
We cannot ransom our fellow-sinners, but we may point out Christ
to them; while by his grace our lives may adorn his gospel,
express our love, show our gratitude, and glorify his holy name.
* Promises upon keeping the precepts. (1-13) Threatenings
against disobedience. (14-39) God promises to remember those
that repent. (40-46)

#1-13 This chapter contains a general enforcement of all the
laws given by Moses; by promises of reward in case of obedience,
on the one hand; and threatenings of punishment for
disobedience, on the other. While Israel maintained a national
regard to God's worship, sabbaths, and sanctuary, and did not
turn aside to idolatry, the Lord engaged to continue to them
temporal mercies and religious advantages. These great and
precious promises, though they relate chiefly to the life which
now is, were typical of the spiritual blessings made sure by the
covenant of grace to all believers, through Christ. 1. Plenty
and abundance of the fruits of the earth. Every good and perfect
gift must be expected from above, from the Father of lights. 2.
Peace under the Divine protection. Those dwell in safety, that
dwell in God. 3. Victory and success in their wars. It is all
one with the Lord to save by many or by few. 4. The increase of
their people. The gospel church shall be fruitful. 5. The favour
of God, which is the fountain of all Good. 6. Tokens of his
presence in and by his ordinances. The way to have God's
ordinances fixed among us, is to cleave closely to them. 7. The
grace of the covenant. All covenant blessings are summed up in
the covenant relation, I will be your God, and ye shall be my
people; and they are all grounded upon their redemption. Having
purchased them, God would own them, and never cast them off till
they cast him off.

#14-39 After God has set the blessing before them which would
make them a happy people if they would be obedient, he here sets
the curse before them, the evils which would make them
miserable, if they were disobedient. Two things would bring
ruin. 1. A contempt of God's commandments. They that reject the
precept, will come at last to renounce the covenant. 2. A
contempt of his corrections. If they will not learn obedience by
the things they suffer, God himself would be against them; and
this is the root and cause of all their misery. And also, The
whole creation would be at war with them. All God's sore
judgments would be sent against them. The threatenings here are
very particular, they were prophecies, and He that foresaw all
their rebellions, knew they would prove so. TEMPORAL judgments
are threatened. Those who will not be parted from their sins by
the commands of God, shall be parted from them by judgments.
Those wedded to their lusts, will have enough of them. SPIRITUAL
judgments are threatened, which should seize the mind. They
should find no acceptance with God. A guilty conscience would be
their continual terror. It is righteous with God to leave those
to despair of pardon, who presume to sin; and it is owing to
free grace, if we are not left to pine away in the iniquity we
were born in, and have lived in.
#40-46 Among the Israelites, persons were not always prosperous
or afflicted according to their obedience or disobedience. But
national prosperity was the effect of national obedience, and
national judgments were brought on by national wickedness.
Israel was under a peculiar covenant. National wickedness will
end in the ruin of any people, especially where the word of God
and the light of the gospel are enjoyed. Sooner or later, sin
will be the ruin, as well as the reproach, of every people. Oh
that, being humbled for our sins, we might avert the rising
storm before it bursts upon us! God grant that we may, in this
our day, consider the things which belong to our eternal peace.
* The law concerning vows, Of persons and animals. (1-13) Vows
concerning houses and land. (14-25) Devoted things not to be
redeemed. (26-33) Conclusion. (34)

#1-13 Zeal for the service of God disposed the Israelites, on
some occasions, to dedicate themselves or their children to the
service of the Lord, in his house for life. Some persons who
thus dedicated themselves might be employed as assistants; in
general they were to be redeemed for a value. It is good to be
zealously affected and liberally disposed for the Lord's
service; but the matter should be well weighed, and prudence
should direct as to what we do; else rash vows and hesitation in
doing them will dishonour God, and trouble our own minds.

#14-25 Our houses, lands, cattle, and all our substance, must be
used to the glory of God. It is acceptable to him that a portion
be given to support his worship, and to promote his cause. But
God would not approve such a degree of zeal as ruined a man's
family.
#26-33 Things or persons devoted, are distinguished from things
or persons that were only sanctified. Devoted things were most
holy to the Lord, and could neither be taken back nor applied to
other purposes. Whatever productions they had the benefit of, God
must be honoured with the tenth of, if it could be applied. Thus
they acknowledge God to be the Owner of their land, the Giver of
its fruits, and themselves to be his tenants, and dependants
upon him. Thus they gave him thanks for the plenty they enjoyed,
and besought his favour in the continuance of it. We are taught
to honour the Lord with our substance.

#34 The last verse seems to have reference to this whole book.
Many of the precepts in it are moral, and always binding; others
are ceremonial, and peculiar to the Jewish nation; yet they have
a spiritual meaning, and so teach us; for unto us, by these
institutions, is the gospel preached, as well as unto them, #Heb
4:2|. The doctrine of reconciliation to God by a Mediator, is
not clouded with the smoke of burning sacrifice, but cleared by
the knowledge of Christ and him crucified. We are under the
sweet and easy institutions of the gospel, which pronounces
those true worshippers, who worship the Father in spirit and
truth, by Christ only, and in his name. Yet, let us not think,
because we are not tied to the ceremonial rites and oblations,
that a little care, time, and expense, will serve to honour God
with. Having boldness to enter into the holiest by the blood of
Jesus, let us draw near with a true heart, and in full assurance
of faith, worshipping God with the more cheerfulness and humble
confidence, still saying, BLESSED BE GOD FOR JESUS CHRIST.
** This book is called NUMBERS from the several numberings of
the people contained in it. It extends from the giving of the
law at Sinai, till their arrival in the plains of Jordan. An
account is given of their murmuring and unbelief, for which they
were sentenced to wander in the wilderness nearly forty years;
also some laws, both moral and ceremonial. Their trials greatly
tended to distinguish the wicked and hypocrites from the
faithful and true servants of God, who served him with a pure
heart.

* The numbering of the Israelites. (1-43) The number of the
people. (44-46) The Levites not numbered with the rest. (47-54)

#1-43 The people were numbered to show God's faithfulness in
thus increasing the seed of Jacob, that they might be the better
trained for the wars and conquest of Canaan, and to ascertain
their families in order to the division of the land. It is said
of each tribe, that those were numbered who were able to go
forth to war; they had wars before them, though now they met
with no opposition. Let the believer be prepared to withstand
the enemies of his soul, though all may appear to be peace.
#44-46 We have here the sum total. How much was required to
maintain all these in the wilderness! They were all provided for
by God every day. When we observe the faithfulness of God,
however unlikely the performance of his promise may appear, we
may take courage as to those which yet remain to be fulfilled to
the church of God.

#47-54 Care is here taken to distinguish the tribe of Levi,
which, in the matter of the golden calf, had distinguished
itself. Singular services shall be recompensed by singular
honours. It was to the honour of the Levites, that to them was
committed the care of the tabernacle and its treasures, in their
camps and in their marches. It was for the honour of the holy
things that none should see them, or touch them, but those who
were called of God to the service. We all are unfit and unworthy
to have fellowship with God, till called by his grace into the
fellowship of his Son Jesus Christ our Lord; and so, being the
spiritual seed of that great High Priest, we are made priests to
our God. Great care must be taken to prevent sin, for preventing
sin is preventing wrath. Being a holy tribe, they were not
reckoned among other Israelites. They that minister about holy
things, should neither entangle themselves, nor be entangled, in
worldly affairs. And let every believer seek to do what the Lord
has commanded.
* The order of the tribes in their tents.

- The tribes were to encamp about the tabernacle, which was to
be in the midst of them. It was a token of God's gracious
presence. Yet they were to pitch their tents afar off, in
reverence to the sanctuary. The children of Israel put
themselves in their posts, without murmuring or disputing; and
as it was their safety, so it was their beauty. It is our duty
and interest to be contented with the place allotted to us, and
to endeavour to occupy it in a proper manner, without envying or
murmuring; without ambition or covetousness. Thus the gospel
church ought to be compact, according to the Scripture model,
every one knowing and keeping his place; and then all that wish
well to the church rejoice, beholding their order, #Col 2:5|.
* The sons of Aaron, The Levites taken instead of the
first-born. (1-13) The Levites numbered by their families, Their
duties. (14-39) The first-born are numbered. (40-51)

#1-13 There was much work belonging to the priests' office, and
there were now only Aaron and his two sons to do it; God
appoints the Levites to attend them. Those whom God finds work
for, he will find help for. The Levites were taken instead of
the first-born. When He that made us, saves us, as the
first-born of Israel were saved, we are laid under further
obligations to serve him faithfully. God's right to us by
redemption, confirms the right he has to us by creation.

#14-39 The Levites were in three classes, according to the sons
of Levi; Gershon, Kohath, and Merari; and these were subdivided
into families. The posterity of Moses were not at all honoured
or privileged, but stood upon the level with other Levites; thus
it was plain, that Moses did not seek the advancement of his own
family, or to secure any honours to it. The tribe of Levi was by
much the least of all the tribes. God's chosen are but a little
flock in comparison with the world.

#40-51 The number of the first-born, and that of the Levites,
came near to each other. Known unto God are all his works
beforehand; there is an exact proportion between them, and so it
will appear, when they are compared together. The small number
of first-born, over and above the number of the Levites, were to
be redeemed, and the redemption-money given to Aaron. The church
is called the church of the first-born, which is redeemed, not
as they were, with silver and gold; but, being devoted by sin to
the justice of God, is ransomed with the precious blood of the
Son of God. All men are the Lord's by creation, and all true
christians are his by redemption. Each should know his own post
and duty; nor can any service required by such a Master be
rightly accounted mean or hard.
* The Levites' service. (1-3) The duties of the Kohathites.
(4-20) The duties of the Gershonites and Merarites. (21-33) The
numbers of the serviceable Levites. (34-49)

#1-3 The middle-aged men of the tribe of Levi, all from thirty
years old to fifty, were to be employed in the service of the
tabernacle. The service of God requires the best of our
strength, and the prime portion of our time, which cannot be
better spent than to the honour of Him who is the First and
Best. And the service of God should be done when we are most
lively and active. Those do not consider this who put off
repentance to old age, and so leave the best work to be done in
the worst time.

#4-20 The Kohathites were to carry the holy things of the
tabernacle. All the holy things were to be covered; not only for
security and respect, but to keep them from being seen. This not
only marked the reverence due to holy things, but the mystery of
the things signified by those types, and the darkness of the
dispensation. But now, through Christ, the case is altered, and
we are encouraged to come boldly to the throne of grace.

#21-33 We have here the charge of the other two families of the
Levites, which, though not so honourable as the first, yet was
necessary, and to be done regularly. All the things were
delivered them by name. It intimates the care God takes of his
church and every member of it. The death of the saints is
represented as the taking down of the tabernacle, #2Co 5:1|, and
the putting it off, #2Pe 1:14|. All shall be raised up in the
great day, when these vile bodies shall be made like the
glorious body of Jesus Christ, and so shall be for ever with the
Lord.

#34-49 God so ordered it, that though the Merarites were the
fewest in number, yet they should have most able men among them;
for whatever service God calls men to, he will furnish them for
it, give strength in proportion to the work, and grace
sufficient. The least of the tribes had many more able men than
the Levites: those who engage in the service of this world, are
many more than those devoted to the service of God. May our
souls be wholly devoted to his service.
* The unclean to be removed out of the camp, Restitution to be
made for trespasses. (1-10) The trial of jealousy. (11-31)

#1-10 The camp was to be cleansed. The purity of the church must
be kept as carefully as the peace and order of it. Every
polluted Israelite must be separated. The wisdom from above is
first pure, then peaceable. The greater profession of religion
any house or family makes, the more they are obliged to put away
iniquity far from them. If a man overreach or defraud his
brother in any matter, it is a trespass against the Lord, who
strictly charges and commands us to do justly. What is to be
done when a man's awakened conscience charges him with guilt of
this kind, though done long ago? He must confess his sin,
confess it to God, confess it to his neighbour, and take shame
to himself; though it go against him to own himself in a lie,
yet he must do it. Satisfaction must be made for the offence
done to God, as well as for the loss sustained by the neighbour;
restitution in that case is not enough without faith and
repentance. While that which is wrongly gotten is knowingly
kept, the guilt remains on the conscience, and is not done away
by sacrifice or offering, prayers or tears; for it is the same
act of sin persisted in. This is the doctrine of right reason,
and of the word of God. It detects hypocrites, and directs the
tender conscience to proper conduct, which, springing from faith
in Christ, will make way for inward peace.

#11-31 This law would make the women of Israel watch against
giving cause for suspicion. On the other hand, it would hinder
the cruel treatment such suspicions might occasion. It would
also hinder the guilty from escaping, and the innocent from
coming under just suspicion. When no proof could be brought, the
wife was called on to make this solemn appeal to a
heart-searching God. No woman, if she were guilty, could say
"Amen" to the adjuration, and drink the water after it, unless
she disbelieved the truth of God, or defied his justice. The
water is called the bitter water, because it caused the curse.
Thus sin is called an evil and a bitter thing. Let all that
meddle with forbidden pleasures, know that they will be
bitterness in the latter end. From the whole learn, 1. Secret
sins are known to God, and sometimes are strangely brought to
light in this life; and that there is a day coming when God
will, by Christ, judge the secrets of men according to the
gospel, #Ro 2:16|. 2 In particular, Whoremongers and adulterers
God will surely judge. Though we have not now the waters of
jealousy, yet we have God's word, which ought to be as great a
terror. Sensual lusts will end in bitterness. 3. God will
manifest the innocency of the innocent. The same providence is
for good to some, and for hurt to others. And it will answer the
purposes which God intends.
* The law concerning the Nazarites. (1-21) The form of blessing
the people. (22-27)

#1-21 The word Nazarite signifies separation. Some were
appointed of God, before their birth, to be Nazarites all their
days, as Samson and John the Baptist. But, in general, it was a
vow of separation from the world and devotedness to the services
of religion, for a limited time, and under certain rules, which
any person might make if they pleased. A Nazarite is spoken of
as well known; but his obligation is brought to a greater
certainty than before. That the fancies of superstitious men
might not multiply the restraints endlessly, God gives them
rules. They must not drink wine or strong drink, nor eat grapes.
Those who separate themselves to God, must not gratify the
desires of the body, but keep it under. Let all Christians be
very moderate in the use of wine and strong drink; for if the
love of these once gets the mastery of a man, he becomes an easy
prey to Satan. The Nazarites were to eat nothing that came of
the vine; this may teach the utmost care to avoid sin, and all
that borders upon it, and leads to it, or may be a temptation to
us. They must not cut their hair. They must neither poll their
heads, nor shave their beards; this was the mark of Samson being
a Nazarite. This signified neglect of the body, and of the ease
and ornament of it. Those who separate themselves to God, must
keep their consciences pure from dead works, and not touch
unclean things. All the days of their separation they must be
holy to the Lord. This was the meaning of those outward
observances, and without this they were of no account. No
penalty or sacrifice was appointed for those who wilfully broke
their vow of being Nazarites; they must answer another day for
such profane trifling with the Lord their God; but those were to
be relieved who did not sin wilfully. There is nothing in
Scripture that bears the least resemblance to the religious
orders of the church of Rome, except these Nazarites. But mark
the difference, or rather how completely opposed! The religious
of that church are forbidden to marry; but no such restriction
is laid upon the Nazarites. They are commanded to abstain from
meats; but the Nazarites might eat any food allowed other
Israelites. They are not generally forbidden wine, not even on
their fasting days; but the Nazarites might not have wine at any
time. Their vow is lasting, even to the end of their lives; the
Nazarites' vow was only for a limited time, at their own will;
and in certain cases not unless allowed by husbands or parents.
Such a thorough difference there is between rules of man's
invention and those directed in Scripture. Let us not forget
that the Lord Jesus is not only our Surety, but also our
example. For his sake we must renounce worldly pleasures,
abstain from fleshy lusts, be separate from sinners, make open
profession of our faith, moderate natural affections, be
spiritually-minded, and devoted to God's service, and desirous
to be an example all around us.
#22-27 The priests were solemnly to bless the people in the name
of the Lord. To be under the almighty protection of God our
Saviour; to enjoy his favour as the smile of a loving Father, or
as the cheering beams of the sun; while he mercifully forgives
our sins, supplies our wants, consoles the heart, and prepares
us by his grace for eternal glory; these things form the
substance of this blessing, and the sum total of all blessings.
In so rich a list of mercies worldly joys are not worthy to be
mentioned. Here is a form of prayer. The name Jehovah is three
times repeated. The Jews think there is some mystery; and we
know what it is, the New Testament having explained it. There we
are directed to expect the blessing from the grace of our Lord
Jesus Christ, the love of the Father, and the communion of the
Holy Ghost, #2Co 13:14|; each of which Persons is Jehovah, and
yet they are not three Lords, but one Lord.
* The offerings of the princes at the dedication of the
tabernacle. (1-9) The offerings of the princes at the dedication
of the altar. (10-89)

#1-9 The offering of the princes to the service of the
tabernacle was not made till it was fully set up. Necessary
observances must always take place of free-will offerings. The
more any are advanced, the greater opportunity they have of
serving God and their generation. No sooner was the tabernacle
set up, than provision is made for the removal of it. Even when
but just settled in the world, we must be preparing for changes
and removes, especially for the great change.

#10-89 The princes and great men were most forward in the
service of God. Here is an example to those in authority, and of
the highest rank; they ought to use their honour and power,
their estate and interest, to promote religion and the service
of God in the places where they live. Though it was a time of
joy and rejoicing, yet still, in the midst of their sacrifices,
we find a sin-offering. As, in our best services, we are
conscious that there is sin, there should be repentance, even in
our most joyful services. In all approaches to God we must by
faith look to Christ as the Sin-offering. They brought their
offerings each on a day. God's work should not be done
confusedly, or in a hurry; take time, and we shall have done the
sooner, or, at least, we shall have done the better. If services
are to be done for twelve days together, we must not call it a
task and a burden. All their offerings were the same; all the
tribes of Israel had an equal share in the altar, and an equal
interest in the sacrifices offered upon it. He who now spake to
Moses, as the Shechinah or Divine Majesty, from between the
Cherubim, was the Eternal Word, the second Person in the
Trinity; for all God's communion with man is by his Son, by whom
he made the world, and rules the church, who is the same
yesterday, to-day, and for ever.
* The lamps of the sanctuary. (1-4) Consecration of the Levites,
and their service. (5-26)

#1-4 Aaron himself lighted the lamps, thus representing his
Divine Master. The Scripture is a light shining in a dark place,
#2Pe 1:19|. A dark place even the church would be without it; as
the tabernacle, which had no window, would have been without the
lamps. The work of ministers is to light these lamps, by
expounding and applying the word of God. Jesus Christ is the
only Light of our dark, sinful world; and by his atonement, by
his word and the Holy Spirit, he diffuses light around.
#5-26 Here we have directions for the solemn ordination of the
Levites. All Israel must know that they took not this honour to
themselves, but were called of God to it; nor was it enough that
they were distinguished from others. All who are employed for
God, must be dedicated to him, according to the employment.
Christians must be baptized, ministers must be ordained; we must
first give ourselves unto the Lord, and then our services. The
Levites must be cleansed. They must be clean that bear the
vessels of the Lord. Moses must sprinkle the water of purifying
upon them. This signifies the application of the blood of Christ
to our souls by faith, that we may be fit to serve the living
God. God declares his acceptance of them. All who expect to
share in the privileges of the tabernacle, must resolve to do
the service of the tabernacle. As, on the one hand, none of
God's creatures are his necessary servants, he needs not the
service of any of them; so none are merely honorary servants, to
do nothing. All whom God owns, he employs; angels themselves
have their services.
* Of the Passover. (1-14) The removals of the Israelites.
(15-23)

#1-14 God gave particular orders for the keeping of this
passover, and, for aught that appears, after this, they kept no
passover till they came to Canaan, #Jos 5:10|. It early showed
that the ceremonial institutions were not to continue always, as
so soon after they were appointed, some were suffered to sleep
for many years. But the ordinance of the Lord's Supper was not
thus set aside in the first days of the Christian church,
although those were days of greater difficulty and distress than
Israel knew in the wilderness; nay, in the times of persecution,
the Lord's Supper was celebrated more frequently than afterward.
Israelites in the wilderness could not forget the deliverance
out of Egypt. There was danger of this when they came to Canaan.
Instructions were given concerning those who were ceremonially
unclean, when they were to eat the passover. Those whose minds
and consciences are defiled by sin, are unfit for communion with
God, and cannot partake with comfort of the gospel passover,
till they are cleansed by true repentance and faith. Observe
with what trouble and concern these men complained that they
were kept back from offering to the Lord. It should be a trouble
to us, when by any occasion we are kept back from the
solemnities of a sabbath or a sacrament. Observe the
deliberation of Moses in resolving this case. Ministers must ask
counsel of God's mouth, not determine according to their own
fancy or affection, but according to the word of God to the best
of their knowledge. And if, in difficult cases, time is taken to
spread the matter before God by humble, believing prayer, the
Holy Spirit assuredly will direct in the good and right way. God
gave directions in this case, and in other similar cases,
explanatory of the law of the passover. As those who, against
their minds, are forced to absent themselves from God's
ordinances, may expect the favours of God's grace under their
affliction, so those who, of choice, absent themselves, may
expect God's wrath for their sin. Be not deceived: God is not
mocked.

#15-23 This cloud was appointed to be the visible sign and
symbol of God's presence with Israel. Thus we are taught to see
God always near us, both night and day. As long as the cloud
rested on the tabernacle, so long they continued in the same
place. There is no time lost, while we are waiting God's time.
When the cloud was taken up, they removed, however comfortably
they were encamped. We are kept at uncertainty concerning the
time of our putting off the earthly house of this tabernacle,
that we may be always ready to remove at the command of the
Lord. It is very safe and pleasant going when we see God before
us, and resting where he appoints us to rest. The leading of
this cloud is spoken of as signifying the guidance of the
blessed Spirit. We are not now to expect such tokens of the
Divine presence and guidance; but the promise is sure to all
God's spiritual Israel, that he will guide them by his counsel.
#Ps 73:24|, even unto death, #Ps 48:14|. All the children of God
shall be led by the Spirit of God, #Ro 8:14|. He will direct the
paths of those who in all their ways acknowledge him, #Pr 3:6|.
At the commandment of the Lord, our hearts should always move
and rest, saying, Father, thy will be done; dispose of me and
mine as thou pleasest. What thou wilt, and where thou wilt; only
let me be thine, and always in the way of my duty. In applying
general precepts to particular circumstances, there should be
good counsel and fervent prayer. When any undertaking is
evidently wrong, or doubtfully right, and yet the mind leans
that way, in such a case "the moving of the cloud," as men
sometimes miscall it, is generally no more than a temptation
Satan is permitted to propose; and men fancy they are following
the Lord, when they are following their own wayward
inclinations. The record of his mercy will conduct us with
unerring truth, through Christ, to everlasting peace. Follow the
pillar of the cloud and of fire. Lay the BIBLE to heart, and
receive with meekness the ingrafted word, which is able to save
your souls.
* The silver trumpets. (1-10) The Israelites remove from Sinai
to Paran. (11-28) Hobab entreated by Moses to continue. (29-32)
The blessing pronounced by Moses. (33-36)

#1-10 Here are directions concerning the public notices to be
given the people by sound of trumpet. Their laws in every case
were to be Divine, therefore, even in this matter Moses is
directed. These trumpets typify the preached gospel. It sounds
an alarm to sinners, calls them to repent, proclaims liberty to
the captives and slaves of Satan, and collects the worshippers
of God. It directs and encourages their heavenly journey; stirs
them up to combat against the world and sin, encouraging them
with the assurance of victory. It leads their attention to the
sacrifice of Christ, and shows the Lord's presence for their
protection. It is also necessary that the gospel trumpet give a
distinct sound, according to the persons addressed, or the end
proposed; whether to convince, humble, console, exhort, reprove,
or teach. The sounding of the trumpet of the gospel is God's
ordinance, and demands the attention of all to whom it is sent.
#11-28 After the Israelites had continued nearly a year at mount
Sinai, and all was settled respecting their future worship, they
began their march to Canaan. True religion begins with the
knowledge of the holy law of God, and humiliation for sin, but
we must go on towards perfection, in acquaintance with Christ
and his gospel, and those effectual encouragements, motives, and
assistances to holiness, which it proposes. They took their
journey according to the commandment of the Lord, #De 1:6-8|,
and as the cloud led them. Those who give themselves to the
direction of God's word and Spirit, steer a steady course, even
when they seem bewildered. While they are sure they cannot lose
their God and Guide, they need not fear losing their way. They
went out of the wilderness of Sinai, and rested in the
wilderness of Paran. All our removes in this world are but from
one wilderness to another. The changes we think will be for the
better do not always prove so. We shall never be at rest, never
at home, till we come to heaven, but all will be well there.

#29-32 Moses invites his kindred to go to Canaan. Those that are
bound for the heavenly Canaan, should ask and encourage their
friends to go with them: we shall have none the less of the joys
of heaven, for others coming to share with us. It is good having
fellowship with those who have fellowship with God. But the
things of this world, which are seen, draw strongly from the
pursuit of the things of the other world, which are not seen.
Moses urges that Hobab might be serviceable to them. Not to show
where they must encamp, nor what way they must march, the cloud
was to direct that; but to show the conveniences of the place
they marched through, and encamped in. It well consists with our
trust in God's providence, to use the help of our friends.

#33-36 Their going out and coming in, gives an example to us to
begin and end every day's journey and every day's work with
prayer. Here is Moses's prayer when the ark set forward, "Rise
up, and let thine enemies be scattered." There are those in the
world who are enemies to God and haters of him; secret and open
enemies; enemies to his truths, his laws, his ordinances, his
people. But for the scattering and defeating of God's enemies,
there needs no more than God's arising. Observe also the prayer
of Moses when the ark rested, that God would cause his people to
rest. The welfare and happiness of the Israel of God, consist in
the continual presence of God among them. Their safety is not in
their numbers, but in the favour of God, and his gracious return
to them, and resting with them. Upon this account, Happy art
thou, O Israel! who is like unto thee, O people! God will go
before them, to find them resting-places by the way. His promise
is, and their prayers are, that he will never leave them nor
forsake them.
* The burning at Taberah. (1-3) The people lust for flesh, and
loathe the manna. (4-9) Moses complains of his charge. (10-15)
Elders appointed to divide the charge. Flesh meat promised.
(16-23) The Spirit rests on the elders. (24-30) Quails are
given. (31-35)

#1-3 Here is the people's sin; they complained. See the
sinfulness of sin, which takes occasion from the commandment to
be provoking. The weakness of the law discovered sin, but could
not destroy it; checked, but could not conquer it. They
complained. Those who are of a discontented spirit, will always
find something to quarrel or fret about, though the
circumstances of their outward condition be ever so favourable.
The Lord heard it, though Moses did not. God knows the secret
frettings and murmurings of the heart, though concealed from
men. What he noticed, he was much displeased with, and he
chastised them for this sin. The fire of their wrath against God
burned in their minds; justly did the fire of God's wrath fasten
on their bodies; but God's judgments came on them gradually,
that they might take warning. It appeared that God delights not
in punishing; when he begins, he is soon prevailed with to let
it fall.

#4-9 Man, having forsaken his proper rest, feels uneasy and
wretched, though prosperous. They were weary of the provision
God had made for them, although wholesome food and nourishing.
It cost no money or care, and the labour of gathering it was
very little indeed; yet they talked of Egypt's cheapness, and
the fish they ate there freely; as if that cost them nothing,
when they paid dearly for it with hard service! While they lived
on manna, they seemed exempt from the curse sin has brought on
man, that in the sweat of his face he should eat bread; yet they
speak of it with scorn. Peevish, discontented minds will find
fault with that which has no fault in it, but that it is too
good for them. Those who might be happy, often make themselves
miserable by discontent. They could not be satisfied unless they
had flesh to eat. It is evidence of the dominion of the carnal
mind, when we want to have the delights and satisfaction of
sense. We should not indulge in any desire which we cannot in
faith turn into prayer, as we cannot when we ask meat for our
lust. What is lawful of itself becomes evil, when God does not
allot it to us, yet we desire it.

#10-15 The provocation was very great; yet Moses expressed
himself otherwise than became him. He undervalued the honour God
had put upon him. He magnified his own performances, while he
had the Divine wisdom to direct him, and Almighty power to
dispense rewards and punishments. He speaks distrustfully of the
Divine grace. Had the work been much less he could not have gone
through it in his own strength; but had it been much greater,
through God strengthening him, he might have done it. Let us
pray, Lord, lead us not into temptation.

#16-23 Moses is to choose such as he knew to be elders, that is,
wise and experienced men. God promises to qualify them. If they
were not found fit for the employ, they should be made fit. Even
the discontented people shall be gratified too, that every mouth
may be stopped. See here, I. The vanity of all the delights of
sense; they will cloy, but they will not satisfy. Spiritual
pleasures alone will satisfy and last. As the world passes away,
so do the lusts of it. 2. What brutish sins gluttony and
drunkenness are! they make that to hurt the body which should be
its health. Moses objects. Even true and great believers
sometimes find it hard to trust God under the discouragements of
second causes, and against hope to believe in hope. God here
brings Moses to this point, The Lord God is Almighty; and puts
the proof upon the issue, Thou shalt see whether my word shall
come to pass or not. If he speaks, it is done.
#24-30 We have here the fulfilment of God's word to Moses, that
he should have help in the government of Israel. He gave of his
Spirit to the seventy elders. They discoursed to the people of
the things of God, so that all who heard them might say, that
God was with them of a truth. Two of the elders, Eldad and
Medad, went not out unto the tabernacle, as the rest, being
sensible of their own weakness and unworthiness. But the Spirit
of God found them in the camp, and there they exercised their
gift of praying, preaching, and praising God; they spake as
moved by the Holy Ghost. The Spirit of God is not confined to
the tabernacle, but, like the wind, blows where He listeth. And
they that humble themselves shall be exalted; and those who are
most fit for government, are least ambitious of it. Joshua does
not desire that they should be punished, but only restrained for
the future. This motion he made out of zeal for what he thought
to be the unity of the church. He would have them silenced, lest
they should occasion a schism, or should rival Moses; but Moses
was not afraid of any such effects from that Spirit which God
had put upon them. Shall we reject those whom Christ has owned,
or restrain any from doing good, because they are not in every
thing of our mind? Moses wishes all the Lord's people were
prophets, that he would put his Spirit upon all of them. Let the
testimony of Moses be believed by those who desire to be in
power; that government is a burden. It is a burden of care and
trouble to those who make conscience of the duty of it; and to
those who do not, it will prove a heavier burden in the day of
account. Let the example of Moses be followed by those in power;
let them not despise the advice and assistance of others, but
desire it, and be thankful for it. If all the present number of
the Lord's people were rendered prophets, or ministers, by the
Spirit of Christ, though not all agreed in outward matters,
there is work enough for all, in calling sinners to repentance,
and faith in our Lord Jesus.

#31-35 God performed his promise to the people, in giving them
flesh. How much more diligent men are in collecting the meat
that perishes, than in labouring for meat which endures to
everlasting life! We are quick-sighted in the affairs of time;
but stupidity blinds us as to the concerns of eternity. To
pursue worldly advantages, we need no arguments; but when we are
to secure the true riches, then we are all forgetfulness. Those
who are under the power of a carnal mind, will have their lusts
fulfilled, though it be to the certain damage and ruin of their
precious souls. They paid dearly for their feasts. God often
grants the desires of sinners in wrath, while he denies the
desires of his own people in love. What we unduly desire, if we
obtain it, we have reason to fear, will be some way or other a
grief and cross to us. And what multitudes there are in all
places, who shorten their lives by excess of one kind or other!
Let us seek for those pleasures which satisfy, but never
surfeit; and which will endure for evermore.
* God rebukes the murmuring of Aaron and Miriam. (1-9) Miriam
struck with leprosy, and healed at the prayer of Moses. (10-16)

#1-9 The patience of Moses was tried in his own family, as well
as by the people. The pretence was, that he had married a
foreign wife; but probably their pride was hurt, and their envy
stirred up, by his superior authority. Opposition from our near
relations, and from religious friends, is most painful. But this
is to be looked for, and it will be well if in such
circumstances we can preserve the gentleness and meekness of
Moses. Moses was thus fitted to the work he was called to. God
not only cleared Moses, but praised him. Moses had the spirit of
prophecy in a way which set him far above all other prophets;
yet he that is least in the kingdom of heaven, is greater than
he; and our Lord Jesus infinitely excels him, #Heb 3:1|. Let
Miriam and Aaron consider whom it was they insulted. We have
reason to be afraid of saying or doing any thing against the
servants of God. And those are presumptuous indeed who are not
afraid to speak evil of dignities, #2Pe 2:10|. The removal of
God's presence is the surest and saddest token of God's
displeasure. Woe to us, if he depart! he never departs, till by
sin and folly we drive him from us.

#10-16 The cloud departed, and Miriam became leprous. When God
goes, evil comes: expect no good when God departs. Her foul
tongue, as Bishop Hall says, was justly punished with a foul
face. Aaron, as priest, was judge of the leprosy. He could not
pronounce her leprous without trembling, knowing himself to be
equally guilty. But if she was thus punished for speaking
against Moses, what will become of those who sin against Christ?
Aaron, who joined his sister in speaking against Moses, is
forced for himself and his sister, to beseech him, and to speak
highly of him whom he had so lately blamed. Those who trample
upon the saints and servants of God, will one day be glad to
make court to them. It is well when rebukes produce confession
of sin and repentance. Such offenders, though corrected and
disgraced, shall be pardoned. Moses made it appear, that he
forgave the injury done him. To this pattern of Moses, and that
of our Saviour, who said, "Father, forgive them," we must
conform. A reason is given for Miriam's being put out of the
camp for seven days; because thus she ought to accept the
punishment of her sin. When under the tokens of God's
displeasure for sin, it becomes us to take shame to ourselves.
This hindered the people's progress in their march forward
towards Canaan. Many things oppose us, but nothing so hinders us
in the way to heaven, as sin.
* Twelve men sent to search the land of Canaan, Their
instructions. (1-20) Their proceedings. (21-25) Their account of
the land. (26-33)

#1-20 A memorable and melancholy history is related in this and
the following chapter, of the turning back of Israel from the
borders of Canaan, and the sentencing them to wander and perish
in the wilderness, for their unbelief and murmuring. It appears,
#De 1:22|, that the motion to search out the land came from the
people. They had a better opinion of their own policy than of
God's wisdom. Thus we ruin ourselves by believing the reports
and representations of sense rather than Divine revelation. We
walk by sight not by faith. Moses gave the spies this charge, Be
of good courage. It was not only a great undertaking they were
put upon, which required good management and resolution; but a
great trust was reposed in them, which required that they should
be faithful. Courage in such circumstances can only spring from
strong faith, which Caleb and Joshua alone possessed.
#21-25 The searchers of the land brought a bunch of grapes with
them, and other fruits, as proofs of the goodness of the
country; which was to Israel both the earnest and the specimen
of all the fruits of Canaan. Such are the present comforts we
have in communion with God, foretastes of the fulness of joy we
expect in the heavenly Canaan. We may see by them what heaven
is.

#26-33 We may wonder that the people of Israel staid forty days
for the return of their spies, when they were ready to enter
Canaan, under all the assurances of success they could have from
the Divine power, and the miracles that had hitherto attended
them. But they distrusted God's power and promise. How much we
stand in our own light by our unbelief! At length the messengers
returned; but the greater part discouraged the people from going
forward to Canaan. Justly are the Israelites left to this
temptation, for putting confidence in the judgment of men, when
they had the word of God to trust in. Though they had found the
land as good as God had said, yet they would not believe it to
be as sure as he had said, but despaired of having it, though
Eternal Truth had engaged it to them. This was the
representation of the evil spies. Caleb, however, encouraged
them to go forward, though seconded by Joshua only. He does not
say, Let us go up and conquer it; but, Let us go and possess it.
Difficulties that are in the way of salvation, dwindle and
vanish before a lively, active faith in the power and promise of
God. All things are possible, if they are promised, to him that
believes; but carnal sense and carnal professors are not to be
trusted. Unbelief overlooks the promises and power of God,
magnifies every danger and difficulty, and fills the heart with
discouragement. May the Lord help us to believe! we shall then
find all things possible.
* The people murmur at the account of the spies. (1-4) Joshua
and Caleb labour to still the people. (5-10) The Divine
threatenings, The intercession of Moses. (11-19) The murmurers
forbidden to enter the promised land. (20-35) Death of the evil
spies. (36-39) Defeat of the people, who now would invade the
land. (40-45)

#1-4 Those who do not trust God, continually vex themselves. The
sorrow of the world worketh death. The Israelites murmured
against Moses and Aaron, and in them reproached the Lord. They
look back with causeless discontent. See the madness of
unbridled passions, which makes men prodigal of what nature
accounts most dear, life itself. They wish rather to die
criminals under God's justice, than to live conquerors in his
favour. At last they resolve, that, instead of going forward to
Canaan, they would go back to Egypt. Those who walk not in God's
counsels, seek their own ruin. Could they expect that God's
cloud would lead them, or his manna attend them? Suppose the
difficulties of conquering Canaan were as they imagined, those
of returning to Egypt were much greater. We complain of our
place and lot, and we would change; but is there any place or
condition in this world, that has not something in it to make us
uneasy, if we are disposed to be so? The way to better our
condition, is to get our spirits in a better frame. See the
folly of turning from the ways of God. But men run on the
certain fatal consequences of a sinful course.

#5-10 Moses and Aaron were astonished to see a people throw away
their own mercies. Caleb and Joshua assured the people of the
goodness of the land. They made nothing of the difficulties in
the way of their gaining it. If men were convinced of the
desirableness of the gains of religion, they would not stick at
the services of it. Though the Canaanites dwell in walled
cities, their defence was departed from them. The other spies
took notice of their strength, but these of their wickedness. No
people can be safe, when they have provoked God to leave them.
Though Israel dwell in tents, they are fortified. While we have
the presence of God with us, we need not fear the most powerful
force against us. Sinners are ruined by their own rebellion. But
those who, like Caleb and Joshua, faithfully expose themselves
for God, are sure to be taken under his special protection, and
shall be hid from the rage of men, either under heaven or in
heaven.

#11-19 Moses made humble intercession for Israel. Herein he was
a type of Christ, who prayed for those that despitefully used
him. The pardon of a nation's sin, is the turning away the
nation's punishment; and for that Moses is here so earnest.
Moses argued that, consistently with God's character, in his
abundant mercies, he could forgive them.

#20-35 The Lord granted the prayer of Moses so far as not at
once to destroy the congregation. But disbelief of the promise
forbids the benefit. Those who despise the pleasant land shall
be shut out of it. The promise of God should be fulfilled to
their children. They wished to die in the wilderness; God made
their sin their ruin, took them at their word, and their
carcases fell in the wilderness. They were made to groan under
the burden of their own sin, which was too heavy for them to
bear. Ye shall know my breach of promise, both the causes of it,
that it is procured by your sin, for God never leaves any till
they first leave him; and the consequences of it, that will
produce your ruin. But your little ones, now under twenty years
old, which ye, in your unbelief, said should be a prey, them
will I bring in. God will let them know that he can put a
difference between the guilty and the innocent, and cut them off
without touching their children. Thus God would not utterly take
away his loving kindness.
#36-39 Here is the sudden death of the ten evil spies. They
sinned in bringing a slander upon the land of promise. Those
greatly provoke God, who misrepresent religion, raise dislike in
men's minds toward it, or give opportunity to those to do so,
who seek occasion. Justly are murmurers made mourners. If they
had mourned for the sin, when they were faithfully reproved, the
sentence had been prevented; but as they mourned for the
judgment only, it did them no service. There is in hell such
mourning as this; but tears will not quench the flames, nor cool
the tongue.

#40-45 Some of the Israelites were now earnest to go forward
toward Canaan. But it came too late. If men would but be as
earnest for heaven while their day of grace lasts, as they will
be when it is over, how well would it be for them! That which
has been duty in its season, when mistimed, may be turned into
sin. Those who are out of the way of their duty, are not under
God's protection, and go at their peril. God bade them go, and
they would not; he forbade them, and they would go. Thus is the
carnal mind enmity against God. They had distrusted God's
strength; they now presume upon their own without his. And the
expedition fails accordingly; now the sentence began to be
executed, that their carcases should fall in the wilderness.
That affair can never end well, which begins with sin. The way
to obtain peace with our friends, and success against our
enemies, is, to have God, as our Friend, and to keep in his
love. Let us take warning from the fate of Israel, lest we
perish after the same example of unbelief. Let us go forth,
depending on God's mercy, power, promise, and truth; he will be
with us, and bring our souls to everlasting rest.
* The law of the meat-offering and the drink-offering, The
stranger under the same law. (1-21) The sacrifice for the sin of
ignorance. (22-29) The punishment of presumption, The
sabbath-breaker stoned. (30-36) The law for fringes on garment.
(37-41)

#1-21 Full instructions are given about the meat-offerings and
drink-offerings. The beginning of this law is very encouraging,
When ye come into the land of your habitation which I give unto
you. This was a plain intimation that God would secure the
promised land to their seed. It was requisite, since the
sacrifices of acknowledgment were intended as the food of God's
table, that there should be a constant supply of bread, oil, and
wine, whatever the flesh-meat was. And the intent of this law is
to direct the proportions of the meat-offering and
drink-offering. Natives and strangers are placed on a level in
this as in other like matters. It was a happy forewarning of the
calling of the Gentiles, and of their admission into the church.
If the law made so little difference between Jew and Gentile,
much less would the gospel, which broke down the partition-wall,
and reconciled both to God.

#22-29 Though ignorance will in a degree excuse, it will not
justify those who might have known their Lord's will, yet did it
not. David prayed to be cleansed from his secret faults, those
sins which he himself was not aware of. Sins committed
ignorantly, shall be forgiven through Christ the great
Sacrifice, who, when he offered up himself once for all upon the
cross, seemed to explain one part of the intention of his
offering, in that prayer, Father, forgive them, for they know
not what they do. It looked favourably upon the Gentiles, that
this law of atoning for sins of ignorance, is expressly made to
extend to those who were strangers to Israel.

#30-36 Those are to be reckoned presumptuous sinners, who sin
designedly against God's will and glory. Sins thus committed are
exceedingly sinful. He that thus breaks the commandment
reproaches the Lord. He also despises the word of the Lord.
Presumptuous sinners despise it, thinking themselves too great,
too good, and too wise, to be ruled by it. A particular instance
of presumption in the sin of sabbath-breaking is related. The
offence was gathering sticks on the sabbath day, to make a fire,
whereas the people were to bake and seethe what they had
occasion for, the day before, #Ex 16:23|. This was done as an
affront both to the law and to the Lawgiver. God is jealous for
the honour of his sabbaths, and will not hold him guiltless who
profanes them, whatever men may do. God intended this punishment
for a warning to all, to make conscience of keeping holy the
sabbath. And we may be assured that no command was ever given
for the punishment of sin, which, at the judgment day, shall not
prove to have come from perfect love and justice. The right of
God to a day of devotion to himself, will be disputed and denied
only by such as listen to the pride and unbelief of their
hearts, rather than to the teaching of the Spirit of truth and
life. Wherein consists the difference between him who was
detected gathering sticks in the wilderness on the day of God,
and the man who turns his back upon the blessings of sabbath
appointments, and the promises of sabbath mercies, to use his
time, his cares, and his soul, in heaping up riches; and waste
his hours, his property, and his strength in sinful pleasure?
Wealth may come by the unhallowed effort, but it will not come
alone; it will have its awful reward. Sinful pursuits lead to
ruin.

#37-41 The people are ordered by the Lord to make fringes on the
borders of their garments. The Jews were distinguished from
their neighbours in their dress, as well as in their diet, and
thus taught not to be conformed to the way of the heathen in
other things. They proclaimed themselves Jews wherever they
were, as not ashamed of God and his law. The fringes were not
appointed for trimming and adorning their clothes, but to stir
up their minds by way of remembrance, #2Pe 3:1|. If they were
tempted to sin, the fringe would warn them not to break God's
commandments. We should use every means of refreshing our
memories with the truths and precepts of God's word, to
strengthen and quicken our obedience, and arm our minds against
temptation. Be holy unto your God; cleansed from sin, and
sincerely devoted to his service; and that great reason for all
the commandments is again and again repeated, "I am the Lord
your God."
* The rebellion of Korah, Dathan, and Abiram; Korah contends for
the priesthood. (1-11) Disobedience of Dathan and Abiram.
(12-15) The glory of the Lord appears; The intercession of Moses
and Aaron. (16-22) The earth swallows up Dathan and Abiram.
(23-34) The company of Korah consumed. (35-40) The people murmur;
A plague sent. (41-50)

#1-11 Pride and ambition occasion a great deal of mischief both
in churches and states. The rebels quarrel with the settlement
of the priesthood upon Aaron and his family. Small reason they
had to boast of the people's purity, or of God's favour, as the
people had been so often and so lately polluted with sin, and
were now under the marks of God's displeasure. They unjustly
charge Moses and Aaron with taking honour to themselves; whereas
they were called of God to it. See here, 1. What spirit
levellers are of; those who resist the powers God has set over
them. 2. What usage even the best and most useful men may expect,
even from those to whom they have been serviceable. Moses sought
instruction from God. The heart of the wise studies to answer,
and asks counsel of God. Moses shows their privileges as
Levites, and convicts them of the sin of undervaluing these
privileges. It will help to keep us from envying those above us,
duly to consider how many there are below us.
#12-15 Moses summoned Dathan and Abiram to bring their
complaints; but they would not obey. They bring very false
charges against Moses. Those often fall under the heaviest
censures, who in truth deserve the highest praise. Moses, though
the meekest man, yet, finding God reproached in him, was very
wroth; he could not bear to see the people ruining themselves.
He appeals to God as to his own integrity. He bade them appear
with Aaron next morning, at the time of offering the morning
incense. Korah undertook thus to appear. Proud ambitious men,
while projecting their own advancement, often hurry on their own
shameful fall.

#16-22 The same glory of the Lord that appeared to place Aaron
in his office at first, #Le 9:23|, now appeared to confirm him
in it; and to confound those who set up against him. Nothing is
more terrible to those who are conscious of guilt, than the
appearance of the Divine glory. See how dangerous it is to have
fellowship with sinners, and to partake with them. Though the
people had treacherously deserted them, yet Moses and Aaron
approved themselves faithful shepherds of Israel. If others fail
in their duty to us, that does not take away the obligations we
are under to seek their welfare. Their prayer was a pleading
prayer, and it proved a prevailing one.

#23-34 The seventy elders of Israel attend Moses. It is our duty
to do what we can to countenance and support lawful authority
when it is opposed. And those who would not perish with sinners,
must come out from among them, and be separate. It was in answer
to the prayer of Moses, that God stirred up the hearts of the
congregation to remove for their own safety. Grace to separate
from evil-doers is one of the things that accompany salvation.
God, in justice, left the rebels to the obstinacy and hardness
of their own hearts. Moses, by Divine direction, when all Israel
were waiting the event, declares that if the rebels die a common
death, he will be content to be called and counted an imposter.
As soon as Moses had spoken the word, God caused the earth to
open and swallow them all up. The children perished with their
parents; in which, though we cannot tell how bad they might be
to deserve it, or how good God might be otherwise to them; yet
of this we are sure, that Infinite Justice did them no wrong. It
was altogether miraculous. God has, when he pleases, strange
punishments for the workers of iniquity. It was very
significant. Considering how the earth is still in like manner
loaded with the weight of man's sins, we have reason to wonder
that it does not now sink under its load. The ruin of others
should be our warning. Could we, by faith, hear the outcries of
those that are gone down to the bottomless pit, we should give
more diligence than we do to escape for our lives, lest we also
come into their condemnation.

#35-40 A fire went out from the Lord, and consumed the two
hundred and fifty men that offered incense, while Aaron, who
stood with them, was preserved alive. God is jealous of the
honour of his own institutions, and will not have them invaded.
The sacrifice of the wicked is an abomination to the Lord. The
censers are devoted, and, as all devoted things, must be made
serviceable to the glory of God. This covering of the altar
would remind the children of Israel of this event, that others
might hear and fear, and do no more presumptuously. They brought
destruction on themselves both in body and soul. Thus all who
break the law and neglect the gospel choose and love death.

#41-50 The gaping earth was scarcely closed, before the same
sins are again committed, and all these warnings slighted. They
called the rebels the people of the Lord; and find fault with
Divine justice. The obstinacy of Israel notwithstanding the
terrors of God's law, as given on mount Sinai, and the terrors
of his judgments, shows how necessary the grace of God is to
change men's hearts and lives. Love will do what fear cannot.
Moses and Aaron interceded with God for mercy, knowing how great
the provocation was. Aaron went, and burned incense between the
living and the dead, not to purify the air, but to pacify an
offended God. As one tender of the life of every Israelite,
Aaron made all possible speed. We must render good for evil.
Observe especially, that Aaron was a type of Christ. There is an
infection of sin in the world, which only the cross and
intercession of Jesus Christ can stay and remove. He enters the
defiled and dying camp. He stands between the dead and the
living; between the eternal Judge and the souls under
condemnation. We must have redemption through His blood, even
the remission of sins. We admire the ready devotion of Aaron:
shall we not bless and praise the unspeakable grace and love
which filled the Saviour's heart, when he placed himself in our
stead, and bought us with his life? Greatly indeed hath God
commended his love towards us, in that while we were yet
sinners, Christ died for us, #Ro 5:8|.
* Twelve rods laid up before the Lord. (1-7) Aaron's rod buds,
and is kept for a memorial. (8-13)

#1-7 It is an instance of the grace of God, that, having wrought
divers miracles to punish sin, he would work one more to prevent
it. Twelve rods or staves were to be brought in. It is probable
that they were the staves which the princes used as ensigns of
their authority; old dry staves, that had no sap in them. They
were to expect that the rod of the tribe, or prince, whom God
chose to the priesthood, should bud and blossom. Moses did not
object that the matter was sufficiently settled already; he did
not undertake to determine it; but left the case before the
Lord.

#8-13 While all the other rods remained as they were. Aaron's
rod became a living branch. In some places there were buds, in
others blossoms, in others fruit, at the same time; all this was
miraculous. Thus Aaron was manifested to be under the special
blessing of Heaven. Fruitfulness is the best evidence of a
Divine call; and the plants of God's setting, and the boughs cut
off them, will flourish. This rod was preserved, to take away
the murmurings of the people, that they might not die. The
design of God, in all his providences, and in the memorials of
them, is to take away sin. Christ was manifested to take away
sin. Christ is expressly called a rod out of the stem of Jesse:
little prospect was there, according to human views, that he
should ever flourish. But the dry rod revived and blossomed to
the confusion of his adversaries. The people cry, Behold, we
die, we perish, we all perish! This was the language of a
repining people, quarrelling with the judgments of God, which by
their own pride and obstinacy they brought upon themselves. It
is very wicked to fret against God when we are in affliction,
and in our distress thus to trespass yet more. If we die, if we
perish, it is of ourselves, and the blame will be upon our own
heads. When God judges, he will overcome, and will oblige the
most obstinate gainsayers to confess their folly. And how great
are our mercies, that we have a clearer and a better
dispensation, established upon better promises!
* The charge of the priests and Levites. (1-7) The priests'
portion. (8-19) The Levites' portion. (20-32)

#1-7 The people complained of their difficulty and peril in
drawing near to God. God here gives them to understand, that the
priests should come near for them. Aaron would see reason not to
be proud of his preferment, when he considered the great care
and charge upon him. Be not high-minded, but fear. The greater
the trust of work and power that is committed to us, the greater
danger there is of betraying that trust. This is a good reason
why we should neither envy others' honours, nor desire high
places.

#8-19 All believers are spiritual priests, and God has promised
to take care of them. Godliness has the promise of the life that
now is. And from the provision here made for the priests, the
apostle shows that it is the duty of christian churches to
maintain their ministers. Scandalous maintenance makes
scandalous ministers. The priests were to be wholly devoted to
their ministry, not diverted from it, or disturbed in it, by
worldly care or business. Also, that they might be examples of
living by faith, not only in God's providence, but in his
ordinances. The best should be offered for the first-fruits unto
the Lord. Those who think to save, by putting God off with the
refuse, deceive themselves, for God is not mocked.

#20-32 As Israel was a people not to be numbered among the
nations, so Levi was a tribe to be distinguished from the rest.
Those who have God for their Inheritance and their Portion for
ever, ought to look with holy contempt and indifference upon the
possessions of this world. The Levites were to give God his dues
out of their tithes, as well as the Israelites out of their
increase. See, in ver. #31|, the way to have comfort in all our
worldly possessions, so as to bear no sin by reason of them. 1.
We must be sure that what we have is got honestly and in the
service of God. That meat is best eaten which is first earned;
but if any will not work, neither shall he eat, #2Th 3:10|. 2.
We must be sure that God has his dues out of it. We have the
comfort of our substance, when we have honoured the Lord with
it. Ye shall bear no sin by reason of it, when ye have heaved
the best from it. We should give alms of such things as we have,
that all may be holy and comfortable to us.
* The ashes of a heifer. (1-10) Used to purify the unclean.
(11-22)

#1-10 The heifer was to be wholly burned. This typified the
painful sufferings of our Lord Jesus, both in soul and body, as
a sacrifice made by fire, to satisfy God's justice for man's
sin. These ashes are said to be laid up as a purification for
sin, because, though they were only to purify from ceremonial
uncleanness, yet they were a type of that purification for sin
which our Lord Jesus made by his death. The blood of Christ is
laid up for us in the word and sacraments, as a fountain of
merit, to which by faith we may have constant recourse, for
cleansing our consciences.
#11-22 Why did the law make a corpse a defiling thing? Because
death is the wages of sin, which entered into the world by it,
and reigns by the power of it. The law could not conquer death,
nor abolish it, as the gospel does, by bringing life and
immortality to light, and so introducing a better hope. As the
ashes of the heifer signified the merit of Christ, so the
running water signified the power and grace of the blessed
Spirit, who is compared to rivers of living water; and it is by
his work that the righteousness of Christ is applied to us for
our cleansing. Those who promise themselves benefit by the
righteousness of Christ, while they submit not to the grace and
influence of the Holy Spirit, do but deceive themselves; we
cannot be purified by the ashes, otherwise than in the running
water. What use could there be in these appointments, if they do
not refer to the doctrines concerning the sacrifice of Christ?
But comparing them with the New Testament, the knowledge to be
got from them is evident. The true state of fallen man is shown
in these institutions. Here we learn the defiling nature of sin,
and are warned to avoid evil communications.
* The people come to Zin, They murmur for water, Moses directed
to smite the rock, The infirmity of Moses and Aaron. (1-13) The
Israelites are refused a passage through Edom. (14-21) Aaron
reigns the priest's office to Eleazar, and dies in mount Hor.
(22-29)

#1-13 After thirty-eight years' tedious abode in the wilderness,
the armies of Israel advanced towards Canaan again. There was no
water for the congregation. We live in a wanting world, and
wherever we are, must expect to meet with something to put us
out. It is a great mercy to have plenty of water, a mercy which,
if we found the want of, we should more own the worth of.
Hereupon they murmured against Moses and Aaron. They spake the
same absurd and brutish language their fathers had done. It made
their crime the worse, that they had smarted so long for the
discontent and distrusts of their fathers, yet they venture in
the same steps. Moses must again, in God's name, command water
out of a rock for them; God is as able as ever to supply his
people with what is needful for them. But Moses and Aaron acted
wrong. They took much of the glory of this work of wonder to
themselves; "Must we fetch water?" As if it were done by some
power or worthiness of their own. They were to speak to the
rock, but they smote it. Therefore it is charged upon them, that
they did not sanctify God, that is, they did not give to him
alone that glory of this miracle which was due unto his name.
And being provoked by the people, Moses spake unadvisedly with
his lips. The same pride of man would still usurp the office of
the appointed Mediator; and become to ourselves wisdom,
righteousness, and sanctification, and redemption. Such a state
of sinful independence, such a rebellion of the soul against its
Saviour, the voice of God condemns in every page of the gospel.

#14-21 The nearest way to Canaan from the place where Israel
encamped, was through the country of Edom. The ambassadors who
were sent returned with a denial. The Edomites feared to receive
damage by the Israelites. And had this numerous army been under
any other discipline than that of the righteous God himself,
there might have been cause for this jealousy. But Esau hated
Jacob because of the blessing; and now the hatred revived, when
the blessing was about to be inherited. We must not think it
strange, if reasonable requests be denied by unreasonable men,
and if those whom God favours be affronted by men.

#22-29 God bids Aaron prepare to die. There is something of
displeasure in these orders. Aaron must not enter Canaan,
because he had failed in his duty at the waters of strife. There
is much of mercy in them. Aaron, though he dies for his
transgression, dies with ease, and in honour. He is gathered to
his people, as one who dies in the arms of Divine grace. There
is much significancy in these orders. Aaron must not enter
Canaan, to show that the Levitical priesthood could make nothing
perfect; that must be done by bringing in a better hope. Aaron
submits, and dies in the method and manner appointed; and, for
aught that appears, with as much cheerfulness as if he had been
going to bed. It was a great satisfaction to Aaron to see his
son, who was dear to him, preferred; and his office preserved
and secured: especially, to see in this a figure of Christ's
everlasting priesthood. A good man would desire, if it were the
will of God, not to outlive his usefulness. Why should we covet
to continue any longer in this world, than while we may do some
service in it for God and our generation?
* The Canaanites of Arad destroyed. (1-3) The people murmuring,
are plagued with fiery serpents, They repenting, are healed
through the brazen serpent. (4-9) Further journeys of the
Israelites. (10-20) Sihon and Og overcome, Their land possessed.
(21-35)

#1-3 Before the people began their march round the country of
Edom, the king of Arad, a Canaanite, who inhabited the southern
part of the country, attacked them in the wilderness, and took
some prisoners. This was to lead the Israelites to look more
thoroughly to the Lord.
#4-9 The children of Israel were wearied by a long march round
the land of Edom. They speak discontentedly of what God had done
for them, and distrustfully of what he would do. What will they
be pleased with, whom manna will not please? Let not the
contempt which some cast on the word of God, make us value it
less. It is the bread of life, substantial bread, and will
nourish those who by faith feed upon it, to eternal life,
whoever may call it light bread. We see the righteous judgment
God brought upon them for murmuring. He sent fiery serpents
among them, which bit or stung many to death. It is to be feared
that they would not have owned the sin, if they had not felt the
smart; but they relent under the rod. And God made a wonderful
provision for their relief. The Jews themselves say it was not
the sight of the brazen serpent that cured; but in looking up to
it, they looked up to God as the Lord that healed them. There
was much gospel in this. Our Saviour declared, #Joh 3:14,15|,
that as Moses lifted up the serpent in the wilderness, so the
Son of man must be lifted up, that whosoever believeth in him,
should not perish. Compare their disease and ours. Sin bites
like a serpent, and stings like an adder. Compare the
application of their remedy and ours. They looked and lived, and
we, if we believe, shall not perish. It is by faith that we look
unto Jesus, #Heb 12:2|. Whosoever looked, however desperate his
case, or feeble his sight, or distant his place, was certainly
and perfectly cured. The Lord can relieve us from dangers and
distresses, by means which human reason never would have
devised. Oh that the venom of the old serpent, inflaming men's
passions, and causing them to commit sins which end in their
eternal destruction, were as sensibly felt, and the danger as
plainly seen, as the Israelites felt pain from the bite of the
fiery serpents, and feared the death which followed! Then none
would shut their eyes to Christ, or turn from his gospel. Then a
crucified Saviour would be so valued, that all things else would
be accounted loss for him; then, without delay, and with
earnestness and simplicity, all would apply to him in the
appointed way, crying, Lord, save us; we perish! Nor would any
abuse the freeness of Christ's salvation, while they reckoned
the price which it cost him.
#10-20 We have here the removes of the children of Israel, till
they came to the plains of Moab, from whence they passed over
Jordan into Canaan. The end of their pilgrimage was near. "They
set forward." It were well if we did thus; and the nearer we
come to heaven, were so much the more active and abundant in the
work of the Lord. The wonderful success God granted to his
people, is here spoken of, and, among the rest, their actions on
the river Arnon, at Vaheb in Suphah, and other places on that
river. In every stage of our lives, nay, in every step, we
should notice what God has wrought for us; what he did at such a
time, and what in such a place, ought to be distinctly
remembered. God blessed his people with a supply of water. When
we come to heaven, we shall remove to the well of life, the
fountain of living waters. They received it with joy and
thankfulness, which made the mercy doubly sweet. With joy must
we draw water out of the wells of salvation, #Isa 12:3|. As the
brazen serpent was a figure of Christ, who is lifted up for our
cure, so is this well a figure of the Spirit, who is poured
forth for our comfort, and from whom flow to us rivers of living
waters, #Joh 7:38,39|. Does this well spring up in our souls? If
so, we should take the comfort to ourselves, and give the glory
to God. God promised to give water, but they must open the
ground. God's favours must be expected in the use of such means
as are within our power, but still the power is only of God.

#21-35 Sihon went with his forces against Israel, out of his own
borders, without provocation, and so ran upon his own ruin. The
enemies of God's church often perish by the counsels they think
most wisely taken. Og, king of Bashan, instead of being warned
by the fate of his neighbours, to make peace with Israel, makes
war with them, which proves in like manner his destruction.
Wicked men do their utmost to secure themselves and their
possessions against the judgments of God; but all in vain, when
the day comes on which they must fall. God gave Israel success,
while Moses was with them, that he might see the beginning of
the glorious work, though he must not live to see it finished.
This was, in comparison, but as the day of small things, yet it
was an earnest of great things. We must prepare for fresh
conflicts and enemies. We must make no peace or truce with the
powers of darkness, nor even treat with them; nor should we
expect any pause in our contest. But, trusting in God, and
obeying his commands, we shall be more than conquerors over
every enemy.
* Balak's fear of Israel, He sends for Balaam. (1-14) Balaam
goes to Balak. (15-21) The opposition to Balaam by the way.
(22-35) Balaam and Balak meet. (36-41)

#1-14 The king of Moab formed a plan to get the people of Israel
cursed; that is, to set God against them, who had hitherto
fought for them. He had a false notion, that if he could get
some prophet to pray for evil upon them, and to pronounce a
blessing upon himself and his forces, that then he should be
able to deal with them. None had so great a reputation as
Balaam; and Balak will employ him, though he send a great way
for him. It is not known whether the Lord had ever spoken to
Balaam, or by him, before this; though it is probable he had,
and it is certain he did afterwards. Yet we have abundant proof
that he lived and died a wicked man, an enemy to God and his
people. And the curse shall not come upon us if there is not a
cause, even though men utter it. To prevail with Balaam, they
took the wages of unrighteousness, but God laid restraint upon
Balaam, forbidding him to curse Israel. Balaam was no stranger
to Israel's cause; so that he ought to have answered the
messengers at once, that he would never curse a people whom God
had blessed; but he takes a night's time to consider what he
should do. When we parley with temptations, we are in great
danger of being overcome. Balaam was not faithful in returning
God's answer to the messengers. Those are a fair mark for
Satan's temptation, who lessen Divine restraints; as if to go
against God's law were only to go without his leave. The
messengers also are not faithful in returning Balaam's answer to
Balak. Thus many are abused by the flatteries of those about
them, and are prevented from seeing their own faults and
follies.

#15-21 A second embassy was sent to Balaam. It were well for us,
if we were as earnest and constant in prosecuting a good work,
notwithstanding disappointments. Balak laid a bait, not only for
Balaam's covetousness, but for his pride and ambition. How
earnestly should we beg of God daily to mortify such desires in
us! Thus sinners stick at no pains, spare no cost, and care not
how low they stoop, to gratify their luxury, or their malice.
Shall we then be unwilling to do what is right? God forbid!
Balaam's convictions charged him to keep to the command of God;
nor could any man have spoken better. But many call God theirs,
who are not his, not truly because not only his. There is no
judging men by their words; God knows the heart. Balaam's
corruptions at the same time inclined him to go contrary to the
command. He seemed to refuse the temptation; but he expressed no
abhorrence of it. He had a strong desire to accept the offer,
and hoped that God might give him leave to go. He had already
been told what the will of God was. It is a certain evidence of
the ruling of corruption in the heart, to beg leave to sin. God
gave Balaam up to his own heart's lusts. As God sometimes denies
the prayers of his people in love, so sometimes he grants the
desires of the wicked in wrath.
#22-35 We must not think, that because God does not always by
his providence restrain men from sin, therefore he approves of
it, or that it is not hateful to him. The holy angels oppose
sin, and perhaps are employed in preventing it more than we are
aware. This angel was an adversary to Balaam, because Balaam
counted him his adversary; those are really our best friends,
and we ought so to reckon them, who stop our progress in sinful
ways. Balaam has notice of God's displeasure by the ass. It is
common for those whose hearts are fully set in them to do evil,
to push on violently, through the difficulties Providence lays
in their way. The Lord opened the mouth of the ass. This was a
great miracle wrought by the power of God. He who made man
speak, could, when he pleased, make the ass to speak with man's
voice. The ass complained of Balaam's cruelty. The righteous God
does not allow the meanest or weakest to be abused; but they
shall be able to speak in their own defence, or he will some way
or other speak for them. Balaam at length has his eyes opened.
God has many ways to bring down the hard and unhumbled heart.
When our eyes are opened, we shall see the danger of sinful
ways, and how much it was for our advantage to be crossed.
Balaam seemed to relent; I have sinned; but it does not appear
that he was sensible of this wickedness of his heart, or willing
to own it. If he finds he cannot go forward, he will be content,
since there is no remedy, to go back. Thus many leave their
sins, only because their sins have left them. The angel declared
that he should not only be unable to curse Israel, but should be
forced to bless them: this would be more for the glory of God,
and to his own confusion, than if he had turned back.

#36-41 Balak has now nothing to complain of, but that Balaam did
not come sooner. Balaam bids Balak not depend too much upon him.
He seems to speak with vexation; but is really as desirous to
please Balak, as ever he had pretended to be to please God. See
what need we have to pray every day, Our Father which art in
heaven, lead us not into temptation. Let us be jealous over our
own hearts, seeing how far men may go in the knowledge of God,
and yet come short of Divine grace.
* Balak's sacrifice, Balaam pronounces a blessing instead of a
curse. (1-10) Balak's disappointment, and second sacrifice,
Balaam again blesses Israel. (11-30)

#1-10 With the camps of Israel full in view, Balaam ordered
seven altars to be built, and a bullock and a ram to be offered
on each. Oh the sottishness of superstition, to imagine that God
will be at man's beck! The curse is turned into a blessing, by
the overruling power of God, in love to Israel. God designed to
serve his own glory by Balaam, and therefore met him. If God put
a word into the mouth of Balaam, who would have defied God and
Israel, surely he will not be wanting to those who desire to
glorify God, and to edify his people; it shall be given what
they should speak. He who opened the mouth of the ass, caused
the mouth of this wicked man to speak words as contrary to the
desire of his heart, as those of the ass were to the powers of
the brute. The miracle was as great in the one case as in the
other. Balaam pronounces Israel safe. He owns he could do no
more than God suffered him to do. He pronounces them happy in
their distinction from the rest of the nations. Happy in their
numbers, which made them both honourable and formidable. Happy
in their last end. Death is the end of all men; even the
righteous must die, and it is good for us to think of this with
regard to ourselves, as Balaam does here, speaking of his own
death. He pronounces the righteous truly blessed, not only while
they live, but when they die; which makes their death even more
desirable than life itself. But there are many who desire to die
the death of the righteous, but do not endeavour to live the
life of the righteous; gladly would they have an end like
theirs, but not a way like theirs. They would be saints in
heaven, but not saints on earth. This saying of Balaam's is only
a wish, not a prayer; it is a vain wish, being only a wish for
the end, without any care for the means. Many seek to quiet
their consciences with the promise of future amendment, or take
up with some false hope, while they neglect the only way of
salvation, by which a sinner can be righteous before God.

#11-30 Balak was angry with Balaam. Thus a confession of God's
overruling power is extorted from a wicked prophet, to the
confusion of a wicked prince. A second time the curse is turned
into a blessing; and this blessing is both larger and stronger
than the former. Men change their minds, and break their words;
but God never changes his mind, and therefore never recalls his
promise. And when in Scripture he is said to repent, it does not
mean any change of his mind; but only a change of his way. There
was sin in Jacob, and God saw it; but there was not such as
might provoke him to give them up to ruin. If the Lord sees that
we trust in his mercy, and accept of his salvation; that we
indulge no secret lust, and continue not in rebellion, but
endeavour to serve and glorify him; we may be sure that he looks
upon us as accepted in Christ, that our sins are all pardoned.
Oh the wonders of providence and grace, the wonders of redeeming
love, of pardoning mercy, of the new-creating Spirit! Balak had
no hope of ruining Israel, and Balaam showed that he had more
reason to fear being ruined by them. Since Balaam cannot say
what he would have him, Balak wished him to say nothing. But
though there are many devices in man's heart, God's counsels
shall stand. Yet they resolve to make another attempt, though
they had no promise on which to build their hopes. Let us, who
have a promise that the vision at the end shall speak and not
lie, continue earnest in prayer, #Lu 18:1|.
* Balaam, leaving divinations, prophesies the happiness of
Israel. (1-9) Balak dismisses Balaam in anger. (10-14) Balaam's
prophecies. (15-25)

#1-9 Now Balaam spake not his own sense, but the language of the
Spirit that came upon him. Many have their eyes open who have
not their hearts open; are enlightened, but not sanctified. That
knowledge which puffs men up with pride, will but serve to light
them to hell, whither many go with their eyes open. The blessing
is nearly the same as those given before. He admires in Israel,
their beauty. The righteous, doubtless, is more excellent than
his neighbour. Their fruitfulness and increase. Their honour and
advancement. Their power and victory. He looks back upon what
had been done for them.Their courage and security.
The righteous are bold as a lion, not when assaulting others,
but when at rest, because God maketh them to dwell in safety.
Their influence upon their neighbours. God takes what is done to
them, whether good or evil, as done to himself.
#10-14 This vain attempt to curse Israel is ended. Balak broke
out into a rage against Balaam, and expressed great vexation.
Balaam has a very full excuse; God restrained him from saying
what he would have said, and constrained him to say what he
would not have uttered.

#15-25 Under the powerful influence of the Spirit of prophecy,
Balaam foretold the future prosperity and extensive dominion of
Israel. Balaam boasts that his eyes are open. The prophets were
in old times called seers. He had heard the words of God, which
many do who neither heed them, nor hear God in them. He knew the
knowledge of the Most High. A man may be full of the knowledge
of God, yet utterly destitute of the grace of God. He calls God
the Most High and the Almighty. No man could seem to express a
greater respect to God; yet he had no true fear of him, love to
him, nor faith in him; so far a man may go toward heaven, and
yet come short of it at last. Here is Balaam's prophecy
concerning Him who should be the crown and glory of his people
Israel; who is David in the type; but our Lord Jesus, the
promised Messiah, is chiefly pointed at, and of him it is an
illustrious prophecy. Balaam, a wicked man, shall see Christ,
but shall not see him nigh; not see him as Job, who saw him as
his Redeemer, and saw him for himself. When he comes in the
clouds, every eye shall see him; but many will see him, as the
rich man in hell saw Abraham, afar off. He shall come out of
Jacob, and Israel, as a Star and a Sceptre; the former denoting
his glory and lustre; the latter his power and authority. Christ
shall be King, not only of Jacob and Israel, but of all the
world; so that all shall be either governed by his golden
sceptre, or dashed in pieces by his iron rod. Balaam prophesied
concerning the Amalekites and Kenites, part of whose country he
had now in view. Even a nest in a rock will not be a lasting
security. Here is a prophecy that looks as far forward as to the
Greeks and Romans. He acknowledges all the revolutions of states
and kingdoms to be the Lord's doing. These events will make such
desolations, that scarcely any will escape. They that live then,
will be as brands plucked out of the fire. May God fit us for
the worst of times! Thus Balaam, instead of cursing the church,
curses Amalek the first, and Rome the last enemy of the church.
Not Rome pagan only, but Rome papal also; antichrist and all the
antichristian powers. Let us ask ourselves, Do we in knowledge,
experience, or profession, excel Balaam? No readiness of speech,
even in preaching or prayer, no gifts of knowledge or prophecy,
are in themselves different from, or superior to the boasted
gifts of him who loved the wages of unrighteousness, and died
the enemy of God. Simple dependence on the Redeemer's atoning
blood and sanctifying grace, cheerful submission to the Divine
will, constant endeavours to glorify God and benefit his people,
these are less splendid, but far more excellent gifts, and
always accompany salvation. No boasting hypocrite ever possessed
these; yet the feeblest believer has something of them, and is
daily praying for more of them.
* The Israelites enticed by the daughters of Moab and Midian.
(1-5) Phinehas puts Zimri and Cozbi to death. (6-15) The
Midianites to be punished. (16-18)

#1-5 The friendship of the wicked is more dangerous than their
enmity; for none can prevail against God's people if they are
not overcome by their inbred lusts; nor can any enchantment hurt
them, but the enticements of worldly interests and pleasures.
Here is the sin of Israel, to which they are enticed by the
daughters of Moab and Midian. Those are our worst enemies who
draw us to sin, for that is the greatest mischief any man can do
us. Israel's sin did that which all Balaam's enchantments could
not do; it set God against them. Diseases are the fruits of
God's anger, and the just punishments of prevailing sins; one
infection follows the other. Ringleaders in sin ought to be made
examples of justice.

#6-15 Phinehas, in the courage of zeal and faith, executed
vengeance on Zimri and Cozbi. This act can never be an example
for private revenge, or religious persecution, or for irregular
public vengeance.

#16-18 We read not that any Midianites died of the plague; God
punished them with the sword of an enemy, not with the rod of a
father. We must set ourselves against whatever is an occasion of
sin to us, #Mt 5:29,30|. Whatever draws us to sin, should be a
vexation to us, as a thorn in the flesh. And none will be more
surely and severely punished than those who, after Satan's
example, and with his subtlety, tempt others to sin.
* Numbering of Israel in the plains of Moab. (1-51) The division
of the land. (52-56) Number of the Levites. (57-62) None
remaining of the first numbering. (63-65)

#1-51 Moses did not number the people but when God commanded
him. We have here the families registered, as well as the
tribes. The total was nearly the same as when numbered at mount
Sinai. Notice is here taken of the children of Korah; they died
not, as the children of Dathan and Abiram; they seem not to have
joined even their own father in rebellion. If we partake not of
the sins of sinners, we shall not partake of their plagues.
#52-56 In distributing these tribes, the general rule of equity
is prescribed; that to many should be given more, and to fewer
less. Though it seems left to the prudence of their prince, the
matter at last must be settled by the providence of God, with
which all must be satisfied.
#57-62 Levi was God's tribe; therefore it was not numbered with
the rest, but alone. It came not under the sentence, that none
of them should enter Canaan excepting Caleb and Joshua.

#63-65 The execution of the sentence passed on the murmurers,
chap. #14:29|, is observable. There was not one man numbered
now, who was numbered then, but Caleb and Joshua. Here appeared
the righteousness of God, and his faithfulness to his
threatenings. Especially observe the truth of God, in performing
his promise to Caleb and Joshua. Death makes awful havoc of the
human species, and causes surprising changes in families and
nations; yet all is appointed in perfect wisdom, justice, and
truth, by the Lord himself. This should stir us up to think upon
the hateful nature of sin, the cause of all these devastations.
We should renew our repentance, seek forgiveness, value the
salvation of Christ, remember how frail we are, prepare for the
summons of death, and fill up our days in serving our generation
according to the will of God.
* The daughters of Zelophehad apply for an inheritance, The law
of inheritances. (1-11) Moses warned of his death. (12-14)
Joshua appointed to succeed Moses. (15-23)

#1-11 The five daughters of Zelophehad considered themselves as
left destitute, having neither father nor brother to inherit any
land. Their believing expectation that the word of the Lord
would be performed in due season, and their desire of an
interest in the promised inheritance; and the modest, candid
manner in which they asked, without secret murmurs or
discontents, are a good example. They ask for a possession in
the land of Canaan. Herein they discovered, 1. Strong faith in
the power and promise of God, concerning the giving of the land
of Canaan to Israel. 2. And earnest desire of a place and name
in the land of promise, which was a type of heaven. 3. Respect
and honour for their father, whose name was dear to them now he
was gone. He never had done any thing that might bar his
children's claim. It is a comfort to parents when they come to
die, if though they have smarted for their own sin, yet they are
not conscious of any of those iniquities which God will visit on
their children. God himself gives judgment. He takes notice of
the affairs, not only of nations, but of private families, and
orders them according to his will. The petition is granted.
Those who seek an inheritance in the land of promise, shall have
what they seek for, and other things shall be added to them.

#12-14 Moses must die, but he shall have the satisfaction of
seeing the land of promise. This sight of Canaan signified his
believing prospect of the better country, that is, the heavenly.
Moses must die, but death does not cut him off; it only brings
him to rest with the holy patriarchs. It is but to die as they
died, having lived as they lived; and as their end was peace,
why should we fear any evil in the passage of that dark valley?

#15-23 Envious spirits do not love their successors; but Moses
was not one of these. We should concern ourselves, both in our
prayers and in our endeavours, for the rising generation, that
religion may be maintained and advanced, when we are in our
graves. God appoints a successor, even Joshua; who had
signalized himself by his courage in fighting Amalek, his
humility in ministering to Moses, and his faith and sincerity in
witnessing against the report of the evil spies. This man God
appoints to succeed Moses; a man in whom is the Spirit, the
Spirit of grace. He is a good man, fearing God and hating
covetousness, and acting from principle. He has the spirit of
government; he is fit to do the work and discharge the trusts of
his place. He has a spirit of conduct and courage; he had also
the Spirit of prophecy. That man is not fully qualified for any
service in the church of Christ, who is destitute of the graces
and gifts of the Holy Spirit, whatever human abilities he may
possess. And in Joshua's succession we are reminded "that the
law was given by Moses," who by reason of our transgression
could not bring us to heaven; but "grace and truth came by Jesus
Christ," for the salvation of every believer.
* Offerings, The daily sacrifice. (1-8) The offering on the
sabbath and new moons. (9-15) Offerings at the passover, and on
the day of first-fruits. (16-31)

#1-8 God saw fit now to repeat the law of sacrifices. This was a
new generation of men; and they were concerned to keep their
peace with God when at war with their enemies. The daily
sacrifice is called a continual burnt-offering; when we are bid
to pray always, at least every morning and evening we should
offer up solemn prayers and praises to God. Nothing is added
here but that the wine poured out in the drink-offering is to be
strong wine, to teach us to serve God with the best we have. It
was a figure of the blood of Christ, the memorial of which is
still left to the church in wine; and of the blood of the
martyrs, which was poured out as a drink-offering on the
sacrifice and service of our faith, #Php 2:17|.

#9-15 Every sabbath day, beside the two lambs offered for the
daily burnt-offering, there must be two more offered. This
teaches us to double our devotions on sabbath days, for so the
duty of the day requires. The sabbath rest is to be observed, in
order more closely to apply ourselves to the sabbath work, which
ought to fill up the sabbath time. The offerings in the new
moons showed thankfulness for the renewing of earthly blessings:
when we rejoice in the gifts of providence, we must make the
sacrifice of Christ, that great gift of special grace, the
fountain and spring-head of our joy. And the worship performed
in the new moons is made typical of gospel solemnities, #Isa
66:23|. As the moon borrows light from the sun, and is renewed
by its influences; so the church borrows her light from Jesus
Christ, who is the Sun of righteousness, renewing the state of
the church, especially under the gospel.
#16-31 By the sacrifices enjoined in this chapter, we are
reminded of the continued power of the sacrifice of Christ, and
of our continual need to depend thereon. No hurrying
employments, or perilous situations, or prosperous
circumstances, should cause slackness in our religious
exercises; but should rather stir us up to greater diligence in
seeking help from, or giving thanks to the Lord. And all is to
be accompanied with repentance, faith in the Lord Jesus, and
love to him, and to produce true holiness in our conduct towards
all men; otherwise God will abhor our most solemn services and
abundant devotions. And Christ is able to supply the wants of
every day, every week, every month, every year, every ordinance,
every case.
* The offering at the feast of trumpets, and on the day of
atonement. (1-11) Offerings at the feast of tabernacles. (12-40)

#1-11 There were more sacred solemnities in the seventh month
than in any other. It was the space between harvest and
seed-time. The more leisure we have from the pressing
occupations of this life, the more time we should spend in the
immediate service of God. The blowing of the trumpets was
appointed, #Le 22:24|. Here they are directed what sacrifices to
offer on that day. Those who would know the mind of God in the
Scriptures, must compare one part with another. The latter
discoveries of Divine light explain what was dark, and supply
what was wanting, in the former, that the man of God may be
perfect.
#12-40 Soon after the day of atonement, the day in which men
were to afflict their souls, followed the feast of Tabernacles,
in which they were to rejoice before the Lord. Their days of
rejoicing were to be days of sacrifices. A disposition to be
cheerful does us good, when it encourages our hearts in the
duties of God's service. All the days of dwelling in booths they
must offer sacrifices; while we are here in a tabernacle state,
it is our interest, as well as our duty, constantly to keep up
communion with God. The sacrifices for each of the seven days
are appointed. Every day there must be a sin-offering, as in the
other feasts. Our burnt-offerings of praise cannot be accepted
of God, unless we have an interest in the great sacrifice which
Christ offered, when he made himself a Sin-offering for us. And
no extraordinary services should put aside stated devotions.
Every thing here reminds us of our sinfulness. The life that we
live in the flesh must be by the faith of the Son of God; until
we go to be with him, to behold his glory, and praise his mercy,
who hath loved us and washed us from our sins in his own blood.
To whom be honour and glory for ever. Amen.
* Vows to be kept. (1,2) The cases wherein vows might be
released. (3-16)

#1,2 No man can be bound by his own promise to do what he is
already, by the Divine precept, forbidden to do. In other
matters the command is, that he shall not break his words,
though he may change his mind.
#3-16 Two cases of vows are determined. The case of a daughter
in her father's house. When her vow comes to his knowledge, it
is in his power either to confirm it or do it away. The law is
plain in the case of a wife. If her husband allows her vow,
though only by silence, it stands. If he disallows it, her
obligation to her husband takes place of it; for to him she
ought to be in subjection, as unto the Lord. The Divine law
consults the good order of families. It is fit that every man
should bear rule in his own house, and have his wife and
children in subjection; rather than that this great rule should
be broken, or any encouragement be given to inferior relations
to break those bonds asunder, God releases the obligation even
of a solemn vow. So much does religion secure the welfare of all
societies; and in it the families of the earth have a blessing.
* War with Midian. (1-6) Balaam slain. (7-12) Those slain who
caused sin. (13-38) Purification of the Israelites. (39-24)
Division of the spoil. (25-47) Offerings. (48-54)

#1-6 All who, without commission from God, dare to execute
private revenge, and who, from ambition, covetousness, or
resentment, wage war and desolate kingdoms, must one day answer
for it. But if God, instead of sending an earthquake, a
pestilence, or a famine, be pleased to authorize and command any
people to avenge his cause, such a commission surely is just and
right. The Israelites could show such a commission, though no
persons now can do so. Their wars were begun and carried on
expressly by Divine direction, and they were enabled to conquer
by miracles. Unless it can be proved that the wicked Canaanites
did not deserve their doom, objectors only prove their dislike
to God, and their love to his enemies. Man makes light of the
evil of sin, but God abhors it. This explains the terrible
executions of the nations which had filled the measure of their
sins.

#7-12 The Israelites slew the Kings of Midian. They slew Balaam.
God's overruling providence brought him thither, and their just
vengeance found him. Had he himself rightly believed what he had
said of the happy state of Israel, he would not have thus herded
with the enemies of Israel. The Midianites' wicked wiles were
Balaam's projects: it was just that he should perish with them,
#Ho 4:5|. They took the women and children captives. They burnt
their cities and castles, and returned to the camp.

#13-18 The sword of war should spare women and children; but the
sword of justice should know no distinction, but that of guilty
or not guilty. This war was the execution of a righteous
sentence upon a guilty nation, in which the women were the worst
criminals. The female children were spared, who, being brought
up among the Israelites, would not tempt them to idolatry. The
whole history shows the hatefulness of sin, and the guilt of
tempting others; it teaches us to avoid all occasions of evil,
and to give no quarter to inward lusts. The women and children
were not kept for sinful purposes, but for slaves, a custom
every where practised in former times, as to captives. In the
course of providence, when famine and plagues visit a nation for
sin, children suffer in the common calamity. In this case
parents are punished in their children; and for children dying
before actual sin, full provision is made as to their eternal
happiness, by the mercy of God in Christ.

#19-24 The Israelites had to purify themselves according to the
law, and to abide without the camp seven days, though they had
not contracted any moral guilt, the war being just and lawful,
and commanded by God. Thus God would preserve in their minds a
dread and detestation of shedding blood. The spoil had been used
by Midianites, and being now come into the possession of
Israelites, it was fit that it should be purified.

#25-47 Whatever we have, God justly claims a part. Out of the
people's share God required one in fifty, but out of the
soldiers' share only one in five hundred. The less opportunity
we have of honouring God with personal services, the more should
we give in money or value.
#48-54 The success of the Israelites had been very remarkable,
so small a company overcoming such multitudes, but it was still
more wonderful that not one was slain or missing. They presented
the gold they found among the spoils, as an offering to the
Lord. Thus they confessed, that instead of claiming a reward for
their service, they needed forgiveness of much that had been
amiss, and desired to be thankful for the preservation of their
lives, which might justly have been taken away.
* The tribes of Reuben and Gad request an inheritance on the
east of Jordan. (1-5) Moses reproves the Reubenites and Gadites.
(6-15) They explain their views, Moses consents. (16-27) They
take possession of the land to the east of Jordan. (28-42)

#1-5 Here is a proposal made by the Reubenites and Gadites, that
the land lately conquered might be allotted to them. Two things
common in the world might lead these tribes to make this choice;
the lust of the eye, and the pride of life. There was much amiss
in the principle they went upon; they consulted their own
private convenience more than the public good. Thus to the
present time, many seek their own things more than the things of
Jesus Christ; and are led by worldly interests and advantages to
take up short of the heavenly Canaan.

#6-15 The proposal showed disregard to the land of Canaan,
distrust of the Lord's promise, and unwillingness to encounter
the difficulties and dangers of conquering and driving out the
inhabitants of that land. Moses is wroth with them. It ill
becomes any of God's Israel to sit down unconcerned about the
difficult and perilous concerns of their brethren, whether
public or personal. He reminds them of the fatal consequences of
the unbelief and faint-heartedness of their fathers, when they
were, as themselves, just ready to enter Canaan. If men
considered as they ought what would be the end of sin, they
would be afraid of the beginning of it.
#16-27 Here is the good effect of plain dealing. Moses, by
showing their sin, and the danger of it, brought them to their
duty, without murmuring or disputing. All men ought to consider
the interests of others as well as their own; the law of love
requires us to labour, venture, or suffer for each other as
there may be occasion. They propose that their men of war should
go ready armed before the children of Israel into the land of
Canaan, and that they should not return till the conquest of
Canaan was ended. Moses grants their request, but he warns them
of the danger of breaking their word. If you fail, you sin
against the Lord, and not against your brethren only; God will
certainly reckon with you for it. Be sure your sin will find you
out. Sin will surely find out the sinner sooner or later. It
concerns us now to find our sins out, that we may repent of
them, and forsake them, lest they find us out to our ruin.
#28-42 Concerning the settlement of these tribes, observe, that
they built the cities, that is, repaired them. They changed the
names of them; probably they were idolatrous, therefore they
should be forgotten. A spirit of selfishness, of seeking our
own, not the things of Christ, when each one ought to assist
others, is as dangerous as it is common. It is impossible to be
sincere in the faith, sensible of the goodness of God,
constrained by the love of Christ, sanctified by the power of
the Holy Ghost, and yet be indifferent to the progress of
religion, and the spiritual success of others, through love of
ease, or fear of conflict. Let then your light so shine before
men, that they may see your good works, and glorify your Father
which is in heaven.
* Encampments of the Israelites. (1-49) The Canaanites to be
destroyed. (50-56)

#1-49 This is a brief review of the travels of the children of
Israel through the wilderness. It is a memorable history. In
their travels towards Canaan they were continually on the
remove. Such is our state in this world; we have here no
continuing city, and all our removes in this world are but from
one part a desert to another. They were led to and fro, forward
and backward, yet were all the while under the direction of the
pillar of cloud and fire. God led them about, yet led them the
right way. The way God takes in bringing his people to himself
is always the best way, though it does not always seem to us the
nearest way. Former events are mentioned. Thus we ought to keep
in mind the providences of God concerning us and families, us
and our land, and the many instances of that Divine care which
has led us, and fed us, and kept us all our days hitherto. Few
periods of our lives can be thought upon, without reminding us
of the Lord's goodness, and our own ingratitude and
disobedience: his kindness leaves us without excuse for our
sins. We could not wish to travel over again the stages we have
passed, unless we could hope, by the grace of God, to shun the
sins we then committed, and to embrace such opportunities of
doing good as we have let slip. Soon will our wanderings end,
and our eternal state be fixed beyond recall; how important then
is the present moment! Happy are those whom the Lord now guides
with his counsel, and will at length receive to his glory. To
this happiness the gospel calls us. Behold now is the accepted
time, now is the day of salvation. Let sinners seize the
opportunity, and flee for refuge to the hope set before them.
Let us redeem our time, to glorify God and serve our generation;
and he will carry us safely through all, to his eternal kingdom.
#50-56 Now that they were to pass over Jordan, they were
entering again into temptation to follow idols; and they are
threatened that, if they spared either the idols or the
idolaters, their sin would certainly be their punishment. They
would foster vipers in their own bosoms. The remnant of the
Canaanites, if they made any peace with them, though but for a
time, would be pricks in their eyes, and thorns in their sides.
We must expect trouble and affliction from whatever sin we
indulge; that which we are willing should tempt us, will vex us.
It was intended that the Canaanites should be put out of the
land; but if the Israelites learned their wicked ways, they also
would be put out. Let us hear this and fear. If we do not drive
out sin, sin will drive us out. If we are not the death of our
lusts, our lusts will be the death of our souls.
* The bounds of the promised land. (1-15) Those appointed to
divide the land. (16-29)

#1-15 Canaan was of small extent; as it is here bounded, it is
but about 160 miles in length, and about 50 in breadth; yet this
was the country promised to the father of the faithful, and the
possession of the seed of Israel. This was that little spot of
ground, in which alone, for many ages, God was known. This was
the vineyard of the Lord, the garden enclosed; but as it is with
gardens and vineyards, the narrowness of the space was made up
by the fruitfulness of the soil. Though the earth is the Lord's,
and the fulness thereof, yet few know him, and serve him; but
those few are happy, because fruitful to God. Also, see how
little a share of the world God gives to his own people. Those
who have their portion in heaven, have reason to be content with
a small pittance of this earth. Yet a little that a righteous
man has, having it from the love of God, and with his blessing,
is far better and more comfortable than the riches of many
wicked.

#16-29 God here appoints men to divide the land to them. So sure
must they feel of victory and success while God fought for them,
that the persons are named who should be intrusted with the
dividing of the land.
* The cities of the Levites. (1-8) The cities of refuge, The
laws about murder. (9-34)

#1-8 The cities of the priests and Levites were not only to
accommodate them, but to place them, as religious teachers, in
several parts of the land. For though the typical service of the
tabernacle or temple was only in one place, the preaching of the
word of God, and prayer and praise, were not thus confined.
These cities were to be given out of each tribe. Each thus made
a grateful acknowledgement to God. Each tribe had the benefit of
the Levites dwelling amongst them, to teach them the knowledge
of the Lord; thus no parts of the country were left to sit in
darkness. The gospel provides that he who is taught in the word,
should communicate to him that teaches, in all good things, #Ga
6:6|. We are to free God's ministers from distracting cares, and
to leave them at leisure for the duties of their station; so
that they may be wholly employed therein, and avail themselves
of every opportunity, by acts of kindness, to gain the good-will
of the people, and to draw their attention.

#9-34 To show plainly the abhorrence of murder, and to provide
the more effectually for the punishment of the murderer, the
nearest relation of the deceased, under the title of avenger of
blood, (or the redeemer of blood,) in notorious cases, might
pursue, and execute vengeance. A distinction is made, not
between sudden anger and malice aforethought, both which are the
crime of murder; but between intentionally striking a man with
any weapon likely to cause death, and an unintentional blow. In
the latter case alone, the city of refuge afforded protection.
Murder in all its forms, and under all disguises, pollutes a
land. Alas! that so many murders, under the name of duels,
prize-fights, &c. should pass unpunished. There were six cities
of refuge; one or other might be reached in less than a day's
journey from any part of the land. To these, man-slayers might
flee for refuge, and be safe, till they had a fair trial. If
acquitted from the charge, they were protected from the avenger
of blood; yet they must continue within the bounds of the city
till the death of the high priest. Thus we are reminded that the
death of the great High Priest is the only means whereby sins
are pardoned, and sinners set at liberty. These cities are
plainly alluded to, both in the Old and New Testament, we cannot
doubt the typical character of their appointment. Turn ye to the
strong hold, ye prisoners of hope, saith the voice of mercy,
#Zec 9:12|, alluding to the city of refuge. St. Paul describes
the strong consolation of fleeing for refuge to the hope set
before us, in a passage always applied to the gracious
appointment of the cities of refuge, #Heb 6:18|. The rich
mercies of salvation, through Christ, prefigured by these
cities, demand our regard. 1. Did the ancient city rear its
towers of safety on high? See Christ raised up on the cross; and
is he not exalted at the right hand of his Father, to be a
Prince and a Saviour, to give repentance and remission of sins?
2. Does not the highway of salvation, resemble the smooth and
plain path to the city of refuge? Survey the path that leads to
the Redeemer. Is there any stumbling-block to be found therein,
except that which an evil heart of unbelief supplies for its own
fall? 3. Waymarks were set up pointing to the city. And is it
not the office of the ministers of the gospel to direct sinners
to Him? 4. The gate of the city stood open night and day. Has
not Christ declared, Him that cometh unto me I will in no wise
cast out? 5. The city of refuge afforded support to every one
who entered its walls. Those who have reached the refuge, may
live by faith on Him whose flesh is meat indeed, and whose blood
is drink indeed. 6. The city was a refuge for all. In the gospel
there is no respect of persons. That soul lives not which
deserves not Divine wrath; that soul lives not which may not in
simple faith hope for salvation and life eternal, through the
Son of God.
* The inheritance of the daughters of Zelophehad. (1-4) The
daughters of Zelophehad are to marry in their own tribe. (5-12)
Conclusion. (13)

#1-4 The heads of the tribe of Manasseh represent the evil which
might follow, if the daughters of Zelophehad should marry into
any other tribes. They sought to preserve the Divine appointment
of inheritances, and that contests and quarrels should not rise
among those who should come afterwards. It is the wisdom and
duty of those who have estates in the world, to settle them, and
to dispose of them, so that no strife and contention may arise.

#5-12 Those who consult the oracles of God, concerning the
making of their heavenly inheritance sure, shall not only be
directed what to do, but their inquiries shall be graciously
accepted. God would not have one tribe enriched at the expense
of another. Each tribe was to keep to its own inheritance. The
daughters of Zelophehad submitted to this appointment. How could
they fail to marry well, when God himself directed them? Let the
people of God learn how suitable and proper it is, like the
daughters of Israel, to be united only to their own people.
Ought not every true believer in Jesus, to be very
attentive in the near and tender relations of life, to be united
only to such as are united to the Lord? All our intentions and
inclinations ought to be subjected to the will of God, when that
is made known to us, and especially in contracting marriage.
Although the word of God allows affection and preference in this
important relation, it does not sanction that foolish,
ungovernable, and idolatrous passion, which cares not what may
be the end; but in defiance of authority, determines upon
self-gratification. All such conduct, however disguised, is
against common sense, the interests of society, the happiness of
the marriage relation, and, what is still more evil, against the
religion of Christ.
#13 These are the judgments the Lord commanded in the plains of
Moab. Most of them related to the settlement in Canaan, into
which the Israelites were now entering. Whatever new condition
God, by his providence, brings us into, we must beg him to teach
us the duties of it, and to enable us to do them, that we may do
the work of the day in its day, the duty of a place in its
place.
** This book repeats much of the history and of the laws
contained in the three foregoing books: Moses delivered it to
Israel a little before his death, both by word of mouth, that it
might affect, and by writing, that it might abide. The men of
that generation to which the law was first given were all dead,
and a new generation was sprung up, to whom God would have it
repeated by Moses himself, now they were going to possess the
land of Canaan. The wonderful love of God to his church is set
forth in this book; how he ever preserved his church for his own
mercies sake, and would still have his name called upon among
them. Such are the general outlines of this book, the whole of
which shows Moses' love for Israel, and marks him an eminent
type of the Lord Jesus Christ. Let us apply the exhortations and
persuasions to our own consciences, to excite our minds to a
believing, grateful obedience to the commands of God.

* The words Moses spake to Israel in the plains of Moab, The
promise of Canaan. (1-8) Judges provided for the people. (9-18)
Of the sending the spies-God's anger for their unbelief and
disobedience. (19-46)

#1-8 Moses spake to the people all the Lord had given him in
commandment. Horeb was but eleven days distant from
Kadesh-barnea. This was to remind them that their own bad
conduct had occasioned their tedious wanderings; that they might
the more readily understand the advantages of obedience. They
must now go forward. Though God brings his people into trouble
and affliction, he knows when they have been tried long enough.
When God commands us to go forward in our Christian course, he
sets the heavenly Canaan before us for our encouragement.

#9-18 Moses reminds the people of the happy constitution of
their government, which might make them all safe and easy, if it
was not their own fault. He owns the fulfilment of God's promise
to Abraham, and prays for the further accomplishment of it. We
are not straitened in the power and goodness of God; why should
we be straitened in our own faith and hope? Good laws were given
to the Israelites, and good men were to see to the execution of
them, which showed God's goodness to them, and the care of
Moses.

#19-46 Moses reminds the Israelites of their march from Horeb to
Kadesh-barnea, through that great and terrible wilderness. He
shows how near they were to a happy settlement in Canaan. It
will aggravate the eternal ruin of hypocrites, that they were
not far from the kingdom of God. As if it were not enough that
they were sure of their God before them, they would send men
before them. Never any looked into the Holy Land, but they must
own it to be a good land. And was there any cause to distrust
this God? An unbelieving heart was at the bottom of all this.
All disobedience to God's laws, and distrust of his power and
goodness, flow from disbelief of his word, as all true obedience
springs from faith. It is profitable for us to divide our past
lives into distinct periods; to give thanks to God for the
mercies we have received in each, to confess and seek the
forgiveness of all the sins we can remember; and thus to renew
our acceptance of God's salvation, and our surrender of
ourselves to his service. Our own plans seldom avail to good
purpose; while courage in the exercise of faith, and in the path
of duty, enables the believer to follow the Lord fully, to
disregard all that opposes, to triumph over all opposition, and
to take firm hold upon the promised blessings.
* The Edomites to be spared. (1-7) The Moabites and Ammonites to
be spared. (8-23) The Amorites to be destroyed. (24-37)

#1-7 Only a short account of the long stay of Israel in the
wilderness is given. God not only chastised them for their
murmuring and unbelief, but prepared them for Canaan; by
humbling them for sin, teaching them to mortify their lusts, to
follow God, and to comfort themselves in him. Though Israel may
be long kept waiting for deliverance and enlargement, it will
come at last. Before God brought Israel to destroy their enemies
in Canaan, he taught them to forgive their enemies in Edom. They
must not, under pretence of God's covenant and conduct, think to
seize all they could lay hands on. Dominion is not founded in
grace. God's Israel shall be well placed, but must not expect to
be placed alone in the midst of the earth. Religion must never
be made a cloak for injustice. Scorn to be beholden to Edomites,
when thou hast an all-sufficient God to depend upon. Use what
thou hast, use it cheerfully. Thou hast experienced the care of
the Divine providence, never use any crooked methods for thy
supply. All this is equally to be applied to the experience of
the believer.
#8-23 We have the origin of the Moabites, Edomites, and
Ammonites. Moses also gives an instance older than any of these;
the Caphtorims drove the Avims out of their country. These
revolutions show what uncertain things worldly possessions are.
It was so of old, and ever will be so. Families decline, and
from them estates are transferred to families that increase; so
little continuance is there in these things. This is recorded to
encourage the children of Israel. If the providence of God has
done this for Moabites and Ammonites, much more would his
promise do it for Israel, his peculiar people. Cautions are
given not to meddle with Moabites and Ammonites. Even wicked men
must not be wronged. God gives and preserves outward blessings
to wicked men; these are not the best things, he has better in
store for his own children.

#24-37 God tried his people, by forbidding them to meddle with
the rich countries of Moab and Ammon. He gives them possession
of the country of the Amorites. If we keep from what God
forbids, we shall not lose by our obedience. The earth is the
Lord's and the fulness thereof; and he gives it to whom he
pleases; but when there is no express direction, none can plead
his grant for such proceedings. Though God assured the
Israelites that the land should be their own, yet they must
contend with the enemy. What God gives we must endeavour to get.
What a new world did Israel now come into! Much more joyful will
the change be, which holy souls will experience, when they
remove out of the wilderness of this world to the better
country, that is, the heavenly, to the city that has
foundations. Let us, by reflecting upon God's dealings with his
people Israel, be led to meditate upon our years spent in
vanity, through our transgressions. But happy are those whom
Jesus has delivered from the wrath to come. To whom he hath
given the earnest of his Spirit in their hearts. Their
inheritance cannot be affected by revolutions of kingdoms, or
changes in earthly possessions.
* The conquest of Og king of Bashan. (1-11) The land of Gilead
and Bashan. (12-20) Moses encourages Joshua. (21-29)

# 1-11 Og was very powerful, but he did not take warning by the
ruin of Sihon, and desire conditions of peace. He trusted his
own strength, and so was hardened to his destruction. Those not
awakened by the judgments of God on others, ripen for the like
judgments on themselves.

#12-20 This country was settled on the Reubenites, Gadites, and
half the tribe of Manasseh: see #Nu 32|. Moses repeats the
condition of the grant to which they agreed. When at rest, we
should desire to see our brethren at rest too, and should be
ready to do what we can towards it; for we are not born for
ourselves, but are members one of another.
#21-29 Moses encouraged Joshua, who was to succeed him. Thus the
aged and experienced in the service of God, should do all they
can to strengthen the hands of those who are young, and setting
out in religion. Consider what God has done, what God has
promised. If God be for us, who can be against us, so as to
prevail? We reproach our Leader if we follow him trembling.
Moses prayed, that, if it were God's will, he might go before
Israel, over Jordan into Canaan. We should never allow any
desires in our hearts, which we cannot in faith offer up to God
by prayer. God's answer to this prayer had a mixture of mercy
and judgment. God sees it good to deny many things we desire. He
may accept our prayers, yet not grant us the very things we pray
for. It God does not by his providence give us what we desire,
yet if by his grace he makes us content without, it comes to
much the same. Let it suffice thee to have God for thy Father,
and heaven for thy portion, though thou hast not every thing
thou wouldst have in the world. God promised Moses a sight of
Canaan from the top of Pisgah. Though he should not have the
possession of it, he should have the prospect of it. Even great
believers, in this present state, see heaven but at a distance.
God provided him a successor. It is a comfort to the friends of
the church of Christ, to see God's work likely to be carried on
by others, when they are silent in the dust. And if we have the
earnest and prospect of heaven, let these suffice us; let us
submit to the Lord's will, and speak no more to Him of matters
which he sees good to refuse us.
* Earnest exhortations to obedience, and dissuasives from
idolatry. (1-23) Warnings against disobedience, and promises of
mercy. (24-40) Cities of refuge appointed. (41-49)

#1-23 The power and love of God to Israel are here made the
ground and reason of a number of cautions and serious warnings;
and although there is much reference to their national covenant,
yet all may be applied to those who live under the gospel. What
are laws made for but to be observed and obeyed? Our obedience
as individuals cannot merit salvation; but it is the only
evidence that we are partakers of the gift of God, which is
eternal life through Jesus Christ. Considering how many
temptations we are compassed with, and what corrupt desires we
have in our bosoms, we have great need to keep our hearts with
all diligence. Those cannot walk aright, who walk carelessly.
Moses charges particularly to take heed of the sin of idolatry.
He shows how weak the temptation would be to those who thought
aright; for these pretended gods, the sun, moon, and stars, were
only blessings which the Lord their God had imparted to all
nations. It is absurd to worship them; shall we serve those that
were made to serve us? Take heed lest ye forget the covenant of
the Lord your God. We must take heed lest at any time we forget
our religion. Care, caution, and watchfulness, are helps against
a bad memory.
#24-40 Moses urged the greatness, glory, and goodness of God.
Did we consider what a God he is with whom we have to do, we
should surely make conscience of our duty to him, and not dare
to sin against him. Shall we forsake a merciful God, who will
never forsake us, if we are faithful unto him? Whither can we
go? Let us be held to our duty by the bonds of love, and
prevailed with by the mercies of God to cleave to him. Moses
urged God's authority over them, and their obligations to him.
In keeping God's commandments they would act wisely for
themselves. The fear of the Lord, that is wisdom. Those who
enjoy the benefit of Divine light and laws, ought to support
their character for wisdom and honour, that God may be glorified
thereby. Those who call upon God, shall certainly find him
within call, ready to give an answer of peace to every prayer of
faith. All these statutes and judgments of the Divine law are
just and righteous, above the statutes and judgments of any of
the nations. What they saw at mount Sinai, gave an earnest of
the day of judgment, in which the Lord Jesus shall be revealed
in flaming fire. They must also remember what they heard at
mount Sinai. God manifests himself in the works of the creation,
without speech or language, yet their voice is heard, #Ps
19:1,3|; but to Israel he made himself known by speech and
language, condescending to their weakness. The rise of this
nation was quite different from the origin of all other nations.
See the reasons of free grace; we are not beloved for our own
sakes, but for Christ's sake. Moses urged the certain benefit
and advantage of obedience. This argument he had begun with,
ver. #1|, That ye may live, and go in and possess the land; and
this he concludes with, ver. #40|, That it may go well with
thee, and with thy children after thee. He reminds them that
their prosperity would depend upon their piety. Apostasy from
God would undoubtedly be the ruin of their nation. He foresees
their revolt from God to idols. Those, and those only, shall
find God to their comfort, who seek him with all their heart.
Afflictions engage and quicken us to seek God; and, by the grace
of God working with them, many are thus brought back to their
right mind. When these things are come upon thee, turn to the
Lord thy God, for thou seest what comes of turning from him. Let
all the arguments be laid together, and then say, if religion
has not reason on its side. None cast off the government of
their God, but those who first abandon the understanding of a
man.
#41-49 Here is the introduction to another discourse, or sermon,
Moses preached to Israel, which we have in the following
chapters. He sets the law before them, as the rule they were to
work by, the way they were to walk in. He sets it before them,
as the glass in which they were to see their natural face, that,
looking into this perfect law of liberty, they might continue
therein. These are the laws, given when Israel was newly come
out of Egypt; and they were now repeated. Moses gave these laws
in charge, while they encamped over against Beth-peor, an idol
place of the Moabites. Their present triumphs were a powerful
argument for obedience. And we should understand our own
situation as sinners, and the nature of that gracious covenant
to which we are invited. Therein greater things are shown to us
than ever Israel saw from mount Sinai; greater mercies are given
to us than they experienced in the wilderness, or in Canaan. One
speaks to us, who is of infinitely greater dignity than Moses;
who bare our sins upon the cross; and pleads with us by His
dying love.
* The covenant in Horeb. (1-5) The ten commandments repeated.
(6-22) The request of the people that the law might be delivered
through Moses. (23-33)

#1-5 Moses demands attention. When we hear the word of God we
must learn it; and what we have learned we must put in practice,
for that is the end of hearing and learning; not to fill our
heads with notions, or our mouths with talk, but to direct our
affections and conduct.

#6-22 There is some variation here from #Ex 20| as between the
Lord's prayer in #Mt 6| and #Lu 11|. It is more necessary that
we tie ourselves to the things, than to the words unalterably.
The original reason for hallowing the sabbath, taken from God's
resting from the work of creation on the seventh day, is not
here mentioned. Though this ever remains in force, it is not the
only reason. Here it is taken from Israel's deliverance out of
Egypt; for that was typical of our redemption by Jesus Christ,
in remembrance of which the Christian sabbath was to be
observed. In the resurrection of Christ we were brought into the
glorious liberty of the children of God, with a mighty hand, and
an outstretched arm. How sweet is it to a soul truly distressed
under the terrors of a broken law, to hear the mild and
soul-reviving language of the gospel!

#23-33 Moses refers to the consternation caused by the terror
with which the law was given. God's appearances have always been
terrible to man, ever since the fall; but Christ, having taken
away sin, invites us to come boldly to the throne of grace. They
were in a good mind, under the strong convictions of the word
they heard. Many have their consciences startled by the law who
have them not purified; fair promises are extorted from them,
but no good principles are fixed and rooted in them. God
commended what they said. He desires the welfare and salvation
of poor sinners. He has given abundant proof that he does so; he
gives us time and space to repent. He has sent his Son to redeem
us, promised his Spirit to those who pray for him, and has
declared that he has no pleasure in the ruin of sinners. It
would be well with many, if there were always such a heart in
them, as there seems to be sometimes; when they are under
conviction of sin, or the rebukes of providence, or when they
come to look death in the face. The only way to be happy, is to
be holy. Say to the righteous, It shall be well with them. Let
believers make it more and more their study and delight, to do
as the Lord God hath commanded.
* A persuasive to obedience. (1-3) An exhortation to obedience.
(4,5) Obedience taught. (6-16) General precepts, Instructions to
be given to their children. (17-25)

#1-3 In this and the like passages, the "commandments" seem to
denote the moral law, the "statues" the ceremonial law, and the
"judgments" the law by which the judges decided. Moses taught
the people all that, and that only, which God commanded him to
teach. Thus Christ's ministers are to teach his churches all he
has commanded, neither more nor less, #Mt 28:20|. The fear of
God in the heart will be the most powerful principle of
obedience. It is highly desirable that not we only, but our
children, and our children's children, may fear the Lord.
Religion and righteousness advance and secure the prosperity of
any people.

#4,5 Here is a brief summary of religion, containing the first
principles of faith and obedience. Jehovah our God is the only
living and true God; he only is God, and he is but One God. Let
us not desire to have any other. The three-fold mention of the
Divine names, and the plural number of the word translated God,
seem plainly to intimate a Trinity of persons, even in this
express declaration of the unity of the Godhead. Happy those who
have this one Lord for their God. It is better to have one
fountain than a thousand cisterns; one all-sufficient God than a
thousand insufficient friends. This is the first and great
commandment of God's law, that we love him; and that we do all
parts of our duty to him from a principle of love; My son, give
me thine heart. We are to love God with all our heart, and soul,
and might. That is, 1. With a sincere love; not in word and
tongue only, but inwardly in truth. 2. With a strong love. He
that is our All, must have our all, and none but he. 3. With a
superlative love; we must love God above any creature whatever,
and love nothing but what we love for him. 4. With an
intelligent love. To love him with all the heart, and with all
the understanding, we must see good cause to love him. 5. With
an entire love; he is ONE, our hearts must be united in his
love. Oh that this love of God may be shed abroad in our hearts!
#6-16 Here are means for maintaining and keeping up religion in
our hearts and houses. 1. Meditation. God's words must be laid
up in our hearts, that our thoughts may be daily employed about
them. 2. The religious education of children. Often repeat these
things to them. Be careful and exact in teaching thy children.
Teach these truths to all who are any way under thy care. 3.
Pious discourse. Thou shalt talk of these things with due
reverence and seriousness, for the benefit not only of thy
children, but of thy servants, thy friends and companions. Take
all occasions to discourse with those about thee, not of matters
of doubtful disputation, but of the plain truths and laws of
God, and the things that belong to our peace. 4. Frequent
reading of the word. God appointed them to write sentences of
the law upon their walls, and in scrolls of parchment to be worn
about their wrists. This seems to have been binding in the
letter of it to the Jews, as it is to us in the intent of it;
which is, that we should by all means make the word of God
familiar to us; that we may have it ready to use upon all
occasions, to restrain us from sin, and direct us in duty. We
must never be ashamed to own our religion, nor to own ourselves
under its check and government. Here is a caution not to forget
God in a day of prosperity and plenty. When they came easily by
the gift, they would be apt to grow secure, and unmindful of the
Giver. Therefore be careful, when thou liest safe and soft, lest
thou forget the Lord. When the world smiles, we are apt to make
court to it, and expect our happiness in it, and so we forget
Him who is our only portion and rest. There is need of great
care and caution at such a time. Then beware; being warned of
your danger, stand upon your guard. Thou shalt not tempt the
Lord thy God; neither by despairing of his power and goodness,
while we keep in the way of our duty; nor by presuming upon it,
when we turn aside out of that way.

#17-25 Moses gives charge to keep God's commandments. Negligence
will ruin us; but we cannot be saved without diligence. It is
our interest, as well as our duty, to be religious. It will be
our life. Godliness has the promise of the continuance and
comfort of the life that now is, as far as it is for God's
glory. It will be our righteousness. It is only through the
Mediator we can be righteous before God. The knowledge of the
spirituality and excellency of the holy law of God, is suited to
show sinful man his need of a Saviour, and to prepare his heart
to welcome a free salvation. The gospel honours the law, not
only in the perfect obedience of the Son of God, the Lord Jesus
Christ; but in that it is a plan for bringing back apostate
rebels and enemies, by repentance, faith, forgiveness, and
renewing grace, to love God above all things, even in this
world; and in the world above, to love him perfectly, even as
angels love him.
* Intercourse with the Canaanites forbidden. (1-11) Promises if
they were obedient. (12-26)

#1-11 Here is a strict caution against all friendship and
fellowship with idols and idolaters. Those who are in communion
with God, must have no communication with the unfruitful works
of darkness. Limiting the orders to destroy, to the nations here
mentioned, plainly shows that after ages were not to draw this
into a precedent. A proper understanding of the evil of sin, and
of the mystery of a crucified Saviour, will enable us to
perceive the justice of God in all his punishments, temporal and
eternal. We must deal decidedly with our lusts that war against
our souls; let us not show them any mercy, but mortify, and
crucify, and utterly destroy them. Thousands in the world that
now is, have been undone by ungodly marriages; for there is more
likelihood that the good will be perverted, than that the bad
will be converted. Those who, in choosing yoke-fellows, keep not
within the bounds of a profession of religion, cannot promise
themselves helps meet for them.

#12-26 We are in danger of having fellowship with the works of
darkness if we take pleasure in fellowship with those who do
such works. Whatever brings us into a snare, brings us under a
curse. Let us be constant to our duty, and we cannot question
the constancy of God's mercy. Diseases are God's servants; they
go where he sends them, and do what he bids them. It is
therefore good for the health of our bodies, thoroughly to
mortify the sin of our souls; which is our rule of duty. Yet sin
is never totally destroyed in this world; and it actually
prevails in us much more than it would do, if we were watchful
and diligent. In all this the Lord acts according to the counsel
of his own will; but that counsel being hid from us, forms no
excuse for our sloth and negligence, of which it is in no degree
the cause. We must not think, that because the deliverance of
the church, and the destruction of the enemies of the soul, are
not done immediately, therefore they will never be done. God
will do his own work in his own method and time; and we may be
sure that they are always the best. Thus corruption is driven
out of the hearts of believers by little and little. The work of
sanctification is carried on gradually; but at length there will
be a complete victory. Pride, security, and other sins that are
common effects of prosperity, are enemies more dangerous than
beasts of the field, and more apt to increase upon us.
* Exhortations and cautions, enforced by the Lord's former
dealings with Israel, and his promises. (1-9) Exhortations and
cautions further enforced. (10-20)

#1-9 Obedience must be, 1. Careful, observe to do; 2. Universal,
to do all the commandments; and 3. From a good principle, with a
regard to God as the Lord, and their God, and with a holy fear
of him. To engage them to this obedience, Moses directs them to
look back. It is good to remember all the ways, both of God's
providence and grace, by which he has led us through this
wilderness, that we may cheerfully serve him and trust in him.
They must remember the straits they were sometimes brought into,
for mortifying their pride, and manifesting their perverseness;
to prove them, that they and others might know all that was in
their heart, and that all might see that God chose them, not for
any thing in them which might recommend them to his favour. They
must remember the miraculous supplies of food and raiment
granted them. Let none of God's children distrust their Father,
nor take any sinful course for the supply of their necessities.
Some way or other, God will provide for them in the way of duty
and honest diligence, and verily they shall be fed. It may be
applied spiritually; the word of God is the food of the soul.
Christ is the word of God; by him we live. They must also
remember the rebukes they had been under, and not without need.
This use we should make of all our afflictions; by them let us
be quickened to our duty. Moses also directs them to look
forward to Canaan. Look which way we will, both to look back and
to look forward, will furnish us with arguments for
obedience. Moses saw in that land a type of the better country.
The gospel church is the New Testament Canaan, watered with the
Spirit in his gifts and graces, planted with trees of
righteousness, bearing fruits of righteousness. Heaven is the
good land, in which nothing is wanting, and where is fulness of
joy.
#10-20 Moses directs to the duty of a prosperous condition. Let
them always remember their Benefactor. In everything we must
give thanks. Moses arms them against the temptations of a
prosperous condition. When men possess large estates, or are
engaged in profitable business, they find the temptation to
pride, forgetfulness of God, and carnal-mindedness, very strong;
and they are anxious and troubled about many things. In this the
believing poor have the advantage; they more easily perceive
their supplies coming from the Lord in answer to the prayer of
faith; and, strange as it may seem, they find less difficulty in
simply trusting him for daily bread. They taste a sweetness
therein, which is generally unknown to the rich, while they are
also freed from many of their temptations. Forget not God's
former dealings with thee. Here is the great secret of Divine
Providence. Infinite wisdom and goodness are the source of all
the changes and trials believers experience. Israel had many
bitter trials, but it was "to do them good." Pride is natural to
the human heart. Would one suppose that such a people, after
their slavery at the brick-kilns, should need the thorns of the
wilderness to humble them? But such is man! And they were proved
that they might be humbled. None of us live a single week
without giving proofs of our weakness, folly, and depravity. To
broken-hearted souls alone the Saviour is precious indeed.
Nothing can render the most suitable outward and inward trials
effectual, but the power of the Spirit of God. See here how
God's giving and our getting are reconciled, and apply it to
spiritual wealth. All God's gifts are in pursuance of his
promises. Moses repeats the warning he had often given of the
fatal consequences of forsaking God. Those who follow others in
sin, will follow them to destruction. If we do as sinners do, we
must expect to fare as sinners fare.
* The Israelites not to think their success came by their own
worthiness. (1-6) Moses reminds the Israelites of their
rebellions. (7-29)

#1-6 Moses represents the strength of the enemies they were now
to encounter. This was to drive them to God, and engage their
hope in him. He assures them of victory, by the presence of God
with them. He cautions them not to have the least thought of
their own righteousness, as if that procured this favour at
God's hand. In Christ we have both righteousness and strength;
in Him we must glory, not in ourselves, nor in any sufficiency
of our own. It is for the wickedness of these nations that God
drives them out. All whom God rejects, are rejected for their
own wickedness; but none whom he accepts are accepted for their
own righteousness. Thus boasting is for ever done away: see #Eph
2:9,11,12|.

#7-29 That the Israelites might have no pretence to think that
God brought them to Canaan for their righteousness, Moses shows
what a miracle of mercy it was, that they had not been destroyed
in the wilderness. It is good for us often to remember against
ourselves, with sorrow and shame, our former sins; that we may
see how much we are indebted to free grace, and may humbly own
that we never merited any thing but wrath and the curse at God's
hand. For so strong is our propensity to pride, that it will
creep in under one pretence or another. We are ready to fancy
that our righteousness has got for us the special favour of the
Lord, though in reality our wickedness is more plain than our
weakness. But when the secret history of every man's life shall
be brought forth at the day of judgment, all the world will be
proved guilty before God. At present, One pleads for us before
the mercy-seat, who not only fasted, but died upon the cross for
our sins; through whom we may approach, though self-condemned
sinners, and beseech for undeserved mercy and for eternal life,
as the gift of God in Him. Let us refer all the victory, all the
glory, and all the praise, to Him who alone bringeth salvation.
* God's mercies to Israel after their rebellion. (1-11) An
exhortation to obedience. (12-22)

#1-11 Moses reminded the Israelites of God's great mercy to
them, notwithstanding their provocations. There were four things
in and by which the Lord showed himself reconciled to Israel.
God gave them his law. Thus God has intrusted us with Bibles,
sabbaths, and sacraments, as tokens of his presence and favour.
God led them forward toward Canaan. He appointed a standing
ministry among them for holy things. And now, under the gospel,
when the pouring forth of the Spirit is more plentiful and
powerful, the succession is kept up by the Spirit's work on
men's hearts, qualifying and making some willing for that work
in every age. God accepted Moses as an advocate or intercessor
for them, and therefore appointed him to be their prince and
leader. Moses was a type of Christ, who ever lives, pleading for
us, and has all power in heaven and in earth.
#12-22 We are here taught our duty to God in our principles and
our practices. We must fear the Lord our God. We must love him,
and delight in communion with him. We must walk in the ways in
which he has appointed us to walk. We must serve him with all
our heart and soul. What we do in his service we must do
cheerfully, and with good will. We must keep his commandments.
There is true honour and pleasure in obedience. We must give
honour to God; and to him we must cleave, as one we love and
delight in, trust in, and from whom we have great expectations.
We are here taught our duty to our neighbour. God's common gifts
to mankind oblige us to honour all men. And those who have
themselves been in distress, and have found mercy with God,
should be ready to show kindness to those who are in the like
distress. We are here taught our duty to ourselves. Circumcise
your hearts. Cast away all corrupt affections and inclinations,
which hinder you from fearing and loving God. By nature we do
not love God. This is original sin, the source whence our
wickedness proceeds; and the carnal mind is enmity against God,
for it is not subject to the law of God, neither indeed can be;
so then they that are in the flesh cannot please God, #Ro
8:5-9|. Let us, without delay or reserve, come and cleave to our
reconciled God in Jesus Christ, that we may love, serve, and
obey him acceptably, and be daily changed into his image, from
glory to glory, by the Spirit of the Lord. Consider the
greatness and glory of God; and his goodness and grace; these
persuade us to our duty. Blessed Spirit! Oh for thy purifying,
persevering, and renewing influences, that being called out of
the state of strangers, such as our fathers were, we may be
found among the number of the children of God, and that our lot
may be among the saints.
* The great work God wrought for Israel. (1-7) Promises and
threatenings. (8-17) Careful study of God's word requisite.
(18-25) The blessings and the curse set forth. (26-32)

#1-7 Observe the connection of these two; Thou shalt love the
Lord, and keep his charge. Love will work in obedience, and that
only is acceptable obedience which flows from a principle of
love, #1Jo 5:3|. Moses recounts some of the great and terrible
works of God which their eyes had seen. What our eyes have seen,
especially in our early days, should affect us, and make us
better long afterwards.

#8-17 Moses sets before them, for the future, life and death,
the blessing and the curse, according as they did or did not
keep God's commandment. Sin tends to shorten the days of all
men, and to shorten the days of a people's prosperity. God will
bless them with an abundance of all good things, if they would
love him and serve him. Godliness has the promise of the life
that now is; but the favour of God shall put gladness into the
heart, more than the increase of corn, and wine, and oil. Revolt
from God to idols would certainly be their ruin. Take heed that
your hearts be not deceived. All who forsake God to set their
affection upon any creature, will find themselves wretchedly
deceived, to their own destruction; and this will make it worse,
that it was for want of taking heed.

#18-25 Let all be directed by the three rules here given. 1. Let
our hearts be filled with the word of God. There will not be
good practices in the life, unless there be good thoughts, good
affections, and good principles in the heart. 2. Let our eyes be
fixed upon the word of God, having constant regard to it as the
guide of our way, as the rule of our work, #Ps 119:30|. 3. Let
our tongues be employed about the word of God. Nor will any
thing do more to cause prosperity, and keeping up religion in a
nation, than the good education of children.

#26-32 Moses sums up all the arguments for obedience in two
words, the blessing and the curse. He charged the people to
choose which they would have. Moses then appointed a public and
solemn proclamation of the blessing and curse, to be made upon
the two mountains of Gerizim and Ebal. We have broken the law,
and are under its curse, without remedy from ourselves. In
mercy, the gospel again sets before us a blessing and a curse. A
blessing, if we obey the call to repentance, to faith in Christ,
and newness of heart and life through him; an awful curse, if we
neglect so great salvation. Let us thankfully welcome these glad
tidings of great joy; and let us not harden our hearts, but hear
this voice of God while it is called to-day, and while he
invites us to come to him upon a mercy-seat. Let us be diligent
to make our calling and election sure.
* Monuments of idolatry to be destroyed. (1-4) The place of
God's service to be kept. (5-32)

#1-4 Moses comes to the statutes he had to give in charge to
Israel; and begins with such as relate to the worship of God.
The Israelites are charged not to bring the rites and usages of
idolaters into the worship of God; not under colour of making it
better. We cannot serve God and mammon; nor worship the true God
and idols; nor depend upon Christ Jesus and upon superstitious
or self-righteous confidences.
#5-32 The command to bring ALL the sacrifices to the door of the
tabernacle, was now explained with reference to the promised
land. As to moral service, then, as now, men might pray and
worship every where, as they did in their synagogues. The place
which God would choose, is said to be the place where he would
put his name. It was to be his habitation, where, as King of
Israel, he would be found by all who reverently sought him. Now,
under the gospel, we have no temple or altar that sanctifies the
gift but Christ only: and as to the places of worship, the
prophets foretold that in every place the spiritual incense
should be offered, #Mal 1:11|. Our Saviour declared, that those
are accepted as true worshippers, who worship God in sincerity
and truth, without regard either to this mountain or Jerusalem,
#Joh 4:21|. And a devout Israelite might honour God, keep up
communion with him, and obtain mercy from him, though he had no
opportunity of bringing a sacrifice to his altar. Work for God
should be done with holy joy and cheerfulness. Even children and
servants must rejoice before God; the services of religion are
to be a pleasure, and not a task or drudgery. It is the duty of
people to be kind to their ministers, who teach them well, and
set them good examples. As long as we live, we need their
assistance, till we come to that world where ordinances will not
be needed. Whether we eat or drink, or whatever we do, we are
commanded to do all to the glory of God. And we must do all in
the name of the Lord Jesus Christ, giving thanks to the Father
through him. They must not even inquire into the modes and forms
of idolatrous worship. What good would it do them to know those
depths of Satan? And our inward satisfaction will be more and
more, as we abound in love and good works, which spring from
faith and the in-dwelling Spirit of Christ.
* Enticers to idolatry to be put to death. (1-5) Relations who
entice to idolatry not to be spared. (6-11) Idolatrous cities
not to be spared. (12-18)

#1-5 Moses had cautioned against the peril that might arise from
the Canaanites. Here he cautions against the rise of idolatry
among themselves. It is needful for us to be well acquainted
with the truths and precepts of the Bible; for we may expect to
be proved by temptations of evil under the appearance of good,
of error in the guise of truth; nor can any thing rightly oppose
such temptations, but the plain, express testimony of God's word
to the contrary. And it would be a proof of sincere affection
for God, that, notwithstanding specious pretences, they should
not be wrought upon to forsake God, and follow other gods to
serve them.
#6-11 It is the policy of Satan to try to lead us to evil by
those whom we love, whom we least suspect of any ill design, and
whom we are desirous to please, and apt to conform to. The
enticement here is supposed to come from a brother or child, who
are near by nature; from a wife or friend, who are near by
choice, and are to us as our souls. But it is our duty to prefer
God and religion, before the nearest and dearest friends we have
in the world. We must not, to please our friends, break God's
law. Thou shalt not consent to him, nor go with him, not for
company, or curiosity, not to gain his affections. It is a
general rule, If sinners entice thee, consent thou not, #Pr
1:10|. And we must not hinder the course of God's justice.

#12-18 Here is the case of a city revolting from the God of
Israel, and serving other gods. The crime is supposed to be
committed by one of the cities of Israel. Even when they were
ordered to preserve their religion by force, yet they were not
allowed to bring others to it by fire and sword. Spiritual
judgments under the Christian dispensation are more terrible
than the execution of criminals; we have not less cause than the
Israelites had, to fear the Divine wrath. Let us then fear the
spiritual idolatry of covetousness, and the love of worldly
pleasure; and be careful not to countenance them in our
families, by our example or by the education of our children.
May the Lord write his law and truth in our hearts, there set up
his throne, and shed abroad his love!
* The Israelites to distinguish themselves from other nations.
(1-21) Respecting the application of tithes. (22-29)

#1-21 Moses tells the people of Israel how God had given them
three distinguishing privileges, which were their honour, and
figures of those spiritual blessings in heavenly things, with
which God has in Christ blessed us. Here is election; "The Lord
hath chosen thee." He did not choose them because they were by
their own acts a peculiar people to him above other nations, but
he chose them that they might be so by his grace; and thus were
believers chosen, #Eph 1:4|. Here is adoption; "Ye are the
children of the Lord your God;" not because God needed children,
but because they were orphans, and needed a father. Every
spiritual Israelite is indeed a child of God, a partaker of his
nature and favour. Here is sanctification; "Thou art a holy
people." God's people are required to be holy, and if they are
holy, they are indebted to the grace God which makes them so.
Those whom God chooses to be his children, he will form to be a
holy people, and zealous of good works. They must be careful to
avoid every thing which might disgrace their profession, in the
sight of those who watch for their halting. Our heavenly Father
forbids nothing but for our welfare. Do thyself no harm; do not
ruin thy health, thy reputation, thy domestic comforts, thy
peace of mind. Especially do not murder thy soul. Do not be the
vile slave of thy appetites and passions. Do not render all
around thee miserable, and thyself wretched; but aim at that
which is most excellent and useful. The laws which regarded many
sorts of flesh as unclean, were to keep them from mingling with
their idolatrous neighbours. It is plain in the gospel, that
these laws are now done away. But let us ask our own hearts, Are
we of the children of the Lord our God? Are we separate from the
ungodly world, in being set apart to God's glory, the purchase
of Christ's blood? Are we subjects of the work of the Holy
Ghost? Lord, teach us from these precepts how pure and holy all
thy people ought to live!
#22-29 A second portion from the produce of their land was
required. The whole appointment evidently was against the
covetousness, distrust, and selfishness of the human heart. It
promoted friendliness, liberality, and cheerfulness, and raised
a fund for the relief of the poor. They were taught that their
worldly portion was most comfortably enjoyed, when shared with
their brethren who were in want. If we thus serve God, and do
good with what we have, it is promised that the Lord our God
will bless us in all the works of our land. The blessing of God
is all to our outward prosperity; and without that blessing, the
work of our hands will bring nothing to pass. The blessing
descends upon the working hand. Expect not that God should bless
thee in thy idleness and love of ease. And it descends upon the
giving hand. He who thus scatters, certainly increases; and to
be free and generous in the support of religion, and any good
work, is the surest and safest way of thriving.
* The year of release. (1-11) Concerning the release of
servants. (12-18) Respecting the firstlings of cattle. (19-23)

#1-11 This year of release typified the grace of the gospel, in
which is proclaimed the acceptable year of the Lord; and by
which we obtain the release of our debts, that is, the pardon of
our sins. The law is spiritual, and lays restraints upon the
thoughts of the heart. We mistake, if we think thoughts are free
from God's knowledge and check. That is a wicked heart indeed,
which raises evil thoughts from the good law of God, as theirs
did, who, because God had obliged them to the charity of
forgiving, denied the charity of giving. Those who would keep
from the act of sin, must keep out of their minds the very
thought of sin. It is a dreadful thing to have the cry of the
poor justly against us. Grudge not a kindness to thy brother;
distrust not the providence of God. What thou doest, do freely,
for God loves a cheerful giver, #2Co 9:7|.

#12-18 Here the law concerning Hebrew servants is repeated.
There is an addition, requiring the masters to put some small
stock into their servants' hands to set up with for themselves,
when sent out of their servitude, wherein they had received no
wages. We may expect family blessings, the springs of family
prosperity, when we make conscience of our duty to our family
relations. We are to remember that we are debtors to Divine
justice, and have nothing to pay with. That we are slaves, poor,
and perishing. But the Lord Jesus Christ, by becoming poor, and
by shedding his blood, has made a full and free provision for
the payment of our debts, the ransom of our souls, and the
supply of all our wants. When the gospel is clearly preached,
the acceptable year of the Lord is proclaimed; the year of
release of our debts, of the deliverance of our souls, and of
obtaining rest in him. And as faith in Christ and love to him
prevail, they will triumph over the selfishness of the heart,
and over the unkindness of the world, doing away the excuses
that rise from unbelief, distrust, and covetousness.

#19-23 Here is a direction what to do with the firstlings. We
are not now limited as the Israelites were; we make no
difference between a first calf, or lamb, and the rest. Let us
then look to the gospel meaning of this law, devoting ourselves
and the first of our time and strength to God; and using all our
comforts and enjoyments to his praise, and under the direction
of his law, as we have them all by his gift.
* The yearly feasts. (1-17) Of judges, Groves and images
forbidden. (18-22)

#1-17 The laws for the three yearly feasts are here repeated;
that of the Passover, that of the Pentecost, that of
Tabernacles; and the general law concerning the people's
attendance. Never should a believer forget his low estate of
guilt and misery, his deliverance, and the price it cost the
Redeemer; that gratitude and joy in the Lord may be mingled with
sorrow for sin, and patience under the tribulations in his way
to the kingdom of heaven. They must rejoice in their receivings
from God, and in their returns of service and sacrifice to him;
our duty must be our delight, as well as our enjoyment. If those
who were under the law must rejoice before God, much more we
that are under the grace of the gospel; which makes it our duty
to rejoice evermore, to rejoice in the Lord always. When we
rejoice in God ourselves, we should do what we can to assist
others also to rejoice in him, by comforting the mourners, and
supplying those who are in want. All who make God their joy, may
rejoice in hope, for He is faithful that has promised.

#18-22 Care is taken for the due administration of justice. All
personal regards must be laid aside, so that right is done to
all, and wrong to none. Care is taken to prevent following the
idolatrous customs of the heathen. Nothing belies God more, or
tends more to corrupt the minds of men, than representing and
worshipping, by an image, that God, who is an almighty and
eternal Spirit, present every where. Alas! even in gospel days,
and under a better dispensation, established upon better
promises, there is a tendency to set up idols, under one form or
another, in the human heart.
* All sacrifices to be perfect, Idolaters must be slain. (1-7)
Difficult controversies. (8-13) The choice of a king, His
duties. (14-20)

#1-7 No creature which had any blemish was to be offered in
sacrifice to God. We are thus called to remember the perfect,
pure, and spotless sacrifice of Christ, and reminded to serve
God with the best of our abilities, time, and possession, or our
pretended obedience will be hateful to him. So great a
punishment as death, so remarkable a death as stoning, must be
inflicted on the Jewish idolater. Let all who in our day set up
idols in their hearts, remember how God punished this crime in
Israel.

#8-13 Courts of judgment were to be set up in every city. Though
their judgment had not the Divine authority of an oracle, it was
the judgment of wise, prudent, experienced men, and had the
advantage of a Divine promise.

#14-20 God himself was in a particular manner Israel's King; and
if they set another over them, it was necessary that he should
choose the person. Accordingly, when the people desired a king,
they applied to Samuel, a prophet of the Lord. In all cases,
God's choice, if we can but know it, should direct, determine,
and overrule ours. Laws are given for the prince that should be
elected. He must carefully avoid every thing that would turn him
from God and religion. Riches, honours, and pleasures, are three
great hindrances of godliness, (the lusts of the flesh, the
lusts of the eye, and the pride of life,) especially to those in
high stations; against these the king is here warned. The king
must carefully study the law of God, and make that his rule; and
having a copy of the Scriptures of his own writing, must read
therein all the days of his life. It is not enough to have
Bibles, but we must use them, use them daily, as long as we
live. Christ's scholars never learn above their Bibles, but will
have constant occasion for them, till they come to that world
where knowledge and love will be made perfect. The king's
writing and reading were as nothing, if he did not practise what
he wrote and read. And those who fear God and keep his
commandments, will fare the better for it even in this world.
* A provision respecting Levites. (1-8) The abominations of the
Canaanites to be avoided. (9-14) Christ the great Prophet.
(15-22)

#1-8 Care is taken that the priests entangle not themselves with
the affairs of this life, nor enrich themselves with the wealth
of this world; they have better things to mind. Care is likewise
taken that they want not the comforts and conveniences of this
life. The people must provide for them. He that has the benefit
of solemn religious assemblies, ought to give help for the
comfortable support of those that minister in such assemblies.
#9-14 Was it possible that a people so blessed with Divine
institutions, should ever be in any danger of making those their
teachers whom God had made their captives? They were in danger;
therefore, after many like cautions, they are charged not to do
after the abominations of the nations of Canaan. All reckoning
of lucky or unlucky days, all charms for diseases, all amulets
or spells to prevent evil, fortune-telling, &c. are here
forbidden. These are so wicked as to be a chief cause of the
rooting out of the Canaanites. It is amazing to think that there
should be any pretenders of this kind in such a land, and day of
light, as we live in. They are mere impostors who blind and
cheat their followers.

#15-22 It is here promised concerning Christ, that there should
come a Prophet, great above all the prophets; by whom God would
make known himself and his will to the children of men, more
fully and clearly than he had ever done before. He is the Light
of the world, #Joh 8:12|. He is the World by whom God speaks to
us, #Joh 1:1; Heb 1:2|. In his birth he should be one of their
nation. In his resurrection he should be raised up at Jerusalem,
and from thence his doctrine should go forth to all the world.
Thus God, having raised up his Son Christ Jesus, sent him to
bless us. He should be like unto Moses, only above him. This
prophet is come, even JESUS; and is "He that should come," and
we are to look for no other. The view of God which he gives,
will not terrify or overwhelm, but encourages us. He speaks with
fatherly affection and Divine authority united. Whoever refuses
to listen to Jesus Christ, shall find it is at his peril; the
same that is the Prophet is to be his Judge, #Joh 12:48|. Woe
then to those who refuse to hearken to His voice, to accept His
salvation, or yield obedience to His sway! But happy they who
trust in Him, and obey Him. He will lead them in the paths of
safety and peace, until He brings them to the land of perfect
light, purity, and happiness. Here is a caution against false
prophets. It highly concerns us to have a right touchstone
wherewith to try the word we hear, that we may know what that
word is which the Lord has not spoken. Whatever is against the
plain sense of the written word, or which gives countenance or
encouragement to sin, we may be sure is not that which the Lord
has spoken.
* The cities of refuge, The man-slayer, The murderer. (1-13)
Landmarks not to be removed. (14) The punishment of false
witnesses. (15-21)

#1-13 Here is the law settled between the blood of the murdered,
and the blood of the murderer; provision is made, that the
cities of refuge should be a protection, so that a man should
not die for that as a crime, which was not his willing act. In
Christ, the Lord our Righteousness, refuge is provided for those
who by faith flee unto him. But there is no refuge in Jesus
Christ for presumptuous sinners, who go on still in their
trespasses. Those who flee to Christ from their sins, shall be
safe in him, but not those who expect to be sheltered by him in
their sins.

#14 Direction is given to fix landmarks in Canaan. It is the
will of God that every one should know his own; and that means
should be used to hinder the doing and suffering of wrong. This,
without doubt, is a moral precept, and still binding. Let every
man be content with his own lot, and be just to his neighbours
in all things.

#15-21 Sentence should never be passed upon the testimony of one
witness alone. A false witness should suffer the same punishment
which he sought to have inflicted upon the person he accused.
Nor could any law be more just. Let all Christians not only be
cautious in bearing witness in public, but be careful not to
join in private slanders; and let all whose consciences accuse
them of crime, without delay flee for refuge to the hope set
before them in Jesus Christ.
* Exhortation and proclamation respecting those who went to war.
(1-9) Peace to be offered, What cities were to be devoted.
(10-20)

#1-9 In the wars wherein Israel engaged according to the will of
God, they might expect the Divine assistance. The Lord was to be
their only confidence. In these respects they were types of the
Christian's warfare. Those unwilling to fight, must be sent
away. The unwillingness might arise from a man's outward
condition. God would not be served by men forced against their
will. Thy people shall be willing, #Ps 110:3|. In running the
Christian race, and fighting the good fight of faith, we must
lay aside all that would make us unwilling. If a man's
unwillingness rose from weakness and fear, he had leave to
return from the war. The reason here given is, lest his
brethren's heart fail as well as his heart. We must take heed
that we fear not with the fear of them that are afraid, #Isa
8:12|.

#10-12 The Israelites are here directed about the nations on
whom they made war. Let this show God's grace in dealing with
sinners. He proclaims peace, and beseeches them to be
reconciled. Let it also show us our duty in dealing with our
brethren. Whoever are for war, we must be for peace. Of the
cities given to Israel, none of their inhabitants must be left.
Since it could not be expected that they should be cured of
their idolatry, they would hurt Israel. These regulations are
not the rules of our conduct, but Christ's law of love. The
horrors of war must fill the feeling heart with anguish upon
every recollection; and are proofs of the wickedness of man, the
power of Satan, and the just vengeance of God, who thus scourges
a guilty world. But how dreadful their case who are engaged in
unequal conflict with their Maker, who will not submit to render
him the easy tribute of worship and praise! Certain ruin awaits
them. Let neither the number nor the power of the enemies of our
souls dismay us; nor let even our own weakness cause us to
tremble or to faint. The Lord will save us; but in this war let
none engage whose hearts are fond of the world, or afraid of the
cross and the conflict. Care is here taken that in besieging
cities the fruit-trees should not be destroyed. God is a better
friend to man than he is to himself; and God's law consults our
interests and comforts; while our own appetites and passions,
which we indulge, are enemies to our welfare. Many of the Divine
precepts restrain us from destroying that which is for our life
and food. The Jews understand this as forbidding all wilful
waste upon any account whatsoever. Every creature of God is
good; as nothing is to be refused, so nothing is to be abused.
We may live to want what we carelessly waste.
* The expiation of uncertain murder. (1-9) Respecting a captive
taken to wife. (10-14) The first-born not to be disinherited for
private affection. (15-17) A stubborn son to be stoned. (18-21)
Malefactors not to be left hanging all night. (22,23)

#1-9 If a murderer could not be found out, great solemnity is
provided for putting away the guilt from the land, as an
expression of dread and detesting of that sin. The providence of
God has often wonderfully brought to light these hidden works of
darkness, and the sin of the guilty has often strangely found
them out. The dread of murder should be deeply impressed upon
every heart, and all should join in detecting and punishing
those who are guilty. The elders were to profess that they had
not been any way aiding or abetting the sin. The priests were to
pray to God for the country and nation, that God would be
merciful. We must empty that measure by our prayers, which
others are filling by their sins. All would be taught by this
solemnity, to use the utmost care and diligence to prevent,
discover, and punish murder. We may all learn from hence to take
heed of partaking in other men's sins. And we have fellowship
with the unfruitful works of darkness, if we do not reprove
them.

#10-14 By this law a soldier was allowed to marry his captive,
if he pleased. This might take place upon some occasions; but
the law does not show any approval of it. It also intimates how
binding the laws of justice and honour are in marriage; which is
a sacred engagement.

#15-17 This law restrains men from disinheriting their eldest
sons without just cause. The principle in this case as to
children, is still binding to parents; they must give children
their right without partiality.

#18-21 Observe how the criminal is here described. He is a
stubborn and rebellious son. No child was to fare the worse for
weakness of capacity, slowness, or dulness, but for wilfulness
and obstinacy. Nothing draws men into all manner of wickedness,
and hardens them in it more certainly and fatally, than
drunkenness. When men take to drinking, they forget the law of
honouring parents. His own father and mother must complain of
him to the elders of the city. Children who forget their duty,
must thank themselves, and not blame their parents, if they are
regarded with less and less affection. He must be publicly
stoned to death by the men of his city. Disobedience to a
parent's authority must be very evil, when such a punishment was
ordered; nor is it less provoking to God now, though it escapes
punishment in this world. But when young people early become
slaves to sensual appetites, the heart soon grows hard, and the
conscience callous; and we can expect nothing but rebellion and
destruction.

#22,23 By the law of Moses, the touch of a dead body was
defiling, therefore dead bodies must not be left hanging, as
that would defile the land. There is one reason here which has
reference to Christ; "He that is hanged is accursed of God;"
that is, it is the highest degree of disgrace and reproach.
Those who see a man thus hanging between heaven and earth, will
conclude him abandoned of both, and unworthy of either. Moses,
by the Spirit, uses this phrase of being accursed of God, when
he means no more than being treated most disgracefully, that it
might afterward be applied to the death of Christ, and might
show that in it he underwent the curse of the law for us; which
proves his love, and encourages to faith in him.
* Of humanity towards brethren. (1-4) Various precepts. (5-12)
Against impurity. (13-30)

#1-4 If we duly regard the golden rule of "doing to others as we
would they should do unto us," many particular precepts might be
omitted. We can have no property in any thing that we find.
Religion teaches us to be neighbourly, and to be ready to do all
good offices to all men. We know not how soon we may have
occasion for help.

#5-12 God's providence extends itself to the smallest affairs,
and his precepts do so, that even in them we may be in the fear
of the Lord, as we are under his eye and care. Yet the tendency
of these laws, which seem little, is such, that being found
among the things of God's law, they are to be accounted great
things. If we would prove ourselves to be God's people, we must
have respect to his will and to his glory, and not to the vain
fashions of the world. Even in putting on our garments, as in
eating or in drinking, all must be done with a serious regard to
preserve our own and others' purity in heart and actions. Our
eye should be single, our heart simple, and our behaviour all of
a piece.

#13-30 These and the like regulations might be needful then, and
yet it is not necessary that we should curiously examine
respecting them. The laws relate to the seventh commandment,
laying a restraint upon fleshly lusts which war against the
soul.
* Who are shut out from the congregation. (1-8) Cleanliness
enjoined. (15-25) Of fugitive servants, Usury, and other
precepts. (9-14)

#1-8 We ought to value the privileges of God's people, both for
ourselves and for our children, above all other advantages. No
personal blemishes, no crimes of our forefathers, no difference
of nation, shuts us out under the Christian dispensation. But an
unsound heart will deprive us of blessings; and a bad example,
or an unsuitable marriage, may shut our children from them.

#9-14 The camp of the Lord must have nothing offensive in it. If
there must be this care taken to preserve the body clean, much
more should we be careful to keep the mind pure.

#15-25 It is honourable to shelter and protect the weak,
provided they are not wicked. Proselytes and converts to the
truth, should be treated with particular tenderness, that they
may have no temptation to return to the world. We cannot honour
God with our substance, unless it be honestly and honourably
come by. It must not only be considered what we give, but how we
got it. Where the borrower gets, or hopes to get, it is just
that the lender should share the gain; but to him that borrows
for necessary food, pity must be showed. That which is gone out
of thy lips, as a solemn and deliberate vow, must not be
recalled, but thou shalt keep and perform it punctually and
fully. They were allowed to pluck and eat of the corn or grapes
that grew by the road side; only they must not carry any away.
This law intimated what great plenty of corn and wine they
should have in Canaan. It provided for the support of poor
travellers, and teaches us to be kind to such, teaches us to be
ready to distribute, and not to think every thing lost that is
given away. Yet it forbids us to abuse the kindness of friends,
or to take advantage of what is allowed. Faithfulness to their
engagements should mark the people of God; and they should never
encroach upon others.
* Of divorce. (1-4) Of new-married persons, Of man-stealers, Of
pledges. (5-13) Of justice and generosity. (14-22)

#1-4 Where the providence of God, or his own wrong choice in
marriage, has allotted to a Christian a trial instead of a help
meet; he will from his heart prefer bearing the cross, to such
relief as tends to sin, confusion, and misery. Divine grace will
sanctify this cross, support under it, and teach so to behave,
as will gradually render it more tolerable.

#5-13 It is of great consequence that love be kept up between
husband and wife; that they carefully avoid every thing which
might make them strange one to another. Man-stealing was a
capital crime, which could not be settled, as other thefts, by
restitution. The laws concerning leprosy must be carefully
observed. Thus all who feel their consciences under guilt and
wrath, must not cover it, or endeavour to shake off their
convictions; but by repentance, and prayer, and humble
confession, take the way to peace and pardon. Some orders are
given about pledges for money lent. This teaches us to consult
the comfort and subsistence of others, as much as our own
advantage. Let the poor debtor sleep in his own raiment, and
praise God for thy kindness to him. Poor debtors ought to feel
more than commonly they do, the goodness of creditors who do not
take all the advantage of the law against them, nor should this
ever be looked upon as weakness.

#14-22 It is not hard to prove that purity, piety, justice,
mercy, fair conduct, kindness to the poor and destitute,
consideration for them, and generosity of spirit, are pleasing
to God, and becoming in his redeemed people. The difficulty is
to attend to them in our daily walk and conversation.
* Extent of punishment. (1-3) The ox that treadeth the corn. (4)
Marriage of a brother's wife. (5-12) Of unjust weights. (13-16)
War against Amalek. (17-19)

#1-3 Every punishment should be with solemnity, that those who
see it may be filled with dread, and be warned not to offend in
like manner. And though the criminals must be shamed as well as
put to pain, for their warning and disgrace, yet care should be
taken that they do not appear totally vile. Happy those who are
chastened of the Lord to humble them, that they should not be
condemned with the world to destruction.

#4 This is a charge to husbandmen. It teaches us to make much of
the animals that serve us. But we must learn, not only to be
just, but kind to all who are employed for the good of our
better part, our souls, #1Co 9:9|.

#5-12 The custom here regulated seems to have been in the Jewish
law in order to keep inheritances distinct; now it is unlawful.

#13-16 Dishonest gain always brings a curse on men's property,
families, and souls. Happy those who judge themselves, repent of
and forsake their sins, and put away evil things, that they may
not be condemned of the Lord.

#17-19 Let every persecutor and injurer of God's people take
warning from the case of the Amalekites. The longer it is before
judgement comes, the more dreadful will it be at last. Amalek
may remind us of the foes of our souls. May we be enabled to
slay all our lusts, all the corruptions both within and without,
all the powers of darkness and of the world, which oppose our
way to the blessed Saviour.
* Confession in offering the first-fruits. (1-11) The prayer
after disposal of the third year's tithe. (12-15) The covenant
between God and the people. (16-19)

#1-11 When God has made good his promises to us, he expects we
should own it to the honour of his faithfulness. And our
creature comforts are doubly sweet, when we see them flowing
from the fountain of the promise. The person who offered his
first-fruits, must remember and own the mean origin of that
nation, of which he was a member. A Syrian ready to perish was
my father. Jacob is here called a Syrian. Their nation in its
infancy sojourned in Egypt as strangers, they served there as
slaves. They were a poor, despised, oppressed people in Egypt;
and though become rich and great, had no reason to be proud,
secure, or forgetful of God. He must thankfully acknowledge
God's great goodness to Israel. The comfort we have in our own
enjoyments, should lead us to be thankful for our share in
public peace and plenty; and with present mercies we should
bless the Lord for the former mercies we remember, and the
further mercies we expect and hope for. He must offer his basket
of first-fruits. Whatever good thing God gives us, it is his
will that we make the most comfortable use we can of it, tracing
the streams to the Fountain of all consolation.

#12-15 How should the earth yield its increase, or, if it does,
what comfort can we take in it, unless therewith our God gives
us his blessing? All this represented the covenant relation
between a reconciled God and every true believer, and the
privileges and duties belonging to it. We must be watchful, and
show that according to the covenant of grace in Christ Jesus,
the Lord is our God, and we are his people, waiting in his
appointed way for the performance of his gracious promises.

#16-19 Moses here enforces the precepts. They are God's laws,
therefore thou shalt do them, to that end were they given thee;
do them, and dispute them not; do them, and draw not back; do
them, not carelessly and hypocritically, but with thy heart and
soul, thy whole heart and thy whole soul. We forswear ourselves,
and break the most sacred engagement, if, when we have taken the
Lord to be our God, we do not make conscience of obeying his
commands. We are elected to obedience, #1Pe 1:2|; chosen that we
should be holy, #Eph 1:4|; purified a peculiar people, that we
might not only do good works, but be zealous in them, #Tit
2:14|. Holiness is true honour, and the only way to everlasting
honour.
* The law to be written on stones in the promised land. (1-10)
The curses to be pronounced on mount Ebal. (11-26)

#1-10 As soon as they were come into Canaan, they must set up a
monument, on which they must write the words of this law. They
must set up an altar. The word and prayer must go together.
Though they might not, of their own heads, set up any altar
besides that at the tabernacle; yet, by the appointment of God,
they might, upon special occasion. This altar must be made of
unhewn stones, such as they found upon the field. Christ, our
Altar, is a stone cut out of the mountain without hands, refused
by the builders, as having no form or comeliness, but accepted
of God the Father, and made the Head of the corner. In the Old
Testament the words of the law are written, with the curse
annexed; which would overcome us with horror, if we had not, in
the New Testament, an altar erected close by, which gives
consolation. Blessed be God, the printed copies of the
Scriptures among us, do away the necessity of such methods as
were presented to Israel. The end of the gospel ministry is, and
the end of preachers ought to be, to make the word of God as
plain as possible. Yet, unless the Spirit of God prosper such
labours with Divine power, we shall not, even by these means, be
made wise unto salvation: for this blessing we should therefore
daily and earnestly pray.
#11-26 The six tribes appointed for blessing, were all children
of the free women, for to such the promise belongs, #Ga 4:31|.
Levi is here among the rest. Ministers should apply to
themselves the blessing and curse they preach to others, and by
faith set their own Amen to it. And they must not only allure
people to their duty with the promises of a blessing, but awe
them with the threatenings of a curse, by declaring that a curse
would be upon those who do such things. To each of the curses
the people were to say, Amen. It professed their faith, that
these, and the like curses, were real declarations of the wrath
of God against the ungodliness and unrighteousness of men, not
one jot of which shall fall to the ground. It was acknowledging
the equity of these curses. Those who do such things deserve to
fall, and lie under the curse. Lest those who were guilty of
other sins, not here mentioned, should think themselves safe
from the curse, the last reaches all. Not only those who do the
evil which the law forbids, but those also who omit the good
which the law requires. Without the atoning blood of Christ,
sinners can neither have communion with a holy God, nor do any
thing acceptable to him; his righteous law condemns every one
who, at any time, or in any thing, transgresses it. Under its
awful curse we remain as transgressors, until the redemption of
Christ is applied to our hearts. Wherever the grace of God
brings salvation, it teaches the believer to deny ungodliness
and worldly lusts, to live soberly, righteously, and godly in
this present world, consenting to, and delighting in the words
of God's law, after the inward man. In this holy walk, true
peace and solid joy are to be found.
* The blessings for obedience. (1-14) The curses for
disobedience. (15-44) Their ruin, if disobedient. (45-68)

#1-14 This chapter is a very large exposition of two words, the
blessing and the curse. They are real things and have real
effects. The blessings are here put before the curses. God is
slow to anger, but swift to show mercy. It is his delight to
bless. It is better that we should be drawn to what is good by a
child-like hope of God's favour, than that we be frightened to
it by a slavish fear of his wrath. The blessing is promised,
upon condition that they diligently hearken to the voice of God.
Let them keep up religion, the form and power of it, in their
families and nation, then the providence of God would prosper
all their outward concerns.

#15-44 If we do not keep God's commandments, we not only come
short of the blessing promised, but we lay ourselves under the
curse, which includes all misery, as the blessing all happiness.
Observe the justice of this curse. It is not a curse causeless,
or for some light cause. The extent and power of this curse.
Wherever the sinner goes, the curse of God follows; wherever he
is, it rests upon him. Whatever he has is under a curse. All his
enjoyments are made bitter; he cannot take any true comfort in
them, for the wrath of God mixes itself with them. Many
judgments are here stated, which would be the fruits of the
curse, and with which God would punish the people of the Jews,
for their apostasy and disobedience. We may observe the
fulfilling of these threatenings in their present state. To
complete their misery, it is threatened that by these troubles
they should be bereaved of all comfort and hope, and left to
utter despair. Those who walk by sight, and not by faith, are in
danger of losing reason itself, when every thing about them
looks frightful.
#45-68 If God inflicts vengeance, what miseries his curse can
bring upon mankind, even in this present world! Yet these are
but the beginning of sorrows to those under the curse of God.
What then will be the misery of that world where their worm
dieth not, and their fire is not quenched! Observe what is here
said of the wrath of God, which should come and remain upon the
Israelites for their sins. It is amazing to think that a people
so long the favourites of Heaven, should be so cast off; and yet
that a people so scattered in all nations should be kept
distinct, and not mixed with others. If they would not serve God
with cheerfulness, they should be compelled to serve their
enemies. We may justly expect from God, that if we do not fear
his fearful name, we shall feel his fearful plagues; for one way
or other God will be feared. The destruction threatened is
described. They have, indeed, been plucked from off the land,
ver. #63|. Not only by the Babylonish captivity, and when
Jerusalem was destroyed by the Romans; but afterwards, when they
were forbidden to set foot in Jerusalem. They should have no
rest; no rest of body, ver. 65, but be continually on the
remove, either in hope of gain, or fear of persecution. No rest
of the mind, which is much worse. They have been banished from
city to city, from country to country; recalled, and banished
again. These events, compared with the favour shown to Israel in
ancient times, and with the prophecies about them, should not
only excite astonishment, but turn unto us for a testimony,
assuring us of the truth of Scripture. And when the other
prophecies of their conversion to Christ shall come to pass, the
whole will be a sign and a wonder to all the nations of the
earth, and the forerunner of a general spread of true
christianity. The fulfilling of these prophecies upon the Jewish
nation, delivered more than three thousand years ago, shows that
Moses spake by the Spirit of God; who not only foresees the ruin
of sinners, but warns of it, that they may prevent it by a true
and timely repentance, or else be left without excuse. And let
us be thankful that Christ hath redeemed us from the curse of
the law, by being made a curse for us, and bearing in his own
person all that punishment which our sins merit, and which we
must otherwise have endured for ever. To this Refuge and
salvation let sinners flee; therein let believers rejoice, and
serve their reconciled God with gladness of heart, for the
abundance of his spiritual blessings.
* Moses calls Israel's mercies to remembrance. (1-9) The Divine
wrath on those who flatter themselves in their wickedness.
(10-21) The ruin of the Jewish nation. (22-28) Secret things
belong unto God. (29)

#1-9 Both former mercies, and fresh mercies, should be thought
on by us as motives to obedience. The hearing ear, and seeing
eye, and the understanding heart, are the gift of God. All that
have them, have them from him. God gives not only food and
raiment, but wealth and large possessions, to many to whom he
does not give grace. Many enjoy the gifts, who have not hearts
to perceive the Giver, nor the true design and use of the gifts.
We are bound, in gratitude and interest, as well as in duty and
faithfulness, to keep the words of the covenant.

#10-21 The national covenant made with Israel, not only typified
the covenant of grace made with true believers, but also
represented the outward dispensation of the gospel. Those who
have been enabled to consent to the Lord's new covenant of mercy
and grace in Jesus Christ, and to give up themselves to be his
people, should embrace every opportunity of renewing their open
profession of relation to him, and their obligation to him, as
the God of salvation, walking according thereto. The sinner is
described as one whose heart turns away from his God; there the
mischief begins, in the evil heart of unbelief, which inclines
men to depart from the living God to dead idols. Even to this
sin men are now tempted, when drawn aside by their own lusts and
fancies. Such men are roots that bear gall and wormwood. They
are weeds which, if let alone, overspread the whole field. Satan
may for a time disguise this bitter morsel, so that thou shalt
not have the natural taste of it, but at the last day, if not
before, the true taste shall be discerned. Notice the sinner's
security in sin. Though he hears the words of the curse, yet
even then he thinks himself safe from the wrath of God. There is
scarcely a threatening in all the book of God more dreadful than
this. Oh that presumptuous sinners would read it, and tremble!
for it is a real declaration of the wrath of God, against
ungodliness and unrighteousness of man.
#22-28 Idolatry would be the ruin of their nation. It is no new
thing for God to bring desolating judgments on a people near to
him in profession. He never does this without good reason. It
concerns us to seek for the reason, that we may give glory to
God, and take warning to ourselves. Thus the law of Moses leaves
sinners under the curse, and rooted out of the Lord's land; but
the grace of Christ toward penitent, believing sinners, plants
them again in their land; and they shall no more be pulled up,
being kept by the power of God.

#29 Moses ends his prophecy of the Jews' rejection, just as St.
Paul ends his discourse on the same subject, when it began to be
fulfilled, #Ro 11:33|. We are forbidden curiously to inquire
into the secret counsels of God, and to determine concerning
them. But we are directed and encouraged, diligently to seek
into that which God has made known. He has kept back nothing
that is profitable for us, but only that of which it is good for
us to be ignorant. The end of all Divine revelation is, not to
furnish curious subjects of speculation and discourse, but that
we may do all the words of this law, and be blessed in our deed.
This, the Bible plainly reveals; further than this, man cannot
profitably go. By this light he may live and die comfortably,
and be happy for ever.
* Mercies promised to the repentant. (1-10) The commandment
manifest. (11-14) Death and life set before them. (15-20)

#1-10 In this chapter is a plain intimation of the mercy God has
in store for Israel in the latter days. This passage refers to
the prophetic warnings of the last two chapters, which have been
mainly fulfilled in the destruction of Jerusalem by the Romans,
and in their dispersion to the present day; and there can be no
doubt that the prophetic promise contained in these verses yet
remain to come to pass. The Jewish nation shall in some future
period, perhaps not very distant, be converted to the faith of
Christ; and, many think, again settled in the land of Canaan.
The language here used is in a great measure absolute promises;
not merely a conditional engagement, but declaring an event
assuredly to take place. For the Lord himself here engages to
"circumcise their hearts;" and when regenerating grace has
removed corrupt nature, and Divine love has supplanted the love
of sin, they certainly will reflect, repent, return to God, and
obey him; and he will rejoice in doing them good. The change
that will be wrought upon them will not be only outward, or
consisting in mere opinions; it will reach to their souls. It
will produce in them an utter hatred of all sin, and a fervent
love to God, as their reconciled God in Christ Jesus; they will
love him with all their hearts, and with all their soul. They
are very far from this state of mind at present, but so were the
murderers of the Lord Jesus, on the day of Pentecost; who yet in
one hour were converted unto God. So shall it be in the day of
God's power; a nation shall be born in a day; the Lord will
hasten it in his time. As a conditional promise this passage
belongs to all persons and all people, not to Israel only; it
assures us that the greatest sinners, if they repent and are
converted, shall have their sins pardoned, and be restored to
God's favour.

#11-14 The law is not too high for thee. It is not only known
afar off; it is not confined to men of learning. It is written
in thy books, made plain, so that he who runs may read it. It is
in thy mouth, in the tongue commonly used by thee, in which thou
mayest hear it read, and talk of it among thy children. It is
delivered so that it is level to the understanding of the
meanest. This is especially true of the gospel of Christ, to
which the apostle applies it. But the word is nigh us, and
Christ in that word; so that if we believe with the heart, that
the promises of the Messiah are fulfilled in our Lord Jesus, and
confess them with our mouth, we then have Christ with us.

#15-20 What could be said more moving, and more likely to make
deep and lasting impressions? Every man wishes to obtain life
and good, and to escape death and evil; he desires happiness,
and dreads misery. So great is the compassion of the Lord, that
he has favoured men, by his word, with such a knowledge of good
and evil as will make them for ever happy, if it be not their
own fault. Let us hear the sum of the whole matter. If they and
theirs would love God, and serve him, they should live and be
happy. If they or theirs should turn from God, desert his
service, and worship other gods, that would certainly be their
ruin. There never was, since the fall of man, more than one way
to heaven; which is marked out in both Testaments, though not
with equal clearness. Moses meant that same way of acceptance,
which Paul more plainly described; and Paul's words mean the
same obedience, on which Moses more fully treated. In both
Testaments the good and right way is brought near, and plainly
revealed to us.
* Moses encourages the people, and Joshua. (1-8) The law to be
read every seventh year. (9-13) The Israelites' apostasy
foretold, A song given to be witness against them. (14-22) The
law delivered to the Levites. (22-30)

#1-8 Moses assures Israel of the constant presence of God with
them. This is applied by the apostle to all God's spiritual
Israel, to encourage their faith and hope; unto us is this
gospel preached, as well as unto them; he will never fail thee,
nor forsake thee, #Heb 13:5|. Moses commends Joshua to them for
a leader; one whose wisdom, and courage, and affection they had
long known; one whom God had appointed to be their leader; and
therefore would own and bless. Joshua is well pleased to be
admonished by Moses to be strong and of good courage. Those
shall speed well, who have God with them; therefore they ought
to be of good courage. Through God let us do valiantly, for
through him we shall do victoriously; if we resist the devil, he
will flee from us.

#9-13 Though we read the word in private, we must not think it
needless to hear it read in public. This solemn reading of the
law must be done in the year of release. The year of release was
typical of gospel grace, which is called the acceptable year of
the Lord; for our pardon and liberty by Christ, engage us to
keep his commandments. It must be read to all Israel, men,
women, children, and to the strangers. It is the will of God
that all people should acquaint themselves with his word. It is
a rule to all, therefore should be read to all. Whoever has read
of the pains taken by many persons to get scraps of the
Scriptures, when a whole copy could not be obtained, or safely
possessed, will see how thankful we should be for the thousands
of copies amongst us. They will also understand the very
different situation in which the Israelites were placed for many
ages. But the heart of man is so careless, that all will be
found too little, to keep up a knowledge of the truths,
precepts, and worship of God.
#14-22 Moses and Joshua attended the Divine Majesty at the door
of the tabernacle. Moses is told again that he must shortly die;
even those who are most ready and willing to die, need to be
often reminded of its coming. The Lord tells Moses, that, after
his death, the covenant he had taken so much pains to make
between Israel and their God, would certainly be broken. Israel
would forsake Him; then God would forsake Israel. Justly does he
cast those off who so unjustly cast him off. Moses is directed
to deliver them a song, which should remain a standing testimony
for God, as faithful to them in giving them warning, and against
them, as persons false to themselves in not taking the warning.
The word of God is a discerner of the thoughts and intents of
men's hearts, and meets them by reproofs and correction.
Ministers who preach the word, know not the imaginations of men;
but God, whose word it is, knows perfectly.

#23-30 The solemn delivery of the book of the law to the
Levites, to be deposited in, or rather by the side, of the ark,
is again related. The song which follows in the next chapter is
delivered to Moses, and by him to the people. He wrote it first,
as the Holy Spirit taught him; and then spake it in the hearing
of all the people. Moses tells them plainly, I know that after
my death ye will utterly corrupt yourselves. Many a sad thought,
no doubt, it occasioned to this good man; but his comfort was,
that he had done his duty, and that God would be glorified in
their dispersion, if not in their settlement, for the foundation
of God stands sure.
* The song of Moses. (1,2) The character of God, The character
of Israel. (3-6) The great things God had done for Israel.
(7-14) The wickedness of Israel. (19-25) The judgments which
would come upon them for their sins. (15-18) Deserved vengeance
withheld. (26-38) God's deliverance for his people. (39-43) The
exhortation with which the song was delivered. (44-47) Moses to
go up mount Nebo to die. (48-52)

#1,2 Moses begins with a solemn appeal to heaven and earth,
concerning the truth and importance of what he was about to say.
His doctrine is the gospel, the speech of God, the doctrine of
Christ; the doctrine of grace and mercy through him, and of life
and salvation by him.

#3-6 "He is a Rock." This is the first time God is called so in
Scripture. The expression denotes that the Divine power,
faithfulness, and love, as revealed in Christ and the gospel,
form a foundation which cannot be changed or moved, on which we
may build our hopes of happiness. And under his protection we
may find refuge from all our enemies, and in all our troubles;
as the rocks in those countries sheltered from the burning rays
of the sun, and from tempests, or were fortresses from the
enemy. "His work is perfect:" that of redemption and salvation,
in which there is a display of all the Divine perfection,
complete in all its parts. All God's dealings with his creatures
are regulated by wisdom which cannot err, and perfect justice.
He is indeed just and right; he takes care that none shall lose
by him. A high charge is exhibited against Israel. Even God's
children have their spots, while in this imperfect state; for if
we say we have no sin, no spot, we deceive ourselves. But the
sin of Israel was not habitual, notorious, unrepented sin; which
is a certain mark of the children of Satan. They were fools to
forsake their mercies for lying vanities. All wilful sinners,
especially sinners in Israel, are unwise and ungrateful.

#7-14 Moses gives particular instances of God's kindness and
concern for them. The eagle's care for her young is a beautiful
emblem of Christ's love, who came between Divine justice and our
guilty souls, and bare our sins in his own body on the tree. And
by the preached gospel, and the influences of the Holy Spirit,
He stirs up and prevails upon sinners to leave Satan's bondage.
In ver. #13,14|, are emblems of the conquest believers have over
their spiritual enemies, sin, Satan, and the world, in and
through Christ. Also of their safety and triumph in him; of
their happy frames of soul, when they are above the world, and
the things of it. This will be the blessed case of spiritual
Israel in every sense in the latter day.

#15-18 Here are two instances of the wickedness of Israel, each
was apostasy from God. These people were called Jeshurun, "an
upright people," so some; "a seeing people," so others: but they
soon lost the reputation both of their knowledge and of their
righteousness. They indulged their appetites, as if they had
nothing to do but to make provision for the flesh to fulfil the
lusts of it. Those who make a god of themselves, and a god of
their bellies, in pride and wantonness, and cannot bear to be
told of it, thereby forsake God, and show they esteem him
lightly. There is but one way of a sinner's acceptance and
sanctification, however different modes of irreligion, or false
religion, may show that favourable regard for other ways, which
is often miscalled candid. How mad are idolaters, who forsake
the Rock of salvation, to run themselves upon the rock of
perdition!

#19-25 The revolt of Israel was described in the foregoing
verses, and here follow the resolves of Divine justice as to
them. We deceive ourselves, if we think that God will be mocked
by a faithless people. Sin makes us hateful in the sight of the
holy God. See what mischief sin does, and reckon those to be
fools that mock at it.

#26-38 The idolatry and rebellions of Israel deserved, and the
justice of God seemed to demand, that they should be rooted out.
But He spared Israel, and continues them still to be living
witnesses of the truth of the Bible, and to silence unbelievers.
They are preserved for wise and holy purposes and the prophecies
give us some idea what those purposes are. The Lord will never
disgrace the throne of his glory. It is great wisdom, and will
help much to the return of sinners to God, seriously to consider
their latter end, or the future state. It is here meant
particularly of what God foretold by Moses, about this people in
the latter days; but it may be applied generally. Oh that men
would consider the happiness they will lose, and the misery they
will certainly plunge into, if they go on in their trespasses!
What will be in the end thereof? #Jer 5:31|. For the Lord will
in due time bring down the enemies of the church, in displeasure
against their wickedness. When sinners deem themselves most
secure, they suddenly fall into destruction. And God's time to
appear for the deliverance of his people, is when things are at
the worst with them. But those who trust to any rock but God,
will find it fail them when they most need it. The rejection of
the Messiah by the Jewish nation, is the continuance of their
ancient idolatry, apostasy, and rebellion. They shall be brought
to humble themselves before the Lord, to repent of their sins,
and to trust in their long-rejected Mediator for salvation. Then
he will deliver them, and make their prosperity great.
#39-43 This conclusion of the song speaks, 1. Glory to God. No
escape can be made from his power. 2. It speaks terror to his
enemies. Terror indeed to those who hate him. The wrath of God
is here revealed from heaven against them. 3. It speaks comfort
to his own people. The song concludes with words of joy.
Whatever judgments are brought upon sinners, it shall go well
with the people of God.

#44-47 Here is the solemn delivery of this song to Israel, with
a charge to mind all the good words Moses had said unto them. It
is not a trifle, but a matter of life and death: mind it, and
you are made for ever; neglect it, and you are for ever undone.
Oh that men were fully persuaded that religion is their life,
even the life of their souls!

#48-52 Now Moses had done his work, why should he desire to live
a day longer? God reminds him of the sin of which he had been
guilty, for which he was kept from entering Canaan. It is good
for the best of men to die repenting the infirmities of which
they are conscious. But those may die with comfort and ease,
whenever God calls for them, notwithstanding the sins they
remember against themselves, who have a believing prospect, and
a well-grounded hope of eternal life beyond death.
* The glorious majesty of God. (1-5) The blessings of the twelve
tribes. (6-23) Strength to believers. (24,25) The excellency of
Israel. (26-29)

#1-5 To all his precepts, warnings, and prophecies, Moses added
a solemn blessing. He begins with a description of the glorious
appearances of God, in giving the law. His law works like fire.
If received, it is melting, warming, purifying, and burns up the
dross of corruption; if rejected, it hardens, sears, pains, and
destroys. The Holy Spirit came down in cloven tongues, as of
fire; for the gospel also is a fiery law. The law of God written
in the heart, is a certain proof of the love of God shed abroad
there: we must reckon His law one of the gifts of his grace.

#6-23 The order in which the tribes are here blessed, is not the
same as is observed elsewhere. The blessing of Judah may refer
to the whole tribe in general, or to David as a type of Christ.
Moses largely blesses the tribe of Levi. Acceptance with God is
what we should all aim at, and desire, in all our devotions,
whether men accept us or not, #2Co 5:9|. This prayer is a
prophecy, that God will keep up a ministry in his church to the
end of time. The tribe of Benjamin had their inheritance close
to mount Zion. To be situated near the ordinances, is a precious
gift from the Lord, a privilege not to be exchanged for any
worldly advantage, or indulgence. We should thankfully receive
the earthly blessings sent to us, through the successive
seasons. But those good gifts which come down from the Father of
lights, through the rising of the Sun of righteousness, and the
pouring out of his Spirit like the rain which makes fruitful,
are infinitely more precious, as the tokens of his special love.
The precious things here prayed for, are figures of spiritual
blessing in heavenly things by Christ, the gifts, graces, and
comforts of the Spirit. When Moses prays for the good will of
Him that dwelt in the bush, he refers to the covenant, on which
all our hopes of God's favour must be founded. The providence of
God appoints men's habitations, and wisely disposes men to
different employments for the public good. Whatever our place
and business are, it is our wisdom and duty to apply thereto;
and it is happiness to be well pleased therewith. We should not
only invite others to the service of God, but abound in it. The
blessing of Naphtali. The favour of God is the only favour
satisfying to the soul. Those are happy indeed, who have the
favour of God; and those shall have it, who reckon that in
having it they have enough, and desire no more.

#24,25 All shall be sanctified to true believers; if their way
be rough, their feet shall be shod with the preparation of the
gospel of peace. As thy days, so shall thy strength be. The
"day" is often in Scripture put for the events of the day; it is
a promise that God would graciously and constantly support under
trials and troubles, whatever they were. It is a promise sure to
all the spiritual seed of Abraham. Have they work allotted? They
shall have strength to do it. Have they burdens appointed? They
shall have strength, and never be tempted above what they are
able to bear.

#26-29 None had such a God as Israel. There is no people like
the Israel of God. What is here said of the church of Israel is
to be applied to the spiritual church. Never were people so well
seated and sheltered. Those who make God their habitation, shall
have all the comforts and benefits of a habitation in him, #Ps
91:1|. Never were people so well supported and borne up. How low
soever the people of God are at any time brought, everlasting
arms are underneath them, to keep the spirit from sinking, from
fainting, and their faith from failing. Divine grace is
sufficient for them, #2Co 12:9|. Never were people so well
commanded. Thus believers are more than conquerors over their
spiritual enemies, through Christ that loved them. Never were
people so well secured and protected. Israel shall dwell in
safety alone. All who keep close to God, shall be kept safe by
him. Never were people so well provided for. Every true
Israelite looks with faith to the better country, the heavenly
Canaan, which is filled with better things than corn and wine.
Never were people so well helped. If in danger of any harm, or
in want of any good, they had an eternal God to go to. Nothing
could hurt those whom God helped, nor was it possible the people
should perish who were saved by the Lord. Never were people so
well armed. Those in whose hearts is the excellency of holiness,
are defended by the whole armour of God, #Eph 6|. Never were
people so well assured of victory over their enemies. Thus shall
the God of peace tread Satan under the feet of all believers,
and shall do it shortly, #Ro 16:20|. May God help us to seek and
to set our affections on the things above; and to turn our souls
from earthly perishing objects; that we may not have our lot
with Israel's foes in the regions of darkness and despair, but
with the Israel of God, in the realms of love and eternal
happiness.
* Moses views the promised land from mount Nebo. (1-4) The death
and burial of Moses, The mourning of the people. (5-8) Joshua
succeeds Moses, The praise of Moses. (9-12)

#1-4 Moses seemed unwilling to leave his work; but that being
finished, he manifested no unwillingness to die. God had
declared that he should not enter Canaan. But the Lord also
promised that Moses should have a view of it, and showed him all
that good land. Such a sight believers now have, through grace,
of the bliss and glory of their future state. Sometimes God
reserves the brightest discoveries of his grace to his people to
support their dying moments. Those may leave this world with
cheerfulness, who die in the faith of Christ, and in the hope of
heaven.
#5-8 Moses obeyed this command of God as willingly as any other,
though it seemed harder. In this he resembled our Lord Jesus
Christ. But he died in honour, in peace, and in the most easy
manner; the Saviour died upon the disgraceful and torturing
cross. Moses died very easily; he died "at the mouth of the
Lord," according to the will of God. The servants of the Lord,
when they have done all their other work, must die at last, and
be willing to go home, whenever their Master sends for them, #Ac
21:13|. The place of his burial was not known. If the soul be at
rest with God, it is of little consequence where the body rests.
There was no decay in the strength of his body, nor in the
vigour and activity of his mind; his understanding was as clear,
and his memory as strong as ever. This was the reward of his
services, the effect of his extraordinary meekness. There was
solemn mourning for him. Yet how great soever our losses have
been, we must not give ourselves up to sorrow. If we hope to go
to heaven rejoicing, why should we go to the grave mourning?

#9-12 Moses brought Israel to the borders of Canaan, and then
died and left them. This signifies that the law made nothing
perfect, #Heb 7:19|. It brings men into a wilderness of
conviction, but not into the Canaan of rest and settled peace.
That honour was reserved for Joshua, our Lord Jesus, of whom
Joshua was a type, (and the name is the same,) to do that for us
which the law could not do, #Ro 8:3|. Through him we enter into
the spiritual rest of conscience, and eternal rest in heaven.
Moses was greater than any other prophet of the Old Testament.
But our Lord Jesus went beyond him, far more than the other
prophets came short of him. And see a strong resemblance between
the redeemer of the children of Israel and the Redeemer of
mankind. Moses was sent by God, to deliver the Israelites from a
cruel bondage; he led them out, and conquered their enemies. He
became not only their deliverer, but their lawgiver; not only
their lawgiver, but their judge; and, finally, leads them to the
border of the land of promise. Our blessed Saviour came to
rescue us out of the slavery of the devil, and to restore us to
liberty and happiness. He came to confirm every moral precept of
the first lawgiver; and to write them, not on tables of stone,
but on fleshly tables of the heart. He came to be our Judge
also, inasmuch as he hath appointed a day when he will judge all
the secrets of men, and reward or punish accordingly. This
greatness of Christ above Moses, is a reason why Christians
should be obedient and faithful to the holy religion by which
they profess to be Christ's followers. God, by his grace, make
us all so!
** Here is the history of Israel's passing into the land of
Canaan, conquering and dividing it, under the command of Joshua,
and their history until his death. The power and truth of God in
fulfilling his promises to Israel, and in executing his justly
threatened vengeance on the Canaanites, are wonderfully
displayed. This should teach us to regard the tremendous curses
denounced in the word of God against impenitent sinners, and to
seek refuge in Christ Jesus.

* The Lord appoints Joshua to succeed Moses. (1-4) God promises
to assist Joshua. (5-9) Preparation to pass over Jordan. (10-15)
The people promise to obey Joshua. (16-18)

#1-4 Joshua had attended upon Moses. He who was called to
honour, had been long used to business. Our Lord Jesus took upon
him the form of a servant. Joshua was trained up under command.
Those are fittest to rule, who have learned to obey. The removal
of useful men should quicken survivors to be the more diligent
in doing good. Arise, go over Jordan. At this place and at this
time the banks were overflowed. Joshua had no bridge or boats,
and yet he must believe that God, having ordered the people
over, would open a way.

#5-9 Joshua is to make the law of God his rule. He is charged to
meditate therein day and night, that he might understand it.
Whatever affairs of this world we have to mind, we must not
neglect the one thing needful. All his orders to the people, and
his judgments, must be according to the law of God. Joshua must
himself be under command; no man's dignity or dominion sets him
above the law of God. He is to encourage himself with the
promise and presence of God. Let not the sense of thine own
infirmities dishearten thee; God is all-sufficient. I have
commanded, called, and commissioned thee to do it, and will be
sure to bear thee out in it. When we are in the way of duty, we
have reason to be strong and very bold. Our Lord Jesus, as
Joshua here, was borne up under his sufferings by a regard to
the will of God, and the commandment from his Father.

#10-15 Joshua says to the people, Ye shall pass over Jordan, and
shall possess the land; because God had said so to him. We
honour the truth of God, when we stagger not at the promise of
God. The two tribes and a half were to go over Jordan with their
brethren. When God, by his providence, has given us rest, we
ought to consider what service we may do to our brethren.

#16-18 The people of Israel engage to obey Joshua; All that thou
commandest us to do we will readily do, without murmuring or
disputing, and whithersoever thou sendest us we will go. The
best we can ask of God for our magistrates, is, that they may
have the presence of God; that will make them blessings to us,
so that in seeking this for them, we consult our own interest.
May we be enabled to enlist under the banner of the Captain of
our salvation, to be obedient to his commands, and to fight the
good fight of faith, with all that trust in and love his name,
against all who oppose his authority; for whoever refuses to
obey him must be destroyed.
* Rahab receives and hides two Israelites. (1-7) Rahab and the
spies. (8-21) The return of the spies. (22-24)

#1-7 Faith in God's promises ought not to do away, but to
encourage our diligence in the use of proper means. The
providence of God directed the spies to the house of Rahab. God
knew where there was one that would be true to them, though they
did not. Rahab appears to have been an innkeeper; and if she had
formerly been one of bad life, which is doubtful, she had left
her evil courses. That which seems to us most accidental, is
often overruled by the Divine providence to serve great ends. It
was by faith that Rahab received those with peace, against whom
her king and country had war. We are sure this was a good work;
it is so spoken of by the apostle, #Jas 2:25|; and she did it by
faith, such a faith as set her above the fear of man. Those only
are true believers, who find in their hearts to venture for God;
they take his people for their people, and cast in their lot
among them. The spies were led by the special providence of God,
and Rahab entertained them out of regard to Israel and Israel's
God, and not for lucre or for any evil purpose. Though excuses
may be offered for the guilt of Rahab's falsehood, it seems best
to admit nothing which tends to explain it away. Her views of
the Divine law must have been very dim: a falsehood like this,
told by those who enjoy the light of revelation, whatever the
motive, would deserve heavy censure.

#8-21 Rahab had heard of the miracles the Lord wrought for
Israel. She believed that his promises would certainly be
fulfilled, and his threatenings take effect; and that there was
no way of escape but by submitting to him, and joining with his
people. The conduct of Rahab proved that she had the real
principle of Divine faith. Observe the promises the spies made
to her. The goodness of God is often expressed by his kindness
and truth, #Ps 117:2|; in both these we must be followers of
him. Those who will be conscientious in keeping promises, are
cautious in making them. The spies make needful conditions. The
scarlet cord, like the blood upon the doorpost at the passover,
recalls to remembrance the sinner's security under the atoning
blood of Christ; and that we are to flee thereto for refuge from
the wrath of a justly offended God. The same cord Rahab used for
the saving of these Israelites, was to be used for her own
safety. What we serve and honour God with, we may expect he will
bless, and make useful to us.

#22-24 The report the spies brought was encouraging. All the
people of the country faint because of Israel; they have neither
wisdom to yield, nor courage to fight. Those terrors of
conscience, and that sense of Divine wrath, which dismay the
ungodly, but bring not to repentance, are fearful forebodings of
approaching destruction. But grace yet abounds to the chief of
sinners. Let them, without delay, flee to Christ, and all shall
be well.
* The Israelites come to Jordan. (1-6) The Lord encourages
Joshua-Joshua encourages the people. (7-13) The Israelites pass
through Jordan on dry land. (14-17)

#1-6 The Israelites came to Jordan in faith, having been told
that they should pass it. In the way of duty, let us proceed as
far as we can, and depend on the Lord. Joshua led them.
Particular notice is taken of his early rising, as afterwards
upon other occasions, which shows how little he sought his own
ease. Those who would bring great things to pass, must rise
early. Love not sleep, lest thou come to poverty. All in public
stations should always attend to the duty of their place. The
people were to follow the ark. Thus must we walk after the rule
of the word, and the direction of the Spirit, in everything; so
shall peace be upon us as upon the Israel of God; but we must
follow our ministers only as they follow Christ. All their way
through the wilderness was an untrodden path, but most so this
through Jordan. While we are here, we must expect and prepare to
pass ways that we have not passed before; but in the path of
duty we may proceed with boldness and cheerfulness. Whether we
are called to suffer poverty, pain, labour, persecution,
reproach, or death, we are following the Author and Finisher of
our faith; nor can we set our feet in any dangerous or difficult
spot, through our whole journey, but faith will there see the
prints of the Redeemer's feet, who trod that very path to glory
above, and bids us follow him, that where he is, we may be also.
They were to sanctify themselves. Would we experience the
effects of God's love and power, we must put away sin, and be
careful not to grieve the Holy Spirit of God.
#7-13 The waters of Jordan shall be cut off. This must be done
in such a way as never was done, but in the dividing of the Red
sea. That miracle is here repeated; God has the same power to
finish the salvation of his people, as to begin it; the WORD of
the Lord was as truly with Joshua as with Moses. God's
appearances for his people ought to encourage faith and hope.
God's work is perfect, he will keep his people. Jordan's flood
cannot keep out Israel, Canaan's force cannot turn them out
again.

#14-17 Jordan overflowed all its banks. This magnified the power
of God, and his kindness to Israel. Although those who oppose
the salvation of God's people have all advantages, yet God can
and will conquer. This passage over Jordan, as an entrance to
Canaan, after their long, weary wanderings in the wilderness,
shadowed out the believer's passage through death to heaven,
after he has finished his wanderings in this sinful world.
Jesus, typified by the ark, hath gone before, and he crossed the
river when it most flooded the country around. Let us treasure
up experiences of His faithful and tender care, that they may
help our faith and hope in the last conflict.
* Stones taken out of Jordan. (1-9) The people pass through
Jordan. (10-19) The twelve stones placed in Gilgal. (20-24)

#1-9 The works of the Lord are so worthy of remembrance, and
the heart of man is so prone to forget them, that various
methods are needful to refresh our memories, for the glory of
God, our advantage, and that of our children. God gave orders
for preparing this memorial.

#10-19 The priests with the ark did not stir till ordered to
move. Let none be weary of waiting, while they have the tokens
of God's presence with them, even the ark of the covenant,
though it be in the depths of adversity. Notice is taken of the
honour put upon Joshua. Those are feared in the best manner, and
to the best purpose, who make it appear that God is with them,
and that they set him before them.

#20-24 It is the duty of parents to tell their children betimes
of the words and works of God, that they may be trained up in
the way they should go. In all the instruction parents give
their children, they should teach them to fear God. Serious
godliness is the best learning. Are we not called, as much as
the Israelites, to praise the loving-kindness of our God? Shall
we not raise a pillar to our God, who has brought us through
dangers and distresses in so wonderful a way? For hitherto the
Lord hath helped us, as much as he did his saints of old. How
great the stupidity and ingratitude of men, who perceive not His
hand, and will not acknowledge his goodness, in their frequent
deliverances!
* The Canaanites are afraid, Circumcision renewed. (1-9) The
passover at Gilgal, The manna ceases. (10-12) The Captain of the
Lord's host appears to Joshua. (13-15)

#1-9 How dreadful is their case, who see the wrath of God
advancing towards them, without being able to turn it aside, or
escape it! Such will be the horrible situation of the wicked;
nor can words express the anguish of their feelings, or the
greatness of their terror. Oh that they would now take warning,
and before it be too late, flee for refuge to lay hold upon that
hope set before them in the gospel! God impressed these fears on
the Canaanites, and dispirited them. This gave a short rest to
the Israelites, and circumcision rolled away the reproach of
Egypt. They were hereby owned to be the free-born children of
God, having the seal of the covenant. When God glorifies himself
in perfecting the salvation of his people, he not only silences
all enemies, but rolls back their reproaches upon themselves.
#10-12 A solemn passover was kept, at the time appointed by the
law, in the plains of Jericho, in defiance of the Canaanites
round about them. It was a performance of the promise, that when
they went up to keep the feasts, their land should be under the
special protection of the Divine providence, #Ex 34:24|. Notice
is taken of the ceasing of the manna as soon as they had eaten
the old corn of the land. For as it came just when they needed,
so it continued as long as they needed it. This teaches us not
to expect supplies by miracles, when they may be had in a common
way. The word and ordinances of God are spiritual manna, with
which God nourishes his people in this wilderness. Though often
forfeited, yet they are continued while we are here; but when we
come to the heavenly Canaan, this manna will cease, for we shall
no longer need it.

#13-15 We read not of any appearance of God's glory to Joshua
till now. There appeared to him one as a man to be noticed. This
Man was the Son of God, the eternal Word. Joshua gave him Divine
honours: he received them, which a created angel would not have
done, and he is called Jehovah, chap. #6:2|. To Abraham he
appeared as a traveller; to Joshua as a man of war. Christ will
be to his people what their faith needs. Christ had his sword
drawn, which encouraged Joshua to carry on the war with vigour.
Christ's sword drawn in his hand, denotes how ready he is for
the defence and salvation of his people. His sword turns every
way. Joshua will know whether he is a friend or a foe. The cause
between the Israelites and Canaanites, between Christ and
Beelzebub, will not admit of any man's refusing to take one part
or the other, as he may do in worldly contests. Joshua's inquiry
shows an earnest desire to know the will of Christ, and a
cheerful readiness and resolution to do it. All true Christians
must fight under Christ's banner, and they will conquer by his
presence and assistance.
* The siege of Jericho. (1-5) The city is compassed. (6-16)
Jericho is taken, Rahab and her family are saved. (17-27)

#1-5 Jericho resolves Israel shall not be its master. It shut
itself up, being strongly fortified both by art and nature. Thus
were they foolish, and their hearts hardened to their
destruction; the miserable case of all that strengthen
themselves against the Almighty. God resolves Israel shall be
its master, and that quickly. No warlike preparations were to be
made. By the uncommon method of besieging the city, the Lord
honoured the ark, as the symbol of his presence, and showed that
all the victories were from him. The faith and patience of the
people were proved and increased.

#6-16 Wherever the ark went, the people attended it. God's
ministers, by the trumpet of the everlasting gospel, which
proclaims liberty and victory, must encourage the followers of
Christ in their spiritual warfare. As promised deliverances must
be expected in God's way, so they must be expected in his time.
At last the people were to shout: they did so, and the walls
fell. This was a shout of faith; they believed the walls of
Jericho would fall. It was a shout of prayer; they cry to Heaven
for help, and help came.

#17-27 Jericho was to be a solemn and awful sacrifice to the
justice of God, upon those who had filled up the measure of
their sins. So He appoints, from whom, as creatures, they
received their lives, and to whom, as sinners, they had
forfeited them. Rahab perished not with them that believed not,
#Heb 11:31|. All her kindred were saved with her; thus faith in
Christ brings salvation to the house, #Ac 14:31|. She, and they
with her, were plucked as brands from the burning. With Rahab,
or with the men of Jericho; our portion must be assigned, as we
posses or disregard the sign of salvation; even faith in Christ,
which worketh by love. Let us remember what depends upon our
choice, and let us choose accordingly. God shows the weight of a
Divine curse; where it rests there is no getting from under it;
for it brings ruin without remedy.
* The Israelites smitten at Ai. (1-5) Joshua's humiliation and
prayer. (6-9) God instructs Joshua what to do. (10-5) Achan is
detected, He is destroyed. (16-26)

#1-5 Achan took some of the spoil of Jericho. The love of the
world is that root of bitterness, which of all others is most
hardly rooted up. We should take heed of sin ourselves, lest by
it many be defiled or disquieted, #Heb 12:15|; and take heed of
having fellowship with sinners, lest we share their guilt. It
concerns us to watch over one another to prevent sin, because
others' sins may be to our damage. The easy conquest of Jericho
excited contempt of the enemy, and a disposition to expect the
Lord to do all for them without their using proper means. Thus
men abuse the doctrines of Divine grace, and the promises of
God, into excuses for their own sloth and self-indulgence. We
are to work out our own salvation, though it is God that works
in us. It was a dear victory to the Canaanites, whereby Israel
was awakened and reformed, and reconciled to their God, and the
people of Canaan hardened to their own ruin.

#6-9 Joshua's concern for the honour of God, more than even for
the fate of Israel, was the language of the Spirit of adoption.
He pleaded with God. He laments their defeat, as he feared it
would reflect on God's wisdom and power, his goodness and
faithfulness. We cannot at any time urge a better plea than
this, Lord, what wilt thou do for thy great name? Let God be
glorified in all, and then welcome his whole will.

#10-15 God awakens Joshua to inquiry, by telling him that when
this accursed thing was put away, all would be well. Times of
danger and trouble should be times of reformation. We should
look at home, into our own hearts, into our own houses, and make
diligent search to find out if there be not some accursed thing
there, which God sees and abhors; some secret lust, some
unlawful gain, some undue withholding from God or from others.
We cannot prosper, until the accursed thing be destroyed out of
our hearts, and put out of our habitations and our families, and
forsaken in our lives. When the sin of sinners finds them out,
God is to be acknowledged. With a certain and unerring judgment,
the righteous God does and will distinguish between the innocent
and the guilty; so that though the righteous are of the same
tribe, and family, and household with the wicked, yet they never
shall be treated as the wicked.
#16-26 See the folly of those that promise themselves secrecy in
sin. The righteous God has many ways of bringing to light the
hidden works of darkness. See also, how much it is our concern,
when God is contending with us, to find out the cause that
troubles us. We must pray with holy Job, Lord, show me wherefore
thou contendest with me. Achan's sin began in the eye. He saw
these fine things, as Eve saw the forbidden fruit. See what
comes of suffering the heart to walk after the eyes, and what
need we have to make this covenant with our eyes, that if they
wander they shall be sure to weep for it. It proceeded out of
the heart. They that would be kept from sinful actions, must
mortify and check in themselves sinful desires, particularly the
desire of worldly wealth. Had Achan looked upon these things
with an eye of faith, he would have seen they were accursed
things, and would have dreaded them; but looking on them with an
eye of sense only, he saw them as goodly things, and coveted
them. When he had committed the sin, he tried to hide it. As
soon as he had got this plunder, it became his burden, and he
dared not to use his ill-gotten treasure. So differently do
objects of temptation appear at a distance, to what they do when
they have been gotten. See the deceitfulness of sin; that which
is pleasing in the commission, is bitter in the reflection. See
how they will be deceived that rob God. Sin is a very
troublesome thing, not only to a sinner himself, but to all
about him. The righteous God will certainly recompense
tribulation to them that trouble his people. Achan perished not
alone in his sin. They lose their own, who grasp at more than
their own. His sons and daughters were put to death with him. It
is probable that they helped to hide the things; they must have
known of them. What fatal consequences follow, even in this
world, to the sinner himself, and to all belonging him! One
sinner destroys much good. What, then, will be the wrath to
come? Let us flee from it to Christ Jesus as the sinner's
Friend. There are circumstances in the confession of Achan,
marking the progress of sin, from its first entrance into the
heart to its being done, which may serve as the history of
almost every offence against the law of God, and the sacrifice
of Jesus Christ.
* God encourages Joshua. (1,2) The taking of Ai. (3-22) The
destruction of Ai and its king. (23-29) The law read on Ebal and
Gerizim. (30-35)

#1,2 When we have faithfully put away sin, that accursed thing
which separates between us and God, then, and not till then, we
may look to hear from God to our comfort; and God's directing us
how to go on in our Christian work and warfare, is a good
evidence of his being reconciled to us. God encouraged Joshua to
proceed. At Ai the spoil was not to be destroyed as at Jericho,
therefore there was no danger of the people's committing such a
trespass. Achan, who caught at forbidden spoil, lost that, and
life, and all; but the rest of the people, who kept themselves
from the accursed thing, were quickly rewarded for their
obedience. The way to have the comfort of what God allows us,
is, to keep from what he forbids us. No man shall lose by
self-denial.

#3-22 Observe Joshua's conduct and prudence. Those that would
maintain their spiritual conflicts must not love their ease.
Probably he went into the valley alone, to pray to God for a
blessing, and he did not seek in vain. He never drew back till
the work was done. Those that have stretched out their hands
against their spiritual enemies, must never draw them back.

#23-29 God, the righteous Judge, had sentenced the Canaanites
for their wickedness; the Israelites only executed his doom.
None of their conduct can be drawn into an example for others.
Especial reason no doubt there was for this severity to the king
of Ai; it is likely he had been notoriously wicked and vile, and
a blasphemer of the God of Israel.

#30-35 As soon as Joshua got to the mountains Ebal and Gerizim,
without delay, and without caring for the unsettled state of
Israel, or their enemies, he confirmed the covenant of the Lord
with his people, as appointed, #De 11; 27|. We must not think to
defer covenanting with God till we are settled in the world; nor
must any business put us from minding and pursuing the one thing
needful. The way to prosper is to begin with God, #Mt 6:33|.
They built an altar, and offered sacrifice to God, in token of
their dedicating themselves to God, as living sacrifices to his
honour, in and by a Mediator. By Christ's sacrifice of himself
for us, we have peace with God. It is a great mercy to any
people to have the law of God in writing, and it is fit that the
written law should be in a known tongue, that it may be seen and
read of all men.
* The kings combine against Israel. (1,2) The Gibeonites apply
for peace. (3-13) They obtain peace, but are soon detected.
(14-21) The Gibeonites are to be bondmen. (22-27)

#1,2 Hitherto the Canaanites had defended themselves, but here
they consult to attack Israel. Their minds were blinded, and
their hearts hardened to their destruction. Though often at
enmity with each other, yet they united against Israel. Oh that
Israel would learn of Canaanites, to sacrifice private interests
to the public welfare, and to lay aside all quarrels among
themselves, that they may unite against the enemies of God's
kingdom!

#3-13 Other people heard these tidings, and were driven thereby
to make war upon Israel; but the Gibeonites were led to make
peace with them. Thus the discovery of the glory and the grace
of God in the gospel, is to some a savour of life unto life, but
to others a savour of death unto death, #2Co 2:16|. The same sun
softens wax and hardens clay. The falsehood of the Gibeonites
cannot be justified. We must not do evil that good may come. Had
they owned their country, but left its idolatries, giving up
themselves to the God of Israel, we have reason to think Joshua
would have been directed by the oracle of God to spare their
lives. But when they had once said, "We are come from a far
country," they were led to say it again; and to say what was utterly
false concerning their bread, their bottles made of skins, and their
clothes: one lie brings on another, and that a third, and so on.
The way of that sin is especially down-hill. Yet their faith and
prudence are to be commended. In submitting to Israel they
submitted to the God of Israel, which implied forsaking their
idolatries. And how can we do better than cast ourselves upon
the mercy of a God of all goodness? The way to avoid judgment is
to meet it by repentance. Let us do like these Gibeonites, seek
peace with God in the rags of abasement, and godly sorrow; so
our sin shall not be our ruin. Let us be servants to Jesus, our
blessed Joshua, and we shall live.
#14-21 The Israelites, having examined the provisions of the
Gibeonites, hastily concluded that they confirmed their account.
We make more haste than good speed, when we stay not to take God
with us, and do not consult him by the word and prayer. The
fraud was soon found out. A lying tongue is but for a moment.
Had the oath been in itself unlawful, it would not have been
binding; for no obligation can render it our duty to commit a
sin. But it was not unlawful to spare the Canaanites who
submitted, and left idolatry, desiring only that their lives
might be spared. A citizen of Zion swears to his own hurt, and
changes not, #Ps 15:4|. Joshua and the princes, when they found
that they had been deceived, did not apply to Eleazar the high
priest to be freed from their engagement, much less did they
pretend that no faith is to be kept with those to whom they had
sworn. Let this convince us how we ought to keep our promises,
and make good our bargains; and what conscience we ought to make
of our words.

#22-27 The Gibeonites do not justify their lie, but plead that
they did it to save their lives. And the fear was not merely of
the power of man; one might flee from that to the Divine
protection; but of the power of God himself, which they saw
engaged against them. Joshua sentences them to perpetual
bondage. They must be servants, but any work becomes honourable,
when it is done for the house of the Lord, and the offices
thereof. Let us, in like manner, submit to our Lord Jesus,
saying, We are in thy hand, do unto us as seemeth good and right
unto thee, only save our souls; and we shall not repent it. If
He appoints us to bear his cross, and serve him, that shall be
neither shame nor grief to us, while the meanest office in God's
service will entitle us to a dwelling in the house of the Lord
all the days of our life. And in coming to the Saviour, we do
not proceed upon a peradventure. We are invited to draw nigh,
and are assured that him that cometh to Him, he will in no wise
cast out. Even those things which sound harsh, and are humbling,
and form sharp trials of our sincerity, will prove of real
advantage.
* Five kings war against Gibeon. (1-6) Joshua succours Gibeon,
The sun and moon stand still. (7-14) The kings are taken, their
armies defeated, and they are put to death. (15-27) Seven other
kings defeated and slain. (28-43)

#1-6 When sinners leave the service of Satan and the friendship
of the world, that they make peace with God and join Israel,
they must not marvel if the world hate them, if their former
friends become foes. By such methods Satan discourages many who
are convinced of their danger, and almost persuaded to be
Christians, but fear the cross. These things should quicken us
to apply to God for protection, help, and deliverance.

#7-14 The meanest and most feeble, who have just begun to trust
the Lord, are as much entitled to be protected as those who have
long and faithfully been his servants. It is our duty to defend
the afflicted, who, like the Gibeonites, are brought into
trouble on our account, or for the sake of the gospel. Joshua
would not forsake his new vassals. How much less shall our true
Joshua fail those who trust in Him! We may be wanting in our
trust, but our trust never can want success. Yet God's promises
are not to slacken and do away, but to quicken and encourage our
endeavours. Notice the great faith of Joshua, and the power of
God answering it by the miraculous staying of the sun, that the
day of Israel's victories might be made longer. Joshua acted on
this occasion by impulse on his mind from the Spirit of God. It
was not necessary that Joshua should speak, or the miracle be
recorded, according to the modern terms of astronomy. The sun
appeared to the Israelites over Gibeon, and the moon over the
valley of Ajalon, and there they appeared to be stopped on their
course for one whole day. Is any thing too hard for the Lord?
forms a sufficient answer to ten thousand difficulties, which
objectors have in every age started against the truth of God as
revealed in his written word. Proclamation was hereby made to
the neighbouring nations, Behold the works of the Lord, and say,
What nation is there so great as Israel, who has God so nigh
unto them?

#15-27 None moved his tongue against any of the children of
Israel. This shows their perfect safety. The kings were called
to an account, as rebels against the Israel of God. Refuges of
lies will but secure for God's judgment. God punished the
abominable wickedness of these kings, the measure of whose
iniquity was now full. And by this public act of justice, done
upon these ringleaders of the Canaanites in sin, he would
possess his people with the greater dread and detestation of the
sins of the nations that God cast out from before them. Here is
a type and figure of Christ's victories over the powers of
darkness, and of believers' victories through him. In our
spiritual conflicts we must not be satisfied with obtaining some
important victory. We must pursue our scattered enemies,
searching out the remains of sin as they rise up in our hearts,
and thus pursue the conquest. In so doing, the Lord will afford
light until the warfare be accomplished.
#28-43 Joshua made speed in taking these cities. See what a
great deal of work may be done in a little time, if we will be
diligent, and improve our opportunities. God here showed his
hatred of the idolatries and other abominations of which the
Canaanites had been guilty, and shows us how great the
provocation was, by the greatness of the destruction brought
upon them. Here also was typified the destruction of all the
enemies of the Lord Jesus, who, having slighted the riches of
his grace, must for ever feel the weight of his wrath. The Lord
fought for Israel. They could not have gotten the victory, if
God had not undertaken the battle. We conquer when God fights
for us; if he be for us, who can be against us?
* Divers kings overcome at the waters of Merom. (1-9) Hazor is
taken and burned. (10-14) All that country subdued, The Anakims
cut off. (15-23)

#1-9 The wonders God wrought for the Israelites were to
encourage them to act vigorously themselves. Thus the war
against Satan's kingdom, carried on by preaching the gospel, was
at first forwarded by miracles; but being fully proved to be of
God, we are now left to the Divine grace in the usual course, in
the use of the sword of the Spirit. God encouraged Joshua. Fresh
dangers and difficulties make it necessary to seek fresh
supports from the word of God, which we have nigh unto us for
use in every time of need. God proportions our trials to our
strength, and our strength to our trials. Joshua's obedience in
destroying the horses and chariots, shows his self-denial in
compliance with God's command. The possession of things on which
the carnal heart is prone to depend, is hurtful to the life of
faith, and the walk with God; therefore it is better to be
without worldly advantages, than to have the soul endangered by
them.

#10-14 The Canaanites filled up the measure of their iniquity,
and were, as a judgment, left to the pride, obstinacy, and
enmity of their hearts, and to the power of Satan; all
restraints being withdrawn, while the dispensations of
Providence tended to drive them to despair. They brought on
themselves the vengeance they justly merited, of which the
Israelites were to be executioners, by the command the Lord gave
to Moses.

#15-23 Never let the sons of Anak be a terror to the Israel of
God, for their day to fall will come. The land rested from war.
It ended not in a peace with the Canaanites, that was forbidden,
but in a peace from them. There is a rest, a rest from war,
remaining for the people of God, into which they shall enter,
when their warfare is accomplished. That which was now done, is
compared with what had been said to Moses. God's word and his
works, if viewed together, will be found mutually to set each
other forth. If we make conscience of our duty, we need not
question the performance of the promise. But the believer must
never put off his armour, or expect lasting peace, till he
closes his eyes in death; nay, as his strength and usefulness
increase, he may expect more heavy trials; yet the Lord will not
permit any enemies to assault the believer till he has prepared
him for the battle. Christ Jesus ever lives to plead for his
people, and their faith shall not fail, however Satan may be
permitted to assault them. And however tedious, sharp, and
difficult the believer's warfare, his patience in tribulation
may be encouraged by the joyfulness of hope; for he will, ere
long, rest from sin and from sorrow in the Canaan above.
* The two kings conquered by Moses. (1-6) The kings whom Joshua
smote. (7-24)

#1-6 Fresh mercies must not drown the remembrance of former
mercies, nor must the glory of the present instruments of good
to the church diminish the just honour of those who went before
them, since God is the same who wrought by both. Moses gave to
one part of Israel a very rich and fruitful country, but it was
on the outside of Jordan. Joshua gave to all Israel the holy
land, within Jordan. So the law has given to some few of God's
spiritual Israel worldly blessings, the earnest of good things to
come; but our Lord Jesus, the true Joshua, provided for all the
children of promise spiritual blessings, and the heavenly
Canaan.

#7-24 We have here the limits of the country Joshua conquered. A
list is given of the kings subdued by Israel: thirty-one in all.
This shows how fruitful Canaan then was, in which so many chose
to throng together. This was the land God appointed for Israel;
yet in our day it is one of the most barren and unprofitable
countries in the world. Such is the effect of the curse it lies
under, since its possessors rejected Christ and his gospel, as
was foretold by Moses, #De 29:23|. The vengeance of a righteous
God, inflicted on all these kings and their subjects, for their
wickedness, should make us dread and hate sin. The fruitful land
bestowed on his chosen people, should fill our hearts with hope
and confidence in his mercy, and with humble gratitude.
* Bounds of the land not yet conquered. (1-6) Inheritance of
Reuben. (7-33)

#1-6 At this chapter begins the account of the dividing of the
land of Canaan among the tribes of Israel by lot; a narrative
showing the performance of the promise made to the fathers, that
this land should be given to the seed of Jacob. We are not to
pass over these chapters of hard names as useless. Where God has
a mouth to speak, and a hand to write, we should find an ear to
hear, and an eye to read; and may God give us a heart to profit!
Joshua is supposed to have been about one hundred years old at
this time. It is good for those who are old and stricken in
years to be put in remembrance of their being so. God considers
the frame of his people, and would not have them burdened with
work above their strength. And all people, especially old
people, should set to do that quickly which must be done before
they die, lest death prevent them, #Ec 9:10|. God promise that
he would make the Israelites masters of all the countries yet
unsubdued, though Joshua was old, and not able to do it; old,
and not likely to live to see it done. Whatever becomes of us,
and however we may be laid aside as despised, broken vessels,
God will do his own work in his own time. We must work out our
salvation, then God will work in us, and work with us; we must
resist our spiritual enemies, then God will tread them under our
feet; we must go forth to our Christian work and warfare, then
God will go forth before us.
#7-33 The land must be divided among the tribes. It is the will
of God that every man should know his own, and not take that
which is another's. The world must be governed, not by force,
but right. Wherever our habitation is placed, and in whatever
honest way our portion is assigned, we should consider them as
allotted of God; we should be thankful for, and use them as
such, while every prudent method should be used to prevent
disputes about property, both at present and in future. Joshua
must be herein a type of Christ, who has not only conquered the
gates of hell for us, but has opened to us the gates of heaven,
and having purchased the eternal inheritance for all believers,
will put them in possession of it. Here is a general description
of the country given to the two tribes and a half, by Moses.
Israel must know their own, and keep to it; and may not, under
pretence of their being God's peculiar people, encroach on their
neighbours. Twice in this chapter it is noticed, that to the
tribe of Levi Moses gave no inheritance: see #Nu 18:20|. Their
maintenance must be brought out of all the tribes. The ministers
of the Lord should show themselves indifferent about worldly
interests, and the people should take care they want nothing
suitable. And happy are those who have the Lord God of Israel
for their inheritance, though little of this world falls to
their lot. His providences will supply their wants, his
consolations will support their souls, till they gain heavenly
joy and everlasting pleasures.
* The nine tribes and a half to have their inheritance. (1-5)
Caleb obtains Hebron. (6-15)

#1-5 The Israelites must occupy the new conquests. Canaan would
have been subdued in vain, if it had not been inhabited. Yet
every man might not go and settle where he pleased. God shall
choose our inheritance for us. Let us survey our heritage of
present mercy, our prospect for the land of promise, eternal in
the heavens. Is God any respecter of persons? Is it not better
that our place, as to earthly good or sorrow, should be
determined by the infinite wisdom of our heavenly Father, than
by our own ignorance? Should not those for whom the great
mystery of godliness was exhibited, those whose redemption was
purchased by Jesus Christ, thankfully refer their earthly
concerns to his appointment?
#6-15 Caleb's request is, "Give me this mountain," or Hebron,
because it was formerly in God's promise to him, and he would
let Israel know how much he valued the promise. Those who live
by faith value that which is given by God's promise, far above
what is given by his providence only. It was now in the Anakims'
possession, and Caleb would let Israel know how little he feared
the enemy, and that he would encourage them to push on their
conquests. Caleb answered to his name, which signifies "all
heart." Hebron was settled on Caleb and his heirs, because he
wholly followed the Lord God of Israel. Happy are we if we
follow him. Singular piety shall be crowned with singular
favour.
* The borders of the lot of Judah. (1-12) Caleb's portion, His
daughter's blessing. (13-19) The cities of Judah. (20-63)

#1-12 Joshua allotted to Judah, Ephraim, and the half of
Manasseh, their inheritances before they left Gilgal. Afterwards
removing to Shiloh, another survey was made, and the other
tribes had their portion assigned. In due time all God's people
are settled.

#13-19 Achsah obtained some land by Caleb's free grant. He gave
her a south land. Land indeed, but a south land, dry and apt to
be parched. She obtained more, on her request, and he gave the
upper and the nether springs. Those who understand it but of one
field, watered both with the rain of heaven, and the springs
that issued out of the earth, countenance the allusion commonly
made to this, when we pray for spiritual and heavenly blessings
which relate to our souls, as blessings of the upper springs,
and those which relate to the body and the life that now is, as
blessings of the nether springs. All the blessings, both of the
upper and the nether springs, belong to the children of God. As
related to Christ, they have them freely given of the Father,
for the lot of their inheritance.

#20-63 Here is a list of the cities of Judah. But we do not here
find Bethlehem, afterwards the city of David, and ennobled by
the birth of our Lord Jesus in it. That city, which, at the
best, was but little among the thousands of Judah, #Mic 5:2|,
except that it was thus honoured, was now so little as not to be
accounted one of the cities.
* The sons of Joseph.

- This and the following chapter should not be separated. They
give the lots of Ephraim and Manasseh, the children of Joseph,
who, next to Judah, were to have the post of honour, and
therefore had the first and best portion in the northern part of
Canaan, as Judah in the southern part. God's people now, as of
old, suffer his enemies to remain. Blessed Lord, when will all
our enemies be subdued? #1Co 15:26|. Do thou drive them all out;
thou alone canst do it. These settled boundaries may remind us,
that our situation and provision in this life, as well as our
future inheritance, are appointed by the only wise and righteous
God, and we should be content with our portion, since he knows
what is best for us, and all we have is more than we deserve.
* The lot of Manasseh. (1-6) The boundaries of Manasseh, The
Canaanites not driven out. (7-13) Joseph desires a larger
portion. (14-18)

#1-6 Manasseh was but half of the tribe of Joseph, yet it was
divided into two parts. The daughters of Zelophehad now reaped
the benefit of their pious zeal and prudent forecast. Those who
take care in the wilderness of this world, to make sure to
themselves a place in the inheritance of the saints in light,
will have the comfort of it in the other world; while those who
neglect it now, will lose it for ever. Lord, teach us here to
believe and obey, and give us an inheritance among thy saints,
in glory everlasting.

#7-13 There was great communication between Manasseh and
Ephraim. Though each tribe had its inheritance, yet they should
intermix one with another, to do good offices one to another, as
became those, who, though of different tribes, were all one
Israel, and were bound to love as brethren. But they suffered
the Canaanites to live among them, against the command of God,
to serve their own ends.

#14-18 Joshua, as a public person, had no more regard to his own
tribe than to any other, but would govern without favour or
affection; wherein he has left a good example to all in public
trusts. Joshua tells them, that what was fallen to their share
would be a sufficient lot for them, if they would but work and
fight. Men excuse themselves from labour by any pretence; and
nothing serves the purpose better than having rich and powerful
relations, able to provide for them; and they are apt to desire
a partial and unfaithful disposal of what is intrusted to those
they think able to give such help. But there is more real
kindness in pointing out the advantages within reach, and in
encouraging men to make the best of them, than in granting
indulgences to sloth and extravagance. True religion gives no
countenance to these evils. The rule is, They shall not eat who
will not work; and many of our "cannots" are only the language
of idleness, which magnifies every difficulty and danger. This
is especially the case in our spiritual work and warfare.
Without Christ we can do nothing, but we are apt to sit still
and attempt nothing. If we belong to Him, he will stir us up to
our best endeavours, and to cry to him for help. Then our coast
will be enlarged, #1Ch 4:9,10|, and complainings silenced, or
rather, turned into joyful thanksgivings.
* The tabernacle set up at Shiloh. (1) The remainder of the land
described and divided. (2-10) The boundaries of Benjamin.
(11-28)

#1 Shiloh was in the lot of Ephraim, the tribe to which Joshua
belonged, and it was proper that the tabernacle should be near
the residence of the chief governor. The name of this city is
the same as that by which Jacob prophesied of the Messiah, #Ge
49:10|. It is supposed by some that the city was thus called,
when it was chosen for the resting-place of the ark, which
typified our great Peace-maker, and the way by him to a
reconciled God.

#2-10 After a year or more, Joshua blamed their slackness, and
told them how to proceed. God, by his grace, has given us a
title to a good land, the heavenly Canaan, but we are slack to
take possession of it; we enter not into that rest, as we might
by faith, and hope, and holy joy. How long shall it be thus with
us? How long shall we thus stand in our own light, and forsake
our own mercies for lying vanities? Joshua stirs the Israelites
up to take possession of their lots. He is ready to do his part,
if they will do theirs.

#11-28 The boundaries of each portion were distinctly drawn, and
the inheritance of each tribe settled. All contests and selfish
claims were prevented by the wise appointment of God, who
allotted the hill and the valley, the corn and pasture, the
brooks and rivers, the towns and cities. Is the lot of any
servant of Christ cast in affliction and sorrow? It is the Lord;
let him do what seemeth him good. Are we in prosperity and
peace? It is from above. Be humbled when you compare the gift
with your own unworthiness. Forget not Him that gave the good,
and always be ready to resign it at his command.
* The lot of Simeon. (1-9) The lot of Zebulun. (10-16) The lot
of Issachar, Asher, Naphtali, and Dan. (17-51)

#1-9 The men of Judah did not oppose taking away the cities
within their border, when convinced that they had more than was
right. If a true believer has obtained an unintended and
improper advantage in any thing, he will give it up without
murmuring. Love seeketh not her own, and doth not behave
unseemly; it will induce those in whom it richly dwells, to part
with their own to supply what is lacking to their brethren.

#10-16 In the division to each tribe of Israel, the prophetic
blessings of Jacob were fulfilled. They chose for themselves, or
it was divided to them by lot, in the manner and places that he
foresaw. So sure a rule to go by is the word of prophecy: we see
by it what to believe, and it proves beyond all dispute the
things that are of God.

#17-51 Joshua waited till all the tribes were settled, before he
asked any provision for himself. He was content to be unfixed,
till he saw them all placed, and herein is an example to all in
public places, to prefer the common welfare before private
advantage. Those who labour most to do good to others, seek an
inheritance in the Canaan above: but it will be soon enough to
enter thereon, when they have done all the service to their
brethren of which they are capable. Nor can any thing more
effectually assure them of their title to it, than endeavouring
to bring others to desire, to seek, and to obtain it. Our Lord
Jesus came and dwelt on earth, not in pomp but poverty,
providing rest for man, yet himself not having where to lay his
head; for Christ pleased not himself. Nor would he enter upon
his inheritance, till by his obedience to death he secured the
eternal inheritance for all his people; nor will he account his
own glory completed, till every ransomed sinner is put in
possession of his heavenly rest.
* The law concerning the cities of refuge. (1-6) The cities
appointed as refuges. (7-9)

#1-6 When the Israelites were settled in their promised
inheritance, they were reminded to set apart the cities of
refuge, whose use and typical meaning have been explained, #Nu
35; De 19|. God's spiritual Israel have, and shall have in
Christ and heaven, not only rest to repose in, but refuge to
secure themselves in. These cities were designed to typify the
relief which the gospel provides for penitent sinners, and their
protection from the curse of the law and the wrath of God, in
our Lord Jesus, to whom believers flee for refuge, #Heb 6:18|.

#7-9 These cities, as those also on the other side Jordan, stood
so that a man might in half a day reach one of them from any
part of the country. God is ever a Refuge at hand. They were all
Levites' cities. It was kindness to the poor fugitive, that when
he might not go up to the house of the Lord, yet he had the
servants of God with him, to instruct him, and pray for him, and
to help to make up the want of public ordinances. Some observe a
significance in the names of these cities with application to
Christ our Refuge. Kedesh signifies holy, and our Refuge is the
holy Jesus. Shechem, a shoulder, and the government is upon his
shoulder. Hebron, fellowship, and believers are called into the
fellowship of Christ Jesus our Lord. Bezer, a fortification, for
he is a strong hold to all those that trust in him. Ramoth, high
or exalted, for Him hath God exalted with his own right hand.
Golan, joy or exultation, for in Him all the saints are
justified, and shall glory.
* Cities for the Levites. (1-8) The cities allotted to the
Levites. (9-42) God gave the land and rest to the Israelites,
according to his promise. (43-45)

#1-8 The Levites waited till the other tribes were provided for,
before they preferred their claim to Joshua. They build their
claim upon a very good foundation; not their own merits or
services, but the Divine precept. The maintenance of ministers
is not a thing left merely to the will of the people, that they
may let them starve if they please; they which preach the gospel
should live by the gospel, and should live comfortably.

#9-42 By mixing the Levites with the other tribes, they were
made to see that the eyes of all Israel were upon them, and
therefore it was their concern to walk so that their ministry
might not be blamed. Every tribe had its share of Levites'
cities. Thus did God graciously provide for keeping up religion
among them, and that they might have the word in all parts of
the land. Yet, blessed be God, we have the gospel more diffused
amongst us.
#43-45 God promised to give to the seed of Abraham the land of
Canaan for a possession, and now they possessed it, and dwelt
therein. And the promise of the heavenly Canaan is as sure to
all God's spiritual Israel; for it is the promise of Him that
cannot lie. There stood not a man before them. The
after-prevalence of the Canaanites was the effect of Israel's
slothfulness, and the punishment of their sinful inclination to
the idolatries and abominations of the heathen whom they
harboured and indulged. There failed not aught of any good
thing, which the Lord had spoken to the house of Israel. In due
season all his promises will be accomplished; then will his
people acknowledge that the Lord has exceeded their largest
expectations, and made them more than conquerors, and brought
them to their desired rest.
* Reuben and Gad, with the half tribe of Manasseh, dismissed to
their homes. (1-9) They build an altar of testimony, The
congregation offended thereat. (10-20) The answer of the
Reubenites. (21-29) The children of Israel satisfied. (30-34)

#1-9 Joshua dismisses the tribes with good counsel. Those who
have the commandment have it in vain, unless they do the
commandment; and it will not be done aright unless we take
diligent heed. In particular to love the Lord our God, as the
best of beings, and the best of friends; and as far as that
principle rules in the heart, there will be constant care and
endeavour to walk in his ways, even those that are narrow and
up-hill. In every instance to keep his commandments. At all
times, and in all conditions, with purpose of heart to cleave
unto the Lord, and to serve him and his kingdom among men, with
all our heart, and with all our soul. This good counsel is given
to all; may God give us grace to take it!

#10-20 Here is the care of the separated tribes to keep their
hold of Canaan's religion. At first sight it seemed a design to
set up an altar against the altar at Shiloh. God is jealous for
his own institutions; we should be so too, and afraid of every
thing that looks like, or leads to idolatry. Corruptions in
religion are best dealt with at first. But their prudence in
following up this zealous resolution is no less commendable.
Many an unhappy strife would be prevented, or soon made up, by
inquiries into the matter of the offence. The remembrance of
great sins committed formerly, should engage us to stand on our
guard against the beginnings of sin; for the way of sin is
down-hill. We are all concerned to reprove our neighbour when he
does amiss, lest we suffer sin upon him, #Le 19:17|. The offer
made that they should be welcome to come to the land where the
Lord's tabernacle was, and settle there, was in the spirit of
true Israelites.
#21-29 The tribes took the reproofs of their brethren in good
part. With solemnity and meekness they proceeded to give all the
satisfaction in their power. Reverence of God is expressed in
the form of their appeal. This brief confession of faith would
remove their brethren's suspicion that they intended to worship
other gods. Let us always speak of God with seriousness, and
mention his name with a solemn pause. Those who make appeals to
Heaven with a careless "God knows," take his name in vain: it is
very unlike this. They express great confidence of their own
uprightness in the matter of their appeal. "God knows it," for
he is perfectly acquainted with the thoughts and intents of the
heart. In every thing we do in religion, it highly concerns us
to approve ourselves to God, remembering that he knows the
heart. And if our sincerity be known to God, we should study
likewise to let others know it by its fruits, especially those
who, though they mistake us, show zeal for the glory of God.
They disdained the design of which they were suspected to be
guilty, and fully explained their true intent in building this
altar. Those who have found the comfort and benefit of God's
ordinances, cannot but desire to preserve them to their seed,
and to use all possible care that their children may be looked
upon as having a part in him. Christ is the great Altar that
sanctifies every gift; the best evidence of our interest in him
is the work of his Spirit in our hearts.

#30-34 It is well that there was on both sides a disposition to
peace, as there was a zeal for God; for quarrels about religion,
for want of wisdom and love, often prove the most fierce and
difficult to be made up. Proud and peevish spirits, when they
have passed any unjust blame on their brethren, though full
evidence be brought of its unfairness, can by no means be
persuaded to withdraw it. But Israel was not so prejudiced. They
looked upon their brethren's innocence as a token of God's
presence. Our brethren's zeal for the power of godliness, and
faith and love, notwithstanding the fears of their breaking the
unity of the church, are things of which we should be very glad
to be satisfied. The altar was called ED, a witness. It was a
witness of their care to keep their religion pure and entire,
and would witness against their descendants, if they should turn
from following after the Lord. Happy will it be when all
professed Christians learn to copy the example of Israel, to
unite zeal and steady adherence to the cause of truth, with
candour, meekness, and readiness to understand each other, to
explain and to be satisfied with the explanations of their
brethren. May the Lord increase the number of those who
endeavour to keep the unity of the Spirit in the bond of peace!
may increasing grace and consolation be with all who love Jesus
Christ in sincerity!
* Joshua's exhortation before his death. (1-10) Joshua warns the
people of idolatry. (11-16)

#1-10 Joshua was old and dying, let them observe what he said
now. He put them in mind of the great things God had done for
them in his days. He exhorted them to be very courageous. Keep
with care, do with diligence, and regard with sincerity what is
written. Also, very cautiously to endeavour that the heathen
idolatry may be forgotten, so that it may never be revived. It
is sad that among Christians the names of the heathen gods are
so commonly used, and made so familiar as they are. Joshua
exhorts them to be very constant. There might be many things
amiss among them, but they had not forsaken the Lord their God;
the way to make people better, is to make the best of them.

#11-16 Would we cleave to the Lord, we must always stand upon
our guard, for many a soul is lost through carelessness. Love
the Lord your God, and you will not leave him. Has God been thus
true to you? Be not you false to him. He is faithful that has
promised, #Heb 10:23|. The experience of every Christian
witnesses the same truth. Conflicts may have been severe and
long, trials great and many; but at the last he will acknowledge
that goodness and mercy followed him all the days of his life.
Joshua states the fatal consequences of going back; know for a
certainty it will be your ruin. The first step would be,
friendship with idolaters; the next would be, marrying with
them; the end of that would be, serving their gods. Thus the way
of sin is down-hill, and those who have fellowship with sinners,
cannot avoid having fellowship with sin. He describes the
destruction he warns them of. The goodness of the heavenly
Canaan, and the free and sure grant God has made of it, will add
to the misery of those who shall for ever be shut out from it.
Nothing will make them see how wretched they are, so much, as to
see how happy they might have been. Let us watch and pray
against temptation. Let us trust in God's faithfulness, love,
and power; let us plead his promises, and cleave to his
commandments, then we shall be happy in life, in death, and for
ever.
* God's benefits to their fathers. (1-14) Joshua renews the
covenant between the people and God. (15-28) Joshua's death,
Joseph's bones buried, The state of Israel. (29-33)

#1-14 We must never think our work for God done, till our life
is done. If he lengthen out our days beyond what we expected,
like those of Joshua, it is because he has some further service
for us to do. He who aims at the same mind which was in Christ
Jesus, will glory in bearing the last testimony to his Saviour's
goodness, and in telling to all around, the obligations with
which the unmerited goodness of God has bound him. The assembly
came together in a solemn religious manner. Joshua spake to them
in God's name, and as from him. His sermon consists of doctrine
and application. The doctrinal part is a history of the great
things God had done for his people, and for their fathers before
them. The application of this history of God's mercies to them,
is an exhortation to fear and serve God, in gratitude for his
favour, and that it might be continued.

#15-28 It is essential that the service of God's people be
performed with a willing mind. For LOVE is the only genuine
principle whence all acceptable service of God can spring. The
Father seeks only such to worship him, as worship him in spirit
and in truth. The carnal mind of man is enmity against God,
therefore, is not capable of such spiritual worship. Hence the
necessity of being born again. But numbers rest in mere forms,
as tasks imposed upon them. Joshua puts them to their choice;
but not as if it were indifferent whether they served God or
not. Choose you whom ye will serve, now the matter is laid
plainly before you. He resolves to do this, whatever others did.
Those that are bound for heaven, must be willing to swim against
the stream. They must not do as the most do, but as the best do.
And no one can behave himself as he ought in any station, who
does not deeply consider his religious duties in family
relations. The Israelites agree with Joshua, being influenced by
the example of a man who had been so great a blessing to them;
We also will serve the Lord. See how much good great men do, by
their influence, if zealous in religion. Joshua brings them to
express full purpose of heart to cleave to the Lord. They must
come off from all confidence in their own sufficiency, else
their purposes would be in vain. The service of God being made
their deliberate choice, Joshua binds them to it by a solemn
covenant. He set up a monument of it. In this affecting manner
Joshua took his last leave of them; if they perished, their
blood would be upon their own heads. Though the house of God,
the Lord's table, and even the walls and trees before which we
have uttered our solemn purposes of serving him, would bear
witness against us if we deny him, yet we may trust in him, that
he will put his fear into our hearts, that we shall not depart
from him. God alone can give grace, yet he blesses our
endeavours to engage men to his service.
#29-33 Joseph died in Egypt, but gave commandment concerning his
bones, that they should not rest in their grave till Israel had
rest in the land of promise. Notice also the death and burial of
Joshua, and of Eleazar the chief priest. The most useful men,
having served their generation, according to the will of God,
one after another, fall asleep and see corruption. But Jesus,
having spent and ended his life on earth more effectually than
either Joshua or Joseph, rose from the dead, and saw no
corruption. And the redeemed of the Lord shall inherit the
kingdom he prepared for them from the foundation of the world.
They will say in admiration of the grace of Jesus, Unto him that
loved us, and washed us from our sins in his own blood, and hath
made us kings and priests unto God and his Father, to him be
glory and dominion for ever and ever. Amen.
** The book of Judges is the history of Israel during the
government of the Judges, who were occasional deliverers, raised
up by God to rescue Israel from their oppressors, to reform the
state of religion, and to administer justice to the people. The
state of God's people does not appear in this book so
prosperous, nor their character so religious, as might have been
expected; but there were many believers among them, and the
tabernacle service was attended to. The history exemplifies the
frequent warnings and predictions of Moses, and should have
close attention. The whole is full of important instruction.

* Proceedings of the tribes of Judah and Simeon. (1-8) Hebron
and other cities taken. (9-20) The proceedings of other tribes.
(21-36)

#1-8 The Israelites were convinced that the war against the
Canaanites was to be continued; but they were in doubt as to the
manner in which it was to be carried on after the death of
Joshua. In these respects they inquired of the Lord. God
appoints service according to the strength he has given. From
those who are most able, most work is expected. Judah was first
in dignity, and must be first in duty. Judah's service will not
avail unless God give success; but God will not give the
success, unless Judah applies to the service. Judah was the most
considerable of all the tribes, and Simeon the least; yet Judah
begs Simeon's friendship, and prays for aid from him. It becomes
Israelites to help one another against Canaanites; and all
Christians, even those of different tribes, should strengthen
one another. Those who thus help one another in love, have
reason to hope that God will graciously help both. Adoni-bezek
was taken prisoner. This prince had been a severe tyrant. The
Israelites, doubtless under the Divine direction, made him
suffer what he had done to others; and his own conscience
confessed that he was justly treated as he had treated others.
Thus the righteous God sometimes, in his providence, makes the
punishment answer the sin.

#9-20 The Canaanites had iron chariots; but Israel had God on
their side, whose chariots are thousands of angels, #Ps 68:17|.
Yet they suffered their fears to prevail against their faith.
About Caleb we read in #Jos 15:16-19|. The Kenites had settled
in the land. Israel let them fix where they pleased, being a
quiet, contented people. They that molested none, were molested
by none. Blessed are the meek, for they shall inherit the earth.

#21-36 The people of Israel were very careless of their duty and
interest. Owing to slothfulness and cowardice, they would not be
at the pains to complete their conquests. It was also owing to
their covetousness: they were willing to let the Canaanites live
among them, that they might make advantage of them. They had not
the dread and detestation of idolatry they ought to have had.
The same unbelief that kept their fathers forty years out of
Canaan, kept them now out of the full possession of it. Distrust
of the power and promise of God deprived them of advantages, and
brought them into troubles. Thus many a believer who begins well
is hindered. His graces languish, his lusts revive, Satan plies
him with suitable temptations, the world recovers its hold; he
brings guilt into his conscience, anguish into his heart,
discredit on his character, and reproach on the gospel. Though
he may have sharp rebukes, and be so recovered that he does not
perish, yet he will have deeply to lament his folly through his
remaining days; and upon his dying bed to mourn over the
opportunities of glorifying God and serving the church he has
lost. We can have no fellowship with the enemies of God within
us or around us, but to our hurt; therefore our only wisdom is
to maintain unceasing war against them.
* The angel of the Lord rebukes the people. (1-5) The wickedness
of the new generation after Joshua. (6-23)

#1-5 It was the great Angel of the covenant, the Word, the Son
of God, who spake with Divine authority as Jehovah, and now
called them to account for their disobedience. God sets forth
what he had done for Israel, and what he had promised. Those who
throw off communion with God, and have fellowship with the
unfruitful works of darkness, know not what they do now, and
will have nothing to say for themselves in the day of account
shortly. They must expect to suffer for this their folly. Those
deceive themselves who expect advantages from friendship with
God's enemies. God often makes men's sin their punishment; and
thorns and snares are in the way of the froward, who will walk
contrary to God. The people wept, crying out against their own
folly and ingratitude. They trembled at the word, and not
without cause. It is a wonder sinners can ever read the Bible
with dry eyes. Had they kept close to God and their duty, no
voice but that of singing had been heard in their congregation;
but by their sin and folly they made other work for themselves,
and nothing is to be heard but the voice of weeping. The worship
of God, in its own nature, is joy, praise, and thanksgiving; our
sins alone render weeping needful. It is pleasing to see men
weep for their sins; but our tears, prayers, and even amendment,
cannot atone for sin.

#6-23 We have a general idea of the course of things in Israel,
during the time of the Judges. The nation made themselves as
mean and miserable by forsaking God, as they would have been
great and happy if they had continued faithful to him. Their
punishment answered to the evil they had done. They served the
gods of the nations round about them, even the meanest, and God
made them serve the princes of the nations round about them,
even the meanest. Those who have found God true to his promises,
may be sure that he will be as true to his threatenings. He
might in justice have abandoned them, but he could not for pity
do it. The Lord was with the judges when he raised them up, and
so they became saviours. In the days of the greatest distress of
the church, there shall be some whom God will find or make fit
to help it. The Israelites were not thoroughly reformed; so mad
were they upon their idols, and so obstinately bent to
backslide. Thus those who have forsaken the good ways of God,
which they have once known and professed, commonly grow most
daring and desperate in sin, and have their hearts hardened.
Their punishment was, that the Canaanites were spared, and so
they were beaten with their own rod. Men cherish and indulge
their corrupt appetites and passions; therefore God justly
leaves them to themselves, under the power of their sins, which
will be their ruin. God has told us how deceitful and
desperately wicked our hearts are, but we are not willing to
believe it, until by making bold with temptation we find it true
by sad experience. We need to examine how matters stand with
ourselves, and to pray without ceasing, that we may be rooted
and grounded in love, and that Christ may dwell in our hearts by
faith. Let us declare war against every sin, and follow after
holiness all our days.
* The nations left to prove Israel. (1-7) Othniel delivers
Israel. (8-11) Ehud delivers Israel from Eglon. (12-30) Shamgar
delivers and judges Israel. (31)

#1-7 As the Israelites were a type of the church on earth, they
were not to be idle and slothful. The Lord was pleased to try
them by the remains of the devoted nations they spared.
Temptations and trials detect the wickedness of the hearts of
sinners; and strengthen the graces of believers in their daily
conflict with Satan, sin, and this evil world. They must live in
this world, but they are not of it, and are forbidden to conform
to it. This marks the difference between the followers of Christ
and mere professors. The friendship of the world is more fatal
than its enmity; the latter can only kill the body, but the
former murders many precious souls.
#8-11 The first judge was Othniel: even in Joshua's time Othniel
began to be famous. Soon after Israel's settlement in Canaan
their purity began to be corrupted, and their peace disturbed.
But affliction makes those cry to God who before would scarcely
speak to him. God returned in mercy to them for their
deliverance. The Spirit of the Lord came upon Othniel. The
Spirit of wisdom and courage to qualify him for the service, and
the Spirit of power to excite him to it. He first judged Israel,
reproved and reformed them, and then went to war. Let sin at
home be conquered, that worst of enemies, then enemies abroad
will be more easily dealt with. Thus let Christ be our Judge and
Lawgiver, then he will save us.

#12-30 When Israel sins again, God raises up a new oppressor.
The Israelites did ill, and the Moabites did worse; yet because
God punishes the sins of his own people in this world, Israel is
weakened, and Moab strengthened against them. If lesser troubles
do not do the work, God will send greater. When Israel prays
again, God raises up Ehud. As a judge, or minister of Divine
justice, Ehud put to death Eglon, the king of Moab, and thus
executed the judgments of God upon him as an enemy to God and
Israel. But the law of being subject to principalities and
powers in all things lawful, is the rule of our conduct. No such
commissions are now given; to pretend to them is to blaspheme
God. Notice Ehud's address to Eglon. What message from God but a
message of vengeance can a proud rebel expect? Such a message is
contained in the word of God; his ministers are boldly to
declare it, without fearing the frown, or respecting the persons
of sinners. But, blessed be God, they have to deliver a message
of mercy and of free salvation; the message of vengeance belongs
only to those who neglect the offers of grace. The consequence
of this victory was, that the land had rest eighty years. It was
a great while for the land to rest; yet what is that to the
saints' everlasting rest in the heavenly Canaan.
#31 The side of the country which lay south-west, was infested
by the Philistines. God raised up Shamgar to deliver them;
having neither sword nor spear, he took an ox-goad, the
instrument next at hand. God can make those serviceable to his
glory and to his church's good, whose birth, education, and
employment, are mean and obscure. It is no matter what the
weapon is, if God directs and strengthens the arm. Often he
works by unlikely means, that the excellency of the power may
appear to be of God.
* Israel again revolts, and is oppressed by Jabin. (1-3) Deborah
concerts their deliverance with Barak. (4-9) Sisera defeated.
(10-16) Sisera put to death by Jael. (17-24)

#1-3. The land had rest for eighty years, which should have
confirmed them in their religion; but it made them secure, and
indulge their lusts. Thus the prosperity of fools destroys them.
Jabin and his general Sisera, mightily oppressed Israel. This
enemy was nearer than any of the former. Israel cried unto the
Lord, when distress drove them to him, and they saw no other way
of relief. Those who slight God in prosperity, will find
themselves under a necessity of seeking him in trouble.

#4-9 Deborah was a prophetess; one instructed in Divine
knowledge by the inspiration of the Spirit of God. She judged
Israel as God's mouth to them; correcting abuses, and redressing
grievances. By God's direction, she ordered Barak to raise an
army, and engage Jabin's forces. Barak insisted much upon her
presence. Deborah promised to go with him. She would not send
him where she would not go herself. Those who in God's name call
others to their duty, should be ready to assist them in it.
Barak values the satisfaction of his mind, and the good success
of his enterprise, more than mere honour.

#10-16. Sisera's confidence was chiefly in his chariots. But if
we have ground to hope that God goes before us, we may go on
with courage and cheerfulness. Be not dismayed at the
difficulties thou meetest with in resisting Satan, in serving
God, or suffering for him; for is not the Lord gone before thee?
Follow him then fully. Barak went down, though upon the plain
the iron chariots would have advantage against him: he quitted
the mountain in dependence on the Divine power; for in the Lord
alone is the salvation of his people, #Jer 3:23|. He was not
deceived in his confidence. When God goes before us in our
spiritual conflicts, we must bestir ourselves; and when, by his
grace, he gives us some success against the enemies of our
souls, we must improve it by watchfulness and resolution.

#17-24 Sisera's chariots had been his pride and his confidence.
Thus are those disappointed who rest on the creature; like a
broken reed, it not only breaks under them, but pierces them
with many sorrows. The idol may quickly become a burden, #Isa
46:1|; what we were sick for, God can make us sick of. It is
probable that Jael really intended kindness to Sisera; but by a
Divine impulse she was afterwards led to consider him as the
determined enemy of the Lord and of his people, and to destroy
him. All our connections with God's enemies must be broken off,
if we would have the Lord for our God, and his people for our
people. He that had thought to have destroyed Israel with his
many iron chariots, is himself destroyed with one iron nail.
Thus the weak things of the world confound the mighty. The
Israelites would have prevented much mischief, if they had
sooner destroyed the Canaanites, as God commanded and enabled
them: but better be wise late, and buy wisdom by experience,
than never be wise.
* Praise and glory ascribed to God. (1-5) The distress and
deliverance of Israel. (6-11) Some commended, others censured.
(12-23) Sisera's mother disappointed. (24-31)

#1-5. No time should be lost in returning thanks to the Lord for
his mercies; for our praises are most acceptable, pleasant, and
profitable, when they flow from a full heart. By this, love and
gratitude would be more excited and more deeply fixed in the
hearts of believers; the events would be more known and longer
remembered. Whatever Deborah, Barak, or the army had done, the
Lord must have all the praise. The will, the power, and the
success were all from Him.

#6-11. Deborah describes the distressed state of Israel under
the tyranny of Jabin, that their salvation might appear more
gracious. She shows what brought this misery upon them. It was
their idolatry. They chose new gods, with new names. But under
all these images, Satan was worshipped. Deborah was a mother to
Israel, by diligently promoting the salvation of their souls.
She calls on those who shared the advantages of this great
salvation, to offer up thanks to God for it. Let such as are
restored, not only to their liberty as other Israelites, but to
their rank, speak God's praises. This is the Lord's doing. In
these acts of his, justice was executed on his enemies. In times
of persecution, God's ordinances, the walls of salvation, whence
the waters of life are drawn, are resorted to at the hazard of
the lives of those who attend them. At all times Satan will
endeavour to hinder the believer from drawing near to the throne
of grace. Notice God's kindness to his trembling people. It is
the glory of God to protect those who are most exposed, and to
help the weakest. Let us notice the benefit we have from the
public peace, the inhabitants of villages especially, and give
God the praise.

#12-23 Deborah called on her own soul to be in earnest. He that
will set the hearts of other men on fire with the love of
Christ, must himself burn with love. Praising God is a work we
should awake to, and awake ourselves unto. She notices who
fought against Israel, who fought for them, and who kept away.
Who fought against them. They were obstinate enemies to God's
people, therefore the more dangerous. Who fought for them. The
several tribes that helped are here spoken of with honour; for
though God is above all to be glorified, those who are employed
must have their due praise, to encourage others. But the whole
creation is at war with those to whom God is an enemy. The river
of Kishon fought against their enemies. At most times it was
shallow, yet now, probably by the great rain that fell, it was
so swelled, and the stream so deep and strong, that those who
attempted to pass, were drowned. Deborah's own soul fought
against them. When the soul is employed in holy exercises, and
heart-work is made of them, through the grace of God, the
strength of our spiritual enemies will be trodden down, and will
fall before us. She observes who kept away, and did not side
with Israel, as might have been expected. Thus many are kept
from doing their duty by the fear of trouble, the love of ease,
and undue affection to their worldly business and advantage.
Narrow, selfish spirits care not what becomes of God's church,
so that they can but get, keep, and save money. All seek their
own, #Php 2:21|. A little will serve those for a pretence to
stay at home, who have no mind to engage in needful services,
because there is difficulty and danger in them. But we cannot
keep away from the contest between the Lord and his enemies; and
if we do not actively endeavour to promote his cause in this
wicked world, we shall fall under the curse against the workers
of iniquity. Though He needs no human help, yet he is pleased to
accept the services of those who improve their talents to
advance his cause. He requires every man to do so.
#24-31 Jael had a special blessing. Those whose lot is cast in
the tent, in a low and narrow sphere, if they serve God
according to the powers he has given them, shall not lose their
reward. The mother of Sisera looked for his return, not in the
least fearing his success. Let us take heed of indulging eager
desires towards any temporal good, particularly toward that
which cherishes vain-glory, for that was what she here doted on.
What a picture does she present of an ungodly and sensual heart!
How shameful and childish these wishes of an aged mother and her
attendants for her son! And thus does God often bring ruin on
his enemies when they are most puffed up. Deborah concludes with
a prayer to God for the destruction of all his foes, and for the
comfort of all his friends. Such shall be the honour, and joy of
all who love God in sincerity, they shall shine for ever as the
sun in the firmament.
* Israel oppressed by Midianites. (1-6) Israel rebuked by a
prophet. (7-10) Gideon set to deliver Israel. (11-24) Gideon
destroys Baal's altar. (25-32) Signs given him. (33-40)

#1-6 Israel's sin was renewed, and Israel's troubles were
repeated. Let all that sin expect to suffer. The Israelites hid
themselves in dens and caves; such was the effect of a guilty
conscience. Sin dispirits men. The invaders left no food for
Israel, except what was taken into the caves. They prepared that
for Baal with which God should have been served, now God justly
sends an enemy to take it away in the season thereof.

#7-10 They cried to God for a deliverer, and he sent them a
prophet to teach them. When God furnishes a land with faithful
ministers, it is a token that he has mercy in store for it. He
charges them with rebellion against the Lord; he intends to
bring them to repentance. Repentance is real when the sinfulness
of sin, as disobedience to God, is chiefly lamented.

#11-24 Gideon was a man of a brave, active spirit, yet in
obscurity through the times: he is here stirred up to undertake
something great. It was very sure that the Lord was with him,
when his Angel was with him. Gideon was weak in faith, which
made it hard to reconcile the assurances of the presence of God
with the distress to which Israel was brought. The Angel
answered his objections. He told him to appear and act as
Israel's deliverer, there needed no more. Bishop Hall says,
While God calls Gideon valiant, he makes him so. God delights to
advance the humble. Gideon desires to have his faith confirmed.
Now, under the influences of the Spirit, we are not to expect
signs before our eyes such as Gideon here desired, but must
earnestly pray to God, that if we have found grace in his sight,
he would show us a sign in our heart, by the powerful working of
his Spirit there, The Angel turned the meat into an offering
made by fire; showing that he was not a man who needed meat, but
the Son of God, who was to be served and honoured by sacrifice,
and who in the fulness of time was to make himself a sacrifice.
Hereby a sign was given to Gideon, that he had found grace in
God's sight. Ever since man has by sin exposed himself to God's
wrath and curse, a message from heaven has been a terror to him,
as he scarcely dares to expect good tidings thence. In this
world, it is very awful to have any converse with that world of
spirits to which we are so much strangers. Gideon's courage
failed him. But God spoke peace to him.

#25-32 See the power of God's grace, that he could raise up a
reformer; and the kindness of his grace, that he would raise up
a deliverer, out of the family of a leader in idolatry. Gideon
must not think it enough not to worship at that altar; he must
throw it down, and offer sacrifice on another. It was needful he
should make peace with God, before he made war on Midian. Till
sin be pardoned through the great Sacrifice, no good is to be
expected. God, who has all hearts in his hands, influenced Joash
to appear for his son against the advocates for Baal, though he
had joined formerly in the worship of Baal. Let us do our duty,
and trust God with our safety. Here is a challenge to Baal, to
do either good or evil; the result convinced his worshippers of
their folly, in praying to one to help them that could not
avenge himself.

#33-40 These signs are truly miraculous, and very significant.
Gideon and his men were going to fight the Midianites; could God
distinguish between a small fleece of Israel, and the vast floor
of Midian? Gideon is made to know that God could do so. Is
Gideon desirous that the dew of Divine grace might come down
upon himself in particular? He sees the fleece wet with dew to
assure him of it. Does he desire that God will be as the dew to
all Israel? Behold, all the ground is wet. What cause we sinners
of the Gentiles have, to bless the Lord that the dew of heavenly
blessings, once confined to Israel, is now sent to all the
inhabitants of the earth! Yet still the means of grace are in
different measures, according to the purposes of God. In the
same congregation, one man's soul is like Gideon's moistened
fleece, another like the dry ground.
* Gideon's army reduced. (1-8) Gideon is encouraged. (9-15) The
defeat of the Midianites. (16-22) The Ephraimites take Oreb and
Zeeb. (23-25)

#1-8. God provides that the praise of victory may be wholly to
himself, by appointing only three hundred men to be employed.
Activity and prudence go with dependence upon God for help in
our lawful undertakings. When the Lord sees that men would
overlook him, and through unbelief, would shrink from perilous
services, or that through pride they would vaunt themselves
against him, he will set them aside, and do his work by other
instruments. Pretences will be found by many, for deserting the
cause and escaping the cross. But though a religious society may
thus be made fewer in numbers, yet it will gain as to purity,
and may expect an increased blessing from the Lord. God chooses
to employ such as are not only well affected, but zealously
affected in a good thing. They grudged not at the liberty of the
others who were dismissed. In doing the duties required by God,
we must not regard the forwardness or backwardness of others,
nor what they do, but what God looks for at our hands. He is a
rare person who can endure that others should excel him in gifts
or blessings, or in liberty; so that we may say, it is by the
special grace of God that we regard what God says to us, and not
look to men what they do.

#9-15 The dream seemed to have little meaning in it; but the
interpretation evidently proved the whole to be from the Lord,
and discovered that the name of Gideon had filled the Midianites
with terror. Gideon took this as a sure pledge of success;
without delay he worshipped and praised God, and returned with
confidence to his three hundred men. Wherever we are, we may
speak to God, and worship him. God must have the praise of that
which encourages our faith. And his providence must be
acknowledged in events, though small and seemingly accidental.

#16-22 This method of defeating the Midianites may be alluded
to, as exemplifying the destruction of the devil's kingdom in
the world, by the preaching of the everlasting gospel, the
sounding that trumpet, and the holding forth that light out of
earthen vessels, for such are the ministers of the gospel, #2Co
4:6,7|. God chose the foolish things of the world to confound
the wise, a barley-cake to overthrow the tents of Midian, that
the excellency of the power might be of God only. The gospel is
a sword, not in the hand, but in the mouth: the sword of the
Lord and of Gideon; of God and Jesus Christ, of Him that sits on
the throne and the Lamb. The wicked are often led to avenge the
cause of God upon each other, under the power of their
delusions, and the fury of their passions. See also how God
often makes the enemies of the church instruments to destroy one
another; it is a pity that the church's friends should ever act
like them.

#23-25 Two chief commanders of the host of Midian were taken and
slain by the men of Ephraim. It were to be wished that we all
did as these did, and that where help is needed, that it were
willingly and readily performed by another. And that if there
were any excellent and profitable matter begun, we were willing
to have fellow-labourers to the finishing and perfecting the
same, and not, as often, hinder one another.
* Gideon pacifies the Ephraimites. (1-3) Succoth and Penuel
refuse to relieve Gideon. (4-12) Succoth and Penuel punished.
(13-17) Gideon avenges his brethren. (18-21) Gideon declines the
government, but gives occasion for idolatry. (22-28) Gideon's
death, Israel's ingratitude. (29-35)

#1-3 Those who will not attempt or venture any thing in the
cause of God, will be the most ready to censure and quarrel with
such as are of a more zealous and enterprising spirit. And those
who are the most backward to difficult services, will be the
most angry not to have the credit of them. Gideon stands here as
a great example of self-denial; and shows us that envy is best
removed by humility. The Ephraimites had given vent to their
passion in very wrong freedom of speech, a certain sign of a
weak cause: reason runs low when chiding flies high.
#4-12 Gideon's men were faint, yet pursuing; fatigued with what
they had done, yet eager to do more against their enemies. It is
many a time the true Christian's case, fainting, and yet
pursuing. The world knows but little of the persevering and
successful struggle the real believer maintains with his sinful
heart. But he betakes himself to that Divine strength, in the
faith of which he began his conflict, and by the supply of which
alone he can finish it in triumph.

#13-17 The active servants of the Lord meet with more dangerous
opposition from false professors than from open enemies; but
they must not care for the behaviour of those who are Israelites
in name, but Midianites in heart. They must pursue the enemies
of their souls, and of the cause of God, though they are ready
to faint through inward conflicts and outward hardships. And
they shall be enabled to persevere. The less men help, and the
more they seek to hinder, the more will the Lord assist.
Gideon's warning being slighted, the punishment was just. Many
are taught with the briers and thorns of affliction, who would
not learn otherwise.

#18-21 The kings of Midian must be reckoned with. As they
confessed themselves guilty of murder, Gideon acted as the
avenger of blood, being the next of kin to the persons slain.
Little did they think to have heard of this so long after; but
murder seldom goes unpunished in this life. Sins long forgotten
by man, must be accounted for to God. What poor consolation in
death from the hope of suffering less pain, and of dying with
less disgrace than some others! yet many are more anxious on
these accounts, than concerning the future judgment, and what
will follow.

#22-28 Gideon refused the government the people offered him. No
good man can be pleased with any honour done to himself, which
belongs only to God. Gideon thought to keep up the remembrance
of this victory by an ephod, made of the choicest of the spoils.
But probably this ephod had, as usual, a teraphim annexed to it,
and Gideon intended this for an oracle to be consulted. Many are
led into false ways by one false step of a good man. It became a
snare to Gideon himself, and it proved the ruin of the family.
How soon will ornaments which feed the lust of the eye, and form
the pride of life, as well as tend to the indulgences of the
flesh, bring shame on those who are fond of them!
#29-35 As soon as Gideon was dead, who kept the people to the
worship of the God of Israel, they found themselves under no
restraint; then they went after Baalim, and showed no kindness
to the family of Gideon. No wonder if those who forget their
God, forget their friends. Yet conscious of our own ingratitude
to the Lord, and observing that of mankind in general, we should
learn to be patient under any unkind returns we meet with for
our poor services, and resolve, after the Divine example, not to
be overcome of evil, but to overcome evil with good.
* Abimelech murders his brethren, and is made king. (1-6) Jotham
rebukes the Shechemites. (7-21) The Shechemites conspire against
Abimelech. (22-29) Abimelech destroys Shechem. (30-49) Abimelech
slain. (50-57)

#1-6 The men of Shechem chose Abimelech king. God was not
consulted whether they should have any king, much less who it
should be. If parents could see what their children would do,
and what they are to suffer, their joy in them often would be
turned into sorrow: we may be thankful that we cannot know what
shall happen. Above all, we should fear and watch against sin;
for our evil conduct may produce fatal effects upon our
families, after we are in our graves.

#7-21 There was no occasion for the trees to choose a king, they
are all the trees of the Lord which he has planted. Nor was
there any occasion for Israel to set a king over them, for the
Lord was their King. Those who bear fruit for the public good,
are justly respected and honoured by all that are wise, more
than those who merely make a figure. All these fruit-trees gave
much the same reason for their refusal to be promoted over the
trees; or, as the margin reads it, to go up and down for the
trees. To rule, involves a man in a great deal both of toil and
care. Those who are preferred to public trust and power, must
forego all private interests and advantages, for the good of
others. And those advanced to honour and dignity, are in great
danger of losing their fruitfulness. For which reason, they that
desire to do good, are afraid of being too great. Jotham
compares Abimelech to the bramble or thistle, a worthless plant,
whose end is to be burned. Such a one was Abimelech.

#22-29 Abimelech is seated in the throne his father refused. But
how long does this glory last? Stay but three years, and see the
bramble withered and burned. The prosperity of the wicked is
short and fickle. The Shechemites are plagued by no other hand
than Abimelech's. They raised him unjustly to the throne; they
first feel the weight of his sceptre.

#30-49 Abimelech intended to punish the Shechemites for
slighting him now, but God punished them for their serving him
formerly in the murder of Gideon's sons. When God uses men as
instruments in his hand to do his work, he means one thing, and
they another. That, which they hoped would have been for their
welfare, proved a snare and a trap, as those will certainly
find, who run to idols for shelter; such will prove a refuge of
lies.
#50-57 The Shechemites were ruined by Abimelech; now he is
reckoned with, who was their leader in villany. Evil pursues
sinners, and sometimes overtakes them, when not only at ease,
but triumphant. Though wickedness may prosper a while, it will
not prosper always. The history of mankind, if truly told, would
greatly resemble that of this chapter. The records of what are
called splendid events present to us such contests for power.
Such scenes, though praised of men, fully explain the Scripture
doctrine of the deceitfulness and desperate wickedness of the
human heart, the force of men's lust, and the effect of Satan's
influence. Lord, thou has given us thy word of truth and
righteousness, O pour upon us thy spirit of purity, peace, and
love, and write thy holy law in our hearts.
* Tola and Jair judge Israel. (1-5) The Philistines and
Ammonites oppress Israel. (6-9) Israel's repentance. (10-18)

#1-5 Quiet and peaceable reigns, though the best to live in,
yield least variety of matter to be spoken of. Such were the
days of Tola and Jair. They were humble, active, and useful men,
rulers appointed of God.

#6-9 Now the threatening was fulfilled, that the Israelites
should have no power to stand before their enemies, #Le
26:17,37|. By their evil ways and their evil doings they
procured this to themselves.

#10-18 God is able to multiply men's punishments according to
the numbers of their sins and idols. But there is hope when
sinners cry to the Lord for help, and lament their ungodliness
as well as their more open transgressions. It is necessary, in
true repentance, that there be a full conviction that those
things cannot help us which we have set in competition with God.
They acknowledged what they deserved, yet prayed to God not to
deal with them according to their deserts. We must submit to
God's justice, with a hope in his mercy. True repentance is not
only for sin, but from sin. As the disobedience and misery of a
child are a grief to a tender father, so the provocations of
God's people are a grief to him. From him mercy never can be
sought in vain. Let then the trembling sinner, and the almost
despairing backslider, cease from debating about God's secret
purposes, or from expecting to find hope from former
experiences. Let them cast themselves on the mercy of God our
Saviour, humble themselves under his hand, seek deliverance from
the powers of darkness, separate themselves from sin, and from
occasions of it, use the means of grace diligently, and wait the
Lord's time, and so they shall certainly rejoice in his mercy.
* Jephthah and the Gileadites. (1-11) He attempts to make peace.
(12-28) Jephthah's vow. He vanquishes the Ammonites. (29-40)

#1-11 Men ought not to be blamed for their parentage, so long as
they by their personal merits roll away any reproach. God had
forgiven Israel, therefore Jephthah will forgive. He speaks not
with confidence of his success, knowing how justly God might
suffer the Ammonites to prevail for the further punishment of
Israel. Nor does he speak with any confidence at all in himself.
If he succeed, it is the Lord delivers them into his hand; he
thereby reminds his countrymen to look up to God as the Giver of
victory. The same question as here, in fact, is put to those who
desire salvation by Christ. If he save you, will ye be willing
that he shall rule you? On no other terms will he save you. If
he make you happy, shall he make you holy? If he be your helper,
shall he be your Head? Jephthah, to obtain a little worldly
honour, was willing to expose his life: shall we be discouraged
in our Christian warfare by the difficulties we may meet with,
when Christ has promised a crown of life to him that overcometh?

#12-28 One instance of the honour and respect we owe to God, as
our God, is, rightly to employ what he gives us to possess.
Receive it from him, use it for him, and part with it when he
calls for it. The whole of this message shows that Jephthah was
well acquainted with the books of Moses. His argument was clear,
and his demand reasonable. Those who possess the most courageous
faith, will be the most disposed for peace, and the readiest to
make advances to obtain; but rapacity and ambition often cloak
their designs under a plea of equity, and render peaceful
endeavours of no avail.
#29-40 Several important lessons are to be learned from
Jephthah's vow. 1. There may be remainders of distrust and
doubting, even in the hearts of true and great believers. 2. Our
vows to God should not be as a purchase of the favour we desire,
but to express gratitude to him. 3. We need to be very
well-advised in making vows, lest we entangle ourselves. 4. What
we have solemnly vowed to God, we must perform, if it be
possible and lawful, though it be difficult and grievous to us.
5. It well becomes children, obediently and cheerfully to submit
to their parents in the Lord. It is hard to say what Jephthah
did in performance of his vow; but it is thought that he did not
offer his daughter as a burnt-offering. Such a sacrifice would
have been an abomination to the Lord; it is supposed she was
obliged to remain unmarried, and apart from her family.
Concerning this and some other such passages in the sacred
history, about which learned men are divided and in doubt, we
need not perplex ourselves; what is necessary to our salvation,
thanks be to God, is plain enough. If the reader recollects the
promise of Christ concerning the teaching of the Holy Spirit,
and places himself under this heavenly Teacher, the Holy Ghost
will guide to all truth in every passage, so far as it is
needful to be understood.
* Ephraimites quarrel with Jephthah. (1-7) Ibzan, Elon, and
Abdon judge Israel. (8-15)

#1-7 The Ephraimites had the same quarrel with Jephthah as with
Gideon. Pride was at the bottom of the quarrel; only by that
comes contention. It is ill to fasten names of reproach upon
persons or countries, as is common, especially upon those under
outward disadvantages. It often occasions quarrels that prove of
ill consequence, as it did here. No contentions are so bitter as
those between brethren or rivals for honour. What need we have
to watch and pray against evil tempers! May the Lord incline all
his people to follow after things which make for peace!

#8-15 We have here a short account of three more of the judges
of Israel. The happiest life of individuals, and the happiest
state of society, is that which affords the fewest remarkable
events. To live in credit and quiet, to be peacefully useful to
those around us, to possess a clear conscience; but, above all,
and without which nothing can avail, to enjoy communion with God
our Saviour while we live, and to die at peace with God and man,
form the substance of all that a wise man can desire.
* The Philistines, Samson announced. (1-7) The angel appears to
Manoah. (8-14) Manoah's sacrifice. (15-23) Birth of Samson.
(24,25)

#1-7 Israel did evil: then God delivered them again into the
hands of the Philistines. When Israel was in this distress,
Samson was born. His parents had been long childless. Many
eminent persons were born of such mothers. Mercies long waited
for, often prove signal mercies; and by them others may be
encouraged to continue their hope in God's mercy. The angel
notices her affliction. God often sends comfort to his people
very seasonably, when they feel their troubles most. This
deliverer of Israel must be devoted to God. Manoah's wife was
satisfied that the messenger was of God. She gave her husband a
particular account, both of the promise and of the precept.
Husbands and wives should tell each other their experiences of
communion with God, and their improvements in acquaintance with
him, that they may help each other in the way that is holy.
#8-14 Blessed are those who have not seen, and yet, as Manoah,
have believed. Good men are more careful and desirous to know
the duty to be done by them, than to know the events concerning
them: duty is ours, events are God's. God will guide those by
his counsel, who desire to know their duty, and apply to him to
teach them. Pious parents, especially, will beg Divine
assistance. The angel repeats the directions he had before
given. There is need of much care for the right ordering both of
ourselves and our children, that we may be duly separate from
the world, and living sacrifices to the Lord.

#15-23 What Manoah asked for instruction in his duty, he was
readily told; but what he asked to gratify his curiosity, was
denied. God has in his word given full directions concerning our
duty, but never designed to answer other questionings. There are
secret things which belong not to us, of which we must be quite
contented to be ignorant, while in this world. The name of our
Lord is wonderful and secret; but by his wonderful works he
makes himself known as far as is needful for us. Prayer is the
ascent of the soul to God. But without Christ in the heart by
faith, our services are offensive smoke; in him, acceptable
flame. We may apply this to Christ's sacrifice of himself for
us; he ascended in the flame of his own offering, for by his own
blood he entered in once into the holy place, #Heb 9:12|. In
Manoah's reflections there is great fear; We shall surely die.
In his wife's reflection there is great faith. As a help meet
for him, she encouraged him. Let believers who have had
communion with God in the word and prayer, to whom he has
graciously manifested himself, and who have had reason to think
God has accepted their works, take encouragement from thence in
a cloudy and dark day. God would not have done what he has done
for my soul, if he had designed to forsake me, and leave me to
perish at last; for his work is perfect. Learn to reason as
Manoah's wife; If God designed me to perish under his wrath, he
would not give me tokens of his favour.

#24,25 The Spirit of the Lord began to move Samson when a youth.
This was evidence that the Lord blessed him. Where God gives his
blessing, he gives his Spirit to qualify for the blessing. Those
are blessed indeed in whom the Spirit of grace begins to work in
the days of their childhood. Samson drank no wine or strong
drink, yet excelled in strength and courage, for he had the
Spirit of God moving him; therefore be not drunk with wine, but
be filled with the Spirit.
* Samson desires a wife of the Philistines. (1-4) Samson kills a
lion. (5-9) Samson's riddle. (10-20)

#1-4 As far as Samson's marriage was a common case, it was weak
and foolish of him to set his affections upon a daughter of the
Philistines. Shall one, not only an Israelite, but a Nazarite,
devoted to the Lord, covet to become one with a worshipper of
Dagon? It does not appear that he had any reason to think her
wise or virtuous, or any way likely to be a help meet for him;
but he saw something in her agreeable to his fancy. He that, in
the choice of a wife, is only guided by his eye, and governed by
his fancy, must afterwards thank himself if he find a Philistine
in his arms. Yet it was well done not to proceed till Samson had
made his parents acquainted with the matter. Children ought not
to marry, nor to move towards it, without the advice and consent
of their parents. Samson's parents did well to dissuade him from
yoking himself unequally with unbelievers. It seems that it
pleased God to leave Samson to follow his own inclinations,
intending to bring out good from his conduct; and his parents
consented, because he was bent upon it. However, his example is
not recorded for us to do likewise.

#5-9 By enabling him to kill a lion, God let Samson know what he
could do in the strength of the Spirit of the Lord, that he
might never be afraid to look the greatest difficulties in the
face. He was alone in the vineyards, whither he had rambled.
Young people consider not how they exposed themselves to the
roaring lion that seeks to devour, when they wander from their
prudent, pious parents. Nor do men consider what lions lurk in
the vineyards, the vineyards of red wines. Our Lord Jesus having
conquered Satan, that roaring lion, believers, like Samson, find
honey in the carcass, abundant strength and satisfaction, enough
for themselves, and for all their friends.

#10-20 Samson's riddle literally meant no more than that he had
got honey, for food and for pleasure, from the lion, which in
its strength and fury was ready to devour him. But the victory
of Christ over Satan, by means of his humiliation, agonies, and
death, and the exaltation that followed to him, with the glory
thence to the Father, and spiritual advantages to his people,
seem directly alluded to. And even death, that devouring
monster, being robbed of his sting, and stripped of his horror,
forwards the soul to the realms of bliss. In these and other
senses, out of the eater comes forth meat, and out of the
strong, sweetness. Samson's companions obliged his wife to get
the explanation from him. A worldly wife, or a worldly friend,
is to a godly man as an enemy in the camp, who will watch every
opportunity to betray him. No union can be comfortable or
lasting, where secrets cannot be intrusted, without danger of
being divulged. Satan, in his temptations, could not do us the
mischief he does, if he did not plough with the heifer of our
corrupt nature. His chief advantage against us arises from his
correspondence with our deceitful hearts and inbred lusts. This
proved an occasion of weaning Samson from his new relations. It
were well for us, if the unkindness we meet with from the world,
and our disappointments in it, obliged us by faith and prayer to
return to our heavenly Father's house, and to rest there. See
how little confidence is to be put in man. Whatever pretence of
friendship may be made, a real Philistine will soon be weary of
a true Israelite.
* Samson is denied his wife, He smites the Philistines. (1-8)
Samson kills a thousand of the Philistines with a jaw-bone.
(9-17) His distress from thirst. (18-20)

#1-8 When there are differences between relations, let those be
reckoned the wisest and best, who are most forward to forgive or
forget, and most willing to stoop and yield for the sake of
peace. In the means which Samson employed, we must look at the
power of God supplying them, and making them successful, to
mortify the pride and punish the wickedness of the Philistines.
The Philistines threatened Samson's wife that they would burn
her and her father's house. She, to save herself and oblige her
countrymen, betrayed her husband; and the very thing that she
feared, and by sin sought to avoid, came upon her! She, and her
father's house, were burnt with fire, and by her countrymen,
whom she thought to oblige by the wrong she did to her husband.
The mischief we seek to escape by any unlawful practices, we
often pull down upon our own heads.

#9-17 Sin dispirits men, it hides from their eyes the things
that belong to their peace. The Israelites blamed Samson for
what he had done against the Philistines, as if he had done them
a great injury. Thus our Lord Jesus did many good works, and for
those the Jews were ready to stone him. When the Spirit of the
Lord came upon Samson, his cords were loosed: where the Spirit
of the Lord is, there is liberty, and those are free indeed who
are thus set free. Thus Christ triumphed over the powers of
darkness that shouted against him, as if they had him in their
power. Samson made great destruction among the Philistines. To
take the bone of an ass for this, was to do wonders by the
foolish things of the world, that the excellency of the power
might be of God, not of man. This victory was not in the weapon,
was not in the arm; but it was in the Spirit of God, which moved
the weapon by the arm. We can do all things through Him that
strengtheneth us. Seest thou a poor Christian, who is enabled to
overcome a temptation by weak, feeble counsel, there is the
Philistine vanquished by a sorry jaw-bone.
#18-20 So little notice did the men of Judah take of their
deliverer, that he was ready to perish for want of a draught of
water. Thus are the greatest slights often put upon those who do
the greatest services. Samson prayed to God in this distress.
Those that forget to attend God their praises, may be compelled
to attend him with their prayers. Past experiences of God's
power and goodness, are excellent pleas in prayer for further
mercy. He pleads his being exposed to God's enemies; our best
pleas are taken from God's glory. The Lord sent him seasonable
relief. The place of this action was, from the jaw-bone, called
Lehi. And in the place thus called, God caused a fountain
suddenly and seasonably to open, close by Samson. We should be
more thankful for the mercy of water, did we consider how ill we
can spare it. Israel submitted to him whom they had betrayed.
God was with him; henceforward they were directed by him as
their judge.
* Samson's escape from Gaza. (1-3) Samson enticed to declare where
his strength lay. (4-17) The Philistines take Samson, and put out
his eyes. (18-21) Samson's strength is renewed. (22-24) He
destroys many of the Philistines. (25-31)

#1-3 Hitherto Samson's character has appeared glorious, though
uncommon. In this chapter we find him behaving in so wicked a
manner, that many question whether or not he were a godly man.
But the apostle has determined this, #Heb 11:32|. By adverting
to the doctrines and examples of Scripture, the artifices of
Satan, the deceitfulness of the human heart, and the methods in
which the Lord frequently deals with his people, we may learn
useful lessons from this history, at which some needlessly
stumble, while others cavil and object. The peculiar time in
which Samson lived may account for many things, which, if done
in our time, and without the special appointment of Heaven,
would be highly criminal. And there might have been in him many
exercises of piety, which, if recorded, would have reflected a
different light upon his character. Observe Samson's danger. Oh
that all who indulge their sensual appetites in drunkenness, or
any fleshly lusts, would see themselves thus surrounded,
way-laid, and marked for ruin by their spiritual enemies! The
faster they sleep, the more secure they feel, the greater their
danger. We hope it was with a pious resolution not to return to
his sin, that he rose under a fear of the danger he was in. Can
I be safe under this guilt? It was bad that he lay down without
such checks; but it would have been worse, if he had laid still
under them.
#4-17 Samson had been more than once brought into mischief and
danger by the love of women, yet he would not take warning, but
is again taken in the same snare, and this third time is fatal.
Licentiousness is one of the things that take away the heart.
This is a deep pit into which many have fallen; but from which
few have escaped, and those by a miracle of mercy, with the loss
of reputation and usefulness, of almost all, except their souls.
The anguish of the suffering is ten thousand times greater than
all the pleasures of the sin.

#18-21 See the fatal effects of false security. Satan ruins men
by flattering them into a good opinion of their own safety, and
so bringing them to mind nothing, and fear nothing; and then he
robs them of their strength and honour, and leads them captive
at his will. When we sleep our spiritual enemies do not.
Samson's eyes were the inlets of his sin, (ver. #1|,) and now
his punishment began there. Now the Philistines blinded him, he
had time to remember how his own lust had before blinded him.
The best way to preserve the eyes, is, to turn them away from
beholding vanity. Take warning by his fall, carefully to watch
against all fleshly lusts; for all our glory is gone, and our
defence departed from us, when our separation to God, as
spiritual Nazarites, is profaned.

#22-24 Samson's afflictions were the means of bringing him to
deep repentance. By the loss of his bodily sight the eyes of his
understanding were opened; and by depriving him of bodily
strength, the Lord was pleased to renew his spiritual strength.
The Lord permits some few to wander wide and sink deep, yet he
recovers them at last, and marking his displeasure at sin in
their severe temporal sufferings, preserves them from sinking
into the pit of destruction. Hypocrites may abuse these
examples, and infidels mock at them, but true Christians will
thereby be rendered more humble, watchful, and circumspect; more
simple in their dependence on the Lord, more fervent in prayer
to be kept from falling, and in praise for being preserved; and,
if they fall, they will be kept from sinking into despair.

#25-31 Nothing fills up the sins of any person or people faster
than mocking and misusing the servants of God, even thought it
is by their own folly that they are brought low. God put it into
Samson's heart, as a public person, thus to avenge on them God's
quarrel, Israel's, and his own. That strength which he had lost
by sin, he recovers by prayer. That it was not from passion or
personal revenge, but from holy zeal for the glory of God and
Israel, appears from God's accepting and answering the prayer.
The house was pulled down, not by the natural strength of
Samson, but by the almighty power of God. In his case it was
right he should avenge the cause of God and Israel. Nor is he to
be accused of self-murder. He sought not his own death, but
Israel's deliverance, and the destruction of their enemies. Thus
Samson died in bonds, and among the Philistines, as an awful
rebuke for his sins; but he died repentant. The effects of his
death typified those of the death of Christ, who, of his own
will, laid down his life among transgressors, and thus
overturned the foundation of Satan's kingdom, and provided for
the deliverance of his people. Great as was the sin of Samson,
and justly as he deserved the judgments he brought upon himself,
he found mercy of the Lord at last; and every penitent shall
obtain mercy, who flees for refuge to that Saviour whose blood
cleanses from all sin. But here is nothing to encourage any to
indulge sin, from a hope they shall at last repent and be saved.
* The beginning of idolatry in Israel, Micah and his mother.
(1-6) Micah hires a Levite to be his priest. (7-13)

#1-6 What is related in this, and the rest of the chapters to
the end of this book, was done soon after the death of Joshua:
see chap. #Jud 20:28|. That it might appear how happy the nation
was under the Judges, here is showed how unhappy they were when
there was no Judge. The love of money made Micah so undutiful to
his mother as to rob her, and made her so unkind to her son, as
to curse him. Outward losses drive good people to their prayers,
but bad people to their curses. This woman's silver was her god,
before it was made into a graven or a molten image. Micah and
his mother agreed to turn their money into a god, and set up
idol worship in their family. See the cause of this corruption.
Every man did that which was right in his own eyes, and then
they soon did that which was evil in the sight of the Lord.

#7-13 Micah thought it was a sign of God's favour to him and his
images, that a Levite should come to his door. Thus those who
please themselves with their own delusions, if Providence
unexpectedly bring any thing to their hands that further them in
their evil way, are apt from thence to think that God is pleased
with them.
* The Danites seek to enlarge their inheritance, and rob Micah.

- The Danites determined to take Micah's gods with them. Oh the
folly of these Danites! How could they imagine those gods should
protect them, that could not keep themselves from being stolen!
To take them for their own use, was a double crime; it showed
they neither feared God, nor regarded man, but were lost both to
godliness and honesty. What a folly was it for Micah to call
those his gods, which he had made, when He only is to be
worshipped by us as God, that made us! That is put in God's
place, which we are concerned about, as if our all were bound up
in it. If people will walk in the name of their false gods, much
more should we love and serve the true God!
* The wickedness of the men of Gibeah.

- The three remaining chapters of this book contain a very sad
history of the wickedness of the men of Gibeah, in Benjamin. The
righteous Lord permits sinners to execute just vengeance on one
another, and if the scene here described is horrible, what will
the discoveries of the day of judgment be! Let each of us
consider how to escape from the wrath to come, how to mortify
the sins of our own hearts, to resist Satan's temptations, and
to avoid the pollutions there are in the world.
* The tribe of Benjamin nearly extirpated.

- The Israelites' abhorrence of the crime committed at Gibeah,
and their resolution to punish the criminals, were right; but
they formed their resolves with too much haste and
self-confidence. The eternal ruin of souls will be worse, and
more fearful, than these desolations of a tribe.
* The Israelites lament for the Benjamites.

- Israel lamented for the Benjamites, and were perplexed by the
oath they had taken, not to give their daughters to them in
marriage. Men are more zealous to support their own authority
than that of God. They would have acted better if they had
repented of their rash oaths, brought sin-offerings, and sought
forgiveness in the appointed way, rather than attempt to avoid
the guilt of perjury by actions quite as wrong. That men can
advise others to acts of treachery or violence, out of a sense
of duty, forms a strong proof of the blindness of the human mind
when left to itself, and of the fatal effects of a conscience
under ignorance and error.
** We find in this book excellent examples of faith, piety,
patience, humility, industry, and loving-kindness, in the common
events of life. Also we see the special care which God's
providence takes of our smallest concerns, encouraging us to full
trust therein. We may view this book as a beautiful, because
natural representation of human life; as a curious detail of
important facts; and as a part of the plan of redemption.

* Elimelech and his sons die in the land of Moab. (1-5) Naomi
returns home. (6-14) Orpah stays behind, but Ruth goes with
Naomi. (15-18) They come to Bethlehem. (19-22)

#1-5 Elimelech's care to provide for his family, was not to be
blamed; but his removal into the country of Moab could not be
justified. And the removal ended in the wasting of his family.
It is folly to think of escaping that cross, which, being laid
in our way, we ought to take up. Changing our place seldom is
mending it. Those who bring young people into bad acquaintance,
and take them out of the way of public ordinances, thought they
may think them well-principled, and armed against temptation,
know not what will be the end. It does not appear that the women
the sons of Elimelech married, were proselyted to the Jewish
religion. Earthly trials or enjoyments are of short continuance.
Death continually removes those of every age and situation, and
mars all our outward comforts: we cannot too strongly prefer
those advantages which shall last for ever.

#6-14 Naomi began to think of returning, after the death of her
two sons. When death comes into a family, it ought to reform
what is amiss there. Earth is made bitter to us, that heaven may
be made dear. Naomi seems to have been a person of faith and
piety. She dismissed her daughters-in-law with prayer. It is
very proper for friends, when they part, to part with prayer. She
dismissed them with afection. If relations must part,let them thus
part in love. Did Naomi do well, to discourage her daughters
from going with her, when she might save them from the idolatry
of Moab, and bring them to the faith and worship of the God of
Israel? Naomi, no doubt, desired to do that; but if they went
with her, she would not have them to go upon her account. Those
that take upon them a profession of religion only to oblige
their friends, or for the sake of company, will be converts of
small value. If they did come with her, she would have them make
it their deliberate choice, and sit down first and count the
cost, as it concerns those to do who make a profession of
religion. And more desire "rest in the house of a husband," or
some worldly settlement or earthly satisfaction, than the rest to
which Christ invites our souls; therefore when tried they will
depart from Christ, though perhaps with some sorrow.
#15-18 See Ruth's resolution, and her good affection to Naomi.
Orpah was loath to part from her; yet she did not love her well
enough to leave Moab for her sake. Thus, many have a value and
affection for Christ, yet come short of salvation by him,
because they will not forsake other things for him. They love
him, yet leave him, because they do not love him enough, but
love other things better. Ruth is an example of the grace of
God, inclining the soul to choose the better part. Naomi could
desire no more than the solemn declaration Ruth made. See the
power of resolution; it silences temptation. Those that go in
religious ways without a stedfast mind, stand like a door half
open, which invites a thief; but resolution shuts and bolts the
door, resists the devil and forces him to flee.

#19-22 Naomi and Ruth came to Bethlehem. Afflictions will make
great and surprising changes in a little time. May God, by his
grace, fit us for all such changes, especially the great
change!, Naomi signifies "pleasant," or "amiable;" Mara,
"bitter," or "bitterness." She was now a woman of a sorrowful
spirit. She had come home empty, poor, a widow and childless.
But there is a fulness for believers of which they never can be
emptied; a good part which shall not be taken from those who
have it. The cup of affliction is a "bitter" cup, but she owns
that the affliction came from God. It well becomes us to have
our hearts humbled under humbling providence. It is not
affliction itself, but affliction rightly borne, that does us
good.
* Ruth gleans in the field of Boaz. (1-3) The kindness of Boaz
to Ruth. (4-16) Ruth returns to her mother-in-law. (17-23)

#1-3 Observe Ruth's humility. When Providence had made her poor,
she cheerfully stoops to her lot. High spirits will rather
starve than stoop; not so Ruth. Nay, it is her own proposal. She
speaks humbly in her expectation of leave to glean. We may not
demand kindness as a debt, but ask, and take it as a favour,
though in a small matter. Ruth also was an example of industry.
She loved not to eat the bread of idleness. This is an example
to young people. Diligence promises well, both for this world
and the other. We must not be shy of any honest employment. No
labour is a reproach. Sin is a thing below us, but we must not
think any thing else so, to which Providence call us. She was an
example of regard to her mother, and of trust in Providence. God
wisely orders what seem to us small events; and those that
appear altogether uncertain, still are directed to serve his own
glory, and the good of his people.

#4-16 The pious and kind language between Boaz and his reapers
shows that there were godly persons in Israel. Such language as
this is seldom heard in our field; too often, on the contrary,
what is immoral and corrupt. A stranger would form a very
different opinion of our land, from that which Ruth would form
of Israel from the converse and conduct of Boaz and his reapers.
But true religion will teach a man to behave aright in all
states and conditions; it will form kind masters and faithful
servants, and cause harmony in families. True religion will
cause mutual love and kindness among persons of different ranks.
It had these effects on Boaz and his men. When he came to them
he prayed for them. They did not, as soon as he was out of
hearing curse him, as some ill-natured servants that hate their
master's eye, but they returned his courtesy. Things are likely
to go on well where there is such good-will as this between
masters and servants. They expressed their kindness to each
other by praying one for another. Boaz inquired concerning the
stranger he saw, and ordered her to be well treated. Masters
must take care, not only that they do no hurt themselves, but
that they suffer not their servants and those under them to do
wrong. Ruth humbly owned herself unworthy of favours, seeing she
was born and brought up a heathen. It well becomes us all to
think humbly of ourselves, esteeming others better than
ourselves. And let us, in the kindness of Boaz to Ruth, note the
kindness of the Lord Jesus Christ to poor sinners.

#17-23 It encourages industry, that in all labour, even that of
gleaning, there is profit. Ruth was pleased with what she gained
by her own industry, and was careful to secure it. Let us thus
take care that we lose not those things which we have wrought,
which we have gained for our souls' good, #2Jo 1:8|. Parents
should examine their children, as Naomi did, not to frighten or
discourage them, so as to make them hate home, or tempt them to
tell a lie; but to commend them if they have done well, and with
mildness to reprove and caution them if they have done
otherwise. It is a good question for us to ask ourselves every
night, Where have I gleaned to-day? What improvement have I made
in knowledge and grace? What have I done that will turn to a
good account? When the Lord deals bountifully with us, let us
not be found in any other field, nor seeking for happiness and
satisfaction in the creature. We lose Divine favours, if we
slight them. Ruth dutifully observed her mother's directions.
And when the harvest was ended, she kept her aged mother company
at home. Dinah went out to see the daughters of the land; her
vanity ended in disgrace, #Ge 34|. Ruth kept at home, and helped
to maintain her mother, and went out on no other errand than to
get provision for her; her humility and industry ended in
preferment.
* The directions given to Ruth by Naomi. (1-5) Boaz acknowledges
the duty of a kinsman. (6-13) Ruth's return to her
mother-in-law. (14-18)

#1-5 The married state should be a rest, as much as any thing
upon earth can be so, as it ought to fix the affections and form
a connection for life. Therefore it should be engaged in with
great seriousness, with earnest prayers for direction, for the
blessing of God, and with regard to his precepts. Parents should
carefully advise their children in this important concern, that
it may be well with them as to their souls. Be it always
remembered, That is best for us which is best for our souls. The
course Naomi advised appears strange to us; but it was according
to the laws and usages of Israel. If the proposed measure had
borne the appearance of evil, Naomi would not have advised it.
Law and custom gave Ruth, who was now proselyted to the true
religion, a legal claim upon Boaz. It was customary for widows
to assert this claim, #De 25:5-10|. But this is not recorded for
imitation in other times, and is not to be judged by modern
rules. And if there had been any evil in it, Ruth was a woman of
too much virtue and too much sense to have listened to it.

#6-13 What in one age or nation would be improper, is not always
so in another age or another nation. Being a judge of Israel,
Boaz would tell Ruth what she should do; also whether he had the
right of redemption, and what methods must be taken, and what
rites used, in order to accomplishing her marriage with him or
another person. The conduct of Boaz calls for the highest
praise. He attempted not to take advantage of Ruth; he did not
disdain her as a poor, destitute stranger, nor suspect her of
any ill intentions. He spoke honourably of her as a virtuous
woman, made her a promise, and as soon as the morning arrived,
sent her away with a present to her mother-in-law. Boaz made his
promise conditional, for there was a kinsman nearer than he, to
whom the right of redemption belonged.

#14-18 Ruth had done all that was fit for her to do, she must
patiently wait the event. Boaz, having undertaken this matter,
would be sure to manage it well. Much more reason have true
believers to cast their care on God, because he has promised to
care for them. Our strength is to sit still, #Isa 30:7|. This
narrative may encourage us to lay ourselves by faith at the feet
of Christ: He is our near Kinsman; having taken our nature upon
him. He has the right to redeem. Let us seek to receive from him
his directions: Lord, what wilt thou have me to do? #Ac 9:6|. He
will never blame us as doing this unseasonably. And let us
earnestly desire and seek the same rest for our children and
friends, that it may be well with them also.
* The kinsman refuses to redeem Ruth's inheritance. (1-8) Boaz
marries Ruth. (9-12) Birth of Obed. (13-22)

#1-8 This matter depended on the laws given by Moses about
inheritances, and doubtless the whole was settled in the regular
and legal manner. This kinsman, when he heard the conditions of
the bargain, refused it. In like manner many are shy of the
great redemption; they are not willing to espouse religion; they
have heard well of it, and have nothing to say against it; they
will give it their good word, but they are willing to part with
it, and cannot be bound to it, for fear of marring their own
inheritance in this world. The right was resigned to Boaz. Fair
and open dealing in all matters of contract and trade, is what
all must make conscience of, who would approve themselves true
Israelites, without guile. Honesty will be found the best
policy.
#9-12 Men are ready to seize opportunities for increasing their
estates, but few know the value of godliness. Such are the wise
men of this world, whom the Lord charges with folly. They attend
not to the concerns of their souls, but reject the salvation of
Christ, for fear of marring their inheritance. But God did Boaz
the honour to bring him into the line of the Messiah, while the
kinsman, who was afraid of lessening himself, and marring his
inheritance, has his name, family, and inheritance forgotten.

#13-22 Ruth bore a son, through whom thousands and myriads were
born to God; and in being the lineal ancestor of Christ, she was
instrumental in the happiness of all that shall be saved by him;
even of us Gentiles, as well as those of Jewish descent. She was
a witness for God to the Gentile world, that he had not utterly
forsaken them, but that in due time they should become one with
his chosen people, and partake of his salvation. Prayer to God
attended the marriage, and praise to him attended the birth of
the child. What a pity it is that pious language should not be
more used among Christians, or that it should be let fall into
formality! Here is the descent of David from Ruth. And the
period came when Bethlehem-Judah displayed greater wonders than
those in the history of Ruth, when the outcast babe of another
forlorn female of the same race appeared, controlling the
counsels of the Roman master of the world, and drawing princes
and wise men from the east, with treasures of gold, and
frankincense, and myrrh to his feet. His name shall endure for
ever, and all nations shall call Him blessed. In that Seed shall
all the nations of the earth be blessed.
** In this book we have an account of Eli, and the wickedness of
his sons; also of Samuel, his character and actions. Then of the
advancement of Saul to be the king of Israel, and his ill
behaviour, until his death made way for David's succession to
the throne, who was an eminent type of Christ. David's patience,
modesty, constancy, persecution by open enemies and feigned
friends, are a pattern and example to the church, and to every
member of it. Many things in this book encourage the faith,
hope, and patience of the suffering believer. It contains also
many useful cautions and awful warnings.

* Elkanah and his family. (1-8) Hannah's prayer. (9-18) Samuel,
Hannah presents him to the Lord. (19-28)

#1-8 Elkanah kept up his attendance at God's altar,
notwithstanding the unhappy differences in his family. If the
devotions of a family prevail not to put an end to its
divisions, yet let not the divisions put a stop to the
devotions. To abate our just love to any relation for the sake
of any infirmity which they cannot help, and which is their
affliction, is to make God's providence quarrel with his
precept, and very unkindly to add affliction to the afflicted.
It is evidence of a base disposition, to delight in grieving
those who are of a sorrowful spirit, and in putting those out of
humour who are apt to fret and be uneasy. We ought to bear one
another's burdens, not add to them. Hannah could not bear the
provocation. Those who are of a fretful spirit, and are apt to
lay provocations too much to heart, are enemies to themselves,
and strip themselves of many comforts both of life and
godliness. We ought to notice comforts, to keep us from grieving
for crosses. We should look at that which is for us, as well as
what is against us.

#9-18 Hannah mingled tears with her prayers; she considered the
mercy of our God, who knows the troubled soul. God gives us
leave, in prayer, not only to ask good things in general, but to
mention that special good thing we most need and desire. She
spoke softly, none could hear her. Hereby she testified her
belief of God's knowledge of the heart and its desires. Eli was
high priest, and judge in Israel. It ill becomes us to be rash
and hasty in censures of others, and to think people guilty of
bad things while the matter is doubtful and unproved. Hannah did
not retort the charge, and upbraid Eli with the wicked conduct
of his own sons. When we are at any time unjustly censured, we
have need to set a double watch before the door of our lips,
that we do not return censure for censure. Hannah thought it
enough to clear herself, and so must we. Eli was willing to
acknowledge his mistake. Hannah went away with satisfaction of
mind. She had herself by prayer committed her case to God, and
Eli had prayed for her. Prayer is heart's ease to a gracious
soul. Prayer will smooth the countenance; it should do so. None
will long remain miserable, who use aright the privilege of
going to the mercy-seat of a reconciled God in Christ Jesus.

#19-28 Elkanah and his family had a journey before them, and a
family of children to take with them, yet they would not move
till they had worshipped God together. Prayer and provender do
not hinder a journey. When men are in such haste to set out upon
journeys, or to engage in business, that they have not time to
worship God, they are likely to proceed without his presence and
blessing. Hannah, though she felt a warm regard for the courts
of God's house, begged to stay at home. God will have mercy, and
not sacrifice. Those who are detained from public ordinances, by
the nursing and tending of little children, may take comfort
from this instance, and believe, that if they do that duty in a
right spirit, God will graciously accept them therein. Hannah
presented her child to the Lord with a grateful acknowledgment
of his goodness in answer to prayer. Whatever we give to God, it
is what we have first asked and received from him. All our gifts
to him were first his gifts to us. The child Samuel early showed
true piety. Little children should be taught to worship God when
very young. Their parents should teach them in it, bring them to
it, and put them on doing it as well as they can; God will
graciously accept them, and will teach them to do better.
* Hannah's song of thanksgiving. (1-10) The wickedness of Eli's
sons, Samuel's ministry. (11-26) The prophecy against Eli's
family. (27-36)

#1-10 Hannah's heart rejoiced, not in Samuel, but in the Lord.
She looks beyond the gift, and praises the Giver. She rejoiced
in the salvation of the Lord, and in expectation of His coming,
who is the whole salvation of his people. The strong are soon
weakened, and the weak are soon strengthened, when God pleases.
Are we poor? God made us poor, which is a good reason why we
should be content, and make up our minds to our condition. Are
we rich? God made us rich, which is a good reason why we should
be thankful, and serve him cheerfully, and do good with the
abundance he gives us. He respects not man's wisdom or fancied
excellences, but chooses those whom the world accounts foolish,
teaching them to feel their guilt, and to value his free and
precious salvation. This prophecy looks to the kingdom of
Christ, that kingdom of grace, of which Hannah speaks, after
having spoken largely of the kingdom of providence. And here is
the first time that we meet with the name MESSIAH, or his
Anointed. The subjects of Christ's kingdom will be safe, and the
enemies of it will be ruined; for the Anointed, the Lord Christ,
is able to save, and to destroy.
#11-26 Samuel, being devoted to the Lord in a special manner,
was from a child employed about the sanctuary in the services he
was capable of. As he did this with a pious disposition of mind,
it was called ministering unto the Lord. He received a blessing
from the Lord. Those young people who serve God as well as they
can, he will enable to improve, that they may serve him better.
Eli shunned trouble and exertion. This led him to indulge his
children, without using parental authority to restrain and
correct them when young. He winked at the abuses in the service
of the sanctuary till they became customs, and led to
abominations; and his sons, who should have taught those that
engaged in the service of the sanctuary what was good, solicited
them to wickedness. Their offence was committed even in offering
the sacrifices for sins, which typified the atonement of the
Saviour! Sins against the remedy, the atonement itself, are most
dangerous, they tread under foot the blood of the covenant.
Eli's reproof was far too mild and gentle. In general, none are
more abandoned than the degenerate children of godly persons,
when they break through restraints.

#27-36 Those who allow their children in any evil way, and do
not use their authority to restrain and punish them, in effect
honour them more than God. Let Eli's example excite parents
earnestly to strive against the beginnings of wickedness, and to
train up their children in the nurture and admonition of the
Lord. In the midst of the sentence against the house of Eli,
mercy is promised to Israel. God's work shall never fall to the
ground for want of hands to carry it on. Christ is that merciful
and faithful High Priest, whom God raised up when the Levitical
priesthood was thrown off, who in all things did his Father's
mind, and for whom God will build a sure house, build it on a
rock, so that hell cannot prevail against it.
* The word of the Lord first revealed to Samuel. (1-10) God
tells Samuel the destruction of Eli's house. (11-18) Samuel
established to be a prophet. (19-21)

#1-10 The call which Divine grace designs shall be made
effectual; will be repeated till it is so, till we come to the
call. Eli, perceiving that it was the voice of God that Samuel
heard, instructed him what to say. Though it was a disgrace to
Eli, for God's call to be directed to Samuel, yet he told him
how to meet it. Thus the elder should do their utmost to assist
and improve the younger that are rising up. Let us never fail to
teach those who are coming after us, even such as will soon be
preferred before us, #Joh 1:30|. Good words should be put into
children's mouths betimes, by which they may be prepared to
learn Divine things, and be trained up to regard them.

#11-18 What a great deal of guilt and corruption is there in us,
concerning which we may say, It is the iniquity which our own
heart knoweth; we are conscious to ourselves of it! Those who do
not restrain the sins of others, when it is in their power to do
it, make themselves partakers of the guilt, and will be charged
as joining in it. In his remarkable answer to this awful
sentence, Eli acknowledged that the Lord had a right to do as he
saw good, being assured that he would do nothing wrong. The
meekness, patience, and humility contained in those words, show
that he was truly repentant; he accepted the punishment of his
sin.
#19-21 All increase in wisdom and grace, is owing to the
presence of God with us. God will graciously repeat his visits
to those who receive them aright. Early piety will be the
greatest honour of young people. Those who honour God he will
honour. Let young people consider the piety of Samuel, and from
him they will learn to remember their Creator in the days of
their youth. Young children are capable of religion. Samuel is a
proof that their waiting upon the Lord will be pleasing to him.
He is a pattern of all those amiable tempers, which are the
brightest ornament of youth, and a sure source of happiness.
* The Israelites overcome by the Philistines. (1-9) The ark
taken. (10,11) The death of Eli. (12-18) The birth of Ichabod.
(19-22)

#1-9 Israel is smitten before the Philistines. Sin, the accursed
thing, was in the camp, and gave their enemies all the advantage
they could wish for. They own the hand of God in their trouble;
but, instead of submitting, they speak angrily, as not aware of
any just provocation they had given him. The foolishness of man
perverts his way, and then his heart frets against the Lord, #Pr
19:3|, and finds fault with him. They supposed that they could
oblige God to appear for them, by bringing the ark into their
camp. Those who have gone back in the life of religion,
sometimes discover great fondness for the outward observances of
it, as if those would save them; and as if the ark, God's
throne, in the camp, would bring them to heaven, though the
world and the flesh are on the throne in the heart.

#10,11 The taking of the ark was a great judgment upon Israel,
and a certain token of God's displeasure. Let none think to
shelter themselves from the wrath of God, under the cloak of
outward profession.

#12-18 The defeat of the army was very grievous to Eli as a
judge; the tidings of the death of his two sons, to whom he had
been so indulgent, and who, as he had reason to fear, died
impenitent, touched him as a father; yet there was a greater
concern on his spirit. And when the messenger concluded his
story with, "The ark of God is taken," he is struck to the
heart, and died immediately. A man may die miserably, yet not
die eternally; may come to an untimely end, yet the end be
peace.

#19-22 The wife of Phinehas seems to have been a person of
piety. Her dying regret was for the loss of the ark, and the
departure of the glory from Israel. What is any earthly joy to
her that feels herself dying? No joy but that which is spiritual
and divine, will stand in any stead then; death is too serious a
thing to admit the relish of any earthly joy. What is it to one
that is lamenting the loss of the ark? What pleasure can we take
in our creature comforts and enjoyments, if we want God's word
and ordinances; especially if we want the comfort of his
gracious presence, and the light of his countenance? If God go,
the glory goes, and all good goes. Woe unto us if he depart! But
though the glory is withdrawn from one sinful nation, city, or
village after another, yet it shall never depart altogether, but
shines forth in one place when eclipsed in another.
* Dagon is broken before the ark. (1-5) The Philistine smitten.
(6-12)

#1-5 See the ark's triumph over Dagon. Thus the kingdom of Satan
will certainly fall before the kingdom of Christ, error before
truth, profaneness before godliness, and corruption before grace
in the hearts of the faithful. When the interests of religion
seem to be ready to sink, even then we may be confident that the
day of their triumph will come. When Christ, the true Ark of the
covenant, really enters the heart of fallen man, which is indeed
Satan's temple, all idols will fall, every endeavour to set them
up again will be vain, sin will be forsaken, and unrighteous
gain restored; the Lord will claim and possess the throne. But
pride, self-love, and worldly lusts, though dethroned and
crucified, still remain within us, like the stump of Dagon. Let
us watch and pray that they may not prevail. Let us seek to have
them more entirely destroyed.

#6-12 The hand of the Lord was heavy upon the Philistines; he
not only convinced them of their folly, but severely chastised
their insolence. Yet they would not renounce Dagon; and instead
of seeking God's mercy, they desired to get clear of his ark.
Carnal hearts, when they smart under the judgments of God, would
rather, if it were possible, put him far from them, than enter
into covenant or communion with him, and seek him for their
friend. But their devices to escape the Divine judgments only
increase them. Those that fight against God will soon have
enough of it.
* The Philistines consult how to send back the ark. (1-9) They
bring it to Bethshemesh. (10-18) The people smitten for looking
into the ark. (19-21)

#1-9 Seven months the Philistines were punished with the
presence of the ark; so long it was a plague to them, because
they would not send it home sooner. Sinners lengthen out their
own miseries by refusing to part with their sins. The Israelites
made no effort to recover the ark. Alas! where shall we find
concern for religion prevail above all other matters? In times
of public calamity we fear for ourselves, for our families, and
for our country; but who cares for the ark of God? We are
favoured with the gospel, but it is treated with neglect or
contempt. We need not wonder if it should be taken from us; to
many persons this, though the heavies of calamities, would
occasion no grief. There are multitudes whom any profession
would please as well as that of Christianity. But there are
those who value the house, the word, and the ministry of God
above their richest possessions, who dread the loss of these
blessings more than death. How willing bad men are to shift off
their convictions, and when they are in trouble, to believe it
is a chance that happens; and that the rod has no voice which
they should hear or heed!

#10-18 These two kine knew their owner, their great Owner, whom
Hophni and Phinehas knew not. God's providence takes notice even
of brute creatures, and serves its own purposes by them. When
the reapers saw the ark, they rejoiced; their joy for that was
greater than the joy of harvest. The return of the ark, and the
revival of holy ordinances, after days of restraint and trouble,
are matters of great joy.
#19-21 It is a great affront to God, for vain men to pry into,
and meddle with the secret things which belong not to them, #De
29:29; Col 2:18|. Man was ruined by desiring forbidden
knowledge. God will not suffer his ark to be profaned. Be not
deceived, God is not mocked. Those that will not fear his
goodness, and reverently use the tokens of his grace, shall be
made to feel his justice. The number smitten is expressed in an
unusual manner in the original, and it is probable that it means
1170. They desire to be rid of the ark. Foolish men run from one
extreme to the other. They should rather have asked, How may we
have peace with God, and recover his favour? #Mic 6:6,7|. Thus,
when the word of God works with terror on sinners' consciences,
they, instead of taking the blame and shame to themselves,
quarrel with the word, and put that from them. Many stifle their
convictions, and put salvation away from them.
* The ark removed to Kirjath-jearim. (1-4) The Israelites
solemnly repent. (5,6) The Lord discomfits the Philistines.
(7-12) They are subdued, Samuel judges Israel. (13-17)

#1-4 God will find a resting-place for his ark; if some thrust
it from them, the hearts of others shall be inclined to receive
it. It is no new thing for God's ark to be in a private house.
Christ and his apostles preached from house to house, when they
could not have public places. Twenty years passed before the
house of Israel cared for the want of the ark. During this time
the prophet Samuel laboured to revive true religion. The few
words used are very expressive; and this was one of the most
effectual revivals of religion which ever took place in Israel.

#5,6 Israel drew water and poured it out before the Lord;
signifying their humiliation and sorrow for sin. They pour out
their hearts in repentance before the Lord. They were free and
full in their confession, and fixed in their resolution to cast
away from them all their wrong doings. They made a public
confession, We have sinned against the Lord; thus giving glory
to God, and taking shame to themselves. And if we thus confess
our sins, we shall find our God faithful and just to forgive us
our sins.

#7-12 The Philistines invaded Israel. When sinners begin to
repent and reform, they must expect that Satan will muster all
his force against them, and set his instruments at work to the
utmost, to oppose and discourage them. The Israelites earnestly
beg Samuel to pray for them. Oh what a comfort it is to all
believers, that our great Intercessor above never ceases, is
never silent! for he always appears in the presence of God for
us. Samuel's sacrifice, without his prayer, had been an empty
shadow. God gave a gracious answer. And Samuel erected a
memorial of this victory, to the glory of God, and to encourage
Israel. Through successive generations, the church of God has
had cause to set up Eben-ezers for renewed deliverances; neither
outward persecutions nor inward corruptions have prevailed
against her, because "hitherto the Lord hath helped her:" and he
will help, even to the end of the world.

#13-17 In this great revival of true religion, the ark was
neither removed to Shiloh, nor placed with the tabernacle any
where else. This disregard to the Levitical institutions showed
that their typical meaning formed their chief use; and when that
was overlooked, they became a lifeless service, not to be
compared with repentance, faith, and the love of God and man.
* The evil government of Samuel's sons. (1-3) The Israelites ask
for a king. (4-9) The manner of a king. (10-22)

#1-3 It does not appear that Samuel's sons were so profane and
vicious as Eli's sons; but they were corrupt judges, they turned
aside after lucre. Samuel took no bribes, but his sons did, and
then they perverted judgment. What added to the grievance of the
people was, that they were threatened by an invasion from
Nahash, king of the Ammonites.

#4-9 Samuel was displeased; he could patiently bear what
reflected on himself, and his own family; but it displeased him
when they said, Give us a king to judge us, because that
reflected upon God. It drove him to his knees. When any thing
disturbs us, it is our interest, as well as our duty, to show
our trouble before God. Samuel is to tell them that they shall
have a king. Not that God was pleased with their request, but as
sometimes he opposes us from loving-kindness, so at other times
he gratifies us in wrath; he did so here. God knows how to bring
glory to himself, and serves his own wise purposes, even by
men's foolish counsels.

#10-22 If they would have a king to rule them, as the eastern
kings ruled their subjects, they would find the yoke exceedingly
heavy. Those that submit to the government of the world and the
flesh, are told plainly, what hard masters they are, and what
tyranny the dominion of sin is. The law of God and the manner of
men widely differ from each other; the former should be our rule
in the several relations of life; the latter should be the
measure of our expectations from others. These would be their
grievances, and, when they complained to God, he would not hear
them. When we bring ourselves into distress by our own wrong
desires and projects, we justly forfeit the comfort of prayer,
and the benefit of Divine aid. The people were obstinate and
urgent in their demand. Sudden resolves and hasty desires make
work for long and leisurely repentance. Our wisdom is, to be
thankful for the advantages, and patient under the disadvantages
of the government we may live under; and to pray continually for
our rulers, that they may govern us in the fear of God, and that
we may live under them in all godliness and honesty. And it is a
hopeful symptom when our desires of worldly objects can brook
delay; and when we can refer the time and manner of their being
granted to God's providence.
* Saul is brought to Samuel. (1-10) Samuel told concerning Saul.
(11-17) Samuel's treatment of Saul. (18-27)

#1-10 Saul readily went to seek his father's asses. His
obedience to his father was praise-worthy. His servant proposed,
that since they were now at Ramah, they should call on Samuel,
and take his advice. Wherever we are, we should use our
opportunities of acquainting ourselves with those who are wise
and good. Many will consult a man of God, if he comes in their
way, that would not go a step out of their way to get wisdom. We
sensibly feel worldly losses, and bestow much pains to make them
up; but how little do we attempt, and how soon are we weary, in
seeking the salvation of our souls! If ministers could tell men
how to secure their property, or to get wealth, they would be
more consulted and honoured than they now are, though employed
in teaching them how to escape eternal misery, and to obtain
eternal life. Most people would rather be told their fortune
than their duty. Samuel needed not their money, nor would he
have denied his advice, if they had not brought it; but they
gave it to him as a token of respect, and of the value they put
upon his office, and according to the general usage of those
times, always to bring a present to those in authority.

#11-17 The very maid-servants of the city could direct to the
prophet. They had heard of the sacrifice, and could tell of the
necessity for Samuel's presence. It is no small benefit to live
in religious and holy places. And we should always be ready to
help those who are seeking after God's prophets. Though God had,
in displeasure, granted Israel's request for a king, yet he
sends them a man to be captain over them, to save them out of
the hand of the Philistines. He does it, listening graciously to
their cry.

#18-27 Samuel, that good prophet, was so far from envying Saul,
or bearing him any ill-will, that he was the first and most
forward to do him honour. Both that evening and early the next
morning, Samuel communed with Saul upon the flat roof of the
house. We may suppose Samuel now convinced Saul that he was the
person God had fixed upon for the government, and of his own
willingness to resign. How different are the purposes of the
Lord for us, from our intentions for ourselves! Perhaps Saul was
the only one who ever went out to seek asses, and literally
found a kingdom; but many have set out and moved their dwellings
to seek riches and pleasures, who have been guided to places
where they found salvation for their souls. Thus they have met
with those who addressed them as if aware of the secrets of
their lives and hearts, and have been led seriously to regard
the word of the Lord. If this has been our case, though our
worldly plans have not prospered, let us not care for that; the
Lord has given us, or has prepared us for, what is far better.
* Samuel anoints Saul. (1-8) Saul prophesies. (9-16) Saul chosen
king. (17-27)

#1-8 The sacred anointing, then used, pointed at the great
Messiah, or Anointed One, the King of the church, and High
Priest of our profession, who was anointed with the oil of the
Spirit, not by measure, but without measure, and above all the
priests and princes of the Jewish church. For Saul's further
satisfaction, Samuel gives him some signs which should come to
pass the same day. The first place he directs him to, was the
sepulchre of one of his ancestors; there he must be reminded of
his own mortality, and now that he had a crown before him, must
think of his grave, in which all his honour would be laid in the
dust. From the time of Samuel there appears to have been
schools, or places where pious young men were brought up in the
knowledge of Divine things. Saul should find himself strongly
moved to join with them, and should be turned into another man
from what he had been. The Spirit of God changes men,
wonderfully transforms them. Saul, by praising God in the
communion of saints, became another man, but it may be
questioned if he became a new man.

#9-16 The signs Samuel had given Saul, came to pass punctually;
he found that God had given him another heart, another
disposition of mind. Yet let not an outward show of devotion,
and a sudden change for the present, be too much relied on; Saul
among the prophets was Saul still. His being anointed was kept
private. He leaves it to God to carry on his own work by Samuel,
and sits still, to see how the matter will fall.

#17-27 Samuel tells the people, Ye have this day rejected your
God. So little fond was Saul now of that power, which soon
after, when he possessed it, he could not think of parting with,
that he hid himself. It is good to be conscious of our
unworthiness and insufficiency for the services to which we are
called; but men should not go into the contrary extreme, by
refusing the employments to which the Lord and the church call
them. The greater part of the people treated the matter with
indifference. Saul modestly went home to his own house, but was
attended by a band of men whose hearts God disposed to support
his authority. If the heart bend at any time the right way, it
is because He has touched it. One touch is enough when it is
Divine. Others despised him. Thus differently are men affected
to our exalted Redeemer. There is a remnant who submit to him,
and follow him wherever he goes; they are those whose hearts God
has touched, whom he has made willing. But there are others who
despise him, who ask, How shall this man save us? They are
offended in him, and they will be punished.
* Jabesh-gilead delivered. (1-11) Saul confirmed in his kingdom.
(12-15)

#1-11 The first fruit of Saul's government was the rescue of
Jabesh-gilead from the Ammonites. To save their lives, men will
part with liberty, and even consent to have their eyes put out;
is it then no wisdom to part with that sin which is as dear to
us as our right eye, rather than to be cast into hell-fire? See
the faith and confidence of Saul, and, grounded thereon, his
courage and resolution. See also his activity in this business.
When the Spirit of the Lord comes upon men, it will make them
expert, even without experience. When zeal for the glory of God,
and love for the brethren, urge men to earnest efforts, and when
God is pleased to help, great effects may speedily be produced.

#12-15 They now honoured Saul whom they had despised; and if an
enemy be made a friend, that is more to our advantage than to
have him slain. The once despised Saviour will at length be
acknowledged by all as the Lord's own anointed king. As yet,
upon his mercy-seat, he receives the submission of rebels, and
even pleads their cause; but shortly, from his righteous
tribunal, he will condemn all who persist in opposing him.
* Samuel testifies his integrity. (1-5) Samuel reproves the
people. (6-15) Thunder sent in harvest time. (16-25)

#1-5 Samuel not only cleared his own character, but set an
example before Saul, while he showed the people their
ingratitude to God and to himself. There is a just debt which
all men owe to their own good name, especially men in public
stations, which is, to guard it against unjust blame and
suspicions, that they may finish their course with honour, as
well as with joy. And that we have in our places lived honestly,
will be our comfort, under any slights and contempt that may be
put upon us.

#6-15 The work of ministers is to reason with people; not only
to exhort and direct, but to persuade, to convince men's
judgments, and so to gain their wills and affections. Samuel
reasons of the righteous acts of the Lord. Those who follow God
faithfully, he will enable to continue following him.
Disobedience would certainly be the ruin of Israel. We mistake
if we think that we can escape God's justice, by trying to shake
off his dominion. If we resolve that God shall not rule us, yet
he will judge us.

#16-25 At Samuel's word, God sent thunder and rain, at a season
of the year when, in that country, the like was not seen. This
was to convince them they had done wickedly in asking a king;
not only by its coming at an unusual time, in wheat harvest, and
on a clear day, but by the prophet's giving notice of it before.
He showed their folly in desiring a king to save them, rather
than God, or Samuel; promising themselves more from an arm of
flesh, than from the arm of God, or from the power of prayer.
Could their prince command such forces as the prophet could do
by his prayers? It startled them very much. Some will not be
brought to see their sins by any gentler methods than storms and
thunders. They entreat Samuel to pray for them. Now they see
their need of him whom shortly before they slighted. Thus many
who will not have Christ to reign over them, would yet be glad
to have him intercede for them, to turn away the wrath of God.
Samuel aims to confirm the people in their religion. Whatever we
make a god of, we shall find it deceive us. Creatures in their
own places are good; but when put in God's place, they are vain
things. We sin if we restrain prayer, and in particular if we
cease praying for the church. They only asked him to pray for
them; but he promises to do more, to teach them. He urges that
they were bound in gratitude to serve God, considering what
great things he had done for them; and that they were bound in
interest to serve him, considering what he would do against
them, if they should still do wickedly. Thus, as a faithful
watchman, he gave them warning, and so delivered his own soul.
If we consider what great things the Lord hath done for us,
especially in the great work of redemption, we can neither want
motive, encouragement, nor assistance in serving him.
* The invasion of the Philistines. (1-7) Saul sacrifices, He is
reproved by Samuel. (8-14) The policy of the Philistines.
(15-23)

#1-7 Saul reigned one year, and nothing particular happened; but
in his second year the events recorded in this chapter took
place. For above a year he gave the Philistine time to prepare
for war, and to weaken and to disarm the Israelites. When men
are lifted up in self-sufficiency, they are often led into
folly. The chief advantages of the enemies of the church are
derived from the misconduct of its professed friends. When Saul
at length sounded an alarm, the people, dissatisfied with his
management, or terrified by the power of the enemy, did not come
to him, or speedily deserted him.
#8-14 Saul broke the order expressly given by Samuel, see ch.
#1Sa 10:8|, as to what should be done in cases of extremity.
Saul offered sacrifice without Samuel, and did it himself,
though he was neither priest nor prophet. When charged with
disobedience, he justified himself in what he had done, and gave
no sign of repentance for it. He would have this act of
disobedience pass for an instance of his prudence, and as a
proof of his piety. Men destitute of inward piety, often lay
great stress on the outward performances of religion. Samuel
charges Saul with being an enemy to himself. Those that disobey
the commandments of God, do foolishly for themselves. Sin is
folly, and the greatest sinners are the greatest fools. Our
disposition to obey or disobey God, will often be proved by our
behaviour in things which appear small. Men see nothing but
Saul's outward act, which seems small; but God saw that he did
this with unbelief and distrust of his providence, with contempt
of his authority and justice, and with rebellion against the
light of his own conscience. Blessed Saviour, may we never, like
Saul, bring our poor offerings, or fancied peace-offerings,
without looking to thy precious, thy all-sufficient sacrifice!
Thou only, O Lord, canst make, or hast made, our peace in the
blood of the cross.

#15-23 See how politic the Philistines were when they had power;
they not only prevented the people of Israel from making weapons
of war, but obliged them to depend upon their enemies, even for
instruments of husbandry. How impolitic Saul was, who did not,
in the beginning of his reign, set himself to redress this. Want
of true sense always accompanies want of grace. Sins which
appear to us very little, have dangerous consequences. Miserable
is a guilty, defenceless nation; much more those who are
destitute of the whole armour of God.
* Jonathan smites the Philistines. (1-15) Their defeat. (16-23)
Saul forbids the people to eat till evening. (24-35) Jonathan
pointed out by lot. (36-46) Saul's family. (47-52)

#1-15 Saul seems to have been quite at a loss, and unable to
help himself. Those can never think themselves safe who see
themselves out of God's protection. Now he sent for a priest and
the ark. He hopes to make up matters with the Almighty by a
partial reformation, as many do whose hearts are unhumbled and
unchanged. Many love to have ministers who prophesy smooth
things to them. Jonathan felt a Divine impulse and impression,
putting him upon this bold adventure. God will direct the steps
of those that acknowledge him in all their ways, and seek to him
for direction, with full purpose of heart to follow his
guidance. Sometimes we find most comfort in that which is least
our own doing, and into which we have been led by the unexpected
but well-observed turns of Divine providence. There was
trembling in the host. It is called a trembling of God,
signifying, not only a great trembling they could not resist,
nor reason themselves out of, but that it came at once from the
hand of God. He that made the heart, knows how to make it
tremble.

#16-23 The Philistines were, by the power of God, set against
one another. The more evident it was that God did all, the more
reason Saul had to inquire whether God would give him leave to
do any thing. But he was in such haste to fight a fallen enemy,
that he would not stay to end his devotions, nor hear what
answer God would give him. He that believeth, will not make such
haste, nor reckon any business so urgent, as not to allow time
to take God with him.

#24-35 Saul's severe order was very unwise; if it gained time,
it lost strength for the pursuit. Such is the nature of our
bodies, that daily work cannot be done without daily bread,
which therefore our Father in heaven graciously gives. Saul was
turning aside from God, and now he begins to build altars, being
then most zealous, as many are, for the form of godliness when
he was denying the power of it.
#36-46 If God turns away our prayer, we have reason to suspect
it is for some sin harboured in our hearts, which we should find
out, that we may put it away, and put it to death. We should
always first suspect and examine ourselves; but an unhumbled
heart suspects every other person, and looks every where but at
home for the sinful cause of calamity. Jonathan was discovered
to be the offender. Those most indulgent to their own sins are
most severe upon others; those who most disregard God's
authority, are most impatient when their own commands are
slighted. Such as cast abroad curses, endanger themselves and
their families. What do we observe in the whole of Saul's
behaviour on this occasion, but an impetuous, proud, malignant,
impious disposition? And do we not in every instance perceive
that man, left to himself, betrays the depravity of his nature,
and is enslaved to the basest tempers.

#47-52 Here is a general account of Saul's court and camp. He
had little reason to be proud of his royal dignity, nor had any
of his neighbours cause to envy him, for he had but little
enjoyment after he took the kingdom. And often men's earthly
glory makes a blaze just before the dark night of disgrace and
woe comes on them.
* Saul sent to destroy Amalek. (1-9) Saul excuses and commends
himself. (10-23) Saul's imperfect humiliation. (24-31) Agag put
to death, Samuel and Saul part. (32-35)

#1-9 The sentence of condemnation against the Amalekites had
gone forth long before, #Ex 17:14; De 25:19|, but they had been
spared till they filled up the measure of their sins. We are
sure that the righteous Lord does no injustice to any. The
remembering the kindness of the ancestors of the Kenites, in
favour to them, at the time God was punishing the injuries done
by the ancestors of the Amalekites, tended to clear the
righteousness of God in this dispensation. It is dangerous to be
found in the company of God's enemies, and it is our duty and
interest to come out from among them, lest we share in their
sins and plagues, #Re 18:4|. As the commandment had been
express, and a test of Saul's obedience, his conduct evidently
was the effect of a proud, rebellious spirit. He destroyed only
the refuse, that was good for little. That which was now
destroyed was sacrificed to the justice of God.

#10-23 Repentance in God is not a change of mind, as it is in
us, but a change of method. The change was in Saul; "He is
turned back from following me." Hereby he made God his enemy.
Samuel spent a whole night in pleading for Saul. The rejection
of sinners is the grief of believers: God delights not in their
death, nor should we. Saul boasts to Samuel of his obedience.
Thus sinners think, by justifying themselves, to escape being
judged of the Lord. The noise the cattle made, like the rust of
the silver, #Jas 5:3|, witnessed against him. Many boast of
obedience to the command of God; but what means then their
indulgence of the flesh, their love of the world, their angry
and unkind spirit, and their neglect of holy duties, which
witness against them? See of what evil covetousness is the root;
and see what is the sinfulness of sin, and notice that in it
which above any thing else makes it evil in the sight of the
Lord; it is disobedience: "Thou didst not obey the voice of the
Lord." Carnal, deceitful hearts, like Saul, think to excuse
themselves from God's commandments by what pleases themselves.
It is hard to convince the children of disobedience. But humble,
sincere, and conscientious obedience to the will of God, is more
pleasing and acceptable to him than all burnt-offering and
sacrifices. God is more glorified and self more denied, by
obedience than by sacrifice. It is much easier to bring a
bullock or lamb to be burned upon the altar, than to bring every
high thought into obedience to God, and to make our will subject
to his will. Those are unfit and unworthy to rule over men, who
are not willing that God should rule over them.

#24-31 There were several signs of hypocrisy in Saul's
repentance. 1. He besought Samuel only, and seemed most anxious
to stand right in his opinion, and to gain his favour. 2. He
excuses his fault, even when confessing it; that is never the
way of a true penitent. 3. All his care was to save his credit,
and preserve his interest in the people. Men are fickle and
alter their minds, feeble and cannot effect their purposes;
something happens they could not foresee, by which their
measures are broken; but with God it is not so. The Strength of
Israel will not lie.
#32-35 Many think the bitterness of death is past when it is not
gone by; they put that evil day far from them, which is very
near. Samuel calls Agag to account for his own sins. He followed
the example of his ancestors' cruelty, justly therefore is all
the righteous blood shed by Amalek required. Saul seems
unconcerned at the token of God's displeasure which he lay
under, yet Samuel mourns day and night for him. Jerusalem was
carnally secure while Christ wept over it. Do we desire to do
the whole will of God? Turn to him, not in form and appearance,
but with sincerity.
* Samuel sent to Bethlehem to Jesse. (1-5) David is anointed.
(6-13) Saul troubled with an evil spirit, is quieted by David.
(14-23)

#1-5 It appears that Saul was grown very wicked. Of what would
he not be guilty, who durst think to kill Samuel? The elders of
Bethlehem trembled at Samuel's coming. It becomes us to stand in
awe of God's messengers, and to tremble at his word. His answer
was, I come peaceably, for I come to sacrifice. When our Lord
Jesus came into the world, though men had reason to fear that
his errand was to condemn the world, yet he gave full assurance
that he came peaceably, for he came to sacrifice, and he brought
his offering with him; A body hast thou prepared me. Let us
sanctify ourselves, and depend upon His sacrifice.

#6-13 It was strange that Samuel, who had been so disappointed
in Saul, whose countenance and stature recommended him, should
judge of another man by that rule. We can tell how men look, but
God can tell what they are. He judges of men by the heart. We
often form a mistaken judgment of characters; but the Lord
values only the faith, fear, and love, which are planted in the
heart, beyond human discernment. And God does not favour our
children according to our fond partiality, but often most
honours and blesses those who have been least regarded. David at
length was pitched upon. He was the youngest of the sons of
Jesse; his name signifies Beloved; he was a type of God's
beloved Son. It should seem, David was least set by of all the
sons of Jesse. But the Spirit of the Lord came upon David from
that day forward. His anointing was not an empty ceremony, a
Divine power went with that instituted sign; he found himself
advanced in wisdom and courage, with all the qualifications of a
prince, though not advanced in his outward circumstances. This
would satisfy him that his election was of God. The best
evidence of our being predestinated to the kingdom of glory, is,
our being sealed with the Spirit of promise, and experience of a
work of grace in our hearts.

#14-23 Saul is made a terror to himself. The Spirit of the Lord
departed from him. If God and his grace do not rule us, sin and
Satan will have possession of us. The devil, by the Divine
permission, troubled and terrified Saul, by the corrupt humours
of his body, and passions of his mind. He grew fretful, peevish,
and discontented, and at times a madman. It is a pity that
music, which may be serviceable to the good temper of the mind,
should ever be abused, to support vanity and luxury, and made an
occasion of drawing the heart from God and serious things. That
is driving away the good Spirit, not the evil spirit. Music,
diversions, company, or business, have for a time often been
employed to quiet the wounded conscience; but nothing can effect
a real cure but the blood of Christ, applied in faith, and the
sanctifying Spirit sealing the pardon, by his holy comforts. All
other plans to dispel religious melancholy are sure to add to
distress, either in this world or the next.
* Goliath's challenge. (1-11) David comes to the camp. (12-30)
David undertakes to fight Goliath. (31-39) and goes to meet him.
(40-47) He kills Goliath. (48-58)

#1-11 Men so entirely depend upon God in all things, that when
he withdraws his help, the most valiant and resolute cannot find
their hearts or hands, as daily experience shows.

#12-30 Jesse little thought of sending his son to the army at
that critical juncture; but the wise God orders actions and
affairs, so as to serve his designs. In times of general
formality and lukewarmness, every degree of zeal which implies
readiness to go further, or to venture more in the cause of God
than others, will be blamed as pride and ambition, and by none
more than by near relations, like Eliab, or negligent superiors.
It was a trial of David's meekness, patience, and constancy. He
had right and reason on his side, and did not render railing for
railing; with a soft answer he turned away his brother's wrath.
This conquest of his own passion was more honourable than that
of Goliath. Those who undertake great and public services, must
not think it strange if they are spoken ill of, and opposed by
those from whom they expect support and assistance. They must
humbly go on with their work, in the face not only of enemies'
threats, but of friends' slights and suspicions.
#31-39 A shepherd lad, come the same morning from keeping sheep,
had more courage than all the mighty men of Israel. Thus God
often sends good words to his Israel, and does great things for
them, by the weak and foolish things of the world. As he had
answered his brother's passion with meekness, so David answered
Saul's fear with faith. When David kept sheep, he proved himself
very careful and tender of his flock. This reminds us of Christ,
the good Shepherd, who not only ventured, but laid down his life
for the sheep. Our experience ought to encourage us to trust in
God, and be bold in the way of duty. He that has delivered, does
and will continue to do so. David gained leave to fight the
Philistine. Not being used to such armour as Saul put upon him,
he was not satisfied to go in that manner; this was from the
Lord, that it might more plainly appear he fought and conquered
in faith, and that the victory was from Him who works by the
feeblest and most despised means and instruments. It is not to
be inquired how excellent any thing is, but how proper. Let
Saul's coat be ever so rich, and his armour ever so strong, what
is David the better if they fit him not? But faith, prayer,
truth, and righteousness; the whole armour of God, and the mind
that was in Christ; are equally needful for all the servants of
the Lord, whatever may be their work.

#40-47 The security and presumption of fools destroy them.
Nothing can excel the humility, faith, and piety which appear in
David's words. He expressed his assured expectation of success;
he gloried in his mean appearance and arms, that the victory
might be ascribed to the Lord alone.

#48-58 See how frail and uncertain life is, even when a man
thinks himself best fortified; how quickly, how easily, and by
how small a matter, the passage may be opened for life to go
out, and death to enter! Let not the strong man glory in his
strength, nor the armed man in his armour. God resists the
proud, and pours contempt on those who defy him and his people.
No one ever hardened his heart against God and prospered. The
history is recorded, that all may exert themselves for the
honour of God, and the support of his cause, with bold and
unshaken reliance on him. There is one conflict in which all the
followers of the Lamb are, and must be engaged; one enemy, more
formidable than Goliath, still challenges the armies of Israel.
But "resist the devil, and he will flee from you." Go forth to
battle with the faith of David, and the powers of darkness shall
not stand against you. But how often is the Christian foiled
through an evil heart of unbelief!
* Jonathan's friendship for David. (1-5) Saul seeks to kill
David. (6-11) Saul's fear of David. (12-30)

#1-5 The friendship of David and Jonathan was the effect of
Divine grace, which produces in true believers one heart and one
soul, and causes them to love each other. This union of souls is
from partaking in the Spirit of Christ. Where God unites hearts,
carnal matters are too weak to separate them. Those who love
Christ as their own souls, will be willing to join themselves to
him in an everlasting covenant. It was certainly a great proof
of the power of God's grace in David, that he was able to bear
all this respect and honour, without being lifted up above
measure.

#6-11 David's troubles not only immediately follow his triumphs,
but arise from them; such is the vanity of that which seems
greatest in this world. It is a sign that the Spirit of God is
departed from men, if, like Saul, they are peevish, envious,
suspicious, and ill-natured. Compare David, with his harp in his
hand, aiming to serve Saul, and Saul, with his javelin in his
hand, aiming to slay David; and observe the sweetness and
usefulness of God's persecuted people, and the barbarity of
their persecutors. But David's safety must be ascribed to God's
providence.

#12-30 For a long time David was kept in continual apprehension
of falling by the hand of Saul, yet he persevered in meek and
respectful behaviour towards his persecutor. How uncommon is
such prudence and discretion, especially under insults and
provocations! Let us inquire if we imitate this part of the
exemplary character before us. Are we behaving wisely in all our
ways? Is there no sinful omission, no rashness of spirit,
nothing wrong in our conduct? Opposition and perverseness in
others, will not excuse wrong tempers in us, but should increase
our care, and attention to the duties of our station. Consider
Him that endured contradiction of sinners against himself, lest
ye be weary and faint in your minds, #Heb 12:3|. If David
magnified the honour of being son-in-law to king Saul, how
should we magnify the honour of being sons to the King of kings!
* Jonathan reconciles his father to David, Saul again tries to
slay him. (1-10) David flees to Samuel. (11-24)

#1-10 How forcible are right words! Saul was, for a time,
convinced of the unreasonableness of his enmity to David; but he
continued his malice against David. So incurable is the hatred
of the seed of the serpent against that of the woman; so
deceitful and desperately wicked is the heart of man without the
grace of God, #Jer 17:9|.

#11-24 Michal's stratagem to gain time till David got to a
distance was allowable, but her falsehood had not even the plea
of necessity to excuse it, and manifests that she was not
influenced by the same spirit of piety which had dictated
Jonathan's language to Saul. In flying to Samuel, David made God
his refuge. Samuel, as a prophet, was best able to advise him
what to do in this day of distress. He met with little rest or
satisfaction in Saul's court, therefore went to seek it in
Samuel's church. What little pleasure is to be had in this
world, those have who live a life of communion with God; to that
David returned in the time of trouble. So impatient was Saul
after David's blood, so restless against him, that although
baffled by one providence after another, he could not see that
David was under the special protection of God. And when God will
take this way to protect David, even Saul prophesies. Many have
great gifts, yet no grace; they may prophesy in Christ's name,
yet are disowned by him. Let us daily seek for renewing grace,
which shall be in us as a well of water springing up into
everlasting life. Let us cleave to truth and holiness with full
purpose of heart. In every danger and trouble, let us seek
protection, comfort, and direction in God's ordinances.
* David consults Jonathan. (1-10) Jonathan's covenant with
David. (11-23) Saul, missing David, seeks to kill Jonathan.
(24-34) Jonathan takes leave of David. (35-42)

#1-10 The trials David met with, prepared him for future
advancement. Thus the Lord deals with those whom he prepares
unto glory. He does not put them into immediate possession of
the kingdom, but leads them to it through much tribulation,
which he makes the means of fitting them for it. Let them not
murmur at his gracious appointment, nor distrust his care; but
let them look forward with joyful expectation to the crown which
is laid up for them. Sometimes it appears to us that there is
but a step between us and death; at all times it may be so, and
we should prepare for the event. But though dangers appear most
threatening, we cannot die till the purpose of God concerning us
is accomplished; nor till we have served our generation
according to his will, if we are believers. Jonathan generously
offers David his services. This is true friendship. Thus Christ
testifies his love to us, Ask, and it shall be done for you; and
we must testify our love to him, by keeping his commandments.

#11-23 Jonathan faithfully promises that he would let David know
how he found his father affected towards him. It will be
kindness to ourselves and to ours, to secure an interest in
those whom God favours, and to make his friends ours. True
friendship rests on a firm basis, and is able to silence
ambition, self-love, and undue regard for others. But who can
fully understand the love of Jesus, who gave himself as a
sacrifice for rebellious, polluted sinners! how great then ought
to be the force and effects of our love to him, to his cause,
and his people!
#24-34 None were more constant than David in attending holy
duties; nor had he been absent, but self-preservation obliged
him to withdraw. In great peril present opportunities for Divine
ordinances may be waved. But it is bad for us, except in case of
necessity, to omit any opportunity of attending to
them. Jonathan did wisely and well for himself and family, to
secure an interest in David, yet for this he is blamed. It is
good to take God's people for our people. It will prove to our
advantage at last, however it may now be thought against our
interest. Saul was outrageous. What savage beasts, and worse,
does anger make men!

#35-42 The separation of two such faithful friends was grievous
to both, but David's case was the more deplorable, for David was
leaving all his comforts, even those of God's sanctuary.
Christians need not sorrow, as men without hope; but being one
with Christ, they are one with each other, and will meet in his
presence ere long, to part no more; to meet where all tears
shall be wiped from their eyes.
* David with Ahimelech. (1-9) David at Gath feigns himself mad.
(10-15)

#1-9 David, in distress, fled to the tabernacle of God. It is
great comfort in a day of trouble, that we have a God to go to,
to whom we may open our cases, and from whom we may ask and
expect direction. David told Ahimelech a gross untruth. What
shall we say to this? The Scripture does not conceal it, and we
dare not justify it; it was ill done, and proved of bad
consequence; for it occasioned the death of the priests of the
Lord. David thought upon it afterward with regret. David had
great faith and courage, yet both failed him; he fell thus
foully through fear and cowardice, and owing to the weakness of
his faith. Had he trusted God aright, he would not have used
such a sorry, sinful shift for his own preservation. It is
written, not for us to do the like, no, not in the greatest
straits, but for our warning. David asked of Ahimelech bread and
a sword. Ahimelech supposed they might eat the shew-bread. The
Son of David taught from it, that mercy is to be preferred to
sacrifice; that ritual observances must give way to moral
duties. Doeg set his foot as far within the tabernacle as David
did. We little know with what hearts people come to the house of
God, nor what use they will make of pretended devotion. If many
come in simplicity of heart to serve their God, others come to
observe their teachers and to prove accusers. Only God and the
event can distinguish between a David and a Doeg, when both are
in the tabernacle.

#10-15 God's persecuted people have often found better usage
from Philistines than from Israelites. David had reason to put
confidence in Achish, yet he began to be afraid. His conduct was
degrading, and discovered wavering in his faith and courage. The
more simply we depend on God, and obey him, the more comfortably
and surely we shall walk through this troublesome world.
* David at Adullam, Many resort to him. (1-5) Saul destroys the
priests of Nob. (6-19) Abiathar escapes to David. (20-23)

#1-5 See what weak instruments God sometimes uses, to bring
about his own purposes. The Son of David is ready to receive
distressed souls, who will be commanded by him. He receives all
who come unto Him, however vile and miserable; he changes them
into a holy people, and employs them in his service: those who
would reign with him must be contented first to suffer with and
for him. Observe with what tender concern David provided for his
aged parents. The first thing he does is to find them a quiet
habitation, whatever became of himself. Let children learn to
honour their parents, in every thing consulting their ease and
satisfaction. Though highly preferred, and much employed, let
them not forget their aged parents. The steps of a good man are
ordered by the Lord. And the Lord will preserve his people for
their appointed work, however they may be hated and exposed.
#6-19 See the nature of jealous malice and its pitiful arts.
Saul looks upon all about him as his enemies, because they do
not just say as he says. In Ahimelech's answer to Saul we have
the language of conscious innocence. But what wickedness will
not the evil spirit hurry men to when he gets the dominion! Saul
alleges that which was utterly false and unproved. But the most
bloody tyrants have found instruments of their cruelty as
barbarous as themselves. Doeg, having murdered the priests, went
to the city, Nob, and put all to the sword there. Nothing so
vile but those may do it, who have provoked God to give them up
to their hearts' lusts. Yet this was the accomplishment of the
threatenings against the house of Eli. Though Saul was
unrighteous in doing this, yet God was righteous in permitting
it. No word of God shall fall to the ground.

#20-23 David greatly lamented the calamity. It is great trouble
to a good man to find himself any way the cause of evil to
others. He must have been much pained, when he considered that
his falsehood was one cause of this fatal event. David speaks
with assurance of his own safety, and promises that Abiathar
should have his protection. With the Son of David, all who are
his may be sure they shall be in safeguard, #Ps 91:1|. In the
hurry and distraction David was continually in, he found time
for communion with God, and found comfort in it.
* David rescues Keilah. (1-6) God warns him to escape from
Keilah. (7-13) Jonathan comforts David. (14-18) He is rescued
from Saul by an invasion of the Philistines. (19-29)

#1-6 When princes persecute God's people, let them expect
vexation on all sides. The way for any country to be quiet, is
to let God's church be quiet in it: if Saul fight against David,
the Philistines fight against his country. David considered
himself the protector of the land. Thus did the Saviour Jesus,
and left us an example. Those are unlike David, who sullenly
decline to do good, if they are not rewarded for services.

#7-13 Well might David complain of his enemies, that they
rewarded him evil for good, and that for his love they were his
adversaries. Christ was used thus basely. David applied to his
great Protector for direction. No sooner was the ephod brought
him than he made use of it. We have the Scriptures in our hands,
let us take advice from them in doubtful cases. Say, Bring
hither the Bible. David's address to God is very solemn, also
very particular. God allows us to be so in our addresses to him;
Lord, direct me in this matter, about which I am now at a loss.
God knows not only what will be, but what would be, if it were
not hindered; therefore he knows how to deliver the godly out of
temptation, and how to render to every man according to his
works.

#14-18 David made no attempt against Saul; he kept God's way,
waited God's time, and was content to secure himself in woods
and wildernesses. Let it make us think the worse of this world,
which often gives such bad treatment to its best men: let it
make us long for that kingdom where goodness shall for ever be
in glory, and holiness in honour. We find Jonathan comforting
David. As a pious friend, he directed him to God, the Foundation
of his comfort. As a self-denying friend, he takes pleasure in
the prospect of David's advancement to the throne. As a constant
friend, he renewed his friendship with him. Our covenant with
God should be often renewed, and therein our communion with him
kept up. If the converse of one friend, at one meeting, gives
comfort and strengthens our hearts, what may not be expected
from the continual supports and powerful love of the Saviour of
sinners, the covenanted Friend of believers!

#19-29 In the midst of his wickedness, Saul affected to speak
the language of piety. Such expressions, without suitable
effects, can only amuse or deceive those who hear, and those who
use them. This mountain was an emblem of the Divine Providence
coming between David and the destroyer. Let us not be dismayed
at the prospect of future difficulties, but stay ourselves upon
Him who is wonderful in counsel and excellent in working. Sooner
than his promise shall fail, he will commission Philistines to
effect our escape, at the very moment when our case appears most
desperate. God requires entire dependence on him, If ye will not
believe, surely ye shall not be established, #Isa 7:9|.
* David spares Saul's life. (1-7) David shows his innocence.
(8-15) Saul acknowledges his fault. (16-22)

#1-7 God delivered Saul into David's hand. It was an opportunity
given to David to exercise faith and patience. He had a promise
of the kingdom, but no command to slay the king. He reasons
strongly, both with himself and with his men, against doing Saul
any hurt. Sin is a thing which it becomes us to startle at, and
to resist temptations thereto. He not only would not do this bad
thing himself, but he would not suffer those about him to do it.
Thus he rendered good for evil, to him from whom he received
evil for good; and was herein an example to all who are called
Christians, not to be overcome of evil, but to overcome evil
with good.
#8-15 David was falsely charged with seeking Saul's hurt; he
shows Saul that God's providence had given him opportunity to do
it. And it was upon a good principle that he refused to do it.
He declares his fixed resolution never to be his own avenger. If
men wrong us, God will right us, at farthest, in the judgment of
the great day.

#16-22 Saul speaks as quite overcome with David's kindness. Many
mourn for their sins, who do not truly repent of them; weep
bitterly for them, yet continue in love and in league with them.
Now God made good to David that word on which he had caused him
to hope, that he would bring forth his righteousness as the
light, #Ps 37:6|. Those who take care to keep a good conscience,
may leave it to God to secure them the credit of it. Sooner or
later, God will force even those who are of the synagogue of
Satan to know and to own those whom he has loved. They parted in
peace. Saul went home convinced, but not converted; ashamed of
his envy to David, yet retaining in his breast that root of
bitterness; vexed that when at last he had found David, he could
not find in his heart to destroy him, as he had designed. Malice
often seems dead when it is only asleep, and will revive with
double force. Yet, whether the Lord bind men's hands, or affect
their hearts, so that they do not hurt us, the deliverance is
equally from him; it is an evidence of his love, and an earnest
of our salvation, and should make us thankful.
* Death of Samuel. (1) David's request; Nabal's churlish
refusal. (2-11) David's intention to destroy Nabal. (12-17)
Abigail takes a present to David. (18-31) He is pacified, Nabal
dies. (32-39) David takes Abigail to wife. (39-44)

#1 All Israel lamented Samuel, and they had reason. He prayed
daily for them. Those have hard hearts, who can bury faithful
ministers without grief; who do not feel their loss of those who
have prayed for them, and taught them the way of the Lord.

#2-11 We should not have heard of Nabal, if nothing had passed
between him and David. Observe his name, Nabal, "A fool;" so it
signifies. Riches make men look great in the eye of the world;
but to one that takes right views, Nabal looked very mean. He
had no honour or honesty; he was churlish, cross, and
ill-humoured; evil in his doings, hard and oppressive; a man
that cared not what fraud and violence he used in getting and
saving. What little reason have we to value the wealth of this
world, when so great a churl as Nabal abounds, and so good a man
as David suffers want!, David pleaded the kindness Nabal's
shepherds had received. Considering that David's men were in
distress and debt, and discontented, and the scarcity of
provisions, it was by good management that they were kept from
plundering. Nabal went into a passion, as covetous men are apt
to do, when asked for any thing, thinking thus to cover one sin
with another; and, by abusing the poor, to excuse themselves
from relieving them. But God will not thus be mocked. Let this
help us to bear reproaches and misrepresentations with patience
and cheerfulness, and make us easy under them; it has often been
the lot of the excellent ones of the earth. Nabal insists much
on the property he had in the provisions of his table. May he
not do what he will with his own? We mistake, if we think we are
absolute lords of what we have, and may do what we please with
it. No; we are but stewards, and must use it as we are directed,
remembering it is not our own, but His who intrusted us with it.

#12-17 God is kind to the evil and unthankful, and why may not
we be so? David determined to destroy Nabal, and all that
belonged to him. Is this thy voice, O David? Has he been so long
in the school of affliction, where he should have learned
patience, and yet is so passionate? He at other times was calm
and considerate, but is put into such a heat by a few hard
words, that he seeks to destroy a whole family. What are the
best of men, when God leaves them to themselves, that they may
know what is in their hearts? What need to pray, Lord, lead us
not into temptation!

#18-31 By a present Abigail atoned for Nabal's denial of David's
request. Her behaviour was very submissive. Yielding pacifies
great offences. She puts herself in the place of a penitent, and
of a petitioner. She could not excuse her husband's conduct. She
depends not upon her own reasonings, but on God's grace, to
soften David, and expects that grace would work powerfully. She
says that it was below him to take vengeance on so weak and
despicable an enemy as Nabal, who, as he would do him no
kindness, so he could do him no hurt. She foretells the glorious
end of David's present troubles. God will preserve thy life;
therefore it becomes not thee unjustly and unnecessarily to take
away the lives of any, especially of the people of thy God and
Saviour. Abigail keeps this argument for the last, as very
powerful with so good a man; that the less he indulged his
passion, the more he consulted his peace and the repose of his
own conscience. Many have done that in a heat, which they have a
thousand times wished undone again. The sweetness of revenge is
soon turned into bitterness. When tempted to sin, we should
consider how it will appear when we think upon it afterwards.
#32-39 David gives God thanks for sending him this happy check
in a sinful way. Whoever meet us with counsel, direction,
comfort, caution, or seasonable reproof, we must see God sending
them. We ought to be very thankful for those happy providences
which are the means of keeping us from sinning. Most people
think it enough, if they take reproof patiently; but few will
take it thankfully, and commend those who give it, and accept it
as a favour. The nearer we are to committing sin, the greater is
the mercy of a seasonable restraint. Sinners are often most
secure when most in danger. He was very drunk. A sign he was
Nabal, a fool, that could not use plenty without abusing it; who
could not be pleasant with his friends without making a beast of
himself. There is not a surer sign that a man has but little
wisdom, nor a surer way to destroy the little he has, than
drinking to excess. Next morning, how he is changed! His heart
overnight merry with wine, next morning heavy as a stone; so
deceitful are carnal pleasures, so soon passes the laughter of
the fool; the end of that mirth is heaviness. Drunkards are sad,
when they reflect upon their own folly. About ten days after,
the Lord smote Nabal, that he died. David blessed God that he
had been kept from killing Nabal. Worldly sorrow, mortified
pride, and an affrighted conscience, sometimes end the joys of
the sensualist, and separate the covetous man from his wealth;
but, whatever the weapon, the Lord smites men with death when it
pleases him.

#39-44 Abigail believed that David would be king over Israel,
and greatly esteemed his pious and excellent character. She
deemed his proposal of marriage honourable, and advantageous to
her, notwithstanding his present difficulties. With great
humility, and doubtless agreeably to the customs of those times,
she consented, being willing to share his trails. Thus those who
join themselves to Christ, must be willing now to suffer with
him, believing that hereafter they shall reign with him.
* Saul goes after David, who again spares Saul's life. (1-12)
David exhorts Saul. (13-20) Saul acknowledges his sin. (21-25)

#1-12 How soon do unholy hearts lose the good impressions
convictions have made upon them! How helpless were Saul and all
his men! All as though disarmed and chained, yet nothing is done
to them; they are only asleep. How easily can God weaken the
strongest, befool the wisest, and baffle the most watchful!
David still resolved to wait till God thought fit to avenge him
on Saul. He will by no means force his way to the promised crown
by any wrong methods. The temptation was very strong; but if he
yielded, he would sin against God, therefore he resisted the
temptation, and trusted God with the event.

#13-20 David reasoned seriously and affectionately with Saul.
Those who forbid our attendance on God's ordinances, do what
they can to estrange us from God, and to make us heathens. We
are to reckon that which exposes us to sin the greatest injury
that can be done us. If the Lord stirred thee up against me,
either in displeasure to me, taking this way to punish me for my
sins against him, or in displeasure to thee, if it be the effect
of that evil spirit from the Lord which troubles thee; let Him
accept an offering from us both. Let us join in seeking peace,
and to be reconciled with God by sacrifice.

#21-25 Saul repeated his good words and good wishes. But he
showed no evidence of true repentance towards God. David and
Saul parted to meet no more. No reconciliation among men is
firm, which is not founded in and cemented by peace with God
through Jesus Christ. In sinning against God, men play the fool,
and err exceedingly. Many obtain a passing view of these truths,
who hate and close their eyes against the light. Fair
professions do not entitle those to confidence who have long
sinned against the light, yet the confessions of obstinate
sinners may satisfy us that we are in the right way, and
encourage us to persevere, expecting our recompence from the
Lord alone.
* David retires to Gath. (1-7) David deceives Achish. (8-12)

#1-7 Unbelief is a sin that easily besets even good men, when
without are fightings, and within are fears; and it is a hard
matter to get over them. Lord, increase our faith! We may blush
to think that the word of a Philistine should go further than
the word of an Israelite, and that the city of Gath should be a
place of refuge for a good man, when the cities of Israel refuse
him a safe abode. David gained a comfortable settlement, not
only at a distance from Gath, but bordering upon Israel, where
he might keep up a correspondence with his own countrymen.

#8-12 While David was in the land of the Philistines, he
attacked some remains of the devoted nations. The people whom he
cut off were long before doomed to destruction. It is often
wisdom to shun public notice, but we must in no situation be
idle. We must always try to do somewhat in the cause of God.
This expedition David hid from Achish. But an equivocation which
serves the purpose of a lie, is as like to it as a hypocrite is
to a profane person, it is only better in appearance, therefore
more dangerous. Yet, though believers often manifest
imperfections, they can never be prevailed upon to renounce the
service of God, and to unite interests with his enemies, or
finally to become the servants of sin and Satan. But what a
train of evils follow from unbelief! When we forget the Lord's
past mercies, and his gracious assurances, we shall be
overwhelmed with desponding fears, and probably be led to adopt
some dishonourable method to get rid of our troubles. Nothing
can so effectually establish us in holy tempers and practices,
and preserve us from perplexities, as firm, unshaken dependence
upon the promises of God in Christ Jesus.
* Achish puts confidence in David, Saul's fear. (1-6) Saul
consults a witch at Endor. (7-19) Saul's terror. (20-25)

#1-6 David could not refuse Achish without danger. If he
promised assistance, and then stood neuter, or went over to the
Israelites, he would behave with ingratitude and treachery. If
he fought against Israel, he would sin greatly. It seemed
impossible that he should get out of this difficulty with a
clear conscience; but his evasive answer, intended to gain time,
was not consistent with the character of an Israelite indeed.
Troubles are terrors to the children of disobedience. In his
distress, Saul inquired of the Lord. He did not seek in faith,
but with a double, unstable mind. Saul had put the law in force
against those that had familiar spirits, #Ex 22:18|. Many seem
zealous against sin, when they are any way hurt by it, who have
no concern for the glory of God, nor any dislike of sin as sin.
Many seem enemies to sin in others, while they indulge it in
themselves. Saul will drive the devil out of his kingdom, yet
harbours him in his heart by envy and malice. How foolish to
consult those whom, according to God's law, he had endeavoured
to root out!
#7-19 When we go from the plain path of duty, every thing draws
us further aside, and increases our perplexity and temptation.
Saul desires the woman to bring one from the dead, with whom he
wished to speak; this was expressly forbidden, #De 18:11|. All
real or pretended witchcraft or conjuration, is a malicious or
an ignorant attempt to gain knowledge or help from some
creature, when it cannot be had from the Lord in the path of
duty. While Samuel was living, we never read of Saul's going to
advise with him in any difficulties; it had been well for him if
he had. But now he is dead, "Bring me up Samuel." Many who
despise and persecute God's saints and ministers when living,
would be glad to have them again, when they are gone. The whole
shows that it was no human fraud or trick. Though the woman
could not cause Samuel's being sent, yet Saul's inquiry might be
the occasion of it. The woman's surprise and terror proved that
it was an unusual and unexpected appearance. Saul had despised
Samuel's solemn warnings in his lifetime, yet now that he hoped,
as in defiance of God, to obtain some counsel and encouragement
from him, might not God permit the soul of his departed prophet
to appear to Saul, to confirm his former sentence, and denounce
his doom? The expression, "Thou and thy sons shall be with me,"
means no more than that they shall be in the eternal world.
There appears much solemnity in God's permitting the soul of a
departed prophet to come as a witness from heaven, to confirm
the word he had spoken on earth.

#20-25 Those that expect any good counsel or comfort, otherwise
than from God, and in the way of his institutions, will be as
wretchedly disappointed as Saul. Though terrified even to
despair, he was not humbled. He confessed not his sins, offered
no sacrifices, and presented no supplications. He does not seem
to have cared about his sons or his people, or to have attempted
any escape; but in sullen despair he rushed upon his doom. God
sets up a few such beacons, to warn men not to stifle
convictions, or despise his word. But while one repenting
thought remains, let no sinner suppose himself in this case. Let
him humble himself before God, determined to live and die
beseeching his favour, and he will succeed.
* David objected to by the Philistines. (1-5) He is dismissed by
Achish. (6-11)

#1-5 David waited with a secret hope that the Lord would help
him out of his difficulty. But he seems to have been influenced
too much by the fear of man, in consenting to attend Achish. It
is hard to come near to the brink of sin, and not to fall in.
God inclined the princes of the Philistines to oppose David's
being employed in the battle. Thus their dislike befriended him,
when no friend could do him such a kindness.

#6-11 David scarcely ever had a greater deliverance than when
dismissed from such ensnaring service. God's people should
always behave themselves so, as, if possible, to get the good
word of all they have dealings with: and it is due to those who
have acted well, to speak well of them.
* Ziklag spoiled by the Amalekites. (1-6) David overtakes the
Amalekites. (7-15) He recovers what had been lost. (16-20)
David's distribution of the spoil. (21-31)

#1-6 When we go abroad in the way of our duty, we may
comfortably hope that God will take care of our families in our
absence, but not otherwise. If, when we come off a journey, we
find our abode in peace, and not laid waste, as David here found
his, let the Lord be praised for it. David's men murmured
against him. Great faith must expect such severe trials. But,
observe, that David was brought thus low, only just before he
was raised to the throne. When things are at the worst with the
church and people of God, then they begin to mend. David
encouraged himself in the Lord his God. His men fretted at their
loss, the soul of the people was bitter; their own discontent
and impatience added to the affliction and misery. But David
bore it better, though he had more reason than any of them to
lament it. They gave liberty to their passions, but he set his
graces to work; and while they dispirited each other, he, by
encouraging himself in God, kept his spirit calm. Those who have
taken the Lord for their God, may take encouragement from him in
the worst times.

#7-15 If in all our ways, even when, as in this case, there can
be no doubt they are just, we acknowledge God, we may expect
that he will direct our steps, as he did those of David. David,
in tenderness to his men, would by no means urge them beyond
their strength. The Son of David thus considers the frames of
his followers, who are not all alike strong and vigorous in
their spiritual pursuits and conflicts; but, where we are weak,
there he is kind; nay more, there he is strong, #2Co 12:9,10|. A
poor Egyptian lad, scarcely alive, is made the means of a great
deal of good to David. Justly did Providence make this poor
servant, who was basely used by his master, an instrument in the
destruction of the Amalekites; for God hears the cry of the
oppressed. Those are unworthy the name of true Israelites, who
shut up their compassion from persons in distress. We should
neither do an injury nor deny a kindness to any man; some time
or other it may be in the power of the lowest to return a
kindness or an injury.
#16-20 Sinners are nearest to ruin, when they cry, Peace and
safety, and put the evil day far from them. Nor does any thing
give our spiritual enemies more advantage than sensuality and
indulgence. Eating and drinking, and dancing, have been the soft
and pleasant way in which many have gone down to the
congregation of the dead. The spoil was recovered, and brought
off; nothing was lost, but a great deal gained.

#21-31 What God gives us, he designs we should do good with. In
distributing the spoil, David was just and kind. Those are men
of Belial indeed, who delight in putting hardships upon their
brethren, and care not who is starved, so that they may be fed
to the full. David was generous and kind to all his friends.
Those who consider the Lord as the Giver of their abundance,
will dispose of it with fairness and liberality.
* Saul's defeat and death. (1-7) Saul's body rescued by the men
of Jabesh-gilead. (8-13)

#1-7 We cannot judge of the spiritual or eternal state of any by
the manner of their death; for in that, there is one event to
the righteous and to the wicked. Saul, when sorely wounded, and
unable to resist or to flee, expressed no concern about his
never-dying soul; but only desired that the Philistines might
not insult over him, or put him to pain, and he became his own
murderer. As it is the grand deceit of the devil, to persuade
sinners, under great difficulties, to fly to this last act of
desperation, it is well to fortify the mind against it, by a
serious consideration of its sinfulness before God, and its
miserable consequences in society. But our security is not in
ourselves. Let us seek protection from Him who keepeth Israel.
Let us watch and pray; and take unto us the whole armour of God,
that we may be able to withstand in the evil day, and having
done all, to stand.

#8-13 The Scripture makes no mention what became of the souls of
Saul and his sons, after they were dead; but of their bodies
only: secret things belong not to us. It is of little
consequence by what means we die, or what is done with our dead
bodies. If our souls are saved, our bodies will be raised
incorruptible and glorious; but not to fear His wrath, who is
able to destroy both body and soul in hell, is the extreme of
folly and wickedness. How useless is the respect of
fellow-creatures to those who are suffering the wrath of God!
While pompous funerals, grand monuments, and the praises of men,
honour the memory of the deceased, the soul may be suffering in
the regions of darkness and despair! Let us seek that honour
which cometh from God only.
** This book is the history of the reign of king David. It
relates his victories, the growth of the prosperity of Israel,
and his reformation of the state of religion. With these events
are recorded the grievous sins he committed, and the family as
well as public troubles with which he was punished. We here meet
with many things worthy of imitation, and many that are written
for our warning. The history of king David is given in Scripture
with much faithfulness, and from it he appears, to those who
fairly balance his many virtues and excellent qualities against
his faults, to have been a great and good man.

* Tidings brought to David of the death of Saul. (1-10) The
Amalekite is put to death. (11-16) David's lamentation for Saul
and Jonathan. (17-27)

#1-10 The blow which opened David's way to the throne was given
about the time he had been sorely distressed. Those who commit
their concerns to the Lord, will quietly abide his will. It
shows that he desired not Saul's death, and he was not impatient
to come to the throne.

#11-16 David was sincere in his mourning for Saul; and all with
him humbled themselves under the hand of God, laid so heavily
upon Israel by this defeat. The man who brought the tidings,
David put to death, as a murderer of his prince. David herein
did not do unjustly; the Amalekite confessed the crime. If he
did as he said, he deserved to die for treason; and his lying to
David, if indeed it were a lie, proved, as sooner or later that
sin will prove, lying against himself. Hereby David showed
himself zealous for public justice, without regard to his own
private interest.

#17-27 Kasheth, or "the bow," probably was the title of this
mournful, funeral song. David does not commend Saul for what he
was not; and says nothing of his piety or goodness. Jonathan was
a dutiful son, Saul an affectionate father, therefore dear to
each other. David had reason to say, that Jonathan's love to him
was wonderful. Next to the love between Christ and his people,
that affection which springs from it, produces the strongest
friendship. The trouble of the Lord's people, and triumphs of
his enemies, will always grieve true believers, whatever
advantages they may obtain by them.
* David made king in Hebron. (1-7) Abner makes Ishbosheth king,
Battle between Abner's men and those of Joab. (8-17) Asahel
slain by Abner: 25-32. Both parties retreat. (18-24)

#1-7. After the death of Saul, many went to David at Ziklag,
#1Ch 12:22|, but he trusted in God who promised him the kingdom,
to give it in his own time and manner. Yet assurance of hope in
God's promise, will quicken pious endeavours. If I be chosen to
the crown of life, it does not follow, Then I will do nothing;
but, Then I will do all that God directs me. This good use David
made of his election, and so will all whom God has chosen. In
all our journeys and removes, it is comfortable to see God going
before us; and we may do so, if by faith and prayer we set Him
before us. God, according to the promise, directed David's path.
David rose gradually: thus the kingdom of the Messiah, the Son
of David, is set up by degrees; he is Lord of all, but we see
not yet all things put under him.

#8-17. The nation in general refused David. By this the Lord
trained up his servant for future honour and usefulness; and the
tendency of true godliness was shown in his behaviour while
passing through various difficulties. David was herein a type of
Christ, whom Israel would not submit to, though anointed of the
Father to be a Prince and a Saviour to them. Abner meant, Let
the young men fight before us, when he said, Let them play
before us: fools thus make a mock at sin. But he is unworthy the
name of a man, that can thus trifle with human blood.

#18-24 Death often comes by ways we least suspect. We are often
betrayed by the accomplishments we are proud of! Asahel's
swiftness, which he presumed so much upon, did him no service,
but hastened his end.

#25-32 Abner appeals to Joab concerning the miserable
consequences of a civil war. Those who make light of such
unnatural contests, will find that they are bitterness to all
concerned. How easy it is for men to use reason, when it makes
for them, who would not use it, if it made against them! See how
the issue of things alter men's minds! The same thing which
looked pleasant in the morning, at night looked dismal. Those
who are most forward to enter into contention, will repent
before they have done with it, and had better leave it off
before it be meddled with, as Solomon advises. This is true of
every sin, oh that men would consider it in time, that it will
be bitterness in the latter end! Asahel's funeral is here
mentioned. Distinctions are made between the dust of some and
that of others; but in the resurrection no difference will be
made, but between the godly and ungodly, which will remain for
ever.
* David's power increases His family. (1-6) Abner revolts to
David. (7-21) Joab kills Abner, David mourns for him. (22-39)

#1-6 The length of this war tried the faith and patience of
David, and made his settlement at last the more welcome. The
contest between grace and corruption in the hearts of believers,
may fitly be compared to this warfare. There is a long war
between them, the flesh lusting against the spirit, and the
spirit against the flesh; but as the work of holiness is carried
on, corruption, like the house of Saul, grows weaker and weaker;
while grace, like the house of David, grows stronger and
stronger.

#7-21 Many, like Abner, are not above committing base crimes,
who are too proud to bear reproof, or even the suspicion of
being guilty. While men go on in sin, and apparently without
concern, they are often conscious that they are fighting against
God. Many mean to serve their own purposes; and will betray
those who trust them, when they can get any advantage. Yet the
Lord serves his own designs, even by those who are thus actuated
by revenge, ambition, or lust; but as they intend not to honour
him, in the end they will be thrown aside with contempt. There
was real generosity both to Michal and to the memory of Saul, in
David's receiving the former, remembering probably how once he
owed his life to her affection, and knowing that she was
separated from him partly by her father's authority. Let no man
set his heart on that which he is not entitled to. If any
disagreement has separated husband and wife, as they expect the
blessing of God, let them be reconciled, and live together in
love.
#22-39 Judgments are prepared for such scorners as Abner; but
Joab, in what he did, acted wickedly. David laid Abner's murder
deeply to heart, and in many ways expressed his detestation of
it. The guilt of blood brings a curse upon families: if men do
not avenge it, God will. It is a sad thing to die like a fool,
as they do that any way shorten their own days, and those who
make no provision for another world. Who would be fond of power,
when a man may have the name of it, and must be accountable for
it, yet is hampered in the use of it? David ought to have done
his duty, and then trusted God with the issue. Carnal policy
spared Joab. The Son of David may long delay, but never fails to
punish impenitent sinners. He who now reigns upon the throne of
David, has a kingdom of a nobler kind. Whatever He doeth, is
noticed by all his willing people, and is pleasing to them.
* Ishbosheth murdered. (1-7) David puts to death the murderers.
(8-12)

#1-7 See how Ishbosheth was murdered! When those difficulties
dispirit us, which should sharpen our endeavours, we betray both
our heavenly crowns and our earthly lives. Love not sleep, lest
thou come to poverty and ruin. The idle soul is an easy prey to
the destroyer. We know not when and where death will meet us.
When we lie down to sleep, we are not sure that we may not sleep
the sleep of death before we awake; nor do we know from what
hand the death-blow may come.

#8-12 A person may be glad to obtain his just wishes, and yet
really regret the means by which he receives them. He may be
sorry for the death of a person by which he is a gainer. These
men shed innocent blood, from the basest motives. David justly
executed vengeance upon them. He would not be beholden to any to
help him by unlawful practices. God had helped him over many a
difficulty, and through many a danger, therefore he depended
upon him to crown and complete his own work. He speaks of his
redemption from all adversity, as a thing done; though he had
many storms yet before him, he knew that He who had delivered,
would deliver.
* David king over all Israel. (1-5) He takes the strong-hold of
Zion. (6-10) David's kingdom established. (11-16) He defeats the
Philistines. (17-25)

#1-5 David was anointed king a third time. His advances were
gradual, that his faith might be tried, and that he might gain
experience. Thus his kingdom typified that of the Messiah, which
was to come to its height by degrees. Thus Jesus became our
Brother, took upon him our nature, dwelt in it that he might
become our Prince and Saviour: thus the humbled sinner takes
encouragement from the endearing relation, applies for his
salvation, submits to his authority, and craves his protection.

#6-10 The enemies of God's people are often very confident of
their own strength, and most secure when their day to fall draws
nigh. But the pride and insolence of the Jebusites animated
David, and the Lord God of hosts was with him. Thus in the day
of God's power, Satan's strong-hold, the human heart, is changed
into a habitation of God through the Spirit, and into a throne
on which the Son of David rules, and brings every thought into
obedience to himself. May He thus come, and claim, and cleanse,
each of our hearts; and, destroying every idol, may he reign
there for ever!
#11-16 David's house was not the worse, nor the less fit to be
dedicated to God, for being built by the sons of the stranger.
It is prophesied of the gospel church, The sons of strangers
shall build up thy walls, and their kings shall minister unto
thee, #Isa 60:10|. David's government was rooted and built up.
David was established king; so is the Son of David, and all who,
through him, are made to our God kings and priests. Never had
the nation of Israel appeared so great as it began now to be.
Many have the favour and love of God, yet do not perceive it,
and so want the comfort of it; but to be exalted to that, and to
perceive it, is happiness. David owned it was for his people's
sake God had done great things for him; that he might be a
blessing to them, and that they might be happy under him.

#17-25 The Philistines considered not that David had the
presence of God with him, which Saul had forfeited and lost. The
kingdom of the Messiah, as soon as it was set up in the world,
was thus attacked by the powers of darkness. The heathen raged,
and the kings of the earth set themselves to oppose it; but all
in vain, #Ps 2:1, &c|. The destruction will turn, as this did,
upon Satan's own kingdom. David owns dependence on God for
victory; and refers himself to the good pleasure of God, Wilt
thou do it? The assurance God has given us of victory over our
spiritual enemies, should encourage us in our spiritual
conflicts. David waited till God moved; he stirred then, but not
till then. He was trained up in dependence on God and his
providence. God performed his promise, and David failed not to
improve his advantages. When the kingdom of the Messiah was to
be set up, the apostles, who were to beat down the devil's
kingdom, must not attempt any thing till they received the
promise of the Spirit; who came with a sound from heaven, as of
a rushing, mighty wind, #Ac 2:2|.
* The ark removed from Kirjath-jearim. (1-5) Uzzah smitten for
touching the ark, Obed-edom blessed. (6-11) David brings the ark
to Zion. (12-19) Michal's ill conduct. (20-23)

#1-5 God is present with the souls of his people, when they want
the outward tokens of his presence; but now David is settled in
the throne, the honour of the ark begins to revive. Let us learn
hence, to think and to speak highly of God; and to think and
speak honourably of holy ordinances, which are to us as the ark
was unto Israel, the tokens of God's presence, #Mt 28:20|.
Christ is our Ark; in and by him God manifests his favour, and
accepts our prayers and praises. The ark especially typified
Christ and his mediation, in which the name of Jehovah and all
his glories are displayed. The priests should have carried the
ark upon their shoulders. Philistines may carry the ark in a
cart without suffering for it; but if Israelites do so, it is at
their peril, because this was not what God appointed.

#6-11 Uzzah was struck dead for touching the ark. God saw
presumption and irreverence in Uzzah's heart. Familiarity, even
with that which is most awful, is apt to breed contempt. If it
were so great a crime for one to lay hold on the ark of the
covenant who had no right to do so, what is it for those to lay
claim to the privileges of the covenant that come not up to the
terms of it? Obed-edom opened his doors without fear, knowing
the ark was a savour of death unto death to those only who
treated it wrong. The same hand that punished Uzzah's proud
presumption, rewarded Obed-edom's humble boldness. Let none
think the worse of the gospel for the judgments on those that
reject it, but consider the blessings it brings to all who
receive it. Let masters of families be encouraged to keep up
religion in their families. It is good to live in a family that
entertains the ark, for all about it will fare the better.

#12-19 It became evident, that happy was the man who had the ark
near him. Christ is indeed a Stone of stumbling, and a Rock of
offence, to those that are disobedient; but to those that
believe, he is a Corner-stone, elect, precious, #1Pe 2:6-8|. Let
us be religious. Is the ark a blessing to others' houses? We may
have it, and the blessing of it, without fetching it away from
our neighbours. David, at first setting out, offered sacrifices
to God. We are likely to speed in our enterprises, when we begin
with God, and give diligence to seek peace with him. And we are
so unworthy, and our services are so defiled, that all our joy
in God must be connected with repentance and faith in the
Redeemer's atoning blood. David attended with high expressions
of joy. We ought to serve God with our whole body and soul, and
with every endowment and power we possess. On this occasion
David laid aside his royal robes, and put on a plain linen
dress. David prayed with and for the people, and as a prophet,
solemnly blessed them in the name of the Lord.

#20-23 David returned to bless his household, to pray with them,
and for them, and to offer up family thanksgiving for this
national mercy. It is angels' work to worship God, surely that
cannot lower the greatest of men. But even the palaces of
princes are not free from family troubles. Exercises of religion
appear mean in the eyes of those who have little or no religion
themselves. If we can approve ourselves to God in what we do in
religion, and do it as before the Lord, we need not heed
reproach. Piety will have its praise: let us not be indifferent
in it, nor afraid or ashamed to own it. David was contented to
justify himself, and he did not further reprove or blame
Michal's insolence; but God punished her. Those that honour God,
he will honour; but those that despise him, and his servants and
service, shall be lightly esteemed.
* David's care for the ark. (1-3) God's covenant with David.
(4-17) His prayer and thanksgiving. (18-29)

#1-3 David being at rest in his palace, considered how he might
best employ his leisure and prosperity in the service of God. He
formed a design to build a temple for the ark. Nathan here did
not speak as a prophet, but as a godly man, encouraging David by
his private judgment. We ought to do all we can to encourage and
promote the good purposes and designs of others, and, as we have
opportunity, to forward a good work.

#4-17 Blessings are promised to the family and posterity of
David. These promises relate to Solomon, David's immediate
successor, and the royal line of Judah. But they also relate to
Christ, who is often called David and the Son of David. To him
God gave all power in heaven and earth, with authority to
execute judgment. He was to build the gospel temple, a house for
God's name; the spiritual temple of true believers, to be a
habitation of God through the Spirit. The establishing of his
house, his throne, and his kingdom for ever, can be applied to
no other than to Christ and his kingdom: David's house and
kingdom long since came to an end. The committing iniquity
cannot be applied to the Messiah himself, but to his spiritual
seed; true believers have infirmities, for which they must
expect to be corrected, though they are not cast off.
#18-29 David's prayer is full of the breathings of devout
affection toward God. He had low thoughts of his own merits. All
we have, must be looked upon as Divine gifts. He speaks very
highly and honourably of the Lord's favours to him. Considering
what the character and condition of man is, we may be amazed
that God should deal with him as he does. The promise of Christ
includes all; if the Lord God be ours, what more can we ask, or
think of? #Eph 3:20|. He knows us better than we know ourselves;
therefore let us be satisfied with what he has done for us. What
can we say more for ourselves in our prayers, than God has said
for us in his promises? David ascribes all to the free grace of
God. Both the great things He had done for him, and the great
things He had made known to him. All was for his word's sake,
that is, for the sake of Christ the eternal Word. Many, when
they go to pray, have their hearts to seek, but David's heart
was found, that is, it was fixed; gathered in from its
wanderings, entirely engaged to the duty, and employed in it.
That prayer which is from the tongue only, will not please God;
it must be found in the heart; that must be lifted up and poured
out before God. He builds his faith, and hopes to speed, upon
the sureness of God's promise. David prays for the performance
of the promise. With God, saying and doing are not two things,
as they often are with men; God will do as he hath said. The
promises of God are not made to us by name, as to David, but
they belong to all who believe in Jesus Christ, and plead them
in his name.
* David subdues the Philistines, the Moabites, and the Syrians.
(1-8) The spoil dedicated. (9-14) David's government and
officers. (15-18)

#1-8. David subdued the Philistines. They had long been
troublesome to Israel. And after the long and frequent struggles
the saints have with the powers of darkness, like Israel with
the Philistines, the Son of David shall tread them all under
foot, and make the saints more than conquerors. He smote the
Moabites, and made them tributaries to Israel. Two parts he
destroyed, the third part he spared. The line that was to keep
alive, though it was but one, is ordered to be a full line. Let
the line of mercy be stretched to the utmost. He smote the
Syrians. In all these wars David was protected, for this in his
psalms he often gives glory to God.

#9-14 All the precious things David was master of, were
dedicated things; they were designed for building the temple.
The idols of gold David destroyed, #2Sa 5:21|, but the vessels
of gold he dedicated. Thus, in the conquest of a soul by the
grace of the Son of David, what stands in opposition to God must
be destroyed, every lust must be mortified and crucified, but
what may glorify him must be dedicated; thus the property of it
is altered. God employs his servants in various ways; some, as
David, in spiritual battles; others, as Solomon, in spiritual
buildings; and one prepares work for the other, that God may
have the glory of all.

#15-18 David neither did wrong, nor denied or delayed right to
any. This speaks his close application to business; also his
readiness to admit all addresses and appeals made to him. He had
no respect of persons in judgment. Herein he was a type of
Christ. To Him let us submit, his friendship let us seek, his
service let us count our pleasure, diligently attending to the
work he assigns to each of us. David made his sons chief rulers;
but all believers, Christ's spiritual seed, are better
preferred, for they are made kings and priests to our God, #Re
1:6|.
* David sends for Mephibosheth. (1-8) And provides for him.
(9-13)

#1-8 Amidst numerous affairs we are apt to forget the gratitude
we owe, and the engagements we are under, not only to our
friends, but to God himself. Yet persons of real godliness will
have no rest till they have discharged them. And the most proper
objects of kindness and charity, frequently will not be found
without inquiry. Jonathan was David's sworn friend, therefore he
shows kindness to his son Mephibosheth. God is faithful to us;
let us not be unfaithful to one another. If Providence has
raised us, and our friends and their families are brought low,
we must look upon that as giving us the fairer opportunity of
being kind to them.

#9-13 As David was a type of Christ, his Lord and Son, his Root
and Offspring, let his kindness to Mephibosheth remind us of the
kindness and love of God our Saviour to fallen man, to whom he
was under no obligation, as David was to Jonathan. The Son of
God seeks this lost and ruined race, who sought not after him.
He comes to seek and to save them!
* David's messengers ill-treated by Hanun. (1-5) The Ammonites
defeated. (6-14) The Syrians defeated. (15-19)

#1-5 Nahash had been an enemy to Israel, yet had showed kindness
to David. David therefore resolves gratefully to return it. If a
Pharisee gives alms in pride, though God will not reward it, yet
he that receives the alms ought to return thanks for it. Those
who bear ill-will to their neighbours, are resolved not to
believe that their neighbours bear any good-will to them. There
is nothing so well meant, but it may be ill interpreted, and is
wont to be so, by men who love nobody but themselves. The best
men must not think it strange if they are thus misrepresented.
Charity thinketh no evil. According to the usages of those days
and countries, Hanun treated David's ambassadors in the most
contemptuous manner. David showed much concern for his servants.
Let us learn not to lay unjust reproaches to heart; they will
wear off, and turn only to the shame of those who utter or do
them; while the reputation wrongfully hurt in a little time
grows again, as these beards did. God will bring forth thy
righteousness as the light, therefore wait patiently for him,
#Ps 37:6,7|.
#6-14 They that are at war with the Son of David, not only give
the provocation, but begin the war. God has forces to send
against those that set his wrath at defiance, #Isa 5:19|, which
will convince them that none ever hardened his heart against
God, and prospered. Christ's soldiers should strengthen one
another's hands in their spiritual warfare. Let nothing be
wanting in us, whatever the success be. When we make conscience
of doing our duty, we may, with satisfaction, leave the event
with God, assuredly hoping for his salvation in his own way and
time.

#15-19 Here is a new attempt of the Syrians. Even the baffled
cause will make head as long as there is any life in it; the
enemies of the Son of David do so. But now the promise made to
Abraham, #Ge 15:18|, and repeated to Joshua, #Jos 1:4|, that the
borders of Israel should extend to the river Euphrates, was
performed. Learn hence, that it is dangerous to help those who
have God against them; for when they fall, their helpers will
fall with them.
* David's adultery. (1-5) He tries to conceal his crime. (6-13)
Uriah murdered. (14-27)

#1-5 Observe the occasions of David's sin; what led to it. 1.
Neglect of his business. He tarried at Jerusalem. When we are
out of the way of our duty, we are in temptation. 2. Love of
ease: idleness gives great advantage to the tempter. 3. A
wandering eye. He had not, like Job, made a covenant with his
eyes, or, at this time, he had forgotten it. And observe the
steps of the sin. See how the way of sin is down-hill; when men
begin to do evil, they cannot soon stop. Observe the
aggravations of the sin. How could David rebuke or punish that
in others, of which he was conscious that he himself was guilty?

#6-13 Giving way to sin hardens the heart, and provokes the
departure of the Holy Spirit. Robbing a man of his reason, is
worse than robbing him of his money; and drawing him into sin,
is worse than drawing him into any worldly trouble whatever.

#14-27 Adulteries often occasion murders, and one wickedness is
sought to be covered by another. The beginnings of sin are much
to be dreaded; for who knows where they will end? Can a real
believer ever tread this path? Can such a person be indeed a
child of God? Though grace be not lost in such an awful case,
the assurance and consolation of it must be suspended. All
David's life, spirituality, and comfort in religion, we may be
sure were lost. No man in such a case can have evidence to be
satisfied that he is a believer. The higher a man's confidence
is, who has sunk in wickedness, the greater his presumption and
hypocrisy. Let not any one who resembles David in nothing but
his transgressions, bolster up his confidence with this example.
Let him follow David in his humiliation, repentance, and his
other eminent graces, before he thinks himself only a
backslider, and not a hypocrite. Let no opposer of the truth
say, These are the fruits of faith! No; they are the effects of
corrupt nature. Let us all watch against the beginnings of
self-indulgence, and keep at the utmost distance from all evil.
But with the Lord there is mercy and plenteous redemption. He
will cast out no humble, penitent believer; nor will he suffer
Satan to pluck his sheep out of his hand. Yet the Lord will
recover his people, in such a way as will mark his abhorrence of
their crimes, to hinder all who regard his word from abusing the
encouragements of his mercy.
* Nathan's parable-David confesses his sin. (1-14) The birth of
Solomon. (15-25) David's severity to the Ammonites. (26-31)

#1-14 God will not suffer his people to lie still in sin. By
this parable Nathan drew from David a sentence against himself.
Great need there is of prudence in giving reproofs. In his
application, he was faithful. He says in plain terms, Thou art
the man. God shows how much he hates sin, even in his own
people; and wherever he finds it, he will not let it go
unpunished. David says not a word to excuse himself or make
light of his sin, but freely owns it. When David said, I have
sinned, and Nathan perceived that he was a true penitent, he
assured him his sin was forgiven. Thou shalt not die: that is,
not die eternally, nor be for ever put away from God, as thou
wouldest have been, if thou hadst not put away the sin. Though
thou shalt all thy days be chastened of the Lord, yet thou shalt
not be condemned with the world. There is this great evil in the
sins of those who profess religion and relation to God, that
they furnish the enemies of God and religion with matter for
reproach and blasphemy. And it appears from David's case, that
even where pardon is obtained, the Lord will visit the
transgression of his people with the rod, and their iniquity
with stripes. For one momentary gratification of a vile lust,
David had to endure many days and years of extreme distress.
#15-25 David now penned the 51st Psalm, in which, though he had
been assured that his sin was pardoned, he prays earnestly for
pardon, and greatly laments his sin. He was willing to bear the
shame of it, to have it ever before him, to be continually
upbraided with it. God gives us leave to be earnest with him in
prayer for particular blessings, from trust in his power and
general mercy, though we have no particular promise to build
upon. David patiently submitted to the will of God in the death
of one child, and God made up the loss to his advantage, in the
birth of another. The way to have creature comforts continued or
restored, or the loss made up some other way, is cheerfully to
resign them to God. God, by his grace, particularly owned and
favoured that son, and ordered him to be called Jedidiah,
Beloved of the Lord. Our prayers for our children are graciously
and as fully answered when some of them die in their infancy,
for they are well taken care of, and when others live, "beloved
of the Lord."

#26-31 To be thus severe in putting the children of Ammon to
slavery was a sign that David's heart was not yet made soft by
repentance, at the time when this took place. We shall be most
compassionate, kind, and forgiving to others, when we most feel
our need of the Lord's forgiving love, and taste the sweetness
of it in our own souls.
* Ammon's violence to his sister. (1-20) Absalom murders his
brother Ammon. (21-29) David's grief, Absalom flees to Geshur.
(30-39)

#1-20 From henceforward David was followed with one trouble
after another. Adultery and murder were David's sins, the like
sins among his children were the beginnings of his punishment:
he was too indulgent to his children. Thus David might trace the
sins of his children to his own misconduct, which must have made
the anguish of the chastisement worse. Let no one ever expect
good treatment from those who are capable of attempting their
seduction; but it is better to suffer the greatest wrong than to
commit the least sin.

#21-29 Observe the aggravations of Absalom's sin: he would have
Ammon slain, when least fit to go out of the world. He engaged
his servants in the guilt. Those servants are ill-taught who
obey wicked masters, against God's commands. Indulged children
always prove crosses to godly parents, whose foolish love leads
them to neglect their duty to God.
#30-39 Jonadab was as guilty of Ammon's death, as of his sin;
such false friends do they prove, who counsel us to do wickedly.
Instead of loathing Absalom as a murderer, David, after a time,
longed to go forth to him. This was David's infirmity: God saw
something in his heart that made a difference, else we should
have thought that he, as much as Eli, honoured his sons more
than God.
* Joab procures Absalom's recall. (1-20) Absalom recalled.
(21-24) His personal beauty. (25-27) He is admitted to his
father's presence. (28-33)

#1-20 We may notice here, how this widow pleads God's mercy, and
his clemency toward poor guilty sinners. The state of sinners is
a state of banishment from God. God pardons none to the
dishonour of his law and justice, nor any who are impenitent;
nor to the encouragement of crimes, or the hurt of others.

#21-24 David was inclined to favour Absalom, yet, for the honour
of his justice, he could not do it but upon application made for
him, which may show the methods of Divine grace. It is true that
God has thoughts of compassion toward poor sinners, not willing
that any should perish; yet he is only reconciled to them
through a Mediator, who pleads on their behalf. God was in
Christ reconciling the world to himself, and Christ came to this
land of our banishment, to bring us to God.

#25-27 Nothing is said of Absalom's wisdom and piety. All here
said of him is, that he was very handsome. A poor commendation
for a man that had nothing else in him valuable. Many a
polluted, deformed soul dwells in a fair and comely body. And we
read that he had a very fine head of hair. It was a burden to
him, but he would not cut it as long as he could bear the
weight. That which feeds and gratifies pride, is not complained
of, though uneasy. May the Lord grant us the beauty of holiness,
and the adorning of a meek and quiet spirit! Only those who fear
God are truly happy.

#28-33 By his insolent carriage toward Joab, Absalom brought
Joab to plead for him. By his insolent message to the king, he
gained his wishes. When parents and rulers countenance such
characters, they will soon suffer the most fatal effects. But
did the compassion of a father prevail to reconcile him to an
impenitent son, and shall penitent sinners question the
compassion of Him who is the Father of mercies?
* Absalom's ambition. (1-6) His conspiracy. (7-12) David leaves
Jerusalem. (13-23) David sends back the ark. (24-30) He prays
against Ahithophel's counsel. (31-37)

#1-6 David allows Absalom's pomp. Those parents know not what
they do, who indulge a proud humour in their children: many
young people are ruined by pride. And those commonly are most
eager for authority who least understand its duties.
#7-12 See how willing tender parents are to believe the best
concerning their children. But how easy and how wicked is it,
for children to take advantage of good parents, and to deceive
them with the show of religion! The principal men of Jerusalem
joined Absalom's feast upon his sacrifice. Pious persons are
glad to see others appear religious, and this gives occasion for
deceptions. The policy of wicked men, and the subtlety of Satan,
are exerted to draw good persons to countenance base designs.

#13-23 David determined to quit Jerusalem. He took this resolve,
as a penitent submitting to the rod. Before unrighteous Absalom
he could justify himself, and stand out; but before the
righteous God he must condemn himself, and yield to his
judgments. Thus he accepts the punishment of his sin. And good
men, when they themselves suffer, are anxious that others should
not be led to suffer with them. He compelled none; those whose
hearts were with Absalom, to Absalom let them go, and so shall
their doom be. Thus Christ enlists none but willing followers.
David cannot bear to think that Ittai, a stranger and an exile,
a proselyte and a new convert, who ought to be encouraged and
made easy, should meet with hard usage. But such value has Ittai
for David's wisdom and goodness, that he will not leave him. He
is a friend indeed, who loves at all times, and will adhere to
us in adversity. Let us cleave to the Son of David, with full
purpose of heart, and neither life nor death shall separate us
from his love.

#24-30 David is very careful for the safety of the ark. It is
right to be more concerned for the church's prosperity than our
own; to prefer the success of the gospel above our own wealth,
credit, ease, and safety. Observe with what satisfaction and
submission David speaks of the Divine disposal. It is our
interest, as well as our duty, cheerfully to acquiesce in the
will of God, whatever befalls us. Let us see God's hand in all
events; and that we may not be afraid of what shall be, let us
see all events in God's hand. David's sin was ever before him,
#Ps 51:3|; but never so plain, nor ever appearing so black as
now. He never wept thus when Saul hunted him, but a wounded
conscience makes troubles lie heavy, #Ps 38:4|.

#31-37 David prays not against Ahithophel's person, but against
his counsel. He prayed this, in firm belief that God has all
hearts in his hand, and tongues also. But we must second our
prayers with endeavours, and David did so, else we tempt God.
But we do not find wisdom and simplicity so united in any mere
man, that we can perceive nothing which needs forgiveness. Yet,
when the Son of David was treated with all possible treachery
and cruelty, his wisdom, meekness, candour, and patience, were
perfect. Him let us follow, cleave to, and serve, in life and in
death.
* Ziba's falsehood. (1-4) David cursed by Shimei. (5-14)
Ahithophel's counsel. (15-23)

#1-4 Ziba belied Mephibosheth. Great men ought always to be
jealous of flatterers, and to be careful that they hear both
sides.

#5-14 David bore Shimei's curses much better than Ziba's
flatteries; by these he was brought to pass a wrong judgment on
another, by those to pass a right judgment on himself: the
world's smiles are more dangerous than its frowns. Once and
again David spared Saul's life, while Saul sought his. But
innocence is no defence against malice and falsehood; nor are we
to think it strange, if we are charged with that which we have
been most careful to keep ourselves from. It is well for us,
that men are not to be our judges, but He whose judgment is
according to truth. See how patient David was under this abuse.
Let this remind us of Christ, who prayed for those who reviled
and crucified him. A humble spirit will turn reproaches into
reproofs, and get good from them, instead of being provoked by
them. David observes the hand of God in it, and comforts himself that God
would bring good out of his affliction. We may depend upon God
to repay, not only our services, but our sufferings.

#15-23 The wisest counsellors of that age were Ahithophel and
Hushai: Absalom thinks himself sure of success, when he has
both; on them he relies, and consults not the ark, though he had
that with him. But miserable counsellors were they both. Hushai
would never counsel him to do wisely. Ahithophel counselled him
to do wickedly; and so did as effectually betray him, as he did,
who was designedly false to him: for they that advise men to
sin, certainly advise them to their hurt. After all, honesty is
the best policy, and will be found so in the long run.
Ahithophel gave wicked counsel to Absalom; to render himself so
hateful to his father, that he would never be reconciled to him;
this cursed policy was of the devil. How desperately wicked is
the human heart!
* Ahithophel's counsel overthrown. (1-21) He hangs himself,
Absalom pursues David. (22-29)

#1-21 Here was a wonderful effect of Divine Providence blinding
Absalom's mind and influencing his heart, that he could not rest
in Ahithophel's counsel, and that he should desire Hushai's
advice. But there is no contending with that God who can arm a
man against himself, and destroy him by his own mistakes and
passions. Ahithophel's former counsel was followed, for God
intended to correct David; but his latter counsel was not
followed, for God meant not to destroy him. He can overrule all
counsels. Whatever wisdom or help any man employs or affords,
the success is from God alone, who will not let his people
perish.

#22-29 Ahithophel hanged himself for vexation that his counsel
was not followed. That will break a proud man's heart which will
not break a humble man's sleep. He thought himself in danger,
concluding, that, because his counsel was not followed,
Absalom's cause would fail; and to prevent a possible public
execution, he does justice upon himself. Thus the breath is
stopped, and the head laid low, from which nothing could be
expected but mischief. Absalom chased his father. But observe
how God sometimes makes up to his people that comfort from
strangers, which they are disappointed of in their own families.
Our King needs not our help; but he assures us, that what we do
for the least of his brethren, who are sick, poor, and
destitute, shall be accepted and recompensed as if done to
himself
* Absalom's army defeated. (1-8) He is slain. (9-18) David's
over-sorrow. (19-33)

#1-8 How does David render good for evil! Absalom would have
only David smitten; David would have only Absalom spared. This
seems to be a resemblance of man's wickedness towards God, and
God's mercy to man, of which it is hard to say which is most
amazing. Now the Israelites see what it is to take counsel
against the Lord and his anointed.

#9-18 Let young people look upon Absalom, hanging on a tree,
accursed, forsaken of heaven and earth; there let them read the
Lord's abhorrence of rebellion against parents. Nothing can
preserve men from misery and contempt, but heavenly wisdom and
the grace of God.
#19-33 By directing David to give God thanks for his victory,
Ahimaaz prepared him for the news of his son's death. The more
our hearts are fixed and enlarged, in thanksgiving to God for
our mercies, the better disposed we shall be to bear with
patience the afflictions mixed with them. Some think David's
wish arose from concern about Absalom's everlasting state; but
he rather seems to have spoken without due thought. He is to be
blamed for showing so great fondness for a graceless son. Also
for quarrelling with Divine justice. And for opposing the
justice of the nation, which, as king, he had to administer, and
which ought to be preferred before natural affection. The best
men are not always in a good frame; we are apt to over-grieve
for what we over-loved. But while we learn from this example to
watch and pray against sinful indulgence, or neglect of our
children, may we not, in David, perceive a shadow of the
Saviour's love, who wept over, prayed for, and even suffered
death for mankind, though vile rebels and enemies.
* Joab causes David to cease mourning. (1-8) David returns to
Jordan. (9-15) He pardons Shimei. (16-23) Mephibosheth excused.
(24-30) David's parting with Barzillai. (31-39) Israel quarrels
with Judah. (40-43)

#1-8 To continue to lament for so bad a son as Absalom, was very
unwise, and very unworthy. Joab censures David, but not with
proper respect and deference to his sovereign. A plain case may
be fairly pleaded with those above us, and they may be reproved
for what they do amiss, but it must not be with rudeness and
insolence. Yet David took the reproof and the counsel, prudently
and mildly. Timely giving way, usually prevents the ill effects
of mistaken measures.

#9-15 God's providence, by the priests' persuasions and Amasa's
interest, brought the people to resolve the recall of the king.
David stirred not till he received this invitation. Our Lord
Jesus will rule in those that invite him to the throne in their
hearts, and not till he is invited. He first bows the heart, and
makes it willing in the day of his power, then rules in the
midst of his enemies, #Ps 110:2,3|.

#16-23 Those who now slight and abuse the Son of David, would be
glad to make their peace when he shall come in his glory; but it
will be too late. Shimei lost no time. His abuse had been
personal, and with the usual right feeling of good men, David
could more easily forgive it.

#24-30 David recalls the forfeiture of Mephibosheth's estate;
and he expressed joy for the king's return. A good man
contentedly bears his own losses, while he sees Israel in peace,
and the Son of David exalted.
#31-39 Barzillai thought he had done himself honour in doing the
king any service. Thus, when the saints shall be called to
inherit the kingdom, they will be amazed at the recompence being
so very far beyond the service, #Mt 25:37|. A good man would not
go any where to be burdensome; or, will rather be so to his own
house than to another's. It is good for all, but especially
becomes old people, to think and speak much of dying. The grave
is ready for me, let me go and get ready for it.

#40-43 The men of Israel thought themselves despised, and the
fiercer words of the men of Judah produced very bad effects.
Much evil might be avoided, if men would watch against pride,
and remember that a soft answer turneth away wrath. Though we
have right and reason on our side, if we speak it with
fierceness, God is displeased.
* Sheba's rebellion. (1-3) Amasa slain by Joab. (4-13) Sheba
takes refuge in Abel. (14-22) David's officers. (23-26)

#1-3 One trial arises after another for our good, till we reach
the place where sin and sorrow are for ever done away. Angry
disputers misunderstand or misconstrue one another's words;
proud men will have every thing their own way, or wholly refuse
their assistance. The favour of the many is not to be depended
upon; and what have others to expect, when Hosanna to the Son of
David was soon changed to Crucify him, crucify him?

#4-13 Joab barbarously murdered Amasa. The more plot there is in
a sin, the worse it is. Joab contentedly sacrificed the interest
both of the king and the kingdom to his personal revenge. But
one would wonder with what face a murderer could pursue a
traitor; and how, under such a load of guilt, he had courage to
enter upon danger: his conscience was seared.

#14-22 Justly is that place attacked, which dares to harbour a
traitor; nor will the heart fare better which indulges
rebellious lusts, that will not have Christ to reign over them.
A discreet woman, by her prudent management, satisfied Joab, and
yet saved the city. Wisdom is not confined to rank or sex; it
consists not in deep knowledge; but in understanding how to act
as matters arise, that troubles may be turned away and benefits
secured. A great deal of mischief would be prevented, if
contending parties would understand one another. Let both sides
be undeceived. The single condition of peace is, the surrender
of the traitor. It is so in God's dealing with the soul, when
besieged by conviction and distress; sin is the traitor; the
beloved lust is the rebel: part with that, cast away the
transgression, and all shall be well. There is no peace on any
other terms.

#23-26 Here is the state of David's court, after his
restoration. It is well when able men are appointed to discharge
public duties; let all seek to perform those duties, as faithful
servants to the Son of David.
* The Gibeonites avenged. (1-9) Rizpah's care for the bodies of
Saul's descendants. (10-14) Battles with the Philistines.
(15-22)

#1-9 Every affliction arises from sin, and should lead us to
repent and humble ourselves before God; but some troubles
especially show that they are sent to bring sin to remembrance.
God's judgments often look a great way back, which requires us
to do so, when we are under his rebukes. It is not for us to
object against the people's smarting for the sin of their king;
perhaps they helped him. Nor against this generation suffering
for the sin of the last. God often visits the sins of the
fathers upon the children, and he gives no account of any
matters. Time does not wear out the guilt of sin; nor can we
build hopes of escape upon the delay of judgments. If we cannot
understand all the reasons of Providence in this matter, still
we have no right to demand that God should acquaint us with
those reasons. It must be right, because it is the will of God,
and in the end it will be proved to be so. Money is no
satisfaction for blood. It should seem, Saul's posterity trod in
his steps, for it is called a bloody house. It was the spirit of
the family, therefore they are justly reckoned with for his sin,
as well as for their own. The Gibeonites did not require this
out of malice against Saul or his family. It was not to gratify
any revenge, but for the public good. They were put to death at
the beginning of harvest; they were thus sacrificed to turn away
the wrath of Almighty God, who had withheld the harvest-mercies
for some years past, and to obtain his favour in the present
harvest. In vain do we expect mercy from God, unless we do
justice upon our sins. Executions must not be thought cruel,
which are for the public welfare.

#10-14 That a guilty land should enjoy many years of plenty,
calls for gratitude; and we need not wonder misused abundance
should be punished with scarcity; yet how few are disposed to
ask of the Lord concerning the sinful cause, while numbers
search for the second causes by which he is pleased to work! But
the Lord will plead the cause of those who cannot or will not
avenge themselves; and the prayers of the poor are of great
power. When God sent rain to water the earth, these bodies were
buried, for then it appeared that God was entreated for the
land. When justice is done on earth, vengeance from heaven
ceases. God is pacified, and is entreated for us through Christ,
who was hanged on a tree, and so made a curse for us, to do away
our guilt, though he was himself guiltless.
#15-22 These events seem to have taken place towards the end of
David's reign. David fainted, but he did not flee, and God sent
help in the time of need. In spiritual conflicts, even strong
saints sometimes wax faint; then Satan attacks them furiously;
but those who stand their ground and resist him, shall be
relieved and made more than conquerors. Death is a Christian's
last enemy, and a son of Anak; but through Him that triumphed
for us, believers shall be more than conquerors at last, even
over that enemy.
* David's psalm of thanksgiving.

- This chapter is a psalm of praise; we find it afterwards
nearly as #Ps 18|. They that trust God in the way of duty, shall
find him a present help in their greatest dangers: David did so.
Remarkable preservations should be particularly mentioned in our
praises. We shall never be delivered from all enemies till we
get to heaven. God will preserve all his people, #2Ti 4:18|.
Those who receive signal mercies from God, ought to give him the
glory. In the day that God delivered David, he sang this song.
While the mercy is fresh, and we are most affected with it, let
the thank-offering be brought, to be kindled with the fire of
that affection. All his joys and hopes close, as all our hopes
should do, in the great Redeemer.
* David's last words. (1-7) David's mighty men. (8-39)

#1-7 These words of David are very worthy of regard. Let those
who have had long experience of God's goodness, and the
pleasantness of heavenly wisdom, when they come to finish their
course, bear their testimony to the truth of the promise. David
avows his Divine inspiration, that the Spirit of God spake by
him. He, and other holy men, spake and wrote as they were moved
by the Holy Ghost. In many things he had his own neglect and
wrong conduct to blame. But David comforted himself that the
Lord had made with him an everlasting covenant. By this he
principally intended the covenant of mercy and peace, which the
Lord made with him as a sinner, who believed in the promised
Saviour, who embraced the promised blessing, who yielded up
himself to the Lord, to be his redeemed servant. Believers shall
for ever enjoy covenant blessings; and God the Father, Son, and
Holy Ghost, shall be for ever glorified in their salvation. Thus
pardon, righteousness, grace, and eternal life, are secured as
the gift of God through Jesus Christ. There is an infinite
fulness of grace and all blessings treasured up in Christ, for
those who seek his salvation. This covenant was all David's
salvation, he so well knew the holy law of God and the extent of
his own sinfulness, that he perceived what was needful for his
own case in this salvation. It was therefore all his desire. In
comparison, all earthly objects lost their attractions; he was
willing to give them up, or to die and leave them, that he might
enjoy full happiness, #Ps 73:24-28|. Still the power of evil,
and the weakness of his faith, hope, and love, were his grief
and burden. Doubtless he would have allowed that his own
slackness and want of care were the cause; but the hope that he
should soon be made perfect in glory, encouraged him in his
dying moments.

#8-39 David once earnestly longed for the water at the well of
Bethlehem. It seems to be an instance of weakness. He was
thirsty; with the water of that well he had often refreshed
himself when a youth, and it was without due thought that he
desired it. Were his valiant men so forward to expose
themselves, upon the least hint of their prince's mind, and so
eager to please him, and shall not we long to approve ourselves
to our Lord Jesus, by ready compliance with his will, as shown
us by his word, Spirit, and providence? But David poured out the
water as a drink-offering to the Lord. Thus he would cross his
own foolish fancy, and punish himself for indulging it, and show
that he had sober thoughts to correct his rash ones, and knew
how to deny himself. Did David look upon that water as very
precious which was got at the hazard of these men's blood, and
shall not we much more value those benefits for purchasing which
our blessed Saviour shed his blood? Let all beware of neglecting
so great salvation.
* David numbers the people. (1-9) He chooses the pestilence.
(10-15) The staying the pestilence. (16,17) David's sacrifice,
The plague removed. (18-25)

#1-9 For the people's sin David was left to act wrong, and in
his chastisement they received punishment. This example throws
light upon God's government of the world, and furnishes a useful
lesson. The pride of David's heart, was his sin in numbering of
the people. He thought thereby to appear the more formidable,
trusting in an arm of flesh more than he should have done, and
though he had written so much of trusting in God only. God
judges not of sin as we do. What appears to us harmless, or, at
least, but a small offence, may be a great sin in the eye of
God, who discerns the thoughts and intents of the heart. Even
ungodly men can discern evil tempers and wrong conduct in
believers, of which they themselves often remain unconscious.
But God seldom allows those whom he loves the pleasures they
sinfully covet.

#10-15 It is well, when a man has sinned, if he has a heart
within to smite him for it. If we confess our sins, we may pray
in faith that God would forgive them, and take away, by
pardoning mercy, that sin which we cast away by sincere
repentance. What we make the matter of our pride, it is just in
God to take from us, or make bitter to us, and make it our
punishment. This must be such a punishment as the people have a
large share in, for though it was David's sin that opened the
sluice, the sins of the people all contributed to the flood. In
this difficulty, David chose a judgment which came immediately
from God, whose mercies he knew to be very great, rather than
from men, who would have triumphed in the miseries of Israel,
and have been thereby hardened in their idolatry. He chose the
pestilence; he and his family would be as much exposed to it as
the poorest Israelite; and he would continue for a shorter time
under the Divine rebuke, however severe it was. The rapid
destruction by the pestilence shows how easily God can bring
down the proudest sinners, and how much we owe daily to the
Divine patience.

#16,17 Perhaps there was more wickedness, especially more pride,
and that was the sin now chastised, in Jerusalem than elsewhere,
therefore the hand of the destroyer is stretched out upon that
city; but the Lord repented him of the evil, changed not his
mind, but his way. In the very place where Abraham was stayed
from slaying his son, this angel, by a like countermand, was
stayed from destroying Jerusalem. It is for the sake of the
great Sacrifice, that our forfeited lives are preserved from the
destroying angel. And in David is the spirit of a true shepherd
of the people, offering himself as a sacrifice to God, for the
salvation of his subjects.

#18-25 God's encouraging us to offer to him spiritual
sacrifices, is an evidence of his reconciling us to himself.
David purchased the ground to build the altar. God hates robbery
for burnt-offering. Those know not what religion is, who chiefly
care to make it cheap and easy to themselves, and who are best
pleased with that which costs them least pains or money. For
what have we our substance, but to honour God with it; and how
can it be better bestowed? See the building of the altar, and
the offering proper sacrifices upon it. Burnt-offerings to the
glory of God's justice; peace-offerings to the glory of his
mercy. Christ is our Altar, our Sacrifice; in him alone we may
expect to escape his wrath, and to find favour with God. Death
is destroying all around, in so many forms, and so suddenly,
that it is madness not to expect and prepare for the close of
life.
** The history now before us accounts for the affairs of the
kingdoms of Judah and Israel, yet with special regard to the
kingdom of God among them; for it is a sacred history. It is
earlier as to time, teaches much more, and is more interesting
than any common histories.

* David's declining age. (1-4) Adonijah aspires to the throne.
(5-10) David makes Solomon king. (11-31) Solomon is anointed
king, and Adonijah's usurpation stopped. (32-53)

#1-4 We have David sinking under infirmities. He was chastised
for his recent sins, and felt the effects of his former toils
and hardships.

#5-10 Indulgent parents are often chastised with disobedient
children, who are anxious to possess their estates. No worldly
wisdom, nor experience, nor sacredness of character, can insure
the continuance in any former course of those who remain under
the power of self-love. But we may well wonder by what arts Joab
and Abiathar could be drawn aside.

#11-31 Observe Nathan's address to Bathsheba. Let me give thee
counsel how to save thy own life, and the life of thy son. Such
as this is the counsel Christ's ministers give us in his name,
to give all diligence, not only that no man take our crown, #Re
3:11|, but that we save our lives, even the lives of our souls.
David made a solemn declaration of his firm cleaving to his
former resolution, that Solomon should be his successor. Even
the recollection of the distresses from which the Lord redeemed
him, increased his comfort, inspired his hopes, and animated him
to his duty, under the decays of nature and the approach of
death.
#32-53 The people expressed great joy and satisfaction in the
elevation of Solomon. Every true Israelite rejoices in the
exaltation of the Son of David. Combinations formed upon evil
principles will soon be dissolved, when self-interest calls
another way. How can those who do evil deeds expect to have good
tidings? Adonijah had despised Solomon, but soon dreaded him. We
see here, as in a glass, Jesus, the Son of David and the Son of
God, exalted to the throne of glory, notwithstanding all his
enemies. His kingdom is far greater than that of his father
David, and therein all the true people of God cordially rejoice.
The prosperity of his cause is vexation and terror to his
enemies. No horns of the altar, nor forms of godliness, nor
pretences to religion, can profit those who will not submit to
His authority, and accept of his salvation; and if their
submission be hypocritical, they shall perish without remedy.
* David's dying charge to Solomon. (1-4) David's charge as to
Joab and others. (5-11) Solomon reigns, Adonijah aspiring to the
throne is put to death. (12-25) Abiathar banished, Joab put to
death. (26-34) Shimei is put to death. (35-46)

#1-4 David's charge to Solomon is, to keep the charge of the
Lord. The authority of a dying father is much, but nothing to
that of a living God. God promised David that the Messiah should
come from his descendants, and that promise was absolute; but
the promise, that there should not fail of them a man on the
throne of Israel, was conditional; if he walks before God in
sincerity, with zeal and resolution: in order hereunto, he must
take heed to his way.

#5-11 These dying counsels concerning Joab and Shimei, did not
come from personal anger, but for the security of Solomon's
throne, which was the cause of god and Israel. It is evident
Joab did not repent of the murders he had committed, but would
readily repeat them to carry any purpose; though long reprieved,
he shall be reckoned with at last. Time does not wear out the
guilt of any sin, particularly of murder. Concerning Shimei,
Hold him not guiltless; do not think him any true friend to
thee, or thy government, or fit to be trusted; he has no less
malice now than he had then. David's dying sentiments are
recorded, as delivered under the influence of the Holy Ghost,
#2Sa 23:1-7|. The Lord discovered to him the offices and the
salvation of that glorious personage, the Messiah, whose coming
he then foretold, and from whom he derived all his comforts and
expectations. That passage gives a decided proof that David died
under the influence of the Holy Ghost, in the exercise of faith
and hope.
#12-25 Solomon received Bathsheba with all the respect that was
owing to a mother; but let none be asked for that which they
ought not to grant. It ill becomes a good man to prefer a bad
request, or to appear in a bad cause. According to eastern
customs it was plain that Adonijah sought to be king, by his
asking for Abishag as his wife, and Solomon could not be safe
while he lived. Ambitious, turbulent spirits commonly prepare
death for themselves. Many a head has been lost by catching at a
crown.
#26-34 Solomon's words to Abiathar, and his silence, imply that
some recent conspiracies had been entered into. Those that show
kindness to God's people shall have it remembered to their
advantage. For this reason Solomon spares Abiathar's life, but
dismisses him from his offices. In case of such sins as the
blood of beasts would atone for, the altar was a refuge, but not
in Joab's case. Solomon looks upward to God as the Author of
peace, and forward to eternity as the perfection of it. The Lord
of peace himself gives us that peace which is everlasting.

#35-46 The old malignity remains in the unconverted heart, and a
watchful eye should be kept on those who, like Shimei, have
manifested their enmity, but have given no evidence of
repentance. No engagements or dangers will restrain worldly men;
they go on, though they forfeit their lives and souls. Let us
remember, God will not accommodate his judgment to us. His eye
is over us; and let us strive to walk as in his presence. Let
our every act, word, and thought, be governed by this great
truth, that the hour is quickly coming when the smallest
circumstances of our lives shall be brought to light, and our
eternal state be fixed by a righteous and unerring God. Thus
Solomon's throne was established in peace, as the type of the
Redeemer's kingdom of peace and righteousness. And it is a
comfort, in reference to the enmity of the church's enemies,
that, how much soever they rage, it is a vain thing they
imagine. Christ's throne is established, and they cannot shake
it.
* Solomon's marriage. (1-4) His vision, His prayer for wisdom.
(5-15) The judgment of Solomon. (16-28)

#1-4 He that loved the Lord, should, for his sake, have fixed
his love upon one of the Lord's people. Solomon was a wise man,
a rich man, a great man; yet the brightest praise of him, is
that which is the character of all the saints, even the poorest,
"He loved the Lord." Where God sows plentifully, he expects to
reap accordingly; and those that truly love God and his worship,
will not grudge the expenses of their religion. We must never
think that wasted which is laid out in the service of God.

#5-15 Solomon's dream was not a common one. While his bodily
powers were locked up in sleep, the powers of his soul were
strengthened; he was enabled to receive the Divine vision, and
to make a suitable choice. God, in like manner, puts us in the
ready way to be happy, by assuring us we shall have what we
need, and pray for. Solomon's making such a choice when asleep,
and the powers of reason least active, showed it came from the
grace of God. Having a humble sense of his own wants and
weakness, he pleads, Lord, I am but a little child. The more
wise and considerate men are, the better acquainted they are
with their own weakness, and the more jealous of themselves.
Solomon begs of God to give him wisdom. We must pray for it,
#Jas 1:5|, that it may help us in our particular calling, and
the various occasions we have. Those are accepted of God, who
prefer spiritual blessings to earthly good. It was a prevailing
prayer, and prevailed for more than he asked. God gave him
wisdom, such as no other prince was ever blessed with; and also
gave him riches and honour. If we make sure of wisdom and grace,
these will bring outward prosperity with them, or sweeten the
want of it. The way to get spiritual blessings, is to wrestle
with God in prayer for them. The way to get earthly blessings,
is to refer ourselves to God concerning them. Solomon has wisdom
given him, because he did ask it, and wealth, because he did
not.

#16-28 An instance of Solomon's wisdom is given. Notice the
difficulty of the case. To find out the true mother, he could
not try which the child loved best, and therefore tried which
loved the child best: the mother's sincerity will be tried, when
the child is in danger. Let parents show their love to their
children, especially by taking care of their souls, and
snatching them as brands out of the burning. By this and other
instances of the wisdom with which God endued him, Solomon had
great reputation among his people. This was better to him than
weapons of war; for this he was both feared and loved.
* Solomon's court. (1-19) Solomon's dominions, His daily
provision. (20-28) The wisdom of Solomon. (29-34)

#1-19 In the choice of the great officers of Solomon's court, no
doubt, his wisdom appeared. Several are the same that were in
his father's time. A plan was settled by which no part of the
country was exhausted to supply his court, though each sent its
portion.

#20-28 Never did the crown of Israel shine so bright, as when
Solomon wore it. He had peace on all sides. Herein, his kingdom
was a type of the Messiah's; for to Him it is promised that he
shall have the heathen for his inheritance, and that princes
shall worship him. The spiritual peace, and joy, and holy
security, of all the faithful subjects of the Lord Jesus, were
typified by that of Israel. The kingdom of God is not, as
Solomon's was, meat and drink, but, what is infinitely better,
righteousness, and peace, and joy in the Holy Ghost. The vast
number of his attendants, and the great resort to him, are shown
by the provision daily made. Herein Christ far outdoes Solomon,
that he feeds all his subjects, not with the bread that
perishes, but with that which endures to eternal life.

#29-34 Solomon's wisdom was more his glory than his wealth. He
had what is here called largeness of heart, for the heart is
often put for the powers of the mind. He had the gift of
utterance, as well as wisdom. It is very desirable, that those
who have large gifts of any kind, should have large hearts to
use them for the good of others. What treasures of wisdom and
knowledge are lost! But every sort of knowledge that is needful
for salvation is to be found in the holy Scriptures. There came
persons from all parts, who were more eager after knowledge than
their neighbours, to hear the wisdom of Solomon. Solomon was
herein a type of Christ, in whom are hid all treasures of wisdom
and knowledge; and hid for us, for he is made of God to us,
wisdom. Christ's fame shall spread through all the earth, and
men of all nations shall come to him, learn of him, and take
upon them his easy yoke, and find rest for their souls.
* Solomon's agreement with Hiram. (1-9) Solomon's workmen for
the temple. (10-18)

#1-9 Here is Solomon's design to build a temple. There is no
adversary, no Satan, so the word is; no instrument of Satan to
oppose it, or to divert from it. Satan does all he can, to
hinder temple work. When there is no evil abroad, then let us be
ready and active in that which is good, and get forward. Let
God's promises quicken our endeavours. And all outward skill and
advantages should be made serviceable to the interests of
Christ's kingdom. It Tyre supplies Israel with craftsmen, Israel
will supply Tyre with corn, #Eze 27:17|. Thus, by the wise
disposal of Providence, one country has need of another, and is
benefitted by another, that there may be dependence on one
another, to the glory of God.

#10-18 The temple was chiefly built by the riches and labour of
Gentiles, which typified their being called into the church.
Solomon commanded, and they brought costly stones for the
foundation. Christ, who is laid for a Foundation, is a chosen
and precious Stone. We should lay our foundation firm, and
bestow most pains on that part of our religion which lies out of
the sight of men. And happy those who, as lively stones, are
built up a spiritual house, for a habitation of God through the
Spirit. Who among us will build in the house of the Lord?
* The building of Solomon's temple. (1-10) Promise given
concerning the temple. (11-14) Particulars respecting the
temple. (15-38)

#1-10 The temple is called the house of the Lord, because it was
directed and modelled by him, and was to be employed in his
service. This gave it the beauty of holiness, that it was the
house of the Lord, which was far beyond all other beauties. It
was to be the temple of the God of peace, therefore no iron tool
must be heard; quietness and silence suit and help religious
exercises. God's work should be done with much care and little
noise. Clamour and violence often hinder, but never further the
work of God. Thus the kingdom of God in the heart of man grows
up in silence, #Mr 5:27|.

#11-14 None employ themselves for God, without having his eye
upon them. But God plainly let Solomon know that all the charge
for building this temple, would neither excuse from obedience to
the law of God, nor shelter from his judgments, in case of
disobedience.

#15-38 See what was typified by this temple. 1. Christ is the
true Temple. In him dwells all the fulness of the Godhead; in
him meet all God's spiritual Israel; through him we have access
with confidence to God. 2. Every believer is a living temple, in
whom the Spirit of God dwells, #1Co 3:16|. This living temple is
built upon Christ as its Foundation, and will be perfect in due
time. 3. The gospel church is the mystical temple. It grows to a
holy temple in the Lord, enriched and beautified with the gifts
and graces of the Spirit. This temple is built firm, upon a
Rock. 4. Heaven is the everlasting temple. There the church will
be fixed. All that shall be stones in that building, must, in
the present state of preparation, be fitted and made ready for
it. Let sinners come to Jesus as the living Foundation, that
they may be built on him, a part of this spiritual house,
consecrated in body and soul to the glory of God.
* Solomon's buildings. (1-12) Furniture of the temple. (13-47)
Vessels of gold. (48-51)

#1-12 All Solomon's buildings, though beautiful, were intended
for use. Solomon began with the temple; he built for God first,
and then his other buildings. The surest foundations of lasting
prosperity are laid in early piety. He was thirteen years
building his house, yet he built the temple in little more than
seven years; not that he was more exact, but less eager in
building his own house, than in building God's. We ought to
prefer God's honour before our own ease and satisfaction.
#13-47 The two brazen pillars in the porch of the temple, some
think, were to teach those that came to worship, to depend upon
God only, for strength and establishment in all their religious
exercises. "Jachin," God will fix this roving mind. It is good
that the heart be established with grace. "Boaz," In him is our
strength, who works in us both to will and to do. Spiritual
strength and stability are found at the door of God's temple,
where we must wait for the gifts of grace, in use of the means
of grace. Spiritual priests and spiritual sacrifices must be
washed in the laver of Christ's blood, and of regeneration. We
must wash often, for we daily contract pollution. There are full
means provided for our cleansing; so that if we have our lot for
ever among the unclean it will be our own fault. Let us bless
God for the fountain opened by the sacrifice of Christ for sin
and for uncleanness.

#48-51 Christ is now the Temple and the Builder; the Altar and
the Sacrifice; the Light of our souls, and the Bread of life;
able to supply all the wants of all that have applied or shall
apply to him. Outward images cannot represent, words cannot
express, the heart cannot conceive, his preciousness or his
love. Let us come to him, and wash away our sins in his blood;
let us seek for the purifying grace of his Spirit; let us
maintain communion with the Father through his intercession, and
yield up ourselves and all we have to his service. Being
strengthened by him, we shall be accepted, useful, and happy.
* The dedication of the temple. (1-11) The occasion. (12-21)
Solomon's prayer. (22-53) His blessing and exhortation. (54-61)
Solomon's peace-offerings. (62-66)

#1-11 The bringing in the ark, is the end which must crown the
work: this was done with great solemnity. The ark was fixed in
the place appointed for its rest in the inner part of the house,
whence they expected God to speak to them, even in the most holy
place. The staves of the ark were drawn out, so as to direct the
high priest to the mercy-seat over the ark, when he went in,
once a year, to sprinkle the blood there; so that they continued
of use, though there was no longer occasion to carry it by them.
The glory of God appearing in a cloud may signify, 1. The
darkness of that dispensation, in comparison with the light of
the gospel, by which, with open face, we behold, as in a glass,
the glory of the Lord. 2. The darkness of our present state, in
comparison with the sight of God, which will be the happiness of
heaven, where the Divine glory is unveiled.
#12-21 Solomon encouraged the priests, who were much astonished
at the dark cloud. The dark dispensations of Providence should
quicken us in fleeing for refuge to the hope of the gospel.
Nothing can more reconcile us to them, than to consider what God
has said, and to compare his word and works together. Whatever
good we do, we must look on it as the performance of God's
promise to us, not of our promises to him.

#22-53 In this excellent prayer, Solomon does as we should do in
every prayer; he gives glory to God. Fresh experiences of the
truth of God's promises call for larger praises. He sues for
grace and favour from God. The experiences we have of God's
performing his promises, should encourage us to depend upon
them, and to plead them with him; and those who expect further
mercies, must be thankful for former mercies. God's promises
must be the guide of our desires, and the ground of our hopes
and expectations in prayer. The sacrifices, the incense, and the
whole service of the temple, were all typical of the Redeemer's
offices, oblation, and intercession. The temple, therefore, was
continually to be remembered. Under one word, "forgive," Solomon
expressed all that he could ask in behalf of his people. For, as
all misery springs from sin, forgiveness of sin prepares the way
for the removal of every evil, and the receiving of every good.
Without it, no deliverance can prove a blessing. In addition to
the teaching of the word of God, Solomon entreated the Lord
himself to teach the people to profit by all, even by their
chastisements. They shall know every man the plague of his own
heart, what it is that pains him; and shall spread their hands
in prayer toward this house; whether the trouble be of body or
mind, they shall represent it before God. Inward burdens seem
especially meant. Sin is the plague of our own hearts; our
in-dwelling corruptions are our spiritual diseases: every true
Israelite endeavours to know these, that he may mortify them,
and watch against the risings of them. These drive him to his
knees; lamenting these, he spreads forth his hands in prayer.
After many particulars, Solomon concludes with the general
request, that God would hearken to his praying people. No place,
now, under the gospel, can add to the prayers made in or towards
it. The substance is Christ; whatever we ask in his name, it
shall be given us. In this manner the Israel of God is
established and sanctified, the backslider is recovered and
healed. In this manner the stranger is brought nigh, the mourner
is comforted, the name of God is glorified. Sin is the cause of
all our troubles; repentance and forgiveness lead to all human
happiness.

#54-61 Never was a congregation dismissed with what was more
likely to affect them, and to abide with them. What Solomon asks
for in this prayer, is still granted in the intercession of
Christ, of which his supplication was a type. We shall receive
grace sufficient, suitable, and seasonable, in every time of
need. No human heart is of itself willing to obey the gospel
call to repentance, faith, and newness of life, walking in all
the commandments of the Lord, yet Solomon exhorts the people to
be perfect. This is the scriptural method, it is our duty to
obey the command of the law and the call of the gospel, seeing
we have broken the law. When our hearts are inclined thereto,
feeling our sinfulness and weakness, we pray for Divine
assistance; thus are we made able to serve God through Jesus
Christ.
#62-66 Solomon offered a great sacrifice. He kept the feast of
tabernacles, as it seems, after the feast of dedication. Thus
should we go home, rejoicing, from holy ordinances, thankful for
God's Goodness
* God's answer to Solomon. (1-9) The presents of Solomon and
Hiram. (10-14) Solomon's buildings, His trade. (15-28)

#1-9 God warned Solomon, now he had newly built and dedicated
the temple, that he and his people might not be high-minded, but
fear. After all the services we can perform, we stand upon the
same terms with the Lord as before. Nothing can purchase for us
liberty to sin, nor would the true believer desire such a
licence. He would rather be chastened of the Lord, than be
allowed to go on with ease and prosperity in sin.

#10-14 Solomon gave Hiram twenty cities. Hiram did not like
them. If Solomon would gratify him, let it be in his own
element, by becoming his partner in trade, as he did. See how
the providence of God suits this earth to the various tempers of
men, and the dispositions of men to the earth, and all for the
good of mankind in general.

#15-28 Here is a further account of Solomon's greatness. He
began at the right end, for he built God's house first, and
finished that before he began his own; then God blessed him, and
he prospered in all his other buildings. Let piety begin, and
profit follow; leave pleasure to the last. Whatever pains we
take for the glory of God, and to profit others, we are likely
to have the advantage. Canaan, the holy land, the glory of all
lands, had no gold in it; which shows that the best produce is
that which is for the present support of life, our own and
others; such things did Canaan produce. Solomon got much by his
merchandise, and yet has directed us to a better trade, within
reach of the poorest. Wisdom is better than the merchandise of
silver, and the gain thereof than fine gold, #Pr 3:14|.
* The queen of Sheba's visit to Solomon. (1-13) Solomon's
wealth. (14-29)

#1-13 The queen of Sheba came to Solomon to hear his wisdom,
thereby to improve her own. Our Saviour mentions her inquiries
after God, by Solomon, as showing the stupidity of those who
inquire not after God, by our Lord Jesus Christ. By waiting and
prayer, by diligently searching the Scriptures, by consulting
wise and experienced Christians, and by practising what we have
learned, we shall be delivered from difficulties. Solomon's
wisdom made more impression upon the queen of Sheba than all his
prosperity and grandeur. There is a spiritual excellence in
heavenly things, and in consistent Christians, to which no
reports can do justice. Here the truth exceeded; and all who,
through grace, are brought to commune with God, will say the one
half was not told them of the pleasures and the advantages of
wisdom's ways. Glorified saints, much more, will say of heaven,
that the thousandth part was not told them, #1Co 2:9|. She
pronounced them happy that constantly attended Solomon. With
much more reason may we say of Christ's servants, Blessed are
they that dwell in his house; they will be still praising him.
She made a noble present to Solomon. What we present to Christ,
he needs not, but will have us do so to express our gratitude.
The believer who has been with Jesus, will return to his
station, discharge his duties with readiness, and from better
motives; looking forward to the day when, being absent from the
body, he shall be present with the Lord.
#14-29 Solomon increased his wealth. Silver was nothing
accounted of. Such is the nature of worldly wealth, plenty of it
makes it the less valuable; much more should the enjoyment of
spiritual riches lessen our esteem of all earthly possessions.
If gold in abundance makes silver to be despised, shall not
wisdom, and grace, and the foretastes of heaven, which are far
better than gold, make gold to be lightly esteemed? See in
Solomon's greatness the performance of God's promise, and let it
encourage us to seek first the righteousness of God's kingdom.
This was he, who, having tasted all earthly enjoyments, wrote a
book, to show the vanity of all worldly things, the vexation of
spirit that attends them, and the folly of setting our hearts
upon them: and to recommend serious godliness, as that which
will do unspeakably more to make us happy, than all the wealth
and power he was master of; and, through the grace of God, it is
within our reach.
* Solomon's wives and concubines, His idolatry. (1-8) God's
anger. (9-13) Solomon's adversaries. (14-25) Jeroboam's
promotion. (26-40) The death of Solomon. (41-43)

#1-8 There is not a more melancholy and astonishing instance of
human depravity in the sacred Scriptures, than that here
recorded. Solomon became a public worshipper of abominable
idols! Probably he by degrees gave way to pride and luxury, and
thus lost his relish for true wisdom. Nothing forms in itself a
security against the deceitfulness and depravity of the human
heart. Nor will old age cure the heart of any evil propensity.
If our sinful passions are not crucified and mortified by the
grace of God, they never will die of themselves, but will last
even when opportunities to gratify them are taken away. Let him
that thinks he stands, take heed lest he fall. We see how weak
we are of ourselves, without the grace of God; let us therefore
live in constant dependence on that grace. Let us watch and be
sober: ours is a dangerous warfare, and in an enemy's country,
while our worst foes are the traitors in our own hearts.

#9-13 The Lord told Solomon, it is likely by a prophet, what he
must expect for his apostasy. Though we have reason to hope that
he repented, and found mercy, yet the Holy Ghost did not
expressly record it, but left it doubtful, as a warning to
others not to sin. The guilt may be taken away, but not the
reproach; that will remain. Thus it must remain uncertain to us
till the day of judgment, whether or not Solomon was left to
suffer the everlasting displeasure of an offended God.

#14-25 While Solomon kept close to God and to his duty, there
was no enemy to give him uneasiness; but here we have an account
of two. If against us, he can make us fear even the least, and
the very grasshopper shall be a burden. Though they were moved
by principles of ambition or revenge, God used them to correct
Solomon.

#26-40 In telling the reason why God rent the kingdom from the
house of Solomon, Ahijah warned Jeroboam to take heed of sinning
away his preferment. Yet the house of David must be supported;
out of it the Messiah would arise. Solomon sought to kill his
successor. Had not he taught others, that whatever devices are
in men's hearts, the counsel of the Lord shall stand? Yet he
himself thinks to defeat that counsel. Jeroboam withdrew into
Egypt, and was content to live in exile and obscurity for
awhile, being sure of a kingdom at last. Shall not we be
content, who have a better kingdom in reserve?
#41-43 Solomon's reign was as long as his father's, but his life
was not so. Sin shortened his days. If the world, with all its
advantages, could satisfy the soul, and afford real joy, Solomon
would have found it so. But he was disappointed in all, and to
warn us, has left this record of all earthly enjoyments, "Vanity
and vexation of spirit." The New Testament declares that one
greater than Solomon is come to reign over us, and to possess
the throne of his father David. May we not see something of
Christ's excellency faintly represented to us in this figure?
* Rehoboam's accession, The people's petition, His rough answer.
(1-15) Ten tribes revolt. (16-24) Jeroboam's idolatry. (25-33)

#1-15 The tribes complained not to Rehoboam of his father's
idolatry, and revolt from God. That which was the greatest
grievance, was none to them; so careless were they in matters of
religion, if they might live at ease, and pay no taxes. Factious
spirits will never want something to complain of. And when we
see the Scripture account of Solomon's reign; the peace, wealth,
and prosperity Israel then enjoyed; we cannot doubt but that
their charges were false, or far beyond the truth. Rehoboam
answered the people according to the counsel of the young men.
Never was man more blinded by pride, and desire of arbitrary
power, than which nothing is more fatal. God's counsels were
hereby fulfilled. He left Rehoboam to his own folly, and hid
from his eyes the things which belonged to his peace, that the
kingdom might be rent from him. God serves his own wise and
righteous purposes by the imprudences and sins of men. Those
that lose the kingdom of heaven, throw it away, as Rehoboam, by
wilfulness and folly.
#16-24 The people speak unbecomingly of David. How soon are good
men, and their good services to the public, forgotten ! These
considerations should reconcile us to our losses and troubles,
that God is the Author of them, and our brethren the
instruments: let us not meditate revenge. Rehoboam and his
people hearkened to the word of the Lord. When we know God's
mind, we must submit, how much soever it crosses our own mind.
If we secure the favour of God, not all the universe can hurt
us.

#25-33 Jeroboam distrusted the providence of God; he would
contrive ways and means, and sinful ones too, for his own
safety. A practical disbelief of God's all-sufficiency is at the
bottom of all our departures from him. Though it is probable he
meant his worship for Jehovah the God of Israel, it was contrary
to the Divine law, and dishonourable to the Divine majesty to be
thus represented. The people might be less shocked at
worshipping the God of Israel under an image, than if they had
at once been asked to worship Baal; but it made way for that
idolatry. Blessed Lord, give us grace to reverence thy temple,
thine ordinances, thine house of prayer, thy sabbaths, and never
more, like Jeroboam, to set up in our hearts any idol of
abomination. Be thou to us every thing precious; do thou reign
and rule in our hearts, the hope of glory.
* Jeroboam's sin reproved. (1-10) The prophet deceived. (11-22)
The disobedient prophet is slain, Jeroboam's obstinacy. (23-34)

#1-10 In threatening the altar, the prophet threatens the
founder and worshippers. Idolatrous worship will not continue,
but the word of the Lord will endure for ever. The prediction
plainly declared that the family of David would continue, and
support true religion, when the ten tribes would not be able to
resist them. If God, in justice, harden the hearts of sinners,
so that the hand they have stretched out in sin they cannot pull
in again by repentance, that is a spiritual judgment,
represented by this, and much more dreadful. Jeroboam looked for
help, not from his calves, but from God only, from his power,
and his favour. The time may come when those that hate the
preaching, would be glad of the prayers of faithful ministers.
Jeroboam does not desire the prophet to pray that his sin might
be pardoned, and his heart changed, but only that his hand might
be restored. He seemed affected for the present with both the
judgment and the mercy, but the impression wore off. God forbade
his messenger to eat or drink in Bethel, to show his detestation
of their idolatry and apostasy from God, and to teach us not to
have fellowship with the works of darkness. Those have not
learned self-denial, who cannot forbear one forbidden meal.
#11-22 The old prophet's conduct proves that he was not really a
godly man. When the change took place under Jeroboam, he
preferred his ease and interest to his religion. He took a very
bad method to bring the good prophet back. It was all a lie.
Believers are most in danger of being drawn from their duty by
plausible pretences of holiness. We may wonder that the wicked
prophet went unpunished, while the holy man of God was suddenly
and severely punished. What shall we make of this? The judgments
of God are beyond our power to fathom; and there is a judgment
to come. Nothing can excuse any act of wilful disobedience. This
shows what they must expect who hearken to the great deceiver.
They that yield to him as a tempter, will be terrified by him as
a tormentor. Those whom he now fawns upon, he will afterwards
fly upon; and whom he draws into sin, he will try to drive to
despair.

#23-34 God is displeased at the sins of his own people; and no
man shall be protected in disobedience, by his office, his
nearness to God, or any services he has done for him. God warns
all whom he employs, strictly to observe their orders. We cannot
judge of men by their sufferings, nor of sins by present
punishments; with some, the flesh is destroyed, that the spirit
may be saved; with others, the flesh is pampered, that the soul
may ripen for hell. Jeroboam returned not from his evil way. He
promised himself that the calves would secure the crown to his
family, but they lost it, and sunk his family. Those betray
themselves who think to support themselves by any sin whatever.
Let us dread prospering in sinful ways; pray to be kept from
every delusion and temptation, and to be enabled to walk with
self-denying perseverance in the way of God's commands.
* Abijah being sick, his mother consults Ahijah. (1-6) The
destruction of Jeroboam's house. (7-20) Rehoboam's wicked reign.
(21-31)

#1-6 "At that time," when Jeroboam did evil, his child sickened.
When sickness comes into our families, we should inquire whether
there may not be some particular sin harboured in our houses,
which the affliction is sent to convince us of, and reclaim us
from. It had been more pious if he had desired to know wherefore
God contended with him; had begged the prophet's prayers, and
cast away his idols from him; but most people would rather be
told their fortune, than their faults or their duty. He sent to
Ahijah, because he had told him he should be king. Those who by
sin disqualify themselves for comfort, yet expect that their
ministers, because they are good men, should speak peace and
comfort to them, greatly wrong themselves and their ministers.
He sent his wife in disguise, that the prophet might only answer
her question concerning her son. Thus some people would limit
their ministers to smooth things, and care not for having the
whole counsel of God declared to them, lest it should prophesy
no good concerning them, but evil. But she shall know, at the
first word, what she has to trust to. Tidings of a portion with
hypocrites will be heavy tidings. God will judge men according
to what they are, not by what they seem to be.

#7-20 Whether we keep an account of God's mercies to us or not,
he does; and he will set them in order before us, if we are
ungrateful, to our greater confusion. Ahijah foretells the
speedy death of the child then sick, in mercy to him. He only in
the house of Jeroboam had affection for the true worship of God,
and disliked the worship of the calves. To show the power and
sovereignty of his grace, God saves some out of the worst
families, in whom there is some good thing towards the Lord God
of Israel. The righteous are removed from the evil to come in
this world, to the good to come in a better world. It is often a
bad sign for a family, when the best in it are buried out of it.
Yet their death never can be a loss to themselves. It was a
present affliction to the family and kingdom, by which both
ought to have been instructed. God also tells the judgments
which should come upon the people of Israel, for conforming to
the worship Jeroboam established. After they left the house of
David, the government never continued long in one family, but
one undermined and destroyed another. Families and kingdoms are
ruined by sin. If great men do wickedly, they draw many others,
both into the guilt and punishment. The condemnation of those
will be severest, who must answer, not only for their own sins,
but for sins others have been drawn into, and kept in, by them.

#21-31 Here is no good said of Rehoboam, and much said to the
disadvantage of his subjects. The abounding of the worst crimes,
of the worst of the heathen, in Jerusalem, the city the Lord had
chosen for his temple and his worship, shows that nothing can
mend the hearts of fallen men but the sanctifying grace of the
Holy Spirit. On this alone may we depend; for this let us daily
pray, in behalf of ourselves and all around us. The splendour of
their temple, the pomp of their priesthood, and all the
advantages with which their religion was attended, could not
prevail to keep them close to it; nothing less than the pouring
out the Spirit will keep God's Israel in their allegiance to
him. Sin exposes, makes poor, and weakens any people. Shishak,
king of Egypt, came and took away the treasures. Sin makes the
gold become dim, changes the most fine gold, and turns it into
brass.
* Wicked reign of Abijam, king of Judah. (1-8) Good reign of
Asa, king of Judah. (9-24) The evil reigns of Nadab and Baasha
in Israel. (25-34)

#1-8 Abijam's heart was not perfect with the Lord his God; he
wanted sincerity; he began well, but he fell off, and walked in
all the sins of his father, following his bad example, though he
had seen the bad consequences of it. David's family was
continued as a lamp in Jerusalem, to maintain the true worship
of God there, when the light of Divine truth was extinguished in
all other places. The Lord has still taken care of his cause,
while those who ought to have been serviceable thereto have
lived and perished in their sins. The Son of David will still
continue a light to his church, to establish it in truth and
righteousness to the end of time. There are two kinds of
fulfilling the law, one legal, the other by the gospel. Legal
is, when men do all things required in the law, and that by
themselves. None ever thus fulfilled the law but Christ, and
Adam before his fall. The gospel manner of fulfilling the law
is, to believe in Christ who fulfilled the law for us, and to
endeavour in the whole man to obey God in all his precepts. And
this is accepted of God, as to all those that are in Christ.
Thus David and others are said to fulfil the law.

#9-24 Asa did what was right in the eyes of the Lord. That is
right indeed which is so in God's eyes. Asa's times were times
of reformation. He removed that which was evil; there
reformation begins, and a great deal he found to do. When Asa
found idolatry in the court, he rooted it out thence.
Reformation must begin at home. Asa honours and respects his
mother; he loves her well, but he loves God better. Those that
have power are happy when thus they have hearts to use it well.
We must not only cease to do evil, but learn to do well; not
only cast away the idols of our iniquity, but dedicate ourselves
and our all to God's honour and glory. Asa was cordially devoted
to the service of God, his sins not arising from presumption.
But his league with Benhadad arose from unbelief. Even true
believers find it hard, in times of urgent danger, to trust in
the Lord with all their heart. Unbelief makes way for carnal
policy, and thus for one sin after another. Unbelief has often
led Christians to call in the help of the Lord's enemies in
their contests with their brethren; and some who once shone
brightly, have thus been covered with a dark cloud towards the
end of their days.

#25-34 During the single reign of Asa in Judah, the government
of Israel was in six or seven different hands. Observe the ruin
of the family of Jeroboam; no word of God shall fall to the
ground. Divine threatenings are not designed merely to terrify.
Ungodly men execute the just judgments of God upon each other.
But in the midst of dreadful sins and this apparent confusion,
the Lord carries on his own plan: when it is fully completed,
the glorious justice, wisdom, truth, and mercy therein
displayed, shall be admired and adored through all the ages of
eternity.
* The reigns of Baasha and Elah in Israel. (1-14) Reigns of
Zimri and Omri in Israel. (15-28) Ahab's wickedness, Hiel
rebuilds Jericho. (29-34)

#1-14 This chapter relates wholly to the kingdom of Israel, and
the revolutions of that kingdom. God calls Israel his people
still, though wretchedly corrupted. Jehu foretells the same
destruction to come upon Baasha's family, which that king had
been employed to bring upon the family of Jeroboam. Those who
resemble others in their sins, may expect to resemble them in
the plagues they suffer, especially those who seem zealous
against such sins in others as they allow in themselves. Baasha
himself dies in peace, and is buried with honour. Herein plainly
appears that there are punishments after death, which are most
to be dreaded. Let Elah be a warning to drunkards, who know not
but death may surprise them. Death easily comes upon men when
they are drunk. Besides the diseases which men bring themselves
into by drinking, when in that state, men are easily overcome by
an enemy, and liable to bad accidents. Death comes terribly upon
men in such a state, finding them in the act of sin, and
unfitted for any act of devotion; that day comes upon them
unawares. The word of God was fulfilled, and the sins of Baasha
and Elah were reckoned for, with which they provoked God. Their
idols are called their vanities, for idols cannot profit nor
help; miserable are those whose gods are vanities.
#15-28 When men forsake God, they will be left to plague one
another. Proud aspiring men ruin one another. Omri struggled
with Tibni some years. Though we do not always understand the
rules by which God governs nations and individuals in his
providence, we may learn useful lessons from the history before
us. When tyrants succeed each other, and massacres,
conspiracies, and civil wars, we may be sure the Lord has a
controversy with the people for their sins; they are loudly
called to repent and reform. Omri made himself infamous by his
wickedness. Many wicked men have been men of might and renown;
have built cities, and their names are found in history; but
they have no name in the book of life.

#29-34 Ahab did evil above all that reigned before him, and did
it with a particular enmity both against Jehovah and Israel. He
was not satisfied with breaking the second commandment by
image-worship, he broke the first by worshipping other gods:
making light of lesser sins makes way for greater. Marriages
with daring offenders also embolden in wickedness, and hurry men
on to the greatest excesses. One of Ahab's subjects, following
the example of his presumption, ventured to build Jericho. Like
Achan, he meddled with the accursed thing; turned that to his
own use, which was devoted to God's honour: he began to build,
in defiance of the curse well known in Israel; but none
ever hardened his heart against God, and prospered. Let the
reading of this chapter cause us to mark the dreadful end of all
the workers of iniquity. And what does the history of all
ungodly men furnish, what ever rank or situation they move in,
but sad examples of the same?
* Elijah fed by ravens. (1-7) Elijah sent to Zarephath. (8-16)
Elijah raises the widow's son to life. (17-24)

#1-7 God wonderfully suits men to the work he designs them for.
The times were fit for an Elijah; an Elijah was fit for them.
The Spirit of the Lord knows how to fit men for the occasions.
Elijah let Ahab know that God was displeased with the idolaters,
and would chastise them by the want of rain, which it was not in
the power of the gods they served to bestow. Elijah was
commanded to hide himself. If Providence calls us to solitude
and retirement, it becomes us to go: when we cannot be useful,
we must be patient; and when we cannot work for God, we must sit
still quietly for him. The ravens were appointed to bring him
meat, and did so. Let those who have but from hand to mouth,
learn to live upon Providence, and trust it for the bread of the
day, in the day. God could have sent angels to minister to him;
but he chose to show that he can serve his own purposes by the
meanest creatures, as effectually as by the mightiest. Elijah
seems to have continued thus above a year. The natural supply of
water, which came by common providence, failed; but the
miraculous supply of food, made sure to him by promise, failed
not. If the heavens fail, the earth fails of course; such are
all our creature-comforts: we lose them when we most need them,
like brooks in summer. But there is a river which makes glad the
city of God, that never runs dry, a well of water that springs
up to eternal life. Lord, give us that living water!

#8-16 Many widows were in Israel in the days of Elias, and some,
it is likely, would have bidden him welcome to their houses; yet
he is sent to honour and bless with his presence a city of
Sidon, a Gentile city, and so becomes the first prophet of the
Gentiles. Jezebel was Elijah's greatest enemy; yet, to show her
how powerless was her malice, God will find a hiding-place for
him even in her own country. The person appointed to entertain
Elijah is not one of the rich or great men of Sidon; but a poor
widow woman, in want, and desolate, is made both able and
willing to sustain him. It is God's way, and it is his glory, to
make use of, and put honour upon, the weak and foolish things of
the world. O woman, great was thy faith; one has not found the
like, no not in Israel. She took the prophet's word, that she
should not lose by it. Those who can venture upon the promise of
God, will make no difficulty to expose and empty themselves in
his service, by giving him his part first. Surely the increase
of this widow's faith, so as to enable her thus readily to deny
herself, and to depend upon the Divine promise, was as great a
miracle in the kingdom of grace, as the increase of her meal and
oil in the kingdom of providence. Happy are all who can thus,
against hope, believe and obey in hope. One poor meal's meat
this poor widow gave the prophet; in recompence of it, she and
her son did eat above two years, in a time of famine. To have
food from God's special favour, and in such good company as
Elijah, made it more than doubly sweet. It is promised to those
who trust in God, that they shall not be ashamed in evil time;
in days of famine they shall be satisfied.

#17-24 Neither faith nor obedience shut out afflictions and
death. The child being dead, the mother spake to the prophet,
rather to give vent to her sorrow, than in hope of relief. When
God removes our comforts from us, he remembers our sins against
us, perhaps the sins of our youth, though long since past. When
God remembers our sins against us, he designs to teach us to
remember them against ourselves, and to repent of them. Elijah's
prayer was doubtless directed by the Holy Spirit. The child
revived. See the power of prayer, and the power of Him who hears
prayer.
* Elijah sends Ahab notice of his coming. (1-16) Elijah meets
Ahab. (17-20) Elijah's trial of the false prophets. (21-40)
Elijah, by prayer, obtains rain. (41-46)

#1-16 The severest judgments, of themselves, will not humble or
change the hearts of sinners; nothing, except the blood of Jesus
Christ, can atone for the guilt of sin; nothing, except the
sanctifying Spirit of God, can purge away its pollution. The
priests and the Levites were gone to Judah and Jerusalem, #2Ch
11:13,14|, but instead of them God raised up prophets, who read
and expounded the word. They probably were from the schools of
the prophets, first set up by Samuel. They had not the spirit of
prophecy as Elijah, but taught the people to keep close to the
God of Israel. These Jezebel sought to destroy. The few that
escaped death were forced to hide themselves. God has his
remnant among all sorts, high and low; and that faith, fear, and
love of his name, which are the fruits of the Holy Spirit, will
be accepted through the Redeemer. See how wonderfully God raises
up friends for his ministers and people, for their shelter in
difficult times. Bread and water were now scarce, yet Obadiah
will find enough for God's prophets, to keep them alive. Ahab's
care was not to lose all the beasts; but he took no care about
his soul, not to lose that. He took pains to seek grass, but
none to seek the favour of God; fencing against the effect, but
not inquiring how to remove the cause. But it bodes well with a
people, when God calls his ministers to stand forth, and show
themselves. And we may the better endure the bread of
affliction, while our eyes see our teachers.

#17-20 One may guess how people stand affected to God, by
observing how they stand affected to his people and ministers.
It has been the lot of the best and most useful men, like
Elijah, to be called and counted the troublers of the land. But
those who cause God's judgments do the mischief, not he that
foretells them, and warns the nation to repent.

#21-40 Many of the people wavered in their judgment, and varied
in their practice. Elijah called upon them to determine whether
Jehovah or Baal was the self-existent, supreme God, the Creator,
Governor, and Judge of the world, and to follow him alone. It is
dangerous to halt between the service of God and the service of
sin, the dominion of Christ and the dominion of our lusts. If
Jesus be the only Saviour, let us cleave to him alone for every
thing; if the Bible be the word of God, let us reverence and
receive the whole of it, and submit our understanding to the
Divine teaching it contains. Elijah proposed to bring the matter
to a trial. Baal had all the outward advantages, but the event
encourages all God's witnesses and advocates never to fear the
face of man. The God that answers by fire, let him be God: the
atonement was to be made by sacrifice, before the judgment could
be removed in mercy. The God therefore that has power to pardon
sin, and to signify it by consuming the sin-offering, must needs
be the God that can relieve from the calamity. God never
required his worshippers to honour him in the manner of the
worshippers of Baal; but the service of the devil, though
sometimes it pleases and pampers the body, yet, in other things,
really is cruel to it, as in envy and drunkenness. God requires
that we mortify our lusts and corruptions; but bodily penances
and severities are no pleasure to him. Who has required these
things at your hands? A few words uttered in assured faith, and
with fervent affection for the glory of God, and love to the
souls of men, or thirstings after the Lord's image and his
favour, form the effectual, fervent prayer of the righteous man,
which availeth much. Elijah sought not his own glory, but that
of God, for the good of the people. The people are all agreed,
convinced, and satisfied; Jehovah, he is the God. Some, we hope,
had their hearts turned, but most of them were convinced only,
not converted. Blessed are they that have not seen what these
saw, yet have believed, and have been wrought upon by it, more
than they that saw it.
#41-46 Israel, being so far reformed as to acknowledge the Lord
to be God, and to consent to the execution of Baal's prophets,
was so far accepted, that God poured out blessing upon the land.
Elijah long continued praying. Though the answer of our fervent
and believing supplications does not come quickly, we must
continue earnest in prayer, and not faint or give over. A little
cloud at length appeared, which soon overspread the heavens, and
watered the earth. Great blessings often arise from small
beginnings, showers of plenty from a cloud of a span long. Let us
never despise the day of small things, but hope and wait for
great things from it. From what small beginnings have great
matters arisen! It is thus in all the gracious proceedings of
God with the soul. Scarcely to be perceived are the first
workings of his Spirit in the heart, which grow up at last to
the wonder of men, and applause of angels. Elijah hastened Ahab
home, and attended him. God will strengthen his people for every
service to which his commandments and providence call them. The
awful displays of Divine justice and holiness dismay the sinner,
extort confessions, and dispose to outward obedience while the
impression lasts; but the view of these, with mercy, love, and
truth in Christ Jesus, is needful to draw the soul to
self-abasement, trust, and love. The Holy Spirit employs both in
the conversion of sinners; when sinners are impressed with
Divine truths, they should be exhorted to set about the duties
to which the Saviour calls his disciples.
* Elijah flees to the wilderness. (1-8) God manifests himself to
Elijah. (9-13) God's answer to Elijah. (14-18) The call of
Elisha. (19-21)

#1-8 Jezebel sent Elijah a threatening message. Carnal hearts
are hardened and enraged against God, by that which should
convince and conquer them. Great faith is not always alike
strong. He might be serviceable to Israel at this time, and had
all reason to depend upon God's protection, while doing God's
work; yet he flees. His was not the deliberate desire of grace,
as Paul's, to depart and be with Christ. God thus left Elijah to
himself, to show that when he was bold and strong, it was in the
Lord, and the power of his might; but of himself he was no
better than his fathers. God knows what he designs us for,
though we do not, what services, what trials, and he will take
care that we are furnished with grace sufficient.
#9-13 The question God put, What doest thou here, Elijah? is a
reproof. It concerns us often to ask whether we are in our
place, and in the way of our duty. Am I where I should be?
whither God calls me, where my business lies, and where I may be
useful? He complained of the people, and their obstinacy in sin;
I only am left. Despair of success hinders many a good
enterprise. Did Elijah come hither to meet with God? he shall
find that God will meet him. The wind, and earthquake, and fire,
did not make him cover his face, but the still voice did.
Gracious souls are more affected by the tender mercies of the
Lord, than by his terrors. The mild voice of Him who speaks from
the cross, or the mercy-seat, is accompanied with peculiar power
in taking possession of the heart.

#14-18 God repeated the question, What doest thou here? Then he
complained of his discouragement; and whither should God's
prophets go with their complaints of that kind, but to their
Master? The Lord gave him an answer. He declares that the wicked
house of Ahab shall be rooted out, that the people of Israel
shall be punished for their sins; and he shows that Elijah was
not left alone as he had supposed, and also that a helper should
at once be raised up for him. Thus all his complaints are
answered and provided for. God's faithful ones are often his
hidden ones, #Ps 83:3|, and the visible church is scarcely to be
seen: the wheat is lost in chaff, and the gold in dross, till
the sifting, refining, separating day comes. The Lord knows them
that are his, though we do not; he sees in secret. When we come
to heaven we shall miss many whom we thought to have met there;
we shall meet many whom we little thought to have met there.
God's love often proves larger than man's charity, and far more
extended.

#19-21 Elijah found Elisha by Divine direction, not in the
schools of the prophets, but in the field; not reading, or
praying, or sacrificing, but ploughing. Idleness is no man's
honour, nor is husbandry any man's disgrace. An honest calling
in the world, does not put us out of the way of our heavenly
calling, any more than it did Elisha. His heart was touched by
the Holy Spirit, and he was ready to leave all to attend Elijah.
It is in a day of power that Christ's subjects are made willing;
nor would any come to Christ unless they were thus drawn. It was
a discouraging time for prophets to set out in. A man that had
consulted with flesh and blood, would not be fond of Elijah's
mantle; yet Elisha cheerfully leaves all to accompany him. When
the Saviour said to one and to another, Follow me, the dearest
friends and most profitable occupations were cheerfully left,
and the most arduous duties done from love to his name. May we,
in like manner, feel the energy of his grace working in us
mightily, and by unreserved submission at once, may we make our
calling and election sure.
* Benhadad besieges Samaria. (1-11) Benhadad's defeat. (12-21)
The Syrians again defeated. (22-30) Ahab makes peace with
Benhadad. (31-43)

#1-11 Benhadad sent Ahab a very insolent demand. Ahab sent a
very disgraceful submission; sin brings men into such straits,
by putting them out of the Divine protection. If God do not rule
us, our enemies shall: guilt dispirits men, and makes them
cowards. Ahab became desperate. Men will part with their most
pleasant things, those they most love, to save their lives; yet
they lose their souls rather than part with any pleasure or
interest to prevent it. Here is one of the wisest sayings that
ever Ahab spake, and it is a good lesson to all. It is folly to
boast of any day to come, since we know not what it may bring
forth. Apply it to our spiritual conflicts. Peter fell by
self-confidence. Happy is the man who is never off his watch.

#12-21 The proud Syrians were beaten, and the despised
Israelites were conquerors. The orders of the proud, drunken
king disordered his troops, and prevented them from attacking
the Israelites. Those that are most secure, are commonly least
courageous. Ahab slew the Syrians with a great slaughter. God
often makes one wicked man a scourge to another.

#22-30 Those about Benhadad advised him to change his ground.
They take it for granted that it was not Israel, but Israel's
gods, that beat them; but they speak very ignorantly of Jehovah.
They supposed that Israel had many gods, to whom they ascribed
limited power within a certain district; thus vain were the
Gentiles in their imaginations concerning God. The greatest
wisdom in worldly concerns is often united with the most
contemptible folly in the things of God.

#31-43 This encouragement sinners have to repent and humble
themselves before God; Have we not heard, that the God of Israel
is a merciful God? Have we not found him so? That is gospel
repentance, which flows from an apprehension of the mercy of
God, in Christ; there is forgiveness with him. What a change is
here! The most haughty in prosperity often are most abject in
adversity; an evil spirit will thus affect a man in both these
conditions. There are those on whom, like Ahab, success is ill
bestowed; they know not how to serve either God or their
generation, or even their own true interests with their
prosperity: Let favour be showed to the wicked, yet will he not
learn righteousness. The prophet designed to reprove Ahab by a
parable. If a good prophet were punished for sparing his friend
and God's, when God said, Smite, of much sorer punishment should
a wicked king be thought worthy, who spared his enemy and God's,
when God said, Smite. Ahab went to his house, heavy and
displeased, not truly penitent, or seeking to undo what he had
done amiss; every way out of humour, notwithstanding his
victory. Alas! many that hear the glad tidings of Christ, are
busy and there till the day of salvation is gone.
* Ahab covets Naboth's vineyard. (1-4) Naboth murdered by
Jezebel. (5-16) Elijah denounces judgments against Ahab. (17-29)

#1-4 Naboth, perhaps, had been pleased that he had a vineyard
situated so near the palace, but the situation proved fatal to
him; many a man's possessions have been his snare, and his
neighbourhood to greatness, of bad consequence. Discontent is a
sin that is its own punishment, and makes men torment
themselves. It is a sin that is its own parent; it arises not
from the condition, but from the mind: as we find Paul contented
in a prison, so Ahab was discontented in a palace. He had all
the delights of Canaan, that pleasant land, at command; the
wealth of a kingdom, the pleasures of a court, and the honours
and powers of a throne; yet all avails him nothing without
Naboth's vineyard. Wrong desires expose men to continual
vexations, and those that are disposed to fret, however well
off, may always find something or other to fret at.

#5-16 When, instead of a help meet, a man has an agent for
Satan, in the form of an artful, unprincipled, yet beloved wife,
fatal effects may be expected. Never were more wicked orders
given by any prince, than those Jezebel sent to the rulers of
Jezreel. Naboth must be murdered under colour of religion. There
is no wickedness so vile, so horrid, but religion has sometimes
been made a cover for it. Also, it must be done under colour of
justice, and with the formalities of legal process. Let us, from
this sad story, be amazed at the wickedness of the wicked, and
the power of Satan in the children of disobedience. Let us
commit the keeping of our lives and comforts to God, for
innocence will not always be our security; and let us rejoice in
the knowledge that all will be set to rights in the great day.

#17-29 Blessed Paul complains that he was sold under sin, #Ro
7:14|, as a poor captive against his will; but Ahab was willing,
he sold himself to sin; of choice, and as his own act and deed,
he loved the dominion of sin. Jezebel his wife stirred him up to
do wickedly. Ahab is reproved, and his sin set before his eyes,
by Elijah. That man's condition is very miserable, who has made
the word of God his enemy; and very desperate, who reckons the
ministers of that word his enemies, because they tell him the
truth. Ahab put on the garb and guise of a penitent, yet his
heart was unhumbled and unchanged. Ahab's repentance was only
what might be seen of men; it was outward only. Let this
encourage all that truly repent, and unfeignedly believe the
holy gospel, that if a pretending partial penitent shall go to
his house reprieved, doubtless, a sincere believing penitent
shall go to his house justified.
* Jehoshaphat makes a league with Ahab. (1-14) Micaiah predicts
the death of Ahab. (15-28) Death of Ahab. (29-40) Jehoshaphat's
good reign over Judah. (41-50) Ahaziah's evil reign over Israel.
(51-53)

#1-14 The same easiness of temper, which betrays some godly
persons into friendship with the declared enemies of religion,
renders it very dangerous to them. They will be drawn to wink at
and countenance such conduct and conversation as they ought to
protest against with abhorrence. Whithersoever a good man goes,
he ought to take his religion with him, and not be ashamed to
own it when he is with those who have no regard for it.
Jehoshaphat had not left behind him, at Jerusalem, his affection
and reverence for the word of the Lord, but avowed it, and
endeavoured to bring it into Ahab's court. And Ahab's prophets,
to please Jehoshaphat, made use of the name of Jehovah: to
please Ahab, they said, Go up. But the false prophets cannot so
mimic the true, but that he who has spiritual senses exercised,
can discern the fallacy. One faithful prophet of the Lord was
worth them all. Worldly men have in all ages been alike absurd in
their views of religion. They would have the preacher fit his
doctrine to the fashion of the times, and the taste of the
hearers, and yet to add. Thus saith the Lord, to words that men
would put into their mouths. They are ready to cry out against a
man as rude and foolish, who scruples thus to try to secure his
own interests, and to deceive others.
#15-28 The greatest kindness we can do to one that is going in a
dangerous way, is, to tell him of his danger. To leave the
hardened criminal without excuse, and to give a useful lesson to
others, Micaiah related his vision. This matter is represented
after the manner of men: we are not to imagine that God is ever
put upon new counsels; or that he needs to consult with angels,
or any creature, about the methods he should take; or that he is
the author of sin, or the cause of any man's telling or
believing a lie. Micaiah returned not the blow of Zedekiah, yet,
since he boasted of the Spirit, as those commonly do that know
least of the Holy Spirit's operations, the true prophet left him
to be convinced of his error by the event. Those that will not
have their mistakes set right in time, by the word of God, will
be undeceived, when it is too late, by the judgments of God. We
should be ashamed of what we call trials, were we to consider
what the servants of God have endured. Yet it will be well, if
freedom from trouble prove not more hurtful to us; we are more
easily allured and bribed into unfaithfulness and conformity to
the world, than driven to them.

#29-40 Ahab basely intended to betray Jehoshaphat to danger,
that he might secure himself. See what they get that join with
wicked men. How can it be expected that he should be true to his
friend, who has been false to his God! He had said in compliment
to Ahab, I am as thou art, and now he was indeed taken for him.
Those that associate with evil-doers, are in danger of sharing
in their plagues. By Jehoshaphat's deliverance, God let him
know, that though he was displeased with him, yet he had not
deserted him. God is a friend that will not fail us when other
friends do. Let no man think to hide himself from God's
judgment. God directed the arrow to hit Ahab; those cannot
escape with life, whom God has doomed to death. Ahab lived long
enough to see part of Micaiah's prophecy accomplished. He had
time to feel himself die; with what horror must he have thought
upon the wickedness he had committed!

#41-50 Jehoshaphat's reign appears to have been one of the best,
both as to piety and prosperity. He pleased God, and God blessed
him.

#51-53 Ahaziah's reign was very short, not two years; some
sinners God makes quick work with. A very bad character is given
of him; he listened not to instruction, took no warning, but
followed the example of his wicked father, and the counsel of
his more wicked mother, Jezebel, who was still living. Miserable
are the children who not only derive a sinful nature from their
parents, but are taught by them to increase it; and most unhappy
parents are they, that help to damn their children's souls.
Hardened sinners rush forward, unawed and unmoved, in the ways
from which others before them have been driven into everlasting
misery.
* The revolt of Moab-Sickness of Ahaziah, king of Israel. (1-8)
Fire called from heaven by Elijah-Death of Ahaziah. (9-18)

#1-8 When Ahaziah rebelled against the Lord, Moab revolted from
him. Sin weakens and impoverishes us. Man's revolt from God is
often punished by the rebellion of those who owe subjection to
him. Ahaziah fell through a lattice, or railing. Wherever we go,
there is but a step between us and death. A man's house is his
castle, but not to secure him against God's judgments. The whole
creation, which groans under the burden of man's sin, will, at
length, sink and break under the weight like this lattice. He is
never safe that has God for his enemy. Those that will not
inquire of the word of God for their comfort, shall hear it to
their terror, whether they will or no.
#9-18 Elijah called for fire from heaven, to consume the
haughty, daring sinners; not to secure himself, but to prove his
mission, and to reveal the wrath of God from heaven, against the
ungodliness and unrighteousness of men. Elijah did this by a
Divine impulse, yet our Saviour would not allow the disciples to
do the like, #Lu 9:54|. The dispensation of the Spirit and of
grace by no means allowed it. Elijah was concerned for God's
glory, those for their own reputation. The Lord judges men's
practices by their principles, and his judgment is according to
truth. The third captain humbled himself, and cast himself upon
the mercy of God and Elijah. There is nothing to be got by
contending with God; and those are wise for themselves, who
learn submission from the fatal end of obstinacy in others. The
courage of faith has often struck terror into the heart of the
proudest sinner. So thunderstruck is Ahaziah with the prophet's
words, that neither he, nor any about him, offer him violence.
Who can harm those whom God shelters? Many who think to prosper
in sin, are called hence like Ahaziah, when they do not expect
it. All warns us to seek the Lord while he may be found.
* Elijah divides Jordan. (1-8) Elijah is taken up into heaven.
(9-12) Elisha is manifested to be Elijah's successor. (13-18)
Elisha heals the waters of Jericho, Those that mocked Elisha
destroyed. (19-25)

#1-8 The Lord had let Elijah know that his time was at hand. He
therefore went to the different schools of the prophets to give
them his last exhortations and blessing. The removal of Elijah
was a type and figure of the ascension of Christ, and the
opening of the kingdom of heaven to all believers. Elisha had
long followed Elijah, and he would not leave him now when he
hoped for the parting blessing. Let not those who follow Christ
come short by tiring at last. The waters of Jordan, of old,
yielded to the ark; now, to the prophet's mantle, as a token of
God's presence. When God will take up his faithful ones to
heaven, death is the Jordan which they must pass through, and
they find a way through it. The death of Christ has divided
those waters, that the ransomed of the Lord may pass over. O
death, where is thy sting, thy hurt, thy terror!

#9-12 That fulness, from whence prophets and apostles had all
their supply, still exists as of old, and we are told to ask
large supplies from it. Diligent attendance upon Elijah,
particularly in his last hours, would be proper means for Elisha
to obtain much of his spirit. The comforts of departing saints,
and their experiences, help both to gild our comforts and to
strengthen our resolutions. Elijah is carried to heaven in a
fiery chariot. Many questions might be asked about this, which
could not be answered. Let it suffice that we are told, what his
Lord, when he came, found him doing. He was engaged in serious
discourse, encouraging and directing Elisha about the kingdom of
God among men. We mistake, if we think preparation for heaven is
carried on only by contemplation and acts of devotion. The
chariot and horses appeared like fire, something very glorious,
not for burning, but brightness. By the manner in which Elijah
and Enoch were taken from this world, God gave a glimpse of the
eternal life brought to light by the gospel, of the glory
reserved for the bodies of the saints, and of the opening of the
kingdom of heaven to all believers. It was also a figure of
Christ's ascension. Though Elijah was gone triumphantly to
heaven, yet this world could ill spare him. Surely their hearts
are hard, who feel not, when God, by taking away faithful,
useful men, calls for weeping and mourning. Elijah was to
Israel, by his counsels, reproofs, and prayers, better than the
strongest force of chariot and horse, and kept off the judgments
of God. Christ bequeathed to his disciples his precious gospel,
like Elijah's mantle; the token of the Divine power being
exerted to overturn the empire of Satan, and to set up the
kingdom of God in the world. The same gospel remains with us,
though the miraculous powers are withdrawn, and it has Divine
strength for the conversion and salvation of sinners.

#13-18 Elijah left his mantle to Elisha; as a token of the
descent of the Spirit upon him; it was more than if he had left
him thousands of gold and silver. Elisha took it up, not as a
sacred relic to be worshipped, but as a significant garment to
be worn. Now that Elijah was taken to heaven, Elisha inquired,
1. After God; when our creature-comforts are removed, we have a
God to go to, who lives for ever. 2. After the God that Elijah
served, and honoured, and pleaded for. The Lord God of the holy
prophets is the same yesterday, to-day, and for ever; but what
will it avail us to have the mantles of those that are gone,
their places, their books, if we have not their spirit, their
God? See Elisha's dividing the river; God's people need not fear
at last passing through the Jordan of death as on dry ground.
The sons of the prophets made a needless search for Elijah. Wise
men may yield to that, for the sake of peace, and the good
opinion of others, which yet their judgment is against, as
needless and fruitless. Traversing hills and valleys will never
bring us to Elijah, but following the example of his holy faith
and zeal will, in due time.

#19-25 Observe the miracle of healing the waters. Prophets
should make every place to which they come better for them,
endeavouring to sweeten bitter spirits, and to make barren souls
fruitful, by the word of God, which is like the salt cast into
the water by Elisha. It was an apt emblem of the effect produced
by the grace of God on the sinful heart of man. Whole families,
towns, and cities, sometimes have a new appearance through the
preaching of the gospel; wickedness and evil have been changed
into fruitfulness in the works of righteousness, which are,
through Christ, to the praise and glory of God. Here is a curse
on the youths of Bethel, enough to destroy them; it was not a
curse causeless, for it was Elisha's character, as God's
prophet, that they abused. They bade him "go up," reflecting on
the taking up of Elijah into heaven. The prophet acted by Divine
impulse. If the Holy Spirit had not directed Elisha's solemn
curse, the providence of God would not have followed it with
judgment. The Lord must be glorified as a righteous God who
hates sin, and will reckon for it. Let young persons be afraid
of speaking wicked words, for God notices what they say. Let
them not mock at any for defects in mind or body; especially it
is at their peril, if they scoff at any for well doing. Let
parents that would have comfort in their children, train them up
well, and do their utmost betimes to drive out the foolishness
that is bound up in their hearts. And what will be the anguish
of those parents, at the day of judgment, who witness the
everlasting condemnation of their offspring, occasioned by their
own bad example, carelessness, or wicked teaching!
* Jehoram, king of Israel. (1-5) War with Moab, The intercession
of Elisha. (6-19) Water supplied, Moab overcome. (20-27)

#1-5 Jehoram took warning by God's judgment, and put away the
image of Baal, yet he maintained the worship of the calves.
Those do not truly repent or reform, who only part with the sins
they lose by, but continue to love the sins that they think to
gain by.

#6-19 The king of Israel laments their distress, and the danger
they were in. He called these kings together, yet he charges it
upon Providence. Thus the foolishness of man perverteth his way,
and then his heart fretteth against the Lord, #Pr 19:3|. It was
well that Jehoshaphat inquired of the Lord now, but it had been
much better if he had done it before he engaged in this war.
Good men sometimes neglect their duty, till necessity and
affliction drive them to it. Wicked people often fare the better
for the friendship and society of the godly. To try their faith
and obedience, Elisha bids them make the valley full of pits to
receive water. Those who expect God's blessings, must dig pools
for the rain to fill, as in the valley of Baca, and thus make
even that a well, #Ps 84:6|. We need not inquire whence the
water came. God is not tied to second causes. They that
sincerely seek for the dew of God's grace, shall have it, and by
it be made more than conquerors.
#20-27 It is a blessing to be favoured with the company of those
who have power with God, and can prevail by their prayers. A
kingdom may be upheld and prosper, in consequence of the fervent
prayers of those who are dear to God. May we place our highest
regard upon such as are most precious in his account. When
sinners are saying Peace, peace, destruction comes upon them:
despair will follow their mad presumption. In Satan's service
and at his suggestion, such horrid deeds have been done, as
cause the natural feelings of the heart to shudder; like the
king of Moab's sacrificing his son. It is well not to urge the
worst of men to extremities; we should rather leave them to the
judgment of God.
* Elisha multiplies the widow's oil. (1-7) The Shunammite
obtains a son. (8-17) The Shunammite's son restored to life.
(18-37) The miracle of healing the pottage, and of feeding the
sons of the prophets. (38-44)

#1-7 Elisha's miracles were acts of real charity: Christ's were
so; not only great wonders, but great favours to those for whom
they were wrought. God magnifies his goodness with his power.
Elisha readily received a poor widow's complaint. Those that
leave their families under a load of debt, know not what trouble
they cause. It is the duty of all who profess to follow the
Lord, while they trust to God for daily bread, not to tempt him
by carelessness or extravagance, nor to contract debts; for
nothing tends more to bring reproach upon the gospel, or
distresses their families more when they are gone. Elisha put
the widow in a way to pay her debt, and to maintain herself and
her family. This was done by miracle, but so as to show what is
the best method to assist those who are in distress, which is,
to help them to improve by their own industry what little they
have. The oil, sent by miracle, continued flowing as long as she
had empty vessels to receive it. We are never straitened in God,
or in the riches of his grace; all our straitness is in
ourselves. It is our faith that fails, not his promise. He gives
more than we ask: were there more vessels, there is enough in
God to fill them; enough for all, enough for each; and the
Redeemer's all-sufficiency will only be stayed from the
supplying the wants of sinners and saving their souls, when no
more apply to him for salvation. The widow must pay her debt
with the money she received for her oil. Though her creditors
were too hard with her, yet they must be paid, even before she
made any provision for her children. It is one of the main laws
of the Christian religion, that we pay every just debt, and give
every one his own, though we leave ever so little for ourselves;
and this, not of constraint, but for conscience' sake. Those who
bear an honest mind, cannot with pleasure eat their daily bread,
unless it be their own bread. She and her children must live
upon the rest; that is, upon the money received for the oil,
with which they must put themselves into a way to get an honest
livelihood. We cannot now expect miracles, yet we may expect
mercies, if we wait on God, and seek to him. Let widows in
particular depend upon him. He that has all hearts in his hand,
can, without a miracle, send as effectual a supply.

#8-17 Elisha was well thought of by the king of Israel for his
late services; a good man can take as much pleasure in serving
others, as in raising himself. But the Shunammite needed not any
good offices of this kind. It is a happiness to dwell among our
own people, that love and respect us, and to whom we are able to
do good. It would be well with many, if they did but know when
they are really well off. The Lord sees the secret wish which is
suppressed in obedience to his will, and he will hear the
prayers of his servants in behalf of their benefactors, by
sending unasked-for and unexpected mercies; nor must the
professions of men of God be supposed to be delusive like those
of men of the world.

#18-37 Here is the sudden death of the child. All the mother's
tenderness cannot keep alive a child of promise, a child of
prayer, one given in love. But how admirably does the prudent,
pious mother, guard her lips under this sudden affliction! Not
one peevish word escapes from her. Such confidence had she of
God's goodness, that she was ready to believe that he would
restore what he had now taken away. O woman, great is thy faith!
He that wrought it, would not disappoint it. The sorrowful
mother begged leave of her husband to go to the prophet at once.
She had not thought it enough to have Elisha's help sometimes in
her own family, but, though a woman of rank, attended on public
worship. It well becomes the men of God, to inquire about the
welfare of their friends and their families. The answer was, It
is well. All well, and yet the child dead in the house! Yes! All
is well that God does; all is well with them that are gone, if
they are gone to heaven; and all well with us that stay behind,
if, by the affliction, we are furthered in our way thither. When
any creature-comfort is taken from us, it is well if we can say,
through grace, that we did not set our hearts too much upon it;
for if we did, we have reason to fear it was given in anger, and
taken away in wrath. Elisha cried unto God in faith; and the
beloved son was restored alive to his mother. Those who would
convey spiritual life to dead souls, must feel deeply for their
case, and labour fervently in prayer for them. Though the
minister cannot give Divine life to his fellow-sinners, he must
use every means, with as much earnestness as if he could do so.

#38-44 There was a famine of bread, but not of hearing the word
of God, for Elisha had the sons of the prophets sitting before
him, to hear his wisdom. Elisha made hurtful food to become safe
and wholesome. If a mess of pottage be all our dinner, remember
that this great prophet had no better for himself and his
guests. The table often becomes a snare, and that which should
be for our welfare, proves a trap: this is a good reason why we
should not feed ourselves without fear. When we are receiving
the supports and comforts of life, we must keep up an
expectation of death, and a fear of sin. We must acknowledge
God's goodness in making our food wholesome and nourishing; I am
the Lord that healeth thee. Elisha also made a little food go a
great way. Having freely received, he freely gave. God has
promised his church, that he will abundantly bless her
provision, and satisfy her poor with bread, #Ps 132:15|; whom he
feeds, he fills; and what he blesses, comes to much. Christ's
feeding his hearers was a miracle far beyond this, but both
teach us that those who wait upon God in the way of duty, may
hope to be supplied by Divine Providence.
* Naaman's leprosy. (1-8) The cure of it. (9-14) Elisha refuses
Naaman's gifts. (15-19) Gehazi's covetousness and falsehood.
(20-27)

#1-8 Though the Syrians were idolaters, and oppressed God's
people, yet the deliverance of which Naaman had been the means,
is here ascribed to the Lord. Such is the correct language of
Scripture, while those who write common history, plainly show
that God is not in all their thoughts. No man's greatness, or
honour, can place him out of the reach of the sorest calamities
of human life: there is many a sickly, crazy body under rich and
gay clothing. Every man has some but or other, something that
blemishes and diminishes him, some allay to his grandeur, some
damp to his joy. This little maid, though only a girl, could
give an account of the famous prophet the Israelites had among
them. Children should be early told of the wondrous works of
God, that, wherever they go, they may talk of them. As became a
good servant, she desired the health and welfare of her master,
though she was a captive, a servant by force; much more should
servants by choice, seek their masters' good. Servants may be
blessings to the families where they are, by telling what they
know of the glory of God, and the honour of his prophets. Naaman
did not despise what she told, because of her meanness. It would
be well if men were as sensible of the burden of sin as they are
of bodily disease. And when they seek the blessings which the
Lord sends in answer to the prayers of his faithful people, they
will find nothing can be had, except they come as beggars for a
free gift, not as lords to demand or purchase.
#9-14 Elisha knew Naaman to be a proud man, and he would let him
know, that before the great God all men stand upon the same
level. All God's commands make trial of men's spirits,
especially those which direct a sinner how to apply for the
blessings of salvation. See in Naaman the folly of pride; a cure
will not content him, unless he be cured with pomp and parade.
He scorns to be healed, unless he be humoured. The way by which
a sinner is received and made holy, through the blood, and by
the Spirit of Christ, through faith alone in his name, does not
sufficiently humour or employ self, to please the sinner's
heart. Human wisdom thinks it can supply wiser and better
methods of cleansing. Observe, masters should be willing to hear
reason. As we should be deaf to the counsel of the ungodly,
though given by great and respected names, so we are to have our
ears open to good advice, though brought by those below us.
Wouldst thou not do any thing? When diseased sinners are content
to do any thing, to submit to any thing, to part with any thing,
for a cure, then, and not till then, is there any hope of them.
The methods for the healing of the leprosy of sin, are so plain,
that we are without excuse if we do not observe them. It is but,
Believe, and be saved; Repent, and be pardoned; Wash, and be
clean. The believer applies for salvation, not neglecting,
altering, or adding to the Saviour's directions; he is thus made
clean from guilt, while others, who neglect them, live and die
in the leprosy of sin.

#15-19 The mercy of the cure affected Naaman more than the
miracle. Those are best able to speak of the power of Divine
grace, who themselves experience it. He also shows himself
grateful to Elisha the prophet. Elijah refused any recompence,
not because he thought it unlawful, for he received presents
from others, but to show this new convert that the servants of
the God of Israel looked upon worldly wealth with a holy
contempt. The whole work was from God, in such a manner, that
the prophet would not give counsel when he had no directions
from the Lord. It is not well violently to oppose the lesser
mistakes which unite with men's first convictions; we cannot
bring men forward any faster than the Lord prepares them to
receive instruction. Yet as to us, if, in covenanting with God,
we desire to reserve any known sin, to continue to indulge
ourselves in it, that is a breach of his covenant. Those who
truly hate evil, will make conscience of abstaining from all
appearances of evil.

#20-27 Naaman, a Syrian, a courtier, a soldier, had many
servants, and we read how wise and good they were. Elisha, a
holy prophet, a man of God, has but one servant, and he proves a
base liar. The love of money, that root of all evil, was at the
bottom of Gehazi's sin. He thought to impose upon the prophet,
but soon found that the Spirit of prophecy could not be
deceived, and that it was in vain to lie to the Holy Ghost. It
is folly to presume upon sin, in hopes of secrecy. When thou
goest aside into any by-path, does not thy own conscience go
with thee? Does not the eye of God go with thee? He that covers
his sin, shall not prosper; particularly, a lying tongue is but
for a moment. All the foolish hopes and contrivances of carnal
worldlings are open before God. It is not a time to increase our
wealth, when we can only do it in such ways as are dishonourable
to God and religion, or injurious to others. Gehazi was
punished. If he will have Naaman's money, he shall have his
disease with it. What was Gehazi profited, though he gained two
talents, when thereby he lost his health, his honour, his peace,
his service, and, if repentance prevented not, his soul for
ever? Let us beware of hypocrisy and covetousness, and dread the
curse of spiritual leprosy remaining on our souls.
* The sons of the prophets enlarge their habitations, Iron made
to swim. (1-7) Elisha discloses the counsels of the Syrians.
(8-12) Syrians sent to seize Elisha. (13-23) Samaria besieged, A
famine, The king sends to slay Elisha. (24-33)

#1-7 There is that pleasantness in the converse of servants of
God, which can make those who listen to them forget the pain and
the weariness of labour. Even the sons of the prophets must not
be unwilling to labour. Let no man think an honest employment a
burden or a disgrace. And labour of the head, is as hard, and
very often harder, than labour with the hands. We ought to be
careful of that which is borrowed, as of our own, because we
must do as we would be done by. This man was so respecting the
axe-head. And to those who have an honest mind, the sorest
grievance of poverty is, not so much their own want and
disgrace, as being rendered unable to pay just debts. But the
Lord cares for his people in their smallest concerns. And God's
grace can thus raise the stony iron heart, which is sunk into
the mud of this world, and raise up affections, naturally
earthly.

#8-12 The king of Israel regarded the warnings Elisha gave him,
of danger from the Syrians, but would not heed the warnings of
danger from his sins. Such warnings are little heeded by most;
they would save themselves from death, but will not from hell.
Nothing that is done, said, or thought, by any person, in any
place, at any time, is out of God's knowledge.

#13-23 What Elisha said to his servant is spoken to all the
faithful servants of God, when without are fightings, and within
are fears. Fear not, with that fear which has torment and
amazement; for they that are with us, to protect us, are more
than they that are against us, to destroy us. The eyes of his
body were open, and with them he saw the danger. Lord, open the
eyes of our faith, that with them we may see thy protecting
hand. The clearer sight we have of the sovereignty and power of
Heaven, the less we shall fear the troubles of earth. Satan, the
god of this world, blinds men's eyes, and so deludes them unto
their own ruin; but when God enlightens their eyes, they see
themselves in the midst of their enemies, captives to Satan, and
in danger of hell, though, before, they thought their condition
good. When Elisha had the Syrians at his mercy, he made it
appear that he was influenced by Divine goodness as well as
Divine power. Let us not be overcome of evil, but overcome evil
with good. The Syrians saw it was to no purpose to try to
assault so great and so good a man.
#24-33 Learn to value plenty, and to be thankful for it; see how
contemptible money is, when in time of famine it is so freely
parted with for any thing that is eatable! The language of
Jehoram to the woman may be the language of despair. See the
word of God fulfilled; among the threatenings of God's judgments
upon Israel for their sins, this was one, that they should eat
the flesh of their own children, #De 28:53-57|. The truth and
the awful justice of God were displayed in this horrible
transaction. Alas! what miseries sin has brought upon the world!
But the foolishness of man perverts his way, and then his heart
frets against the Lord. The king swears the death of Elisha.
Wicked men will blame any one as the cause of their troubles,
rather than themselves, and will not leave their sins. If
rending the clothes, without a broken and contrite heart, would
avail, if wearing sackcloth, without being renewed in the spirit
of their mind, would serve, they would not stand out against the
Lord. May the whole word of God increase in us reverent fear and
holy hope, that we may be stedfast and immovable, always
abounding in the work of the Lord, knowing that our labour is
not in vain in the Lord.
* Elisha prophesies plenty. (1,2) The flight of the Syrian army.
(3-11) Samaria plentifully supplied. (12-20)

#1,2 Man's extremity is God's opportunity of making his own
power to be glorious: his time to appear for his people is when
their strength is gone. Unbelief is a sin by which men greatly
dishonour and displease God, and deprive themselves of the
favours he designed for them. Such will be the portion of those
that believe not the promise of eternal life; they shall see it
at a distance, but shall never taste of it. But no temporal
deliverances and mercies will in the end profit sinners, unless
they are led to repentance by the goodness of God.

#3-11 God can, when he pleases, make the stoutest heart to
tremble; and as for those who will not fear God, he can make
them fear at the shaking of a leaf. Providence ordered it, that
the lepers came as soon as the Syrians were fled. Their
consciences told them that mischief would befall them, if they
took care of themselves only. Natural humanity, and fear of
punishment, are powerful checks on the selfishness of the
ungodly. These feelings tend to preserve order and kindness in
the world; but they who have found the unsearchable riches of
Christ, will not long delay to report the good tidings to
others. From love to him, not from selfish feelings, they will
gladly share their earthly good things with their brethren.

#12-20 Here see the wants of Israel supplied in a way they
little thought of, which should encourage us to depend upon the
power and goodness of God in our greatest straits. God's promise
may be safely relied on, for no word of his shall fall to the
ground. The nobleman that questioned the truth of Elisha's word,
saw the plenty, to silence and shame his unbelief, and therein
saw his own folly; but he did not eat of the plenty he saw.
Justly do those find the world's promises fail them, who think
that the promises of God will disappoint them. Learn how deeply
God resents distrust of his power, providence, and promise: how
uncertain life is, and the enjoyments of it: how certain God's
threatenings are, and how sure to come on the guilty. May God
help us to inquire whether we are exposed to his threatenings,
or interested in his promises.
* A famine in Israel, The Shunammite obtains her land. (1-6)
Elisha consulted by Hazael, Death of Benhadad. (7-15) Jehoram's
wicked reign in Judah. (16-24) Ahaziah's wicked reign in Judah.
(25-29)

#1-6 The kindness of the good Shunammite to Elisha, was rewarded
by the care taken of her in famine. It is well to foresee an
evil, and wisdom, when we foresee it, to hide ourselves if we
lawfully may do so. When the famine was over, she returned out
of the land of the Philistines; that was no proper place for an
Israelite, any longer than there was necessity for it. Time was
when she dwelt so securely among her own people, that she had no
occasion to be spoken for to the king; but there is much
uncertainty in this life, so that things or persons may fail us
which we most depend upon, and those befriend us which we think
we shall never need. Sometimes events, small in themselves,
prove of consequence, as here; for they made the king ready to
believe Gehazi's narrative, when thus confirmed. It made him
ready to grant her request, and to support a life which was
given once and again by miracle.

#7-15 Among other changes of men's minds by affliction, it often
gives other thoughts of God's ministers, and teaches to value
the counsels and prayers of those whom they have hated and
despised. It was not in Hazael's countenance that Elisha read
what he would do, but God revealed it to him, and it fetched
tears from his eyes: the more foresight men have, the more grief
they are liable to. It is possible for a man, under the
convictions and restraints of natural conscience, to express
great abhorrence of a sin, yet afterwards to be reconciled to
it. Those that are little and low in the world, cannot imagine
how strong the temptations of power and prosperity are, which,
if ever they arrive at, they will find how deceitful their
hearts are, how much worse than they suspected. The devil ruins
men, by saying they shall certainly recover and do well, so
rocking them asleep in security. Hazael's false account was an
injury to the king, who lost the benefit of the prophet's
warning to prepare for death, and an injury to Elisha, who would
be counted a false prophet. It is not certain that Hazael
murdered his master, or if he caused his death it may have been
without any design. But he was a dissembler, and afterwards
proved a persecutor to Israel.
#16-24 A general idea is given of Jehoram's badness. His father,
no doubt, had him taught the true knowledge of the Lord, but did
ill to marry him to the daughter of Ahab; no good could come of
union with an idolatrous family.

#25-29 Names do not make natures, but it was bad for
Jehoshaphat's family to borrow names from Ahab's. Ahaziah's
relation to Ahab's family was the occasion of his wickedness and
of his fall. When men choose wives for themselves, let them
remember they are choosing mothers for their children.
Providence so ordered it, that Ahaziah might be cut off with the
house of Ahab, when the measure of their iniquity was full.
Those who partake with sinners in their sin, must expect to
partake with them in their plagues. May all the changes,
troubles, and wickedness of the world, make us more earnest to
obtain an interest in the salvation of Christ.
* Elisha sends to anoint Jehu. (1-10) Jehu and the captains.
(11-15) Joram and Ahaziah slain by Jehu. (16-29) Jezebel eaten
by dogs. (30-37)

#1-10 In these and the like events, we must acknowledge the
secret working of God, disposing men to fulfil his purposes
respecting them. Jehu was anointed king over Israel, by the
Lord's special choice. The Lord still had a remnant of his
people, and would yet preserve his worship among them. Of this
Jehu was reminded. He was commanded to destroy the house of
Ahab, and, as far as he acted in obedience to God, and upon
right principles, he needed not to regard reproach or
opposition. The murder of God's prophets is strongly noticed.
Jezebel persisted in idolatry and enmity to Jehovah and his
servants, and her iniquity was now full.

#11-15 Those who faithfully deliver the Lord's message to
sinners, have in all ages been treated as madmen. Their
judgment, speech, and conduct are contrary to those of other
men; they endure much in pursuit of objects, and are influenced
by motives, into which the others cannot enter. But above all,
the charge is brought by the worldly and ungodly of all sorts,
who are mad indeed; while the principles and practice of the
devoted servants of God, prove to be wise and reasonable. Some
faith in the word of God, seems to have animated Jehu to this
undertaking.

#16-29 Jehu was a man of eager spirit. The wisdom of God is seen
in the choice of those employed in his work. But it is not for
any man's reputation to be known by his fury. He that has rule
over his own spirit, is better than the mighty. Joram met Jehu
in the portion of Naboth. The circumstances of events are
sometimes ordered by Divine Providence to make the punishment
answer to the sin, as face answers to face in a glass. The way
of sin can never be the way of peace, #Isa 57:21|. What peace
can sinners have with God? No peace so long as sin is persisted
in; but when it is repented of and forsaken, there is peace.
Joram died as a criminal, under the sentence of the law. Ahaziah
was joined with the house of Ahab. He was one of them; he had
made himself so by sin. It is dangerous to join evil-doers; we
shall be entangled in guilt and misery by it.

#30-37 Instead of hiding herself, as one afraid of Divine
vengeance, Jezebel mocked at fear. See how a heart, hardened
against God, will brave it out to the last. There is not a surer
presage of ruin, than an unhumbled heart under humbling
providence. Let those look at Jezebel's conduct and fate, who
use arts to seduce others to commit wickedness, and to draw them
aside from the ways of truth and righteousness. Jehu called for
aid against Jezebel. When reformation-work is on foot, it is
time to ask, Who sides with it? Her attendants delivered her up.
Thus she was put to death. See the end of pride and cruelty, and
say, The Lord is righteous. When we pamper our bodies, let us
think how vile they are; shortly they will be a feast for worms
under ground, or beasts above ground. May we all flee from that
wrath which is revealed from heaven, against all ungodliness and
unrighteousness of men.
* Ahab's sons and Ahaziah's brethren put to death. (1-14) Jehu
destroys the worshippers of Baal. (15-28) Jehu follows
Jeroboam's sins. (29-36)

#1-14 In the most awful events, though attended by the basest
crimes of man, the truth and justice of God are to be noticed;
and he never did nor can command any thing unjust or
unreasonable. Jehu destroyed all that remained of the house of
Ahab; all who had been partners in his wickedness. When we think
upon the sufferings and miseries of mankind, when we look
forward to the resurrection and last judgment, and think upon
the vast number of the wicked waiting their awful sentence of
everlasting fire; when the whole sum of death and misery has
been considered, the solemn question occurs, Who slew all these?
The answer is, SIN. Shall we then harbour sin in our bosoms, and
seek for happiness from that which is the cause of all misery?

#15-28 Is thine heart right? This is a question we should often
put to ourselves. I make a fair profession, have gained a
reputation among men, but, is my heart right? Am I sincere with
God? Jehonadab owned Jehu in the work, both of revenge and of
reformation. An upright heart approves itself to God, and seeks
no more than his acceptance; but if we aim at the applause of
men, we are upon a false foundation. Whether Jehu looked any
further we cannot judge. The law of God was express, that
idolaters were to be put to death. Thus idolatry was abolished
for the present out of Israel. May we desire that it be rooted
out of our hearts.

#29-36 It is justly questionable whether Jehu acted from a good
principle, and whether he did not take some false steps in doing
it; yet no services done for God shall go unrewarded. But true
conversion is not only from gross sin, but from all sin; not
only from false gods, but from false worships. True conversion
is not only from wasteful sins, but from gainful sins; not only
from sins which hurt our worldly interests, but from those that
support and befriend them; in forsaking which is the great trial
whether we can deny ourselves and trust God. Jehu showed great
care and zeal for rooting out a false religion, but in the true
religion he cared not, took no heed to please God and do his
duty. Those that are heedless, it is to be feared, are
graceless. The people were also careless, therefore it is not
strange that in those days the Lord began to cut Israel short.
They were short in their duty to God, therefore God cut them
short in their extent, wealth, and power.
* Athaliah usurps the government of Judah, Jehoash made king.
(1-12) Athaliah put to death. (13-16) The worship of the Lord
restored. (17-21)

#1-12 Athaliah destroyed all she knew to be akin to the crown.
Jehoash, one of the king's sons, was hid. Now was the promise
made to David bound up in one life only, and yet it did not
fail. Thus to the Son of David, the Lord, according to his
promise, will secure a spiritual seed, hidden sometimes, and
unseen, but hidden in God's pavilion, and unhurt. Six years
Athaliah tyrannized. Then the king was brought forward. A child
indeed, but he had a good guardian, and, what was better, a good
God to go to. With such joy and satisfaction must the kingdom of
Christ be welcomed into our hearts, when his throne is set up
there, and Satan the usurper is cast out. Say, Let the King,
even Jesus, live, for ever live and reign in my soul, and in all
the world.
#13-16 Athaliah hastened her own destruction. She herself was
the greatest traitor, and yet was first and loudest in crying,
Treason, treason! The most guilty are commonly the most forward
to reproach others.

#17-21 King and people would cleave most firmly to each other,
when both had joined themselves to the Lord. It is well with a
people, when all the changes that pass over them help to revive,
strengthen, and advance the interests of religion among them.
Covenants are of use, both to remind us of, and bind us to, the
duties already binding on us. They immediately abolished
idolatry; and, pursuant to the covenant with one another, they
expressed mutual readiness to help each other. The people
rejoiced, and Jerusalem was quiet. The way for people to be
joyful and at peace, is to engage fully in the service of God;
for the voice of joy and thanksgiving is in the dwellings of the
righteous, but there is no peace for the wicked.
* Jehoash orders the repair of the temple. (1-16) He is slain by
his servants. (17-21)

#1-16 It is a great mercy to young people, especially to all
young men of rank, like Jehoash, to have those about them who
will instruct them to do what is right in the sight of the Lord;
and they do wisely and well for themselves, when willing to be
counselled and ruled. The temple was out of repair; Jehoash
orders the repair of the temple. The king was zealous. God
requires those who have power, to use it for the support of
religion, the redress of grievances, and repairing of decays.
The king employed the priests to manage, as most likely to be
hearty in the work. But nothing was done effectually till the
twenty-third year of his reign. Another method was therefore
taken. When public distributions are made faithfully, public
contributions will be made cheerfully. While they were getting
all they could for the repair of the temple, they did not break
in upon the stated maintenance of the priests. Let not the
servants of the temple be starved, under colour of repairing the
breaches of it. Those that were intrusted did the business
carefully and faithfully. They did not lay it out in ornaments
for the temple, till the other work was completed; hence we may
learn, in all our expenses, to prefer that which is most
needful, and, in dealing for the public, to deal as we would for
ourselves.

#17-21 Let us review the character of Jehoash, and consider what
we may learn from it. When we see what a sad conclusion there
was to so promising a beginning, it ought to make us seek into
our spiritual declinings. If we know any thing of Christ as the
foundation of our faith and hope, let us desire to know nothing
but Christ. May the work of the blessed Spirit on our souls be
manifest; may we see, feel, and be earnest, in seeking after
Jesus in all his fulness, suitableness, and grace, that our
souls may be brought over from dead works to serve the living
and true God.
* Reign of Jehoahaz. (1-9) Jehoash, king of Israel, Elisha
dying. (10-19) Elisha's death, The victories of Jehoash. (20-25)

#1-9 It was the ancient honour of Israel that they were a
praying people. Jehoahaz, their king, in his distress, besought
the Lord; applied himself for help, but not to the calves; what
help could they give him? He sought the Lord. See how swift God
is to show mercy; how ready to hear prayer; how willing to find
a reason to be gracious; else he would not look so far back as
the ancient covenant Israel had so often broken, and forfeited.
Let this invite and engage us for ever to him; and encourage
even those who have forsaken him, to return and repent; for
there is forgiveness with him, that he may be feared. And if the
Lord answer the mere cry of distress for temporal relief, much
more will he regard the prayer of faith for spiritual blessings.

#10-19 Jehoash, the king, came to Elisha, to receive his dying
counsel and blessing. It may turn much to our spiritual
advantage, to attend the sick-beds and death-beds of good men,
that we may be encouraged in religion by the living comforts
they have from it in a dying hour. Elisha assured the king of
his success; yet he must look up to God for direction and
strength; must reckon his own hands not enough, but go on, in
dependence upon Divine aid. The trembling hands of the dying
prophet, as they signified the power of God, gave this arrow
more force than the hands of the king in his full strength. By
contemning the sign, the king lost the thing signified, to the
grief of the dying prophet. It is a trouble to good men, to see
those to whom they wish well, forsake their own mercies, and to
see them lose advantages against spiritual enemies.

#20-25 God has many ways to chastise a provoking people. Trouble
comes sometimes from that point whence we least feared it. The
mention of this invasion on the death of Elisha, shows that the
removal of God's faithful prophets is a presage of coming
judgments. His dead body was a means of giving life to another
dead body. This miracle was a confirmation of his prophecies.
And it may have reference to Christ, by whose death and burial,
the grave is made a safe and happy passage to life to all
believers. Jehoash was successful against the Syrians, just as
often as he had struck the ground with the arrows, then a stop
was put to his victories. Many have repented, when too late, of
distrusts and the straitness of their desires.
* Amaziah's good reign. (1-7) Amaziah provokes Jehoash king of
Israel, and is overcome. (8-14) He is slain by conspirators.
(15-22) Wicked reign of Jeroboam II. (23-29)

#1-7 Amaziah began well, but did not go on so. It is not enough
to do that which our pious predecessors did, merely to keep up
the common usage, but we must do it as they did, from the same
principle of faith and devotion, and with the same sincerity and
resolution.

#8-14 For some time after the division of the kingdoms, Judah
suffered much from the enmity of Israel. After Asa's time, it
suffered more by the friendship of Israel, and by the alliance
made with them. Now we meet with hostility between them again.
How may a humble man smile to hear two proud and scornful men
set their wits on work, to vilify and undervalue one another!
Unholy success excites pride; pride excites contentions. The
effects of pride in others, are insufferable to those who are
proud themselves. These are the sources of trouble and sin in
private life; but when they arise between princes, they become
the misery of their whole kingdoms. Jehoash shows Amaziah the
folly of his challenge; Thine heart has lifted thee up. The root
of all sin is in the heart, thence it flows. It is not
Providence, the event, the occasion, whatever it is, that makes
men proud, secure, discontented, or the like, but their own
hearts do it.

#15-22 Amaziah survived his conqueror fifteen years. He was
slain by his own subjects. Azariah, or Uzziah, seems to have
been very young when his father was slain. Though the years of
his reign are reckoned from that event, he was not fully made
king till eleven years afterwards.

#23-29 God raised up the prophet Jonah, and by him declared the
purposes of his favour to Israel. It is a sign that God has not
cast off his people, if he continues faithful ministers among
them. Two reasons are given why God blessed them with those
victories: 1. Because the distress was very great, which made
them objects of his compassion. 2. Because the decree was not
yet gone forth for their destruction. Many prophets there had
been in Israel, but none left prophecies in writing till this
age, and their prophecies are part of the Bible. Hosea began to
prophesy in the reign of this Jeroboam. At the same time Amos
prophesied; soon after Micah, then Isaiah, in the days of Ahaz
and Hezekiah. Thus God, in the darkest and most degenerate ages
of the church, raised up some to be burning and shining lights
in it; to their own age, by their preaching and living, and a
few by their writings, to reflect light upon us in the last
times.
* Reign of Azariah, or Uzziah, king of Judah. (1-7) The latter
kings of Israel. (8-31) Jotham, king of Judah. (32-38)

#1-7 Uzziah did for the most part that which was right. It was
happy for the kingdom that a good reign was a long one.

#8-31 This history shows Israel in confusion. Though Judah was
not without troubles, yet that kingdom was happy, compared with
the state of Israel. The imperfections of true believers are
very different from the allowed wickedness of ungodly men. Such
is human nature, such are our hearts, if left to themselves,
deceitful above all things, and desperately wicked. We have
reason to be thankful for restraints, for being kept out of
temptation, and should beg of God to renew a right spirit within
us.
#32-38 Jotham showed great respect to the temple. If magistrates
cannot do all they would, for the suppressing of vice and
profaneness, let them do the more to support and advance piety
and virtue.
* Ahaz, king of Judah, His wicked reign. (1-9) Ahaz takes a
pattern from an idol's altar. (10-16) Ahaz spoils the temple.
(17-20)

#1-9 Few and evil were the days of Ahaz. Those whose hearts
condemn them, will go any where in a day of distress, rather
than to God. The sin was its own punishment. It is common for
those who bring themselves into straits by one sin, to try to
help themselves out by another.

#10-16 God's altar had hitherto been kept in its place, and in
use; but Ahaz put another in the room of it. The natural regard
of the mind of man to some sort of religion, is not easily
extinguished; but except it be regulated by the word, and by the
Spirit of God, it produces absurd superstitions, or detestable
idolatries. Or, at best, it quiets the sinner's conscience with
unmeaning ceremonies. Infidels have often been remarkable for
believing ridiculous falsehoods.

#17-20 Ahaz put contempt upon the sabbath, and thus opened a
wide inlet to all manner of sin. This he did for the king of
Assyria. When those who have had a ready passage to the house of
the Lord, turn it another way to please their neighbours, they
are going down-hill apace to ruin.
* Reign of Hoshea in Israel, The Israelites carried captives by
the Assyrians. (1-6) Captivity of the Israelites. (7-23) The
nations placed in the land of Israel. (24-41)

#1-6 When the measure of sin is filled up, the Lord will forbear
no longer. The inhabitants of Samaria must have endured great
affliction. Some of the poor Israelites were left in the land.
Those who were carried captives to a great distance, were mostly
lost among the nations.
#7-23 Though the destruction of the kingdom of the ten tribes
was but briefly related, it is in these verses largely commented
upon, and the reasons of it given. It was destruction from the
Almighty: the Assyrian was but the rod of his anger, #Isa 10:5|.
Those that bring sin into a country or family, bring a plague
into it, and will have to answer for all the mischief that
follows. And vast as the outward wickedness of the world is, the
secret sins, evil thoughts, desires, and purposes of mankind are
much greater. There are outward sins which are marked by infamy;
but ingratitude, neglect, and enmity to God, and the idolatry
and impiety which proceed therefrom, are far more malignant.
Without turning from every evil way, and keeping God's statutes,
there can be no true godliness; but this must spring from belief
of his testimony, as to wrath against all ungodliness and
unrighteousness, and his mercy in Christ Jesus.
#24-41 The terror of the Almighty will sometimes produce a
forced or feigned submission in unconverted men; like those
brought from different countries to inhabit Israel. But such
will form unworthy thoughts of God, will expect to please him by
outward forms, and will vainly try to reconcile his service with
the love of the world and the indulgence of their lusts. May
that fear of the Lord, which is the beginning of wisdom, possess
our hearts, and influence our conduct, that we may be ready for
every change. Worldly settlements are uncertain; we know not
whither we may be driven before we die, and we must soon leave
the world; but the righteous hath chosen that good part which
shall not be taken from him.
* Good reign of Hezekiah in Judah, Idolatry. (1-8) Sennacherib
invades Judah. (9-16) Rabshakeh's blasphemies. (17-37)

#1-8 Hezekiah was a true son of David. Some others did that
which was right, but not like David. Let us not suppose that
when times and men are bad, they must needs grow worse and
worse; that does not follow: after many bad kings, God raised
one up like David himself. The brazen serpent had been carefully
preserved, as a memorial of God's goodness to their fathers in
the wilderness; but it was idle and wicked to burn incense to
it. All helps to devotion, not warranted by the word of God,
interrupt the exercise of faith; they always lead to
superstition and other dangerous evils. Human nature perverts
every thing of this kind. True faith needs not such aids; the
word of God, daily thought upon and prayed over, is all the
outward help we need.

#9-16 The descent Sennacherib made upon Judah, was a great
calamity to that kingdom, by which God would try the faith of
Hezekiah, and chastise the people. The secret dislike, the
hypocrisy, and lukewarmness of numbers, require correction; such
trials purify the faith and hope of the upright, and bring them
to simple dependence on God.

#17-37 Rabshakeh tries to convince the Jews, that it was to no
purpose for them to stand it out. What confidence is this
wherein thou trustest? It were well if sinners would submit to
the force of this argument, in seeking peace with God. It is,
therefore, our wisdom to yield to him, because it is in vain to
contend with him: what confidence is that which those trust in
who stand out against him? A great deal of art there is in this
speech of Rabshakeh; but a great deal of pride, malice,
falsehood, and blasphemy. Hezekiah's nobles held their peace.
There is a time to keep silence, as well as a time to speak; and
there are those to whom to offer any thing religious or
rational, is to cast pearls before swine. Their silence made
Rabshakeh yet more proud and secure. It is often best to leave
such persons to rail and blaspheme; a decided expression of
abhorrence is the best testimony against them. The matter must
be left to the Lord, who has all hearts in his hands, committing
ourselves unto him in humble submission, believing hope, and
fervent prayer.
* Hezekiah receives an answer of peace. (1-7) Sennacherib's
letter. (8-19) His fall is prophesied. (20-34) The Assyrian army
destroyed, Sennacherib slain. (35-37)

#1-7 Hezekiah discovered deep concern at the dishonour done to
God by Rabshakeh's blasphemy. Those who speak from God to us, we
should in a particular manner desire to speak to God for us. The
great Prophet is the great Intercessor. Those are likely to
prevail with God, who lift up their hearts in prayer. Man's
extremity is God's opportunity. While his servants can speak
nothing but terror to the profane, the proud, and the
hypocritical, they have comfortable words for the discouraged
believer.

#8-19 Prayer is the never-failing resource of the tempted
Christian, whether struggling with outward difficulties or
inward foes. At the mercy-seat of his almighty Friend he opens
his heart, spreads his case, like Hezekiah, and makes his
appeal. When he can discern that the glory of God is engaged on
his side, faith gains the victory, and he rejoices that he shall
never be moved. The best pleas in prayer are taken from God's
honour.

#20-34 All Sennacherib's motions were under the Divine
cognizance. God himself undertakes to defend the city; and that
person, that place, cannot but be safe, which he undertakes to
protect. The invasion of the Assyrians probably had prevented
the land from being sown that year. The next is supposed to have
been the sabbatical year, but the Lord engaged that the produce
of the land should be sufficient for their support during those
two years. As the performance of this promise was to be after
the destruction of Sennacherib's army, it was a sign to
Hezekiah's faith, assuring him of that present deliverance, as
an earnest of the Lord's future care of the kingdom of Judah.
This the Lord would perform, not for their righteousness, but
his own glory. May our hearts be as good ground, that his word
may strike root therein, and bring forth fruit in our lives.
#35-37 That night which followed the sending of this message to
Hezekiah, the main body of their army was slain. See how weak
the mightiest men are before Almighty God. Who ever hardened
himself against Him and prospered? The king of Assyria's own
sons became his murderers. Those whose children are undutiful,
ought to consider whether they have not been so to their Father
in heaven? This history exhibits a strong proof of the good of
firm trust and confidence in God. He will afflict, but not
forsake his people. It is well when our troubles drive us to our
knees. But does it not reprove our unbelief? How unwilling are
we to rest on the declaration of Jehovah! How desirous to know
in what way he will save us! How impatient when relief is
delayed! But we must wait for the fulfilling of his word. Lord,
help our unbelief.
* Hezekiah's sickness, His recovery in answer to prayer. (1-11)
Hezekiah shows his treasures to the ambassadors from Babylon,
His death. (12-21)

#1-11 Hezekiah was sick unto death, in the same year in which
the king of Assyria besieged Jerusalem. A warning to prepare for
death was brought to Hezekiah by Isaiah. Prayer is one of the
best preparations for death, because by it we fetch in strength
and grace from God, to enable us to finish well. He wept sorely:
some gather from hence that he was unwilling to die; it is in
the nature of man to dread the separation of soul and body.
There was also something peculiar in Hezekiah's case; he was now
in the midst of his usefulness. Let Hezekiah's prayer, see #Isa
38|. interpret his tears; in that is nothing which is like his
having been under that fear of death, which has bondage or
torment. Hezekiah's piety made his sick-bed easy. "O Lord,
remember now;" he does not speak as if God needed to be put in
mind of any thing by us; nor, as if the reward might be demanded
as due; it is Christ's righteousness only that is the purchase
of mercy and grace. Hezekiah does not pray, Lord, spare me; but,
Lord, remember me; whether I live or die, let me be thine. God
always hears the prayers of the broken in heart, and will give
health, length of days, and temporal deliverances, as much and
as long as is truly good for them. Means were to be used for
Hezekiah's recovery; yet, considering to what a height the
disease was come, and how suddenly it was checked, the cure was
miraculous. It is our duty, when sick, to use such means as are
proper to help nature, else we do not trust God, but tempt him.
For the confirmation of his faith, the shadow of the sun was
carried back, and the light was continued longer than usual, in
a miraculous manner. This work of wonder shows the power of God
in heaven as well as on earth, the great notice he takes of
prayer, and the great favour he bears to his chosen.

#12-21 The king of Babylon was at this time independent of the
king of Assyria, though shortly after subdued by him. Hezekiah
showed his treasures and armour, and other proofs of his wealth
and power. This was the effect of pride and ostentation, and
departing from simple reliance on God. He also seems to have
missed the opportunity of speaking to the Chaldeans, about Him
who had wrought the miracles which excited their attention, and
of pointing out to them the absurdity and evil of idolatry. What
is more common than to show our friends our houses and
possessions? But if we do this in the pride of ours hearts, to
gain applause from men, not giving praise to God, it becomes sin
in us, as it did in Hezekiah. We may expect vexation from every
object with which we are unduly pleased. Isaiah, who had often
been Hezekiah's comforter, is now is reprover. The blessed
Spirit is both, #Joh 16:7,8|. Ministers must be both, as there
is occasion. Hezekiah allowed the justice of the sentence, and
God's goodness in the respite. Yet the prospect respecting his
family and nation must have given him many painful feelings.
Hezekiah was indeed humbled for the pride of his heart. And
blessed are the dead who die in the Lord; for they rest from
their labours, and their works do follow them.
* Wicked reign of Manasseh. (1-9) The prophetic denunciations
against Judah. (10-18) Wicked reign and death of Amon. (19-26)

#1-9 Young persons generally desire to become their own masters,
and to have early possession of riches and power. But this, for
the most part, ruins their future comfort, and causes mischief
to others. It is much happier when young persons are sheltered
under the care of parents or guardians, till age gives
experience and discretion. Though such young persons are less
indulged, they will afterwards be thankful. Manasseh wrought
much wickedness in the sight of the Lord, as if on purpose to
provoke him to anger; he did more evil than the nations whom the
Lord destroyed. Manasseh went on from bad to worse, till carried
captive to Babylon. The people were ready to comply with his
wishes, to obtain his favour and because it suited their
depraved inclinations. In the reformation of large bodies,
numbers are mere time-servers, and in temptation fall away.

#10-18 Here is the doom of Judah and Jerusalem. The words used
represent the city emptied and utterly desolate, yet not
destroyed thereby, but cleansed, and to be kept for the future
dwelling of the Jews: forsaken, yet not finally, and only as to
outward privileges, for individual believers were preserved in
that visitation. The Lord will cast off any professing people
who dishonour him by their crimes, but never will desert his
cause on earth. In the book of Chronicles we read of Manasseh's
repentance, and acceptance with God; thus we may learn not to
despair of the recovery of the greatest sinners. But let none
dare to persist in sin, presuming that they may repent and
reform when they please. There are a few instances of the
conversion of notorious sinners, that none may despair; and but
few, that none may presume.

#19-26 Amon profaned God's house with his idols; and God
suffered his house to be polluted with his blood. How
unrighteous soever they were that did it, God was righteous who
suffered it to be done. Now was a happy change from one of the
worst, to one of the best of the kings of Judah. Once more Judah
was tried with a reformation. Whether the Lord bears long with
presumptuous offenders, or speedily cuts them off in their sins,
all must perish who persist in refusing to walk in his ways.
* Josiah's good reign, His care for repairing the temple, The
book of the law found. (1-10) Josiah consults Huldah the
prophetess. (11-20)

#1-10 The different event of Josiah's early succession from that
of Manasseh, must be ascribed to the distinguishing grace of
God; yet probably the persons that trained him up were
instruments in producing this difference. His character was most
excellent. Had the people joined in the reformation as heartily
as he persevered in it, blessed effects would have followed. But
they were wicked, and had become fools in idolatry. We do not
obtain full knowledge of the state of Judah from the historical
records, unless we refer to the writings of the prophets who
lived at the time. In repairing the temple, the book of the law
was found, and brought to the king. It seems, this book of the
law was lost and missing; carelessly mislaid and neglected, as
some throw their Bibles into corners, or maliciously concealed
by some of the idolaters. God's care of the Bible plainly shows
his interest in it. Whether this was the only copy in being or
not, the things contained in it were new, both to the king and
to the high priest. No summaries, extracts, or collections out
of the Bible, can convey and preserve the knowledge of God and
his will, like the Bible itself. It was no marvel that the
people were so corrupt, when the book of the law was so scarce;
they that corrupted them, no doubt, used arts to get that book
out of their hands. The abundance of Bibles we possess
aggravates our national sins; for what greater contempt of God
can we show, than to refuse to read his word when put into our
hands, or, reading it, not to believe and obey it? By the holy
law is the knowledge of sin, and by the blessed gospel is the
knowledge of salvation. When the former is understood in its
strictness and excellence, the sinner begins to inquire, What
must I do to be saved? And the ministers of the gospel point out
to him Jesus Christ, as the end of the law for righteousness to
every one that believeth.

#11-20 The book of the law is read before the king. Those best
honour their Bibles, who study them; daily feed on that bread,
and walk by that light. Convictions of sin and wrath should put
us upon this inquiry, What shall we do to be saved? Also, what
we may expect, and must provide for. Those who are truly
apprehensive of the weight of God's wrath, cannot but be very
anxious how they may be saved. Huldah let Josiah know what
judgments God had in store for Judah and Jerusalem. The
generality of the people were hardened, and their hearts
unhumbled, but Josiah's heart was tender. This is tenderness of
heart, and thus he humbled himself before the Lord. Those who
most fear God's wrath, are least likely to feel it. Though
Josiah was mortally wounded in battle, yet he died in peace with
God, and went to glory. Whatever such persons suffer or witness,
they are gathered to the grave in peace, and shall enter into
the rest which remaineth for the people of God.
* Josiah reads the law, and renews the covenant. (1-3) He
destroys idolatry. (4-14) The reformation extended to Israel, A
passover kept. (15-24) Josiah slain by Pharaoh-nechoh. (25-30)
Wicked reigns of Jehoahaz and Jehoiakim. (31-37)

#1-3 Josiah had received a message from God, that there was no
preventing the ruin of Jerusalem, but that he should only
deliver his own soul; yet he does his duty, and leaves the event
to God. He engaged the people in the most solemn manner to
abolish idolatry, and to serve God in righteousness and true
holiness. Though most were formal or hypocritical herein, yet
much outward wickedness would be prevented, and they were
accountable to God for their own conduct.

#4-14 What abundance of wickedness in Judah and Jerusalem! One
would not have believed it possible, that in Judah, where God
was known, in Israel, where his name was great, in Salem, in
Zion, where his dwelling-place was, such abominations should be
found. Josiah had reigned eighteen years, and had himself set
the people a good example, and kept up religion according to the
Divine law; yet, when he came to search for idolatry, the depth
and extent were very great. Both common history, and the records
of God's word, teach, that all the real godliness or goodness
ever found on earth, is derived from the new-creating Spirit of
Jesus Christ.

#15-24 Josiah's zeal extended to the cities of Israel within his
reach. He carefully preserved the sepulchre of that man of God,
who came from Judah to foretell the throwing down of Jeroboam's
altar. When they had cleared the country of the old leaven of
idolatry, then they applied themselves to the keeping of the
feast. There was not holden such a passover in any of the
foregoing reigns. The revival of a long-neglected ordinance,
filled them with holy joy; and God recompensed their zeal in
destroying idolatry with uncommon tokens of his presence and
favour. We have reason to think that during the remainder of
Josiah's reign, religion flourished.

#25-30 Upon reading these verses, we must say, Lord, though thy
righteousness be as the great mountains, evident, plainly to be
seen, and past dispute; yet thy judgments are a great deep,
unfathomable, and past finding out. The reforming king is cut
off in the midst of his usefulness, in mercy to him, that he
might not see the evil coming upon his kingdom: but in wrath to
his people, for his death was an inlet to their desolations.
#31-37 After Josiah was laid in his grave, one trouble came on
another, till, in twenty-two years, Jerusalem was destroyed. The
wicked perished in great numbers, the remnant were purified, and
Josiah's reformation had raised up some to join the few who were
the precious seed of their future church and nation. A little
time, and slender abilities, often suffice to undo the good
which pious men have, for a course of years, been labouring to
effect. But, blessed be God, the good work which he begins by
his regenerating Spirit, cannot be done away, but withstands all
changes and temptations.
* Jehoiakim subdued by Nebuchadnezzar. (1-7) Jehoiachin captive
in Babylon. (8-20)

#1-7 If Jehoiakim had served the Lord, he had not been servant
to Nebuchadnezzar. If he had been content with his servitude,
and true to his word, his condition had been no worse; but,
rebelling against Babylon, he plunged himself into more trouble.
See what need nations have to lament the sins of their fathers,
lest they smart for them. Threatenings will be fulfilled as
certainly as promises, if the sinner's repentance prevent not.

#8-20 Jehoiachin reigned but three months, yet long enough to
show that he justly smarted for his fathers' sins, for he trod
in their steps. His uncle was intrusted with the government.
This Zedekiah was the last of the kings of Judah. Though the
judgments of God upon the three kings before him might have
warned him, he did that which was evil, like them. When those
intrusted with the counsels of a nation act unwisely, and
against their true interest, we ought to notice the displeasure
of God in it. It is for the sins of a people that God hides from
them the things that belong to the public peace. And in
fulfilling the secret purposes of his justice, the Lord needs
only leave men to the blindness of their own minds, or to the
lusts of their own hearts. The gradual approach of Divine
judgments affords sinners space for repentance, and believers
leisure to prepare for meeting the calamity, while it shows the
obstinacy of those who will not forsake their sins.
* Jerusalem besieged, Zedekiah taken. (1-7) The temple burnt,
The people carried into captivity. (8-21) The rest of the Jews
flee into Egypt, Evil-merodach relieves the captivity of
Jehoiachin. (22-30)

#1-7 Jerusalem was so fortified, that it could not be taken till
famine rendered the besieged unable to resist. In the prophecy
and Lamentations of Jeremiah, we find more of this event; here
it suffices to say, that the impiety and misery of the besieged
were very great. At length the city was taken by storm. The
king, his family, and his great men escaped in the night, by
secret passages. But those deceive themselves who think to
escape God's judgments, as much as those who think to brave
them. By what befell Zedekiah, two prophecies, which seemed to
contradict each other, were both fulfilled. Jeremiah prophesied
that Zedekiah should be brought to Babylon, #Jer 32:5; 34:3|;
Ezekiel, that he should not see Babylon, #Eze 12:13|. He was
brought thither, but his eyes being put out, he did not see it.

#8-21 The city and temple were burnt, and, it is probable, the
ark in it. By this, God showed how little he cares for the
outward pomp of his worship, when the life and power of religion
are neglected. The walls of Jerusalem were thrown down, and the
people carried captive to Babylon. The vessels of the temple
were carried away. When the things signified were sinned away,
what should the signs stand there for? It was righteous with God
to deprive those of the benefit of his worship, who had
preferred false worships before it; those that would have many
altars, now shall have none. As the Lord spared not the angels
that sinned, as he doomed the whole race of fallen men to the
grave, and all unbelievers to hell, and as he spared not his own
Son, but delivered him up for us all, we need not wonder at any
miseries he may bring upon guilty nations, churches, or persons.
#22-30 The king of Babylon appointed Gedaliah to be the governor
and protector of the Jews left in their land. But the things of
their peace were so hidden from their eyes, that they knew not
when they were well off. Ishmael basely slew him and all his
friends, and, against the counsel of Jeremiah, the rest went to
Egypt. Thus was a full end made of them by their own folly and
disobedience; see Jeremiah chap. 40 to 45. Jehoiachin was
released out of prison, where he had been kept 37 years. Let
none say that they shall never see good again, because they have
long seen little but evil: the most miserable know not what turn
Providence may yet give to their affairs, nor what comforts they
are reserved for, according to the days wherein they have been
afflicted. Even in this world the Saviour brings a release from
bondage to the distressed sinner who seeks him, bestowing
foretastes of the pleasures which are at his right hand for
evermore. Sin alone can hurt us; Jesus alone can do good to
sinners.
** The books of Chronicles are, in a great measure, repetitions
of what is in the books of Samuel and of the Kings, yet there
are some excellent useful things in them which we find not
elsewhere. The FIRST BOOK traces the rise of the Jewish people
from Adam, and afterward gives an account of the reign of David.
In the SECOND BOOK the narrative is continued, and relates the
progress and end of the kingdom of Judah; also it notices the
return of the Jews from the Babylonish captivity. Jerome says,
that whoever supposes himself to have knowledge of the
Scriptures without being acquainted with the books of
Chronicles, deceives himself. Historical facts passed over
elsewhere, names, and the connection of passages are to be found
here, and many questions concerning the gospel are explained.

* Genealogies, Adam to Abraham. (1-27) The descendants of
Abraham. (28-54)

#1-27 This chapter, and many that follow, repeat the
genealogies, or lists of fathers and children in the Bible
history, and put them together, with many added. When compared
with other places, there are some differences found; yet we must
not therefore stumble at the word, but bless God that the things
necessary to salvation are plain enough. The original of the
Jewish nation is here traced from the first man that God
created, and is thereby distinguished from the obscure,
fabulous, and absurd origins assigned to other nations. But the
nations now are all so mingled with one another, that no one
nation, nor the greatest part of any, is descended entirely from
any of these fountains. Only this we are sure of, that God
has created of one blood all nations of men; they are
all descended from one Adam, one Noah. Have we not all one
father? Has not one God created us? #Mal 2:10|.
#28-54 The genealogy is from hence confined to the posterity of
Abraham. Let us take occasion from reading these lists of names,
to think of the multitudes that have gone through this world,
have done their parts in it, and then quitted it. As one
generation, even of sinful men, passes away, another comes. #Ec
1:4; Nu 32:14|, and will do so while the earth remains. Short is
our passage through time into eternity. May we be distinguished
as the Lord's people.
* Genealogies.

- We are now come to the register of the children of Israel,
that distinguished people, who were to dwell alone, and not be
reckoned among the nations. But now, in Christ, all are welcome
to his salvation who come to him; all have equal privileges
according to their faith in him, their love and devotedness to
him. All that is truly valuable consists in the favour, peace,
and image of God, and a life spent to his glory, in promoting
the welfare of our fellow-creatures.
* Genealogies.

- Of all the families of Israel, none were so illustrious as the
family of David: here we have a full account of it. From this
family, as concerning the flesh, Christ came. The attentive
observer will perceive that the children of the righteous enjoy
many advantages.
* Genealogies.

- In this chapter we have a further account of Judah, the most
numerous and most famous of all the tribes; also an account of
Simeon. The most remarkable person in this chapter is Jabez. We
are not told upon what account Jabez was more honourable than
his brethren; but we find that he was a praying man. The way to
be truly great, is to seek to do God's will, and to pray
earnestly. Here is the prayer he made. Jabez prayed to the
living and true God, who alone can hear and answer prayer; and,
in prayer he regarded him as a God in covenant with his people.
He does not express his promise, but leaves it to be understood;
he was afraid to promise in his own strength, and resolved to
devote himself entirely to God. Lord, if thou wilt bless me and
keep me, do what thou wilt with me; I will be at thy command and
disposal for ever. As the text reads it, this was the language
of a most ardent and affectionate desire, Oh that thou wouldest
bless me! Four things Jabez prayed for. 1. That God would bless
him indeed. Spiritual blessings are the best blessings: God's
blessings are real things, and produce real effects. 2. That He
would enlarge his coast. That God would enlarge our hearts, and
so enlarge our portion in himself, and in the heavenly Canaan,
ought to be our desire and prayer. 3. That God's hand might be
with him. God's hand with us, to lead us, protect us, strengthen
us, and to work all our works in us and for us, is a hand
all-sufficient for us. 4. That he would keep him from evil, the
evil of sin, the evil of trouble, all the evil designs of his
enemies, that they might not hurt, nor make him a Jabez indeed,
a man of sorrow. God granted that which he requested. God is
ever ready to hear prayer: his ear is not now heavy.
* Genealogies.

- This chapter gives some account of the two tribes and a half
seated on the east side of Jordan. They were made captives by
the king of Assyria, because they had forsaken the Lord. Only
two things are here recorded concerning these tribes. 1. They
all shared in a victory. Happy is that people who live in
harmony together, who assist each other against the common
enemies of their souls, trusting in the Lord, and calling upon
him. 2. They shared in captivity. They would have the best land,
not considering that it lay most exposed. The desire of earthly
objects draws to a distance from God's ordinances, and prepares
men for destruction.
* Genealogies.

- We have an account of Levi in this chapter. The priests and
Levites were more concerned than any other Israelites, to
preserve their descent clear, and to be able to prove it;
because all the honours and privileges of their office depended
upon their descent. Now, the Spirit of God calls ministers to
their work, without any limit as to the families they came from;
and then, as now, though believers and ministers may be very
useful to the church, none but our great High Priest can make
atonement for sin, nor can any be accepted but through his
atonement.
* Genealogies.

- Here is no account either of Zebulun or Dan. We can assign no
reason why they only should be omitted; but it is the disgrace
of the tribe of Dan, that idolatry began in that colony which
fixed in Laish, and called it Dan, #Jud 18| and there one of the
golden calves was set up by Jeroboam. Dan is omitted, #Re 7|.
Men become abominable when they forsake the worship of the true
God, for any creature object.
* Genealogies.

- Here is a larger list of Benjamin's tribe. We may suppose that
many things in these genealogies, which to us seem difficult,
abrupt, and perplexed, were plain and easy at that time, and
fully answered the intention for which they were published. Many
great and mighty nations then were in being upon earth, and many
illustrious men, whose names are now wholly forgotten; while the
names of multitudes of the Israel of God are here kept in
everlasting remembrance. The memory of the just is blessed.
* Genealogies.

- This chapter expresses that one end of recording all these
genealogies was, to direct the Jews, when they returned out of
captivity, with whom to unite, and where to reside. Here is an
account of the good state into which the affairs of religion
were put, on the return from Babylon. Every one knew his charge.
Work is likely to be done well when every one knows the duty of
his place, and makes a business of it. God is the God of order.
Thus was the temple a figure of the heavenly one, where they
rest not day nor night from praising God, #Re 4:8|. Blessed be
His name, believers there shall, not in turn, but all together,
without interruption, praise him night and day: may the Lord
make each of us fit for the inheritance of the saints in light.
* The death of Saul.

- The design chiefly in view in these books of the Chronicles,
appears to be to preserve the records of the house of David.
Therefore the writer repeats not the history of Saul's reign,
but only of his death, by which a way was made for David to the
throne. And from the ruin of Saul, we may learn, 1. That the sin
of sinners will certainly find them out, sooner or later; Saul
died for his transgression. 2. That no man's greatness can
exempt him from the judgments of God. 3. Disobedience is a
killing thing. Saul died for not keeping the word of the Lord.
May we be delivered from unbelief, impatience, and despair. By
waiting on the Lord we shall obtain a kingdom that cannot be
moved.
* David raised to the throne. (1-9) A list of David's mighty
men. (10-47)

#1-9 David was brought to possess the throne of Israel after he
had reigned seven years in Hebron, over Judah only. God's
counsels will be fulfilled at last, whatever difficulties lie in
the way. The way to be truly great, is to be really useful, to
devote all our talents to the Lord.

#10-47 An account is given of David's worthies, the great men
who served him. Yet David reckoned his success, not as from the
mighty men that were with him, but from the mighty God, whose
presence is all in all. In strengthening him, they strengthened
themselves and their own interest, for his advancement was
theirs. We shall gain by what we do in our places for the
support of the kingdom of the Son of David; and those that are
faithful to Him, shall find their names registered much more to
their honour, than these are in the records of fame.
* Those who came to David at Ziklag. (1-22) Those who came to
Hebron. (23-40)

#1-22 Here is an account of those who appeared and acted as
David's friends, while he was persecuted. No difficulties or
dangers should keep the sinner from coming to the Saviour, nor
drive the believer from the path of duty. Those who break
through, and overcome in these attempts, will find abundant
recompence. From the words of Amasai we may learn how to testify
our affection and allegiance to the Lord Jesus; his we must be
throughly; on his side we must be forward to appear and act. If
we are under the influence of the Spirit, we shall desire to
have our lot among them, and to declare ourselves on their side;
if in faith and love we embrace the cause of Christ, he will
receive, employ, and advance us.
#23-40 When the throne of Christ is set up in a soul, there is,
or ought to be, great joy in that soul; and provision is made,
not as here, for a few days, but for the whole life, and for
eternity. Happy are those who wisely perceive it to be their
duty and interest, to submit to the Saviour Jesus Christ, the
Son of David; who renounce for his sake all that is not
consistent; whose earnest endeavours to do good are directed by
the wisdom that God giveth, through acquaintance with his word,
experience, and observation. If any man lack this wisdom, let
him ask it of God, who giveth to all men liberally, and
upbraideth not, and it shall be given him.
* David consults about the ark. (1-5) The removal of the ark.
(6-14)

#1-5 David said not, What magnificent thing shall I do now? or,
What pleasant thing? but, What pious thing? that he might have
the comfort and benefit of that sacred oracle. Let us bring the
ark to us, that it may be a blessing to us. Those who honour
God, profit themselves. It is the wisdom of those setting out in
the world, to take God's ark with them. Those are likely to go
on in the favour of God, who begin in the fear of God.

#6-14 Let the sin of Uzza warn all to take heed of presumption,
rashness, and irreverence, in dealing with holy things; and let
none think that a good design will justify a bad action. Let the
punishment of Uzza teach us not to dare to trifle with God in
our approaches to him; yet let us, through Christ, come boldly
to the throne of grace. If the gospel be to some a savour of
death unto death, as the ark was to Uzza, yet let us receive it
in the love of it, and it will be to us a savour of life unto
life.
* David's victories.

- In this chapter we have an account of, 1. David's kingdom
established. 2. His family built up. 3. His enemies defeated.
This is repeated from #2Sa 5|. Let the fame of David be looked
upon as a type and figure of the exalted honour of the Son of
David.
* Preparations for the removal of the ark. (1-24) The removal of
the ark. (25-29)

#1-24 Wise and good men may be guilty of oversights, which they
will correct, as soon as they are aware of them. David does not
try to justify what had been done amiss, nor to lay the blame on
others; but he owns himself guilty, with others, of not seeking
God in due order

#25-29 It is good to notice the assistance of Divine Providence,
even in things which fall within the compass of our natural
powers; if God did not help us, we could not stir a step. If we
do our religious duties in any degree aright, we must own it was
God that helped us; had we been left to ourselves, we should
have been guilty of some fatal errors. And every thing in which
we engage, must be done in dependence on the mercy of God
through the sacrifice of the Redeemer.
* The solemnity with which the ark was fixed. (1-6) David's
psalm of praise. (7-36) Setting in order the worship of God.
(37-43)

#1-6 Though God's word and ordinances may be clouded and
eclipsed for a time, they shall shine out of obscurity. This was
but a tent, a humble dwelling, yet this was the tabernacle which
David, in his psalms, often speaks of with so much affection.
David showed himself generous to his subjects, as he had found
God gracious to him. Those whose hearts are enlarged with holy
joy, should show it by being open-handed.

#7-36 Let God be glorified in our praises. Let others be edified
and taught, that strangers to him may be led to adore him. Let
us ourselves triumph and trust in God. Those that give glory to
God's name are allowed to glory in it. Let the everlasting
covenant be the great matter of our joy and praise. Be ye mindful
of his covenant. Let god's former mercies to his people of old,
be remembered by us with thankfulness to him. Show forth from day
to day his salvation, his promised salvation by Christ. We have
reason to celebrate that from day to day; for we daily receive
the benefit, and it is a subject that can never be exhausted. In
the midst of praises, we must not forget to pray for the
servants of God in distress.
#37-43 The worship of God ought to be the work of every day.
David put it into order. At Jerusalem, where the ark was, Asaph
and his brethren were to minister before the ark continually,
with songs of praise. No sacrifices were offered there, nor
incense burnt, because the altars were not there; but David's
prayers were directed as incense, and the lifting up of his
hands as the evening sacrifice. So early did spiritual worship
take place of ceremonial. Yet the ceremonial worship, being of
Divine institution, must by no means be omitted; therefore at
Gibeon, at the altars, the priests attended; for their work was
to sacrifice and burn incense; and that they did continually,
morning and evening, according to the law of Moses. As the
ceremonies were types of the mediation of Christ, the observance
of them was of great consequence. The attendance of his
appointed ministers is right in itself, and encourages the
people.
* David's purposes; God's gracious promises.

- This chapter is the same as #2Sa 7|. See what is there said
upon it. It is very observable that what in Samuel is said to
be, "for thy word's sake," is here said to be, "for thy
servant's sake," ver. #19|. Jesus Christ is both the Word of
God, #Re 19:13|, and the Servant of God, #Isa 42:1|; and it is
for his sake, upon account of his mediation, that the promises
are made good to all believers; it is in him, that they are yea
and amen. For His sake it is done, for his sake it is made
known; to him we owe all this greatness, from him we are to
expect all these great things. They are the unsearchable riches
of Christ, which, if by faith we see in themselves, and see in
the Lord Jesus, we cannot but magnify as the only true
greatness, and speak honourably of them. For this blessedness
may we look amidst the trials of life, and when we feel the hand
of death upon us; and seek it for our children after us.
* David's victories.

- This chapter is the same as #2Sa 8|. Our good fight of faith,
under the Captain of our salvation, will end in everlasting
triumph and peace. The happiness of Israel, through David's
victories, and just government, faintly shadowed forth the
happiness of the redeemed in the realms above.
* David's wars.

- The history is here repeated which we read #2Sa 10|. The only
safety of sinners consists in submitting to the Lord, seeking
peace with him, and becoming his servants. Let us assist each
other in a good cause; but let us fear lest, while made
instruments of good to others, we should come short of
salvation, through unbelief and sin.
* David's wars.

- Though the Lord will severely correct the sins of his
believing people, he will not leave them in the hands of their
enemies. His assistance will overcome all advantages of number
and strength of those that defy his Israel. All that trust in
Christ, shall be made more than conquerors through him that
loveth them.
* David's numbering the people.

- No mention is made in this book of David's sin in the matter
of Uriah, neither of the troubles that followed it: they had no
needful connection with the subjects here noted. But David's sin,
in numbering the people, is related: in the atonement made for
that sin, there was notice of the place on which the temple
should be built. The command to David to build an altar, was a
blessed token of reconciliation. God testified his acceptance of
David's offerings on this altar. Thus Christ was made sin, and a
curse for us; it pleased the Lord to bruise him, that through
him, God might be to us, not a consuming Fire, but a reconciled
God. It is good to continue attendance on those ordinances in
which we have experienced the tokens of God's presence, and have
found that he is with us of a truth. Here God graciously met me,
therefore I will still expect to meet him.
* David's preparations for the temple. (1-5) David's
instructions to Solomon. (6-16) The prices commanded to assist.
(17-19)

#1-5 On occasion of the terrible judgment inflicted on Israel
for the sin of David, God pointed out the place where he would
have the temple built; upon which, David was excited to make
preparations for the great work. David must not build, but he
would do all he could; he prepared abundantly before his death.
What our hands find to do for God, and our souls, and those
round us, let us do it with all our might, before our death; for
after death there is no device nor working. And when the Lord
refuses to employ us in those services which we desired, we must
not be discouraged or idle, but do what we can, though in a
humbler sphere.

#6-16 David gives Solomon the reason why he should build the
temple. Because God named him. Nothing is more powerful to
engage us in any service for God, than to know that we are
appointed thereto. Because he would have leisure and opportunity
to do it. He should have peace and quietness. Where God gives
rest, he expects work. Because God had promised to establish his
kingdom. God's gracious promises should quicken and strengthen
our religious service. David delivered to Solomon an account of
the vast preparations he had made for this building; not from
pride and vain-glory, but to encourage Solomon to engage
cheerfully in the great work. He must not think, by building the
temple, to purchase a dispensation to sin; on the contrary, his
doing that would not be accepted, if he did not take heed to
fulfil the statutes of the Lord. In our spiritual work, as well
as in our spiritual warfare, we have need of courage and
resolution.

#17-19 Whatever is done towards rendering the word of God
generally known and attended to, is like bringing a stone, or an
ingot of gold, towards erecting the temple. This should
encourage us when we grieve that we do not see more fruit of our
labours; much good may appear after our death, which we never
thought of. Let us not then be weary of well doing. The work is
in the hands of the Prince of peace. As he, the Author and
Finisher of the work, is pleased to employ us as his
instruments, let us arise and be doing, encouraging and helping
one another; working by his rule, after his example, in
dependence on his grace, assured that he will be with us, and
that our labour shall not be in vain in the Lord.
* David declares Solomon his successor. (1-23) The office of the
Levites. (24-32)

#1-23 David, having given charge concerning the building of the
temple, settles the method of the temple service, and orders the
officers of it. When those of the same family were employed
together, it would engage them to love and assist one another.
#24-32 Now the people of Israel were so many, there should be
more employed in the temple service, that every Israelite who
brought an offering might find a Levite ready to help him. When
more work is to be done, it is pity but there should be more
workmen. A new heart, a spiritual mind, which delights greatly
in God's commandments, and can find a refreshing feast in his
ordinances, forms the great distinction between the true
Christian and all other men in the world. To the spiritual man
every service will yield satisfaction. He will be ever abounding
in the work of the Lord; being never so happy as when employed
for such a good Master, in so pleasant a service. He will not
regard whether he is called to take the lead, or to keep the
charge of others who are placed over him. May we seek and serve
the Lord uprightly, and leave all the rest to his disposal, by
faith in his word.
* The divisions of the priests and Levites.

- When every one has, knows, and keeps his place and work, the
more there are the better. In the mystical body of Christ, every
member has its use, for the good of the whole. Christ is High
Priest over the house of God, to whom all believers, being made
priests, are to be in subjection. In Christ, no difference is
made between bond and free, elder and younger. The younger
brethren, if faithful and sincere, shall be no less acceptable
to Christ than the fathers. May we all be children of the Lord,
fitted to sing his praises for ever in his temple above.
* The singers and musicians.

- David put those in order who were appointed to be singers and
musicians in the temple. To prophesy, in this place, means
praising God with great earnestness and devout affections, under
the influences of the Holy Spirit. In raising these affections,
poetry and music were employed. If the Spirit of God do not put
life and fervour into our devotions, they will, however ordered,
be a lifeless, worthless form.
* The offices of the Levites.

- The porters and treasurers of the temple, had occasion for
strength and valour to oppose those who wrongly attempted to
enter the sanctuary, and to guard the sacred treasures. Much was
expended daily upon the altar; flour, wine, oil, salt, fuel,
beside the lamps; quantities of these were kept beforehand,
besides the sacred vestments and utensils. These were the
treasures of the house of God. These treasures typified the
plenty there is in our heavenly Father's house, enough and to
spare. From those sacred treasuries, the unsearchable riches of
Christ, all our wants are supplied; and receiving from his
fulness, we must give him the glory, and endeavour to dispose of
our abilities and substance according to his will. We have an
account of those employed as officers and judges. The magistracy
is an ordinance of God for the good of the church, as truly as
the ministry, and must not be neglected. None of the Levites who
were employed in the service of the sanctuary, none of the
singers or porters, were concerned in this outward business; one
duty was enough to engage the whole man. Wisdom, courage,
strength of faith, holy affections, and constancy of mind in
doing our duty, are requisite or useful for every station.
* David's military force. (1-15) Princes and officers. (16-34)

#1-15 In the kingdoms of this world readiness for war forms a
security for peace; in like manner, nothing so much encourages
Satan's assaults as to be unwatchful. So long as we stand armed
with the whole armour of God, in the exercise of faith, and
preparation of heart for the conflict, we shall certainly be
safe, and probably enjoy inward peace.

#16-34 The officers of the court, or the rulers of the king's
substance, had the oversight and charge of the king's tillage,
his vineyards, his herds, his flocks, which formed the wealth of
eastern kings. Much of the wisdom of princes is seen in the
choice of their ministry, and common persons show it in the
choice of their advisers. David, though he had all these about
him, preferred the word of God before them all. Thy testimonies
are my delight and my counsellors.
* David exhorts the people to the fear of the Lord. (1-10) He
gives instructions for the temple. (11-21)

#1-10 During David's last sickness, many chief priests and
Levites were at Jerusalem. Finding himself able, David spoke of
his purpose to build a temple for God, and of God's disallowing
that purpose. He opened to them God's gracious purposes
concerning Solomon. David charged them to cleave stedfastly to
God and their duty. We cannot do our work as we should, unless
we put on resolution, and fetch in strength from Divine grace.
Religion or piety has two distinct parts. The first is knowledge
of God, the second is worship of God. David says, Know thou the
God of thy father, and serve him with a perfect heart and a
willing mind. God is made known by his works and word.
Revelation alone shows the whole character of God, in his
providence, his holy law, his condemnation of sinners, his
blessed gospel, and the ministration of the Spirit to all true
believers. The natural man cannot receive this knowledge of God.
But thus we learn the value of the Saviour's atonement, and of
the sanctification of the Holy Spirit, and are influenced to
walk in all his commandments. It brings a sinner to his proper
place at the foot of the cross, as a poor, guilty, helpless
worm, deserving wrath, yet expecting every thing needful from
the free mercy and grace of God our Father, and the Lord Jesus
Christ. Having been forgiven much, the pardoned sinner learns to
love much.

#11-21 The temple must be a sacred thing, and a type of Christ;
it must be framed by Divine teaching. Christ is the true temple,
the church is the gospel temple, and heaven the everlasting
temple; all are framed according to the Divine counsels, and the
plan laid in the Divine wisdom, ordained before the world, for
God's glory and our good. David gave this pattern to Solomon,
that he might go by rule. Materials were provided for the most
costly utensils of the temple. Directions were given which way
to look for help in this great undertaking. Be not dismayed; God
will help thee, and thou must look up to him in the first place.
We may be sure that God, who owned our fathers, and carried them
through the services of their day, will, in like manner, never
leave us, while he has any work to do in us, or by us. Good work
is likely to go on, when all concerned are hearty in furthering
it. Let us hope in God's mercy; if we seek him, he will be found
of us.
* David induces the princes and people to offer willingly. (1-9)
His thanksgiving and prayer. (10-19) Solomon enthroned. (20-25)
David's reign and death. (26-30)

#1-9 What is done in works of piety and charity, should be done
willingly, not by constraint; for God loves a cheerful giver.
David set a good example. This David offered, not from
constraint, or for show; but because he had set his affection to
the house of God, and thought he could never do enough towards
promoting that good work. Those who would draw others to good,
must lead the way themselves.

#10-19 We cannot form a right idea of the magnificence of the
temple, and the buildings around it, about which such quantities
of gold and silver were employed. But the unsearchable riches of
Christ exceed the splendour of the temple, infinitely more than
that surpassed the meanest cottage on earth. Instead of boasting
of these large oblations, David gave solemn thanks to the Lord.
All they gave for the Lord's temple was his own; if they
attempted to keep it, death would soon have removed them from
it. The only use they could make of it to their real advantage,
was, to consecrate it to the service of Him who gave it.
#20-25 This great assembly joined with David in adoring God.
Whoever is the mouth of the congregation, those only have the
benefit who join him, not by bowing down the head, so much as by
lifting up the soul. Solomon sat on the throne of the Lord.
Solomon's kingdom typified the kingdom of the Messiah, whose
throne is the throne of the Lord.

#26-30 When we read the second book of Samuel, we could scarcely
have expected to behold David appear so illustrious in his
closing scene. But his repentance had been as remarkable as his
sin; and his conduct during his afflictions, and towards the end
of his life, appears to have had a good effect on his subjects.
Blessed be God, even the chief of sinners may hope for a
glorious departure, when brought to repent and flee for refuge
to the Saviour's atoning blood. Let us mark the difference
between the spirit and character of the man after God's own
heart, living and dying, and those of worthless professors, who
resemble him in nothing but their sins, and who wickedly try to
excuse their crimes by his sins. Let us watch and pray, lest we
be overcome by temptation, and overtaken by sin, to the
dishonour of God, and the wounding of our own consciences. When
we feel that we have offended, let us follow David's example of
repentance and patience, looking for a glorious resurrection,
through our Lord Jesus Christ.
* Solomon's choice of wisdom, His strength and wealth.

- SOLOMON began his reign with a pious, public visit to God's
altar. Those that pursue present things most eagerly, are likely
to be disappointed; while those that refer themselves to the
providence of God, if they have not the most, have the most
comfort. Those that make this world their end, come short of the
other, and are disappointed in this also; but those that make
the other world their end, shall not only obtain that, and full
satisfaction in it, but shall have as much of this world as is
good for them, in their way. Let us then be contented, without
those great things which men generally covet, but which commonly
prove fatal snares to the soul.
* Solomon's message to Huram respecting the temple, His treaty
with Huram.

- Solomon informs Huram of the particular services to be
performed in the temple. The mysteries of the true religion,
unlike those of the Gentile superstitions, sought not
concealment. Solomon endeavoured to possess Huram with great and
high thoughts of the God of Israel. We should not be afraid or
ashamed to embrace every opportunity to speak of God, and to
impress others with a deep sense of the importance of his favour
and service. Now that the people of Israel kept close to the law
and worship of God, the neighbouring nations were willing to be
taught by them in the true religion, as the Israelites had been
willing in the days of their apostasy, to be infected with the
idolatries and superstitions of their neighbours. A wise and
pious king is an evidence of the Lord's special love for his
people. How great then was God's love to his believing people,
in giving his only-begotten Son to be their Prince and their
Saviour.
* The building of the temple.

- There is a more particular account of the building of the
temple in #1Ki 6|. It must be in the place David had prepared,
not only which he had purchased, but which he had fixed on by
Divine direction. Full instructions enable us to go about our
work with certainty and to proceed therein with comfort. Blessed
be God, the Scriptures are enough to render the man of God
thoroughly furnished for every good work. Let us search the
Scriptures daily, beseeching the Lord to enable us to
understand, believe, and obey his word, that our work and our
way may be made plain, and that all may be begun, continued, and
ended in him. Beholding God, in Christ, his true Temple, more
glorious than that of Solomon's, may we become a spiritual
house, a habitation of God through the Spirit.
* The furniture of the temple.

- Here is a further account of the furniture of God's house.
Both without doors and within, there was that which typified the
grace of the gospel, and shadowed out good things to come, of
which the substance is Christ. There was the brazen altar. The
making of this was not mentioned in the book of Kings. On this
all the sacrifices were offered, and it sanctified the gift. The
people who worshipped in the courts might see the sacrifices
burned. They might thus be led to consider the great Sacrifice,
to be offered in the fulness of time, to take away sin, and put
an end to death, which the blood of bulls and goats could not
possibly do. And, with the smoke of the sacrifices, their hearts
might ascend to heaven, in holy desires towards God and his
favour. In all our devotions we must keep the eye of faith fixed
upon Christ. The furniture of the temple, compared with that of
the tabernacle, showed that God's church would be enlarged, and
his worshippers multiplied. Blessed be God, there is enough in
Christ for all.
* The ark placed in the temple. (1-10) The temple filled with
glory. (11-14)

#1-10 The ark was a type of Christ, and, as such, a token of the
presence of God. That gracious promise, Lo, I am with you alway,
even unto the end of the world, does, in effect, bring the ark
into our religious assemblies, if we by faith and prayer plead
that promise; and this we should be most earnest for. When
Christ is formed in a soul, the law written in the heart, the
ark of the covenant settled there, so that it becomes the temple
of the Holy Ghost, there is true satisfaction in that soul.

#11-14 God took possession of the temple; he filled it with a
cloud. Thus he signified his acceptance of this temple, to be
the same to him that the tabernacle of Moses was, and assured
his people that he would be the same in it. Would we have God
dwell in our hearts, we must leave room for him; every thing
else must give way. The Word was made flesh; and when he comes
to his temple, like a refiner's fire, who may abide the day of
his coming? May he prepare us for that day.
* Solomon's prayer at the dedication of the temple.

- The order of Solomon's prayer is to be observed. First and
chiefly, he prays for repentance and forgiveness, which is the
chief blessing, and the only solid foundation of other mercies:
he then prays for temporal mercies; thereby teaching us what
things to mind and desire most in our prayers. This also Christ
hath taught us in his perfect pattern and form of prayer, where
there is but one prayer for outward, and all the rest are for
spiritual blessings. The temple typified the human nature of
Christ, in whom dwelleth all the fulness of the Godhead bodily.
The ark typified his obedience and sufferings, by which
repenting sinners have access to a reconciled God, and communion
with him. Jehovah has made our nature his resting-place for
ever, in the person of Emmanuel, and through him he dwells with,
and delights in his church of redeemed sinners. May our hearts
become his resting-place; may Christ dwell therein by faith,
consecrating them as his temples, and shedding abroad his love
therein. May the Father look upon us in and through his
Anointed; and may he remember and bless us in all things,
according to his mercy to sinners, in and through Christ.
* God's answer to Solomon's prayer.

- God gave a gracious answer to Solomon's prayer. The mercies of
God to sinners are made known in a manner well suited to impress
all who receive them, with his majesty and holiness. The people
worshipped and praised God. When he manifests himself as a
consuming Fire to sinners, his people can rejoice in him as
their Light. Nay, they had reason to say, that God was good in
this. It is of the Lord's mercies we are not consumed, but the
sacrifice in our stead, for which we should be very thankful.
And whoever beholds with true faith, the Saviour agonizing and
dying for man's sin, will, by that view, find his godly sorrow
enlarged, his hatred of sin increased, his soul made more
watchful, and his life more holy. Solomon prosperously effected
all he designed, for adorning both God's house and his own.
Those who begin with the service of God, are likely to go on
successfully in their own affairs. It was Solomon's praise, that
what he undertook, he went through with; it was by the grace of
God that he prospered in it. Let us then stand in awe, and sin
not. Let us fear the Lord's displeasure, hope in his mercy, and
walk in his commandments.
* Solomon's buildings and trade.

- It sometimes requires more wisdom and resolution to govern a
family in the fear of God, than to govern a kingdom with
reputation. The difficulty is increased, when a man has a
hinderance instead of a help meet in the wife of his bosom.
Solomon kept up the holy sacrifices, according to the law of
Moses. In vain had the altar been built, in vain had fire come
down from heaven, if sacrifices had not been constantly brought.
Spiritual sacrifices are required of us, which we are to bring
daily and weekly; it is good to be in a settled method of
devotion. When the service of the temple was put into good
order, it is said, The house of the Lord was perfected. The work
was the main matter, not the place; the temple was unfinished
till all this was done. Canaan was a rich country, and yet must
send to Ophir for gold. The Israelites were a wise people, but
must be beholden to the king of Tyre for men that had knowledge
of the seas. Grace, and not gold, is the best riches, and
acquaintance with God and his law, the best knowledge. Leaving
the children of this world to scramble for the toys of this
world, may we, as the children of God, lay up our treasure in
heaven, that where our treasure is, our hearts also may be.
* The queen of Sheba. (1-12) Solomon's riches, and his death.
(13-31)

#1-12 This history has been considered, #1Ki 10|; yet because
our Saviour has proposed it as an example in seeking after him,
#Mt 12:42|, we must not pass it over without observing, that
those who know the worth of true wisdom will grudge no pains or
cost to obtain it. The queen of Sheba put herself to a great
deal of trouble and expense to hear the wisdom of Solomon; and
yet, learning from him to serve God, and do her duty, she
thought herself well paid for her pains. Heavenly wisdom is that
pearl of great price, for which, if we part with all, we make a
good bargain.

#13-31 The imports here mentioned, would show that prosperity
drew the minds of Solomon and his subjects to the love of things
curious and uncommon, though useless in themselves. True wisdom
and happiness are always united together; but no such alliance
exists between wealth and the enjoyment of the things of this
life. Let us then acquaint ourselves with the Saviour, that we
may find rest for our souls. Here is Solomon reigning in wealth
and power, in ease and fulness, the like of which could never
since be found; for the most known of the great princes of the
earth were famed for their wars; whereas Solomon reigned forty
years in profound peace. The promise was fulfilled, that God
would give him riches and honour, such as no kings have had or
shall have. The lustre wherein he appeared, was typical of the
spiritual glory of the kingdom of the Messiah, and but a faint
representation of His throne, which is above every throne. Here
is Solomon dying, and leaving all his wealth and power to one
who he knew would be a fool! #Ec 2:18,19|. This was not only
vanity, but vexation of spirit. Neither power, wealth, nor
wisdom, can ward off or prepare for the stroke of death. But
thanks be to God who giveth the victory to the true believer,
even over this dreaded enemy, through Jesus Christ our Lord.
* The ten tribes revolt from Rehoboam.

- Moderate counsels are wisest and best. Gentleness will do what
violence will not do. Most people like to be accosted mildly.
Good words cost only a little self-denial, yet they purchase
great things. No more needs to be done to ruin men, than to
leave them to their own pride and passion. Thus, whatever are
the devices of men, God is doing his own work by all, and
fulfilling the word which he has spoken. No man can bequeath his
prosperity to his heirs any more than his wisdom; though our
children will generally be affected by our conduct, whether good
or bad. Let us then seek those good things which will be our own
for ever; and crave the blessing of God upon our posterity, in
preference to wealth or worldly exaltation.
* Rehoboam forbidden to war against Israel. (1-12) The priests
and Levites find refuge in Judah. (13-23)

#1-12 A few good words might have prevented the rebellion of
Rehoboam's subjects; but all the force of his kingdom cannot
bring them back. And it is in vain to contend with the purpose
of God, when it is made known to us. Even those who are
destitute of true faith, will at times pay some regard to the
word of God, and be kept by it from wrong actions, to which they
are prone by nature.

#13-23 When the priests and Levites came to Jerusalem, the
devout, pious Israelites followed them. Such as set their hearts
to seek the Lord God of Israel, left the inheritance of their
fathers, and went to Jerusalem, that they might have free access
to the altar of God, and be out of the temptation to worship the
calves. That is best for us, which is best for our souls; in all
our choices, religious advantages must be sought before all
outward conveniences. Where God's faithful priests are, his
faithful people should be. And when it has been proved that we
are willing to renounce our worldly interests, so far as we are
called to do so for the sake of Christ and his gospel, we have
good evidence that we are truly his disciples. And it is the
interest of a nation to protect religion and religious people.
* Rehoboam, forsaking the Lord, is punished.

- When Rehoboam was so strong that he supposed he had nothing to
fear from Jeroboam, he cast off his outward profession of
godliness. It is very common, but very lamentable, that men, who
in distress or danger, or near death, seem much engaged in
seeking and serving God, throw aside all their religion when
they have received a merciful deliverance. God quickly brought
troubles upon Judah, to awaken the people to repentance, before
their hearts were hardened. Thus it becomes us, when we are
under the rebukes of Providence, to justify God, and to judge
ourselves. If we have humbled hearts under humbling providences,
the affliction has done its work; it shall be removed, or the
property of it be altered. The more God's service is compared
with other services, the more reasonable and easy it will
appear. Are the laws of temperance thought hard? The effects of
intemperance will be found much harder. The service of God is
perfect liberty; the service of our lusts is complete slavery.
Rehoboam was never rightly fixed in his religion. He never quite
cast off God; yet he engaged not his heart to seek the Lord. See
what his fault was; he did not serve the Lord, because he did
not seek the Lord. He did not pray, as Solomon, for wisdom and
grace; he did not consult the word of God, did not seek to that
as his oracle, nor follow its directions. He made nothing of his
religion, because he did not set his heart to it, nor ever came
up to a steady resolution in it. He did evil, because he never
was determined for good.
* Abijah overcomes Jeroboam.

- Jeroboam and his people, by apostasy and idolatry, merited the
severe punishment Abijah was permitted to execute upon them. It
appears from the character of Abijah, #1Ki 15:3|, that he was
not himself truly religious, yet he encouraged himself from the
religion of his people. It is common for those that deny the
power of godliness, to boast of the form of it. Many that have
little religion themselves, value it in others. But it was true
that there were numbers of pious worshippers in Judah, and that
theirs was the more righteous cause. In their distress, when
danger was on every side, which way should they look for
deliverance unless upward? It is an unspeakable comfort, that
our way thither is always open. They cried unto the Lord.
Earnest prayer is crying. To the cry of prayer they added the
shout of faith, and became more than conquerors. Jeroboam
escaped the sword of Abijah, but God struck him; there is no
escaping his sword.
* Asa's piety, He strengthens his kingdom.

- Asa aimed at pleasing God, and studied to approve himself to
him. Happy those that walk by this rule, not to do that which is
right in their own eyes, or in the eye of the world, but which
is so in God's sight. We find by experience that it is good to
seek the Lord; it gives us rest; while we pursue the world, we
meet with nothing but vexation. Asa consulted with his people
how to make a good use of the peace they enjoyed; and concluded
with them that they must not be idle, nor secure. A formidable
army of Ethiopians invaded Asa's kingdom. This evil came upon
them, that their faith in God might be tried. Asa's prayer is
short, but it is the real language of faith and expectation from
God. When we go forth in God's name, we cannot but prosper, and
all things work together for the good of those whom he favours.
* The people make a solemn covenant with God.

- The work of complete reformation appeared so difficult, that
Asa had not courage to attempt it, till assured of Divine
assistance and acceptance. He and his people offered sacrifices
to God; thanksgiving for the favours they had received, and
supplication for further favours. Prayers and praises are now
our spiritual sacrifices. The people, of their own will,
covenanted to seek the Lord, each for himself, with earnestness.
What is religion but seeking God, inquiring after him, applying
to him upon all occasions? We make nothing of our religion, if
we do not make heart-work of it; God will have all the heart, or
none. Our devotedness to God our Saviour, should be avowed and
shown in the most solemn and public manner. What is done in
hypocrisy is a mere drudgery.
* Asa seeks the aid of the Syrians, His death.

- A plain and faithful reproof was given to Asa by a prophet of
the Lord, for making a league with Syria. God is displeased when
he is distrusted, and when an arm of flesh is relied on, more
than his power and goodness. It is foolish to lean on a broken
reed, when we have the Rock of ages to rely upon. To convince
Asa of his folly, the prophet shows that he, of all men, had no
reason to distrust God, who had found him such a powerful
Helper. The many experiences we have had of the goodness of God
to us, aggravate our distrust of him. But see how deceitful our
hearts are! we trust in God when we have nothing else to trust
to, when need drives us to him; but when we have other things to
stay on, we are apt to depend too much on them. Observe Asa's
displeasure at this reproof. What is man, when God leaves him to
himself! He that abused his power for persecuting God's prophet,
was left to himself, to abuse it further for crushing his own
subjects. Two years before he died, Asa was diseased in his
feet. Making use of physicians was his duty; but trusting to
them, and expecting that from them which was to be had from God
only, were his sin and folly. In all conflicts and sufferings we
need especially to look to our own hearts, that they may be
perfect towards God, by faith, patience, and obedience.
* Jehoshaphat promotes religion in Judah, His prosperity.

- Jehoshaphat found his people generally very ignorant, and
therefore endeavoured to have them well taught. The public
teaching of the word of God forms, in all ages, the great method
of promoting the power of godliness. Thereby the understanding
is informed, the conscience is awakened and directed. We have a
particular account of Jehoshaphat's prosperity. But it was not
his formidable army that restrained the neighbouring nations
from attempting any thing against Israel, but the fear of God
which fell upon them, when Jehoshaphat reformed his country, and
set up a preaching ministry in it. The ordinances of God are
more the strength and safety of a kingdom, than soldiers and
weapons of war. The Bible requires us to notice the hand of God
in every event, yet this is little regarded. But let all employ
the talents they have: be faithful, even in that which is
little. Set up the worship of God in your houses. The charge of
a family is important. Why should you not instruct them as
Jehoshaphat did his subjects, in the book of the law of the
Lord. But be consistent. Do not recommend one thing, and
practise another. Begin with yourselves. Seek to the Lord God of
Israel, then call upon children and servants to follow your
example.
* Jehoshaphat's alliance with Ahab.

- This history we read in #1Ki 22|. Abundant riches and honour
give large opportunities of doing good, but they are attended
with many snares and temptations. Men do not know much of the
artifices of Satan and the deceitfulness of their own hearts,
when they covet riches with the idea of being able to do good
with them. What can hurt those whom God will protect? What can
shelter those whom God will destroy? Jehoshaphat is safe in his
robes, Ahab killed in his armour; for the race is not to the
swift, nor the battle to the strong. We should be cautious of
entangling ourselves in the worldly undertakings of evil men;
and still more we should avoid engaging in their sinful
projects. But, when they call upon him, God can and will bring
his faithful people out of the difficulties and dangers into
which they have sinfully run themselves. He has all hearts in
his hand, so that he easily rescues them. Blessed is the man
that putteth his trust in the Lord.
* Jehoshaphat visits his kingdom.

- Whenever we return in peace to our houses, we ought to
acknowledge God's providence in preserving our going out and
coming in. And if we have been kept through more than common
dangers, we are, in a special manner, bound to be thankful.
Distinguishing mercies lay us under strong obligations. The
prophet tells Jehoshaphat he had done very ill in joining Ahab.
He took the reproof well. See the effect the reproof had upon
him. He strictly searched his own kingdom. By what the prophet
said, Jehoshaphat perceived that his former attempts for
reformation were well-pleasing to God; therefore he did what was
then left undone. It is good when commendations quicken us to
our duty. There are diversities of gifts and operations, but all
from the same Spirit, and for the public good; and as every one
has received the gift, so let him minister the same. Blessed be
God for magistrates and ministers, scribes and statesmen, men of
books, and men of business. Observe the charge the king gave.
They must do all in the fear of the Lord, with a perfect,
upright heart. And they must make it their constant care to
prevent sin, as an offence to God, and what would bring wrath on
the people.
* The danger and distress of Judah. (1-13) Jahaziel's prophecy
of victory. (14-19) The thanksgiving of Judah. (20-30)
Jehoshaphat's alliance with Ahaziah. (31-37)

#1-13 In all dangers, public or personal, our first business
should be to seek help from God. Hence the advantage of days for
national fasting and prayer. From the first to the last of our
seeking the Lord, we must approach him with humiliation for our
sins, trusting only in his mercy and power. Jehoshaphat
acknowledges the sovereign dominion of the Divine Providence.
Lord, exert it on our behalf. Whom should we seek to, whom
should we trust to for relief, but the God we have chosen and
served. Those that use what they have for God, may comfortably
hope he will secure it to them. Every true believer is a son of
Abraham, a friend of God; with such the everlasting covenant is
established, to such every promise belongs. We are assured of
God's love, by his dwelling in human nature in the person of the
Saviour. Jehoshaphat mentions the temple, as a token of God's
favourable presence. He pleads the injustice of his enemies. We
may well appeal to God against those that render us evil for
good. Though he had a great army, he said, We have no might
without thee; we rely upon thee.
#14-19 The Spirit of prophecy came upon a Levite in the midst of
the congregation. The Spirit, like the wind, blows where and on
whom He listeth. He encouraged them to trust in God. Let the
Christian soldier go out against his spiritual enemies, and the
God of peace will make him more than a conqueror. Our trials
will prove our gain. The advantage will be all our own, but the
whole glory must be given to God.

#20-30 Jehoshaphat exhorted his troops to firm faith in God.
Faith inspires a man with true courage; nor will any thing help
more to the establishing of the heart in shaking times, than a
firm belief of the power, and mercy, and promise of God. In all
our trust in the Lord, and our praises of him, let us especially
look at his everlasting mercy to sinners through Jesus Christ.
Never was an army so destroyed as that of the enemy. Thus God
often makes wicked people destroy one another. And never was a
victory celebrated with more solemn thanksgivings.

#31-37 Jehoshaphat kept close to the worship of God, and did
what he could to keep his people close to it. But after God had
done such great things for him, given him not only victory, but
wealth; after this, to go and join himself with a wicked king,
was very ungrateful. What could he expect but that God would be
angry with him? Yet it seems, he took the warning; for when
Ahaziah afterward pressed him to join him, he would not, #1Ki
22:49|. Thus the alliance was broken, and the Divine rebuke had
its effect, at least for a season. Let us be thankful for any
losses which may have prevented the loss of our immortal souls.
Let us praise the Lord, who sought after us, and left us not to
perish in our sins.
* The wicked reign of Jehoram. (1-11) Jehoram's miserable end.
(12-20)

#1-11 Jehoram hated his brethren, and slew them, for the same
reason that Cain hated Abel, and slew him, because their piety
condemned his impiety. In the mystery of Providence such men
sometimes prosper for a time; but the Lord has righteous
purposes in permitting such events, part of which may now be
made out, and the rest will be seen hereafter.

#12-20 A warning from God was sent to Jehoram. The Spirit of
prophecy might direct Elijah to prepare this writing in the
foresight of Jehoram's crimes. He is plainly told that his sin
should certainly ruin him. But no marvel that sinners are not
frightened from sin, and to repentance, by the threatenings of
misery in another world, when the certainty of misery in this
world, the sinking of their estates, and the ruin of their
health, will not restrain them from vicious courses. See Jehoram
here stripped of all his comforts. Thus God plainly showed that
the controversy was with him, and his house. He had slain all
his brethren to strengthen himself; now, all his sons are slain
but one. David's house must not be wholly destroyed, like those
of Israel's kings, because a blessing was in it; that of the
Messiah. Good men may be afflicted with diseases; but to them
they are fatherly chastisements, and by the support of Divine
consolations the soul may dwell at ease, even when the body lies
in pain. To be sick and poor, sick and solitary, but especially
to be sick and in sin, sick and under the curse of God, sick and
without grace to bear it, is a most deplorable case. Wickedness
and profaneness make men despicable, even in the eyes of those
who have but little religion.
* The reign of Ahaziah, Athaliah destroys the royal family.

- The counsel of the ungodly ruins many young persons when they
are setting out in the world. Ahaziah gave himself up to be led
by evil men. Those who advise us to do wickedly, counsel us to
our destruction; while they pretend to be friends, they are our
worst enemies. See and dread the mischief of bad company. If not
the infection, yet let the destruction be feared, #Re 18:4|. We
have here, a wicked woman endeavouring to destroy the house of
David, and a good woman preserving it. No word of God shall fall
to the ground. The whole truth of the prophecies that the
Messiah was to come from David, and thereby the salvation of the
world, appeared to be now hung upon the brittle thread of the
life of a single infant, to destroy whom was the interest of the
reigning power. But God had purposed, and vain were the efforts
of earth and hell.
* Joash crowned, and Athaliah slain.

- To look upon ourselves and each other as the Lord's people,
should make us earnest in the discharge of our duty both to God
and man. Thus was this happy revolution brought about, and the
people rejoiced. When the Son of David is enthroned in the soul,
all is quiet, and joyful. See #2Ki 11|.
* Joash, of Judah, The temple repaired. (1-14) Joash falls into
idolatry, He is slain by his servants. (15-27)

#1-14 Joash is more zealous about the repair of the temple than
Jehoiada himself. It is easier to build temples, than to be
temples to God. But the repairing of places for public worship
is a good work, which all should promote. And many a good work
would be done that now lies undone, if active men would put it
forward.
#15-27 See what a great judgment on any prince or people, the
death of godly, zealous, useful men is. See how necessary it is
that we act in religion from inward principle. Then the loss of
a parent, a minister, or a friend, will not be losing our
religion. Often both princes and inferior people have been
flattered to their ruin. True grace alone will enable a man to
bring forth fruit unto the end. Zechariah, the son of Jehoiada,
being filled with the Spirit of prophecy, stood up, and told the
people of their sin. This is the work of ministers, by the word
of God, as a lamp and a light, to discover the sin of men, and
expound the providences of God. They stoned Zechariah to death
in the court of the house of the Lord. Observe the dying
martyr's words: The Lord look upon it, and require it! This came
not from a spirit of revenge, but a spirit of prophecy. God
smote Joash with great diseases, of body, or mind, or both,
before the Syrians departed from him. If vengeance pursue men,
the end of one trouble will be but the beginning of another. His
own servants slew him. These judgments are called the burdens
laid upon him, for the wrath of God is a heavy burden, too heavy
for any man to bear. May God help us to take warning, to be
upright in heart, and to persevere in his ways to the end.
* Amaziah, king of Judah. (1-13) Amaziah worships the idols of
Edom. (14-16) Amaziah's rash challenge. (17-28)

#1-13 Amaziah was no enemy to religion, a but cool and indifferent
friend. Many do what is good, but not with a perfect heart.
Rashness makes work for repentance. But Amaziah's obedience to
the command of God was to his honour. A firm belief of God's
all-sufficiency to bear us out in our duty, and to make up all
the loss and damage we sustain in his service, will make his
yoke very easy, and his burden very light. When we are called to
part with any thing for God and our religion, it should satisfy
us, that God is able to give us much more than this. Convinced
sinners, who have not true faith, always object to self-denying
obedience. They are like Amaziah; they say, But what shall we do
for the hundred talents? What shall we do if by keeping the
sabbath holy we lose so many good customers? What shall we do
without this gain? What shall we do if we lose the friendship of
the world? Many endeavour to quiet their consciences by the
pretence that forbidden practices are necessary. The answer is,
as here, The Lord is able to give thee much more than this. He
makes up, even in this world, for all that is given up for his
sake.
#14-16 To worship the gods of those whom Amaziah had conquered,
who could not help their own worshippers, was the greatest
absurdity. If men would consider how unable all those things are
to help them, to which they look whenever they forsake God, they
would not be such enemies to themselves. The reproof God sent by
a prophet was too just to be answered; but he was bidden
not to say a word more. The secure sinner rejoices to
have silenced his reprovers and monitors; but what comes of it?
Those that are deaf to reproof, are ripening for destruction.
#17-28 Never was a proud prince more thoroughly mortified than
Amaziah by Joash king of Israel. A man's pride will bring him
low, #Pr 29:23|; it goes before his destruction, and deservedly
brings it on. He that exalteth himself shall be abased. He that
goes forth hastily to strive, will not know what he shall do in
the end thereof, when his neighbour has put him to shame, #Pr
25:8|. And what are we when we offer to establish our own
righteousness, or presume to justify ourselves before the Most
High God, but despicable thistles, that fancy themselves stately
cedars? And are not various temptations, is not every
corruption, a wild beast of the desert, which will trample on
the wretched boaster, and tread his haughty pretensions to the
dust? A man's pride shall bring him low; his ruin may be dated
from his turning from the Lord.
* Uzziah's good reign in Judah. (1-15) Uzziah's attempt to burn
incense. (16-23)

#1-15 As long as Uzziah sought the Lord, and minded religion,
God made him to prosper. Those only prosper whom God makes to
prosper; for prosperity is his gift. Many have owned, that as
long as they sought the Lord, and kept close to their duty, they
prospered; but when they forsook God, every thing went cross.
God never continues either to bless the indolent or to withhold
his blessing from the diligent. He will never suffer any to seek
his face in vain. Uzziah's name was famed throughout all the
neighbouring countries. A name with God and good people makes
truly honourable. He did not delight in war, nor addict himself
to sports, but delighted in husbandry.
#16-23 The transgression of the kings before Uzziah was,
forsaking the temple of the Lord, and burning incense upon
idolatrous altars. But his transgression was, going into the
holy place, and attempting to burn incense upon the altar of
God. See how hard it is to avoid one extreme, and not run into
another. Pride of heart was at the bottom of his sin; a lust
that ruins many. Instead of lifting up the name God in gratitude
to him who had done so much for him, his heart was lifted up to
his hurt. Men's pretending to forbidden knowledge, and seeking
things too high for them, are owing to pride of heart. The
incense of our prayers must be, by faith, put into the hands of
our Lord Jesus, the great High Priest of our profession, else we
cannot expect it to be accepted by God, #Re 8:3|. Though Uzziah
strove with the priests, he would not strive with his Maker. But
he was punished for his transgression; he continued a leper to
his death, shut out from society. The punishment answered the
sin as face to face in a glass. Pride was at the bottom of his
transgression, and thus God humbled him, and put dishonour upon
him. Those that covet forbidden honours, forfeit allowed ones.
Adam, by catching at the tree of knowledge which he might not
eat of, debarred himself of the tree of life which he might have
eaten of. Let all that read say, The Lord is righteous. And when
the Lord sees good to throw prosperous and useful men aside, as
broken vessels, if he raises up others to fill their places,
they may rejoice to renounce all worldly concerns, and employ
their remaining days in preparation for death.
* Jotham's reign in Judah.

- The people did corruptly. Perhaps Jotham was wanting towards
the reformation of the land. Men may be very good, and yet not
have courage and zeal to do what they might. It certainly casts
blame upon the people. Jotham prospered, and became mighty. The
more stedfast we are in religion, the more mighty we are, both
to resist evil, and to do good. The Lord often removes wise and
pious rulers, and sends others, whose follies and vices punish a
people that valued not their mercies.
* The wicked reign of Ahaz in Judah.

- Israel gained this victory because God was wroth with Judah,
and made them the rod of his indignation. He reminds them of
their own sins. It ill becomes sinners to be cruel. Could they
hope for the mercy of God, if they neither showed mercy nor
justice to their brethren? Let it be remembered, that every man
is our neighbour, our brother, our fellow man, if not our fellow
Christian. And no man who is acquainted with the word of God,
need fear to maintain that slavery is against the law of love
and the gospel of grace. Who can hold his brother in bondage,
without breaking the rule of doing to others as he would they
should do unto him? But when sinners are left to their own
heart's lusts, they grow more desperate in wickedness. God
commands them to release the prisoners, and they obeyed. The
Lord brought Judah low. Those who will not humble themselves
under the word of God, will justly be humbled by his judgments.
It is often found, that wicked men themselves have no real
affection for those that revolt to them, nor do they care to do
them a kindness. This is that king Ahaz! that wretched man!
Those are wicked and vile indeed, that are made worse by their
afflictions, instead of being made better by them; who, in their
distress, trespass yet more, and have their hearts more fully
set in them to do evil. But no marvel that men's affections and
devotions are misplaced, when they mistake the author of their
trouble and of their help. The progress of wickedness and misery
is often rapid; and it is awful to reflect upon a sinner's being
driven away in his wickedness into the eternal world.
* Hezekiah's good reign in Judah. (1-19) Hezekiah's sacrifice of
atonement. (20-36)

#1-19 When Hezekiah came to the crown, he applied at once to
work reform. Those who begin with God, begin at the right end of
their work, and it will prosper accordingly. Those that turn
their backs upon God's ordinances, may truly be said to forsake
God himself. There are still such neglects, if the word be not
duly read and opened, for that was signified by the lighting the
lamps, and also if prayers and praise be not offered up, for
that was signified by the burning incense. Neglect of God's
worship was the cause of the calamities they had lain under. The
Lord alone can prepare the heart of man for vital godliness:
when much good is done in a little time, the glory must be
ascribed to him; and all who love him or the souls of men, will
rejoice therein. Let those that do good work, learn to do it
well.

#20-36 As soon as Hezekiah heard that the temple was ready, he
lost no time. Atonement must be made for the sins of the last
reign. It was not enough to lament and forsake those sins; they
brought a sin-offering. Our repentance and reformation will not
obtain pardon but in and through Christ, who was made sin, that
is, a sin-offering for us. While the offerings were on the
altar, the Levites sang. Sorrow for sin must not prevent us from
praising God. The king and the congregation gave their consent
to all that was done. It is not enough for us to be where God is
worshipped, if we do not ourselves worship with the heart. And
we should offer up our spiritual sacrifices of praise and
thanksgiving, and devote ourselves and all we have, as
sacrifices, acceptable to the Father only through the Redeemer.
* Hezekiah's passover. (1-12) The passover celebrated. (13-20)
The feast of unleavened bread. (21-27)

#1-12 Hezekiah made Israel as welcome to the passover, as any of
his own subjects. Let us yield ourselves unto the Lord. Say not,
you will do what you please, but resolve to do what he pleases.
We perceive in the carnal mind a stiffness, an obstinacy, an
unaptness to compel with God; we have it from our fathers: this
must be overcome. Those who, through grace, have turned to God
themselves, should do all they can to bring others to him.
Numbers will be scorners, but some will be humbled and
benefited; perhaps where least expected. The rich mercy of God
is the great argument by which to enforce repentance; the vilest
who submit and yield themselves to the Lord, seek his grace, and
give themselves to his service, shall certainly be saved. Oh
that messengers were sent forth to carry these glad tidings to
every city and every village, through every land!

#13-20 The great thing needful in attendance upon God in solemn
ordinances, is, that we make heart-work of it; all is nothing
without this. Where this sincerity and fixedness of heart are,
there may yet be many things short of the purification of the
sanctuary. These defects need pardoning, healing grace; for
omissions in duty are sins, as well as omissions of duty. If God
should deal with us in strict justice, even as to the very best
of our doings, we should be undone. The way to obtain pardon, is
to seek it of God by prayer; it must be gotten by petition
through the blood of Christ. Yet every defect is sin, and needs
forgiveness; and should be matter to humble, but not to
discourage us, though nothing can make up for the want of a
heart prepared to seek the Lord.
#21-27 Many prayers were put up to God with the peace-offerings.
In these Israel looked to God as the God of their fathers, a God
in covenant with them. There was also abundance of good
preaching. The Levites read and explained the Scriptures. Faith
cometh by hearing, and true religion preaching has abounded.
They sang psalms every day: praising God should be much of our
work in religious assemblies. Having kept the seven days of the
feast in this religious manner, they had so much comfort in it,
that they kept other seven days also. This they did with
gladness. Holy duties should be done with holy gladness. And
when sinners humble themselves before the Lord, they may expect
gladness in his ordinances. Those who taste this happiness will
not soon grow weary of it, but will be glad to prolong their
enjoyment.
* Hezekiah destroys idolatry.

- After the passover, the people of Israel applied with vigour
to destroy the monuments of idolatry. Public ordinances should
stir us up to cleanse our hearts, our houses, and shops, from
the filth of sin, and the idolatry of covetousness, and to
excite others to do the same. The after-improvement of solemn
ordinances, is of the greatest importance to personal, family,
and public religion. When they had tasted the sweetness of God's
ordinance in the late passover, they were free in maintaining
the temple service. Those who enjoy the benefit of a settled
ministry, will not grudge the expense of it. In all that
Hezekiah attempted in God's service, he was earnest and single
in his aim and dependence, and was prospered accordingly.
Whether we have few or many talents intrusted to us, may we thus
seek to improve them, and encourage others to do the same. What
is undertaken with a sincere regard to the glory of God, will
succeed to our own honour and comfort at last.
* The invasion of Sennacherib, His defeat. (1-23) Hezekiah's
sickness, His prosperous reign, and death. (24-33)

#1-23 Those who trust God with their safety, must use proper
means, else they tempt him. God will provide, but so must we
also. Hezekiah gathered his people together, and spake
comfortably to them. A believing confidence in God, will raise
us above the prevailing fear of man. Let the good subjects and
soldiers of Jesus Christ, rest upon his word, and boldly say,
Since God is for us, who can be against us? By the favour of
God, enemies are lost, and friends gained.
#24-33 God left Hezekiah to himself, that, by this trial and his
weakness in it, what was in his heart might be known; that he
was not so perfect in grace as he thought he was. It is good for
us to know ourselves, and our own weakness and sinfulness, that
we may not be conceited, or self-confident, but may always live
in dependence upon Divine grace. We know not the corruption of
our own hearts, nor what we shall do if God leaves us to
ourselves. His sin was, that his heart was lifted up. What need
have great men, and good men, and useful men, to study their own
infirmities and follies, and their obligations to free grace,
that they may never think highly of themselves; but beg
earnestly of God, that he will always keep them humble! Hezekiah
made a bad return to God for his favours, by making even those
favours the food and fuel of his pride. Let us shun the
occasions of sin: let us avoid the company, the amusements, the
books, yea, the very sights that may administer to sin. Let us
commit ourselves continually to God's care and protection; and
beg of him never to leave us nor forsake us. Blessed be God,
death will soon end the believer's conflict; then pride and
every sin will be abolished. He will no more be tempted to
withhold the praise which belongs to the God of his salvation.
* Manasseh's wickedness and repentance. (1-20) Amon's wicked reign in
Judah. (21-25)

#1-20 We have seen Manasseh's wickedness; here we have his
repentance, and a memorable instance it is of the riches of
God's pardoning mercy, and the power of his renewing grace.
Deprived of his liberty, separated from his evil counsellors and
companions, without any prospect but of ending his days in a
wretched prison, Manasseh thought upon what had passed; he began
to cry for mercy and deliverance. He confessed his sins,
condemned himself, was humbled before God, loathing himself as a
monster of impiety and wickedness. Yet he hoped to be pardoned
through the abundant mercy of the Lord. Then Manasseh knew that
Jehovah was God, able to deliver. He knew him as a God of
salvation; he learned to fear, trust in, love, and obey him.
From this time he bore a new character, and walked in newness of
life. Who can tell what tortures of conscience, what pangs of
grief, what fears of wrath, what agonizing remorse he endured,
when he looked back on his many years of apostasy and rebellion
against God; on his having led thousands into sin and perdition;
and on his blood-guiltiness in the persecution of a number of
God's children? And who can complain that the way of heaven is
blocked up, when he sees such a sinner enter? Say the worst
against thyself, here is one as bad who finds the way to
repentance. Deny not to thyself that which God hath not denied
to thee; it is not thy sin, but thy impenitence, that bars
heaven against thee.

#21-25 Amon's father did ill, but he did worse. Whatever
warnings or convictions he had, he never humbled himself. He was
soon cut off in his sins, and made a warning for all men not to
abuse the example of God's patience and mercy to Manasseh, as an
encouragement to continue in sin. May God help us to be honest
to ourselves, and to think aright respecting our own character,
before death fixes us in an unchangeable state.
* Josiah's good reign in Judah.

- As the years of infancy cannot be useful to our
fellow-creatures, our earliest youth should be dedicated to God,
that we may not waste any of the remaining short space of life.
Happy and wise are those who seek the Lord and prepare for
usefulness at an early age, when others are pursuing sinful
pleasures, contracting bad habits, and forming ruinous
connections. Who can express the anguish prevented by early
piety, and its blessed effects? Diligent self-examination and
watchfulness will convince us of the deceitfulness and
wickedness of our own hearts, and the sinfulness of our lives.
We are here encouraged to humble ourselves before God, and to
seek unto him, as Josiah did. And believers are here taught, not
to fear death, but to welcome it, when it takes them away from
the evil to come. Nothing hastens the ruin of a people, nor
ripens them for it, more than their disregard of the attempts
made for their reformation. Be not deceived, God is not mocked.
The current and tide of affections only turns at the command of
Him who raises up those that are dead in trespasses and sins. We
behold peculiar loveliness, in the grace the Lord bestows on
those, who in tender years seek to know and to love the Saviour.
Hath Jesus, the Day-spring from on high, visited you? Can you
trace your knowledge of this light and life of man, like Josiah,
from your youth? Oh the unspeakable happiness of becoming
acquainted with Jesus from our earliest years!
* The passover kept by Josiah. (1-19) Josiah slain in battle.
(20-27)

#1-19 The destruction Josiah made of idolatry, was more largely
related in the book of Kings. His solemnizing the passover is
related here. The Lord's supper resembles the passover more than
any other of the Jewish festivals; and the due observance of
that ordinance, is a proof of growing piety and devotion. God
alone can truly make our hearts holy, and prepare them for his
holy services; but there are duties belonging to us, in doing
which we obtain this blessing from the Lord.

#20-27 The Scripture does not condemn Josiah's conduct in
opposing Pharaoh. Yet Josiah seems to deserve blame for not
inquiring of the Lord after he was warned; his death might be a
rebuke for his rashness, but it was a judgment on a hypocritical
and wicked people. He that lives a life of repentance, faith,
and obedience, cannot be affected by the sudden manner in which
he is removed. The people lamented him. Many mourn over
sufferings, who will not forsake the sins that caused God to
send them. Yet this alone can turn away judgments. If we blame
Josiah's conduct, we should be watchful, lest we be cut down in
a way dishonourable to our profession.
* The destruction of Jerusalem. (1-21) The proclamation of
Cyrus. (22,23)

#1-21 The ruin of Judah and Jerusalem came on by degrees. The
methods God takes to call back sinners by his word, by
ministers, by conscience, by providences, are all instances of
his compassion toward them, and his unwillingness that any
should perish. See here what woeful havoc sin makes, and, as we
value the comfort and continuance of our earthly blessings, let
us keep that worm from the root of them. They had many times
ploughed and sowed their land in the seventh year, when it
should have rested, and now it lay unploughed and unsown for ten
times seven years. God will be no loser in his glory at last, by
the disobedience of men. If they refused to let the land rest,
God would make it rest. What place, O God, shall thy justice
spare, if Jerusalem has perished? If that delight of thine were
cut off for wickedness, let us not be high-minded, but fear.

#22,23 God had promised the restoring of the captives, and the
rebuilding of Jerusalem, at the end of seventy years; and that
time to favour Zion, that set time, came at last. Though God's
church be cast down, it is not cast off; though his people be
corrected, they are not abandoned; though thrown into the
furnace, they are not lost there, nor left there any longer than
till the dross be separated. Though God contend long, he will
not contend always. Before we close the books of the Chronicles,
which contain a faithful register of events, think what
desolation sin introduced into the world, nay, even into the
church of God. Let us tremble at what is here recorded, while in
the character of some few gracious souls, we discover that the
Lord left not himself without witness. And when we have looked
at this faithful portrait of man by nature, let us contrast with
it that same nature, when recovered by Almighty grace, through
the justifying and soul-adorning righteousness of Christ our
Saviour.
** The history of this book is the accomplishment of Jeremiah's
prophecy concerning the return of the Jews out of Babylon. From
its contents we especially learn, that every good work will meet
with opposition from enemies, and be hurt by the misconduct of
friends; but that God will make his cause to prevail,
notwithstanding all obstacles and adversaries. The restoration
of the Jews was an event of the highest consequence, tending to
preserve religion in the world, and preparing the way for the
appearance of the Great Deliverer, the Lord Jesus Christ.

* The proclamation of Cyrus for the rebuilding of the temple.
(1-4) The people provide for their return. (5-11)

#1-4 The Lord stirred up the spirit of Cyrus. The hearts of
kings are in the hand of the Lord. God governs the world by his
influence on the spirits of men; whatever good they do, God
stirs up their spirits to do it. It was during the captivity of
the Jews, that God principally employed them as the means of
calling the attention of the heathen to him. Cyrus took it for
granted, that those among the Jews who were able, would offer
free-will offerings for the house of God. He would also have
them supplied out of his kingdom. Well-wishers to the temple
should be well-doers for it.

#5-11 The same God that raised up the spirit of Cyrus to
proclaim liberty to the Jews, raised up their spirits to take
the benefit. The temptation was to some to stay in Babylon; but
some feared not to return, and they were those whose spirits God
raised, by his Spirit and grace. Whatever good we do, is owing
to the grace of God. Our spirits naturally bow down to this
earth and the things of it; if they move upward in any good
affections or good actions, it is God who raises them. The calls
and offers of the gospel are like the proclamation of Cyrus.
Those bound under the power of sin, may be made free by Jesus
Christ. Whosoever will, by repentance and faith, return to God,
Jesus Christ has opened the way for him, and raises him out of
the slavery of sin into the glorious liberty of the children of
God. Many that hear this joyful sound, choose to sit still in
Babylon, are in love with their sins, and will not venture upon
a holy life; but some break through all discouragements,
whatever it cost them; they are those whose spirit God has
raised above the world and the flesh, whom he has made willing.
Thus will the heavenly Canaan be filled, though many perish in
Babylon; and the gospel offer will not have been made in vain.
The bringing back the Jews from captivity, represents the
redemption of sinners by Jesus Christ.
* The numbers that returned. (1-35) The numbers of the priests
and Levites. (36-63) The offerings for the temple. (64-70)

#1-35 An account was kept of the families that came up out of
captivity. See how sin lowers a nation, which righteousness
would exalt!
#36-63 Those who undervalue their relation to the Lord in times
of reproach, persecution, or distress, will have no benefit from
it when it becomes honourable or profitable. Those who have no
evidence that they are, by the new birth, spiritual priests unto
God, through Jesus Christ, have no right to the comforts and
privileges of Christians.

#64-70 Let none complain of the needful expenses of their
religion. Seek first the kingdom of God, his favour and his
glory, then will all other things be added unto them. Their
offerings were nothing, compared with the offerings of the
princes in David's time; yet, being according to their ability,
were as acceptable to God. The Lord will carry us through all
undertakings entered on according to his will, with an aim to
his glory, and dependence on his assistance. Those who, at the
call of the gospel, renounce sin and return to the Lord, shall
be guarded and guided through all perils of the way, and arrive
safely at the mansions provided in the holy city of God.
* The altar and festivals. (1-7) The foundations of the temple
laid. (8-13)

#1-7 From the proceedings of the Jews on their arrival, let us
learn to begin with God, and to do what we can in the worship of
God, when we cannot do what we would. They could not at once
have a temple, but they would not be without an altar. Fear of
danger should stir us to our duty. Have we many enemies? Then it
is good to have God our Friend, and to keep up communion with
him. Our fears should drive us to our knees. The sacrifices for
all these solemnities were a heavy expense for so poor a
company; yet besides those expressly appointed, many brought
free-will offerings to the Lord. And they made preparation for
the building of the temple without delay: whatever God calls us
to do, we may depend upon his providence to furnish us with the
needful means.

#8-13 There was a remarkable mixture of affections upon laying
the foundation of the temple. Those that only knew the misery of
having no temple at all, praised the Lord with shouts of joy. To
them, even this foundation seemed great. We ought to be thankful
for the beginnings of mercy, though it be not yet perfect. But
those who remembered the glory of the first temple, and
considered how far inferior this was likely to be, wept with a
loud voice. There was reason for it, and if they bewailed the
sin that was the cause of this melancholy change, they did well.
Yet it was wrong to cast a damp upon the common joys. They
despised the day of small things, and were unthankful for the
good they enjoyed. Let not the remembrance of former afflictions
drown the sense of present mercies.
* The adversaries of the temple. (1-5) The building of the
temple is hindered. (6-24)

#1-5 Every attempt to revive true religion will stir up the
opposition of Satan, and of those in whom he works. The
adversaries were the Samaritans, who had been planted in the
land of Israel, #2Ki 17|. It was plain that they did not mean to
unite in the worship of the Lord, according to his word. Let
those who discourage a good work, and weaken them that are
employed in it, see whose pattern they follow.

#6-24 It is an old slander, that the prosperity of the church
would be hurtful to kings and princes. Nothing can be more
false, for true godliness teaches us to honour and obey our
sovereign. But where the command of God requires one thing and
the law of the land another, we must obey God rather than man,
and patiently submit to the consequences. All who love the
gospel should avoid all appearance of evil, lest they should
encourage the adversaries of the church. The world is ever ready
to believe any accusation against the people of God, and refuses
to listen to them. The king suffered himself to be imposed upon
by these frauds and falsehoods. Princes see and hear with other
men's eyes and ears, and judge things as represented to them,
which are often done falsely. But God's judgment is just; he
sees things as they are.
* The leaders forward the building of the temple. (1,2) Letter
against the Jews. (3-17)

#1,2 The building of the temple was stopped about fifteen years.
Then they had two good ministers, who urged them to go on with
the work. It is a sign that God has mercy in store for a people,
when he raises up prophets to be helpers in the way and work of
God, as guides, overseers, and rulers. In Haggai, we see what
great things God does by his word, which he magnifies above all
his name, and by his Spirit working with it.
#3-17 While employed in God's work, we are under his special
protection; his eye is upon us for good. This should keep us to
our duty, and encourage us therein, when difficulties are ever
so discouraging. The elders of the Jews gave the Samaritans an
account of their proceedings. Let us learn hence, with meekness
and fear, to give a reason of the hope that is in us; let us
rightly understand, and then readily declare, what we do in
God's service, and why we do it. And while in this world, we
always shall have to confess, that our sins have provoked the
wrath of God. All our sufferings spring from thence, and all our
comforts from his unmerited mercy. However the work may seem to
be hindered, yet the Lord Jesus Christ is carrying it on, his
people are growing unto a holy temple in the Lord, for a
habitation of God through the Spirit.
* The decree for completing the temple. (1-12) The temple is
finished. (13-22)

#1-12 When God's time is come for fulfilling his gracious
purposes concerning his church, he will raise up instruments to
do it, from whom such good service was not expected. While our
thoughts are directed to this event, we are led by Zechariah to
fix our regard on a nobler, a spiritual building. The Lord Jesus
Christ continues to lay one stone upon another: let us assist
the great design. Difficulties delay the progress of this sacred
edifice. Yet let not opposition discourage us, for in due season
it will be completed to his abundant praise. He shall bring
forth the head-stone thereof with shoutings, crying, Grace,
grace unto it.

#13-22 The gospel church, that spiritual temple, is long in the
building, but it will be finished at last, when the mystical
body is completed. Every believer is a living temple, building
up himself in his most holy faith: much opposition is given to
this work by Satan and our own corruptions. We trifle, and
proceed in it with many stops and pauses; but He that has begun
the good work, will see it performed. Then spirits of just men
will be made perfect. By getting their sins taken away, the Jews
would free themselves from the sting of their late troubles.
Their service was with joy. Let us welcome holy ordinances with
joy, and serve the Lord with gladness.
* Ezra goes up to Jerusalem. (1-10) The commission to Ezra.
(11-26) Ezra blesses God for his favour. (27,28)

#1-10 Ezra went from Babylon to Jerusalem, for the good of his
country. The king was kind to him; he granted all his requests,
whatever Ezra desired to enable him to serve his country. When
he went, many went with him; he obtained favour from his king,
by the Divine favour. Every creature is that to us, which God
makes it to be. We must see the hand of God in the events that
befall us, and acknowledge him with thankfulness.

#11-26 The liberality of heathen kings to support the worship of
God, reproached the conduct of many kings of Judah, and will
rise up in judgment against the covetousness of wealthy
professed Christians, who will not promote the cause of God. But
the weapons of Christian ministers are not carnal. Faithful
preaching, holy lives, fervent prayers, and patient suffering
when called to it, are the means to bring men into obedience to
Christ.
#27,28 Two things Ezra blessed God for: 1. For his commission.
If any good appear in our hearts, or in the hearts of others, we
must own that God put it there, and bless him; it is he that
worketh in us, both to will and to do that which is good. 2. For
his encouragement: God has extended mercy to me. Ezra was a man
of courage, yet he ascribed this not to his own heart, but to
God's hand. If God give us his hand, we are bold and cheerful;
if he withdraw it, we are weak as water. Whatever we are enabled
to do for God and those around us, God must have all the glory.
* The companions of Ezra. (1-20) Ezra implores God's blessing.
(21-23) Treasures committed to the priests. (24-30) Ezra arrives
at Jerusalem. (31-36)

#1-20 Ezra assembles the outcasts of Israel, and the dispersed
of Judah. God raised up the spirits of a small remnant to
accompany him. What a pity that good men should omit a good
work, for want of being spoken to!

#21-23 Ezra procured Levites to go with him; but what will that
avail, unless he have God with him? Those who seek God, are safe
under the shadow of his wings, even in their greatest dangers;
but those who forsake him, are always exposed. When entering
upon any new state of life, our care should be, to bring none of
the guilt of the sins of our former condition into it. When we
are in any peril, let us be at peace with God, and then nothing
can do us any real hurt. All our concerns about ourselves, our
families, and our estates, it is our wisdom and duty, by prayer
to commit to God, and to leave the care of them with him. And,
on some occasions, we should decline advantages which are within
our reach, lest we should cause others to stumble, and so our
God be dishonoured. Let us ask wisdom of God, that we may know
how to use or to refuse lawful things. We shall be no losers by
venturing, suffering, or giving up for the Lord's sake. Their
prayers were answered, and the event declared it. Never have any
that sought God in earnest, found that they sought him in vain.
In times of difficulty and danger, to set a season apart for
secret or for social prayer, is the best method for relief we
can take.

#24-30 Do we expect that God should, by his providence, keep
that which belongs to us, let us, by his grace, keep that which
belongs to him. Let God's honour and interest be our care; and
then we may expect that our lives and comforts will be his.

#31-36 Enemies laid wait for the Jews, but God protected them.
Even the common perils of journeys, call us to go out with
prayer, and to return with praise and thanksgiving. But what
shall we render when the Lord has led us safely through the
pilgrimage of life, through the gloomy vale of death, out of the
reach of all our enemies, into everlasting happiness! Among
their sacrifices they had a sin-offering. The atonement sweetens
and secures every mercy to us, which will not be truly
comfortable, unless sin be taken away, and our peace made with
God. Then had the church rest. The expressions here used, direct
us to the deliverance of sinners from spiritual bondage, and
their pilgrimage to the heavenly Jerusalem, under the care and
protection of their God and Saviour.
* Ezra mourns for the Jews' conduct. (1-4) Ezra's confession of
sins. (5-15)

#1-4 Many corruptions lurk out of the view of the most careful
rulers. Some of the people disobeyed the express command of God,
which forbade all marriages with the heathen, #De 7|. Disbelief
of God's all-sufficiency, is at the bottom of the sorry shifts
we make to help ourselves. They exposed themselves and their
children to the peril of idolatry, that had ruined their church
and nation. Carnal professors may make light of such connections,
and try to explain away the exhortations to be separate; but
those who are best acquainted with the word of God, will treat
the subject in another manner. They must forebode the worst from
such unions. The evils excused, and even pleaded for, by many
professors, astonish and cause regret in the true believer. All
who profess to be God's people, ought to strengthen those that
appear and act against vice and profaneness.
#5-15 The sacrifice, especially the evening sacrifice, was a
type of the blessed Lamb of God, who in the evening of the
world, was to take away sin by the sacrifice of himself. Ezra's
address is a penitent confession of sin, the sin of his people.
But let this be the comfort of true penitents, that though their
sins reach to the heavens, God's mercy is in the heavens. Ezra,
speaking of sin, speaks as one much ashamed. Holy shame is as
necessary in true repentance as holy sorrow. Ezra speaks as much
amazed. The discoveries of guilt cause amazement; the more we
think of sin, the worse it looks. Say, God be merciful to me a
sinner. Ezra speaks as one much afraid. There is not a surer or
sadder presage of ruin, than turning to sin, after great
judgments, and great deliverances. Every one in the church of
God, has to wonder that he has not wearied out the Lord's
patience, and brought destruction upon himself. What then must
be the case of the ungodly? But though the true penitent has
nothing to plead in his own behalf, the heavenly Advocate pleads
most powerfully for him.
* Ezra encourages to reformation. (1-5) He assembles the people.
(6-14) Reformation effected. (15-44)

#1-5 Shechaniah owned the national guilt. The case is sad, but
it is not desperate; the disease threatening, but not incurable.
Now that the people begin to lament, a spirit of repentance
seems to be poured out; now there is hope that God will forgive,
and have mercy. The sin that rightly troubles us, shall not ruin
us. In melancholy times we must observe what makes for us, as
well as against us. And there may be good hopes through grace,
even where there is the sense of great guilt before God. The
case is plain; what has been done amiss, must be undone again as
far as possible; nothing less than this is true repentance. Sin
must be put away, with a resolution never to have any thing more
to do with it. What has been unjustly got, must be restored.
Arise, be of good courage. Weeping, in this case, is good, but
reforming is better. As to being unequally yoked with
unbelievers, such marriages, it is certain, are sinful, and
ought not to be made; but now they are not null, as they were
before the gospel did away the separation between Jews and
Gentiles.

#6-14 There is hope concerning people, when they are convinced,
not only that it is good to part with their sins, but that it is
necessary; we must do it, or we are undone. So rich is the
mercy, and so plenteous the redemption of God, that there is
hope for the vilest who hear the gospel, and are willing to
accept of free salvation. When sinners mourn for their sins, and
tremble at the word of God, there is hope that they will forsake
them. To affect others with godly sorrow or love to God, we must
ourselves be affected. It was carefully agreed how this affair
should be carried on. That which is hastily resolved on seldom
proves lasting.

#15-44 The best reformers can but do their endeavour; when the
Redeemer himself shall come to Zion, he shall effectually turn
away ungodliness from Jacob. And when sin is repented of and
forsaken, God will forgive it; but the blood of Christ, our
Sin-offering, is the only atonement which takes away our guilt.
No seeming repentance or amendment will benefit those who reject
Him, for self-dependence proves them still unhumbled. All the
names written in the book of life, are those of penitent
sinners, not of self-righteous persons, who think they have no
need of repentance.
** The Old Testament history closes with the book of Nehemiah,
wherein is recorded the workings of his heart, in the management
of public affairs; with many devout reflections.

* Nehemiah's distress for the misery of Jerusalem, His prayer.

- Nehemiah was the Persian king's cup-bearer. When God has work
to do, he will never want instruments to do it with. Nehemiah
lived at ease, and in honour, but does not forget that he is an
Israelite, and that his brethren are in distress. He was ready
to do them all the good offices he could; and that he might know
how best to do them a kindness, he makes inquiries about them.
We should inquire especially concerning the state of the church
and religion. Every Jerusalem on this side the heavenly one will
have some defect, which will require the help and services of
its friends. Nehemiah's first application was to God, that he
might have the fuller confidence in his application to the king.
Our best pleas in prayer are taken from the promise of God, the
word on which he has caused us to hope. Other means must be
used, but the effectual fervent prayer of a righteous man avails
most. Communion with God will best prepare us for our dealings
with men. When we have intrusted our concerns to God, the mind
is set at liberty; it feels satisfaction and composure, and
difficulties vanish. We know that if the affair be hurtful, he
can easily hinder it; and if it be good for us, he can as easily
forward it.
* Nehemiah's request to the king. (1-8) Nehemiah comes to
Jerusalem. (9-18) The opposition of the adversaries. (19,20)

#1-8 Our prayers must be seconded with serious endeavours, else
we mock God. We are not limited to certain moments in our
addresses to the King of kings, but have liberty to go to him at
all times; approaches to the throne of grace are never out of
season. But the sense of God's displeasure and the afflictions
of his people, are causes of sorrow to the children of God,
under which no earthly delights can comfort. The king encouraged
Nehemiah to tell his mind. This gave him boldness to speak; much
more may the invitation Christ has given us to pray, and the
promise that we shall speed, encourage us to come boldly to the
throne of grace. Nehemiah prayed to the God of heaven, as
infinitely above even this mighty monarch. He lifted up his
heart to that God who understands the language of the heart. Nor
should we ever engage in any pursuit in which it would be wrong
for us thus to seek and expect the Divine direction, assistance,
and blessing. There was an immediate answer to his prayer; for
the seed of Jacob never sought the God of Jacob in vain.

#9-18 When Nehemiah had considered the matter, he told the Jews
that God had put it into his heart to build the wall of
Jerusalem. He does not undertake to do it without them. By
stirring up ourselves and one another to that which is good, we
strengthen ourselves and one another for it. We are weak in our
duty, when we are cold and careless.

#19,20 The enmity of the serpent's seed against the cause of
Christ is confined to no age or nation. The application to
ourselves is plain. The church of God asks for our help. Is it
not desolate, and exposed to assaults? Does the consideration of
its low estate cause you any grief? Let not business, pleasure,
or the support of a party so engage attention, as that Zion and
her welfare shall be nothing to you.
* The rebuilding the walls of Jerusalem.

- The work was divided, so that every one might know what he had
to do, and mind it, with a desire to excel; yet without
contention, or separate interests. No strife appears among them,
but which should do most for the public good. Every Israelite
should lend a hand toward the building up of Jerusalem. Let not
nobles think any thing below them, by which they may advance the
good of their country. Even some females helped forward the
work. Some repaired over against their houses, and one repaired
over against his chamber. When a general good work is to be
done, each should apply himself to that part which is within his
reach. If every one will sweep before his own door, the street
will be clean; if every one will mend one, we shall all be
mended. Some that had first done helped their fellows. The walls
of Jerusalem, in heaps of rubbish, represent the desperate state
of the world around, while the number and malice of those who
hindered the building, give some faint idea of the enemies we
have to contend with, while executing the work of God. Every one
must begin at home; for it is by getting the work of God
advanced in our own souls that we shall best contribute to the
good of the church of Christ. May the Lord thus stir up the
hearts of his people, to lay aside their petty disputes, and to
disregard their worldly interests, compared with building the
walls of Jerusalem, and defending the cause of truth and
godliness against the assaults of avowed enemies.
* Opposition of Sanballat and others. (1-6) The designs of the
adversaries. (7-15) Nehemiah's precautions. (16-23)

#1-6 Many a good work has been looked upon with contempt by
proud and haughty scorners. Those who disagree in almost every
thing, will unite in persecution. Nehemiah did not answer these
fools according to their folly, but looked up to God by prayer.
God's people have often been a despised people, but he hears all
the slights that are put upon them, and it is their comfort that
he does so. Nehemiah had reason to think that the hearts of
those sinners were desperately hardened, else he would not have
prayed that their sins might never be blotted out. Good work
goes on well, when people have a mind to it. The reproaches of
enemies should quicken us to our duty, not drive us from it.

#7-15 The hindering good work is what bad men aim at, and
promise themselves success in; but good work is God's work, and
it shall prosper. God has many ways of bringing to light, and so
of bringing to nought, the devices and designs of his church's
enemies. If our enemies cannot frighten us from duty, or deceive
us into sin, they cannot hurt us. Nehemiah put himself and his
cause under the Divine protection. It was the way of this good
man, and should be our way. All his cares, all his griefs, all
his fears, he spread before God. Before he used any means, he
made his prayer to God. Having prayed, he set a watch against
the enemy. If we think to secure ourselves by prayer, without
watchfulness, we are slothful, and tempt God; if by
watchfulness, without prayer, we are proud, and slight God:
either way, we forfeit his protection. God's care of our safety,
should engage and encourage us to go on with vigour in our duty.
As soon as a danger is over, let us return to our work, and
trust God another time.

#16-23 We must watch always against spiritual enemies, and not
expect that our warfare will be over till our work is ended. The
word of God is the sword of the Spirit, which we ought to have
always at hand, and never to have to seek for it, either in our
labours, or in our conflicts, as Christians. Every true
Christian is both a labourer and a soldier, working with one
hand, and fighting with the other. Good work is likely to go on
with success, when those who labour in it, make a business of
it. And Satan fears to assault the watchful Christian; or, if
attacked, the Lord fights for him. Thus must we wait to the
close of life, never putting off our armour till our work and
warfare are ended; then we shall be welcomed to the rest and joy
of our Lord.
* The Jews complain of grievances. (1-5) Nehemiah redresses the
grievances. (6-13) Nehemiah's forbearance. (14-19)

#1-5 Men prey upon their fellow-creatures: by despising the poor
they reproach their Maker. Such conduct is a disgrace to any,
but who can sufficiently abhor it when adopted by professing
Christians? With compassion for the oppressed, we should lament
the hardships which many in the world are groaning under;
putting our souls into their souls' stead, and remembering in
our prayers and succours those who are burdened. But let those
who show no mercy, expect judgment without mercy.

#6-13 Nehemiah knew that, if he built Jerusalem's walls ever so
high, so thick, or so strong, the city could not be safe while
there were abuses. The right way to reform men's lives, is to
convince their consciences. If you walk in the fear of God, you
will not be either covetous of worldly gain, or cruel toward
your brethren. Nothing exposes religion more to reproach, than
the worldliness and hard-heartedness of the professors of it.
Those that rigorously insist upon their right, with a very ill
grace try to persuade others to give up theirs. In reasoning
with selfish people, it is good to contrast their conduct with
that of others who are liberal; but it is best to point to His
example, who though he was rich, yet for our sakes became poor,
that we, through his poverty, might be rich, #2Co 8:9|. They did
according to promise. Good promises are good things, but good
performances are better.
#14-19 Those who truly fear God, will not dare to do any thing
cruel or unjust. Let all who are in public places remember that
they are so placed to do good, not to enrich themselves.
Nehemiah mentions it to God in prayer, not as if he had merited
any favour from God, but to show that he depended upon God only,
to make up to him what he had lost and laid out for his honour.
Nehemiah evidently spake and acted as one that knew himself to
be a sinner. He did not mean to claim a reward as of debt, but
in the manner that the Lord rewards a cup of cold water given to
a disciple for his sake. The fear and love of God in the heart,
and true love of the brethren, will lead to every good work.
These are proper evidences of justifying faith; and our
reconciled God will look upon persons of this character for
good, according to all they have done for his people.
* Sanballat's plot to hinder Nehemiah. (1-9) False prophets try
to frighten Nehemiah. (10-14) The wall finished, Treachery of
some among the Jews. (15-19)

#1-9 Let those who are tempted to idle merry meetings by vain
companions, thus answer the temptation, We have work to do, and
must not neglect it. We must never suffer ourselves to be
overcome, by repeated urgency, to do anything sinful or
imprudent; but when attacked with the same temptation, must
resist it with the same reason and resolution. It is common for
that which is desired only by the malicious, to be falsely
represented by them as desired by the many. But Nehemiah knew at
what they aimed, he not only denied that such things were true,
but that they were reported; he was better known than to be thus
suspected. We must never omit any known duty for fear it should
be misconstrued; but, while we keep a good conscience, let us
trust God with our good name. God's people, though loaded with
reproach, are not really fallen so low in reputation as some
would have them thought to be. Nehemiah lifted up his heart to
Heaven in a short prayer. When, in our Christian work and
warfare, we enter upon any service or conflict, this is a good
prayer, I have such a duty to do, such a temptation to grapple
with; now, therefore, O God, strengthen my hands. Every
temptation to draw us from duty, should quicken us the more to
duty.

#10-14 The greatest mischief our enemies can do us, is, to
frighten us from our duty, and to lead us to do what is sinful.
Let us never decline a good work, never do a bad one. We ought
to try all advice, and to reject what is contrary to the word of
God. Every man should study to be consistent. Should I, a
professed Christian, called to be a saint, a child of God, a
member of Christ, a temple of the Holy Ghost, should I be
covetous, sensual, proud, or envious? Should I yield to
impatience, discontent, or anger? Should I be slothful,
unbelieving, or unmerciful? What effects will such conduct have
upon others? All that God has done for us, or by us, or given to
us, should lead us to watchfulness, self-denial, and diligence.
Next to the sinfulness of sin, we should dread the scandal.

#15-19 The wall was begun and finished in fifty-two days, though
they rested on the sabbaths. A great deal of work may be done in
a little time, if we set about it in earnest, and keep close to
it. See the mischief of marrying with strangers. When men once
became akin to Tobiah, they soon became sworn to him. A sinful
love leads to a sinful league. The enemy of souls employs many
instruments, and forms many projects, to bring reproach on the
active servants of God, or to take them from their work. But we
should follow the example of Him who laid down his life for the
sheep. Those that simply cleave to the Lord and his work will be
supported.
* The city committed to Hananiah. (1-4) Register of those that
first returned. (5-73)

#1-4 Nehemiah, having finished the wall, returned to the Persian
court, and came to Jerusalem again with a new commission. The
public safety depends on every one's care to guard himself and
his family against sin.

#5-73 Nehemiah knew that the safety of a city, under God,
depends more upon the inhabitants than upon its walls. Every
good gift and every good work are from above. God gives
knowledge, he gives grace; all is of him, and therefore all must
be to him. What is done by human prudence, must be ascribed to
the direction of Divine Providence. But woe to those who turn
back from the Lord, loving this present world! and happy those
who dedicate themselves, and their substance, to his service and
glory!
* The reading and expounding the law. (1-8) The people called
upon to be joyful. (9-12) The feast of tabernacles, The joy of
the people. (13-18)

#1-8 Sacrifices were to be offered only at the door of the
temple; but praying and preaching were, and are, services of
religion, as acceptably performed in one place as in another.
Masters of families should bring their families with them to the
public worship of God. Women and children have souls to save,
and are therefore to acquaint themselves with the word of God,
and to attend on the means of grace. Little ones, as they come
to reason, must be trained up in religion. Ministers when they
go to the pulpit, should take their Bibles with them; Ezra did
so. Thence they must fetch their knowledge; according to that
rule they must speak, and must show that they do so. Reading the
Scriptures in religious assemblies is an ordinance of God,
whereby he is honoured, and his church edified. Those who hear
the word, should understand it, else it is to them but an empty
sound of words. It is therefore required of teachers that they
explain the word, and give the sense of it. Reading is good, and
preaching is good, but expounding makes reading the better
understood, and preaching the more convincing. It has pleased
God in almost every age of the church to raise up, not only
those who have preached the gospel, but also those who have
given their views of Divine truth in writing; and though many
who have attempted to explain Scripture, have darkened counsel
by words without knowledge, yet the labours of others are of
excellent use. All that we hear must, however, be brought to the
test of Scripture. They heard readily, and minded every word.
The word of God demands attention. If through carelessness we
let much slip in hearing, there is danger that through
forgetfulness we shall let all slip after hearing.

#9-12 It was a good sign that their hearts were tender, when
they heard the words of the law. The people were to send
portions to those for whom nothing was prepared. It is the duty
of a religious feast, as well as of a religious fast, to draw
out the soul to the hungry; God's bounty should make us
bountiful. We must not only give to those that offer themselves,
but send to those out of sight. Their strength consisted in joy
in the Lord. The better we understand God's word, the more
comfort we find in it; the darkness of trouble arises from the
darkness of ignorance.

#13-18 They found written in the law about the feast of
tabernacles. Those who diligently search the Scriptures, find
things written there which they have forgotten. This feast of
tabernacles was a representation of the believer's tabernacle
state in this world, and a type of the holy joy of the gospel
church. The conversion of the nations to the faith of Christ, is
foretold under the figure of this feast, #Zec 14:16|. True
religion will render us strangers and pilgrims upon earth. We
read and hear the word acceptably and profitably, when we do
according to what is written therein; when what appears to be
our duty is revived, after it has been neglected. They minded
the substance; else the ceremony had been of no use. They did
it, rejoicing in God and his goodness. These are the means which
the Spirit of God crowns with success, in bringing the hearts of
sinners to tremble and to become humbled before God. But those
are enemies to their own growth in holiness, who always indulge
sorrow, even for sin, and put away from them the consolations
tendered by the word and Spirit of God.
* A solemn fast. (1-3) Prayer and confession of sin. (4-38)

#1-3 The word will direct and quicken prayer, for by it the
Spirit helps our infirmities in prayer. The careful study of
God's word will more and more discover to us our own sinfulness,
and the plenteousness of his salvation; thus it calls us to
mourn for sin, and to rejoice in him. Every discovery of the
truth of God, should render us more unwearied in attendance on
his sacred word, and on his worship.

#4-38 The summary of their prayers we have here upon record.
Much more, no doubt, was said. Whatever ability we have to do
any thing in the way of duty, we are to serve and glorify God
according to the utmost of it. When confessing our sins, it is
good to notice the mercies of God, that we may be the more
humbled and ashamed. The dealings of the Lord showed his
goodness and long-suffering, and the hardness of their hearts.
The testimony of the prophets was the testimony of the Spirit in
the prophets, and it was the Spirit of Christ in them. They
spake as they were moved by the Holy Ghost, and what they said
is to be received accordingly. The result was, wonder at the
Lord's mercies, and the feeling that sin had brought them to
their present state, from which nothing but unmerited love could
rescue them. And is not their conduct a specimen of human
nature? Let us study the history of our land, and our own
history. Let us recollect our advantages from childhood, and ask
what were our first returns? Let us frequently do so, that we
may be kept humble, thankful, and watchful. Let all remember
that pride and obstinacy are sins which ruin the soul. But it is
often as hard to persuade the broken-hearted to hope, as
formerly it was to bring them to fear. Is this thy case? Behold
this sweet promise, A God ready to pardon! Instead of keeping
away from God under a sense of unworthiness, let us come boldly
to the throne of grace, that we may obtain mercy, and find grace
to help in time of need. He is a God ready to pardon.
* The covenant, Those who signed it. (1-31) Their engagement to
sacred rites. (32-39)

#1-31 Conversion is separating from the course and custom of
this world, devoting ourselves to the conduct directed by the
word of God. When we bind ourselves to do the commandments of
God, it is to do all his commandments, and to look to him as the
Lord, and our Lord.

#32-39 Having covenanted against the sins of which they had been
guilty, they obliged themselves to observe the duties they had
neglected. We must not only cease to do evil, but learn to do
well. Let not any people expect the blessing of God, unless they
keep up public worship. It is likely to go well with our houses,
when care is taken that the work of God's house goes on well.
When every one helps, and every one gives, though but little,
toward a good work, the whole will come to be a large sum. We
must do what we can in works of piety and charity; and whatever
state we are placed in, cheerfully perform our duty to God,
which will be the surest way to ease and liberty. As the
ordinances of God are the appointed means of support to our
souls, the believer will not grudge the expense; yet most people
leave their souls to starve.
* The distribution of the people.

- In all ages, men have preferred their own ease and advantage
to the public good. Even the professors of religion too commonly
seek their own, and not the things of Christ. Few have had such
attachment to holy things and holy places, as to renounce
pleasure for their sake. Yet surely, our souls should delight to
dwell where holy persons and opportunities of spiritual
improvement most abound. If we have not this love to the city of
our God, and to every thing that assists our communion with the
Saviour, how shall we be willing to depart hence; to be absent
from the body, that we may be present with the Lord? To the
carnal-minded, the perfect holiness of the New Jerusalem would
be still harder to bear than the holiness of God's church on
earth. Let us seek first the favour of God, and his glory; let
us study to be patient, contented, and useful in our several
stations, and wait, with cheerful hope, for admission into the
holy city of God.
* The priests and Levites that returned. (1-26) The dedication
of the wall. (27-43) The officers of the temple settled. (44-47)

#1-26 It is a debt we owe to faithful ministers, to remember our
guides, who have spoken to us the word of God. It is good to
know what our godly predecessors were, that we may learn what we
should be.
#27-43 All our cities, all our houses, must have holiness to the
Lord written upon them. The believer should undertake nothing
which he does not dedicate to the Lord. We are concerned to
cleanse our hands, and purify our hearts, when any work for God
is to pass through them. Those that would be employed to
sanctify others, must sanctify themselves, and set themselves
apart for God. To those who are sanctified, all their
creature-comforts and enjoyments are made holy. The people
greatly rejoiced. All that share in public mercies, ought to
join in public thanksgivings.

#44-47 When the solemnities of a thanksgiving day leave such
impressions on ministers and people, that both are more careful
and cheerful in doing their duty, they are indeed acceptable to
the Lord, and turn to good account. And whatever we do, must be
purified by the blood of sprinkling, and by the grace of the
Holy Spirit, or it cannot be acceptable to God.
* Nehemiah turns out the mixed multitude. (1-9) Nehemiah's
reform in the house of God. (10-14) Sabbath-breaking restrained.
(15-22) The dismissal of strange wives. (23-31)

#1-9 Israel was a peculiar people, and not to mingle with the
nations. See the benefit of publicly reading the word of God;
when it is duly attended to, it discovers to us sin and duty,
good and evil, and shows wherein we have erred. We profit, when
we are thus wrought upon to separate from evil. Those that would
drive sin out of their hearts, the living temples, must throw
out its household stuff, and all the provision made for it; and
take away all the things that are the food and fuel of lust;
this is really to mortify it. When sin is cast out of the heart
by repentance, let the blood of Christ be applied to it by
faith, then let it be furnished with the graces of God's Spirit,
for every good work.

#10-14 If a sacred character will not keep men from setting an
evil example, it must not shelter any one from deserved blame
and punishment. The Levites had been wronged; their portions had
not been given them. They were gone to get livelihoods for
themselves and their families, for their profession would not
maintain them. A maintenance not sufficient, makes a poor
ministry. The work is neglected, because the workmen are.
Nehemiah laid the fault upon the rulers. Both ministers and
people, who forsake religion and the services of it, and
magistrates, who do not what they can to keep them to it, will
have much to answer for. He delayed not to bring the Levites to
their places again, and that just payment should be made.
Nehemiah on every occasion looked up to God, and committed
himself and all his affairs to Him. It pleased him to think that
he had been of use to revive and support religion in his
country. He here refers to God, not in pride, but with a humble
appeal concerning his honest intention in what he had done. He
prays, "Remember me;" not, Reward me. "Wipe not out my good
deeds;" not, Publish them, or record them. Yet he was rewarded,
and his good deeds recorded. God does more than we are able to
ask.

#15-22 The keeping holy the Lord's day forms an important object
for their attention who would promote true godliness. Religion
never prospers while sabbaths are trodden under foot. No wonder
there was a general decay of religion, and corruption of manners
among the Jews, when they forsook the sanctuary and profaned the
sabbath. Those little consider what an evil they do, who profane
the sabbath. We must answer for the sins others are led to
commit by our example. Nehemiah charges it on them as an evil
thing, for so it is, proceeding from contempt of God and our own
souls. He shows that sabbath-breaking was one of the sins for
which God had brought judgments upon them; and if they did not
take warning, but returned to the same sins again, they had to
expect further judgments. The courage, zeal, and prudence of
Nehemiah in this matter, are recorded for us to do likewise; and
we have reason to think, that the cure he wrought was lasting.
He felt and confessed himself a sinner, who could demand nothing
from God as justice, when he thus cried unto him for mercy.
#23-31 If either parent be ungodly, corrupt nature will incline
the children to take after that one; which is a strong reason
why Christians should not be unequally yoked. In the education
of children, great care should be taken about the government of
their tongues; that they learn not the language of Ashdod, no
impious or impure talk, no corrupt communication. Nehemiah
showed the evil of these marriages. Some, more obstinate than
the rest, he smote, that is, ordered them to be beaten by the
officers according to the law, #De 25:2,3|. Here are Nehemiah's
prayers on this occasion. He prays, "Remember them, O my God."
Lord, convince and convert them; put them in mind of what they
should be and do. The best services to the public have been
forgotten by those for whom they were done, therefore Nehemiah
refers himself to God, to recompense him. This may well be the
summary of our petitions; we need no more to make us happy than
this; Remember me, O my God, for good. We may humbly hope that
the Lord will remember us and our services, although, after
lives of unwearied activity and usefulness, we shall still see
cause to abhor ourselves and repent in dust and ashes, and to
cry out with Nehemiah, Spare me, O my God, according to the
greatness of thy mercy.
** We find in this book, that even those Jews who were scattered
in the province of the heathen, were taken care of, and were
wonderfully preserved, when threatened with destruction. Though
the name of God be not in this book, the finger of God is shown
by minute events for the bringing about his people's
deliverance. This history comes in between #Ezr 6; 7|.

* The royal feast of Ahasuerus. (1-9) Vashti's refusal to
appear, The king's decree. (10-22)

#1-9 The pride of Ahasuerus's heart rising with the grandeur of
his kingdom, he made an extravagant feast. This was vain glory.
Better is a dinner of herbs with quietness, than this banquet of
wine, with all the noise and tumult that must have attended it.
But except grace prevails in the heart, self-exaltation and
self-indulgence, in one form or another, will be the ruling
principle. Yet none did compel; so that if any drank to excess,
it was their own fault. This caution of a heathen prince, even
when he would show his generosity, may shame many called
Christians, who, under pretence of sending the health round,
send sin round, and death with it. There is a woe to them that
do so; let them read it, and tremble, #Hab 2:15,16|.

#10-22 Ahasuerus's feast ended in heaviness, by his own folly.
Seasons of peculiar festivity often end in vexation. Superiors
should be careful not to command what may reasonably be
disobeyed. But when wine is in, men's reason departs from them.
He that had rule over 127 provinces, had no rule over his own
spirit. But whether the passion or the policy of the king was
served by this decree, God's providence made way for Esther to
the crown, and defeated Haman's wicked project, even before it
had entered into his heart, and he arrived at his power. Let us
rejoice that the Lord reigns, and will overrule the madness or
folly of mankind to promote his own glory, and the safety and
happiness of his people.
* Esther chosen queen. (1-20) Mordecai discovers a plot against
the king. (21-23)

#1-20 We see to what absurd practices those came, who were
destitute of Divine revelation, and what need there was of the
gospel of Christ, to purify men from the lusts of the flesh, and
to bring them back to the original institution of marriage.
Esther was preferred as queen. Those who suggest that Esther
committed sin to come at this dignity, do not consider the
custom of those times and countries. Every one that the king
took was married to him, and was his wife, though of a lower
rank. But how low is human nature sunk, when such as these are
the leading pursuits and highest worldly happiness of men!
Disappointment and vexation must follow; and he most wisely
consults his enjoyment, even in this present life, who most
exactly obeys the precepts of the Divine law. But let us turn to
consider the wise and merciful providence of God, carrying on
his deep but holy designs in the midst of all this. And let no
change in our condition be a pretext for forgetting our duties
to parents, or the friends who have stood in their place.
#21-23 Good subjects must not conceal any bad design they know
of against the prince, or the public peace. Mordecai was not
rewarded at the time, but a remembrance was written. Thus, with
respect to those who serve Christ, though their recompence is
not till the resurrection of the just, yet an account is kept of
their work of faith and labour of love, which God is not
unrighteous to forget. The servant of God must be faithful to
every trust, and watchful for those who employ him. If he appear
to be neglected now, he will be remembered hereafter. None of
our actions can be forgotten; even our most secret thoughts are
written in lasting registers, #Re 20:12|.
* Haman seeks to destroy the Jews. (1-6) He obtains a decree
against the Jews. (7-15)

#1-6 Mordecai refused to reverence Haman. The religion of a Jew
forbade him to give honours to any mortal man which savoured of
idolatry, especially to so wicked a man as Haman. By nature all
are idolaters; self is our favourite idol, we are pleased to be
treated as if every thing were at our disposal. Though religion
by no means destroys good manners, but teaches us to render
honour to whom honour is due, yet by a citizen of Zion, not only
in his heart, but in his eyes, such a vile person as Haman was,
is contemned, #Ps 15:4|. The true believer cannot obey edicts,
or conform to fashions, which break the law of God. He must obey
God rather than man, and leave the consequences to him. Haman
was full of wrath. His device was inspired by that wicked
spirit, who has been a murderer from the beginning; whose enmity
to Christ and his church, governs all his children.

#7-15 Without some acquaintance with the human heart, and the
history of mankind, we should not think that any prince could
consent to a dreadful proposal, so hurtful to himself. Let us be
thankful for mild and just government. Haman inquires, according
to his own superstitions, how to find a lucky day for the
designed massacre! God's wisdom serves its own purposes by men's
folly. Haman has appealed to the lot, and the lot, by delaying
the execution, gives judgment against him. The event explains
the doctrine of a particular providence over all the affairs of
men, and the care of God over his church. Haman was afraid lest
the king's conscience should smite him for what he had done; to
prevent which, he kept him drinking. This cursed method many
often take to drown convictions, and to harden their own hearts,
and the hearts of others, in sin. All appeared in a favourable
train to accomplish the project. But though sinners are
permitted to proceed to the point they aim at, an unseen but
almighty Power turns them back. How vain and contemptible are
the strongest assaults against Jehovah! Had Haman obtained his
wish, and the Jewish nation perished, what must have become of
all the promises? How could the prophecies concerning the great
Redeemer of the world have been fulfilled? Thus the everlasting
covenant itself must have failed, before this diabolical project
could take place.
* The Jews lament their danger. (1-4) Esther undertakes to plead
for the Jews. (5-17)

#1-4 Mordecai avowed his relation to the Jews. Public
calamities, that oppress the church of God, should affect our
hearts more than any private affliction, and it is peculiarly
distressing to occasion sufferings to others. God will keep
those that are exposed to evil by the tenderness of their
consciences.

#5-17 We are prone to shrink from services that are attended
with peril or loss. But when the cause of Christ and his people
demand it, we must take up our cross, and follow him. When
Christians are disposed to consult their own ease or safety,
rather than the public good, they should be blamed. The law was
express, all knew it. It is not thus in the court of the King of
kings: to the footstool of his throne of grace we may always
come boldly, and may be sure of an answer of peace to the prayer
of faith. We are welcome, even into the holiest, through the
blood of Jesus. Providence so ordered it, that, just then, the
king's affections had cooled toward Esther; her faith and
courage thereby were the more tried; and God's goodness in the
favour she now found with the king, thereby shone the brighter.
Haman no doubt did what he could to set the king against her.
Mordecai suggests, that it was a cause which, one way or other,
would certainly be carried, and which therefore she might safely
venture in. This was the language of strong faith, which
staggered not at the promise when the danger was most
threatening, but against hope believed in hope. He that by
sinful devices will save his life, and will not trust God with
it in the way of duty, shall lose it in the way of sin. Divine
Providence had regard to this matter, in bringing Esther to be
queen. Therefore thou art bound in gratitude to do this service
for God and his church, else thou dost not answer the end of thy
being raised up. There is wise counsel and design in all the
providences of God, which will prove that they are all intended
for the good of the church. We should, every one, consider for
what end God has put us in the place where we are, and study to
answer that end: and take care that we do not let it slip.
Having solemnly commended our souls and our cause to God, we may
venture upon his service. All dangers are trifling compared with
the danger of losing our souls. But the trembling sinner is
often as much afraid of casting himself, without reserve, upon
the Lord's free mercy, as Esther was of coming before the king.
Let him venture, as she did, with earnest prayer and
supplication, and he shall fare as well and better than she did.
The cause of God must prevail: we are safe in being united to
it.
* Esther's application received. (1-8) Haman prepares to hang
Mordecai. (9-14)

#1-8 Esther having had power with God, and prevailing, like
Jacob, had power with men too. He that will lose his life for
God, shall save it, or find it in a better life. The king
encouraged her. Let us from this be encouraged to pray always to
our God, and not to faint. Esther came to a proud, imperious
man; but we come to the God of love and grace. She was not
called, but we are; the Spirit says, Come, and the Bride says,
Come. She had a law against her, we have a promise, many a
promise, in favour of us; Ask, and it shall be given you. She
had no friend to go with her, or to plead for her; on the
contrary, he that was then the king's favourite, was her enemy;
but we have an Advocate with the Father, in whom he is well
pleased. Let us therefore come boldly to the throne of grace.
God put it into Esther's heart to delay her petition a day
longer; she knew not, but God did, what was to happen in that
very night.

#9-14 This account of Haman is a comment upon #Pr 21:24|.
Self-admirers and self-flatterers are really self-deceivers.
Haman, the higher he is lifted up, the more impatient he is of
contempt, and the more enraged at it. The affront from Mordecai
spoiled all. A slight affront, which a humble man would scarcely
notice, will torment a proud man, even to madness, and will mar
all his comforts. Those disposed to be uneasy, will never want
something to be uneasy at. Such are proud men; though they have
much to their mind, if they have not all to their mind, it is as
nothing to them. Many call the proud happy, who display pomp and
make a show; but this is a mistaken thought. Many poor cottagers
feel far less uneasiness than the rich, with all their fancied
advantages around them. The man who knows not Christ, is poor
though he be rich, because he is utterly destitute of that which
alone is true riches.
* Providence recommends Mordecai to the king's favour. (1-3)
Haman's counsel honours Mordecai. (4-11) Haman's friends tell
him of his danger. (12-14)

#1-3 The providence of God rules over the smallest concerns of
men. Not a sparrow falls to the ground without him. Trace the
steps which Providence took towards the advancement of Mordecai.
The king could not sleep when Providence had a design to serve,
in keeping him awake. We read of no illness that broke his
sleep, but God, whose gift sleep is, withheld it from him. He
who commanded a hundred and twenty-seven provinces, could not
command one hour's sleep.

#4-11 See how men's pride deceives them. The deceitfulness of
our own hearts appears in nothing more than in the conceit we
have of ourselves and our own performances: against which we
should constantly watch and pray. Haman thought the king loved
and valued no one but himself, but he was deceived. We should
suspect that the esteem which others profess for us, is not so
great as it seems to be, that we may not think too well of
ourselves, nor trust too much in others. How Haman is struck,
when the king bids him do honour to Mordecai the Jew, the very
man whom he hated above all men, whose ruin he was now
designing!

#12-14 Mordecai was not puffed up with his honours, he returned
to his place and the duty of it. Honour is well bestowed on
those that do not think themselves above their business. But
Haman could not bear it. What harm had it done him? But that
will break a proud man's heart, which will not break a humble
man's sleep. His doom was, out of this event, read to him by his
wife and his friends. They plainly confessed that the Jews,
though scattered through the nations, were special objects of
Divine care. Miserable comforters are they all; they did not
advise Haman to repent, but foretold his fate as unavoidable.
The wisdom of God is seen, in timing the means of his church's
deliverance, so as to manifest his own glory.
* Esther accuses Haman. (1-6) Haman hanged on his own gallows.
(7-10)

#1-6 If the love of life causes earnest pleadings with those
that can only kill the body, how fervent should our prayers be
to Him, who is able to destroy both body and soul in hell! How
should we pray for the salvation of our relatives, friends, and
all around us! When we petition great men, we must be cautious
not to give them offence; even just complaints must often be
kept back. But when we approach the King of kings with
reverence, we cannot ask or expect too much. Though nothing but
wrath be our due, God is able and willing to do exceeding
abundantly, even beyond all we can ask or think.

#7-10 The king was angry: those that do things with self-will,
reflect upon them afterward with self-reproach. When angry, we
should pause before we come to any resolution, and thus rule our
own spirits, and show that we are governed by reason. Those that
are most haughty and insolent when in power and prosperity,
commonly, like Haman, are the most abject and poor-spirited when
brought down. The day is coming when those that hate and
persecute God's chosen ones, would gladly be beholden to them.
The king returns yet more angry against Haman. Those about him
were ready to put his wrath into execution. How little can proud
men be sure of the interest they think they have! The enemies of
God's church have often been thus taken in their own craftiness.
The Lord is known by such judgments. Then was the king's wrath
pacified, and not till then. And who pities Haman hanged on his
own gallows? who does not rather rejoice in the Divine
righteousness displayed in the destruction his own art brought
upon him? Let the workers of iniquity tremble, turn to the Lord,
and seek pardon through the blood of Jesus.
* Mordecai is advanced. (1,2) Esther makes suit for the Jews.
(3-14) Mordecai honoured, The joy of the Jews. (15-17)

#1,2 What Haman would have done mischief with, Esther will do
good with. All the trust the king had reposed in Haman, he now
placed in Mordecai: a happy change. See the vanity of laying up
treasure upon earth; he that heapeth up riches, knoweth not who
shall gather them. With what little pleasure, nay, with what
constant vexation, would Haman have looked upon his estate, if
he could have foreseen that Mordecai, the man he hated above all
men in the world, should have rule over all that wherein he had
laboured! It is our interest to make sure of those riches which
will not be left behind, but which will go with us to another
world.

#3-14 It was time to be earnest, when the church of God was at
stake. Esther, though safe herself, fell down and begged for the
deliverance of her people. We read of no tears when she begged
for her own life, but although she was sure of that, she wept
for her people. Tears of pity and tenderness are the most
Christ-like. According to the constitution of the Persian
government, no law or decree could be repealed or recalled. This
is so far from speaking to the wisdom and honour of the Medes
and Persians, that it clearly shows their pride and folly. This
savours of that old presumption which ruined all, We will be as
gods! It is God's prerogative not to repent, or to say what can
never be altered or unsaid. Yet a way was found, by another
decree, to authorize the Jews to stand upon their defence. The
decree was published in the languages of all the provinces.
Shall all the subjects of an earthly prince have his decrees in
languages they understand, and shall God's oracles and laws be
locked up from any of his servants in an unknown tongue?

#15-17 Mordecai's robes now were rich. These things are not
worth notice, but as marks of the king's favour, and the fruit
of God's favour to his church. It is well with a land, when
ensigns of dignity are made the ornaments of serious piety. When
the church prospers, many will join it, who will be shy of it
when in trouble. When believers have rest, and walk in the fear
of the Lord, and the comfort of the Holy Ghost, they will be
multiplied. And the attempts of Satan to destroy the church,
always tend to increase the number of true Christians.
* The success of the Jews. (1-19) The feast of Purim in
remembrance of this. (20-32)

#1-19 The enemies of the Jews hoped to have power over them by
the former edict. If they had attempted nothing against the
people of God, they would not themselves have suffered. The
Jews, acting together, strengthened one another. Let us learn to
stand fast in one spirit, and with one mind, striving together
against the enemies of our souls, who endeavour to rob us of our
faith, which is more precious than our lives. The Jews, to the
honour of their religion, showed contempt of worldly wealth, that
they might make it appear they desired nothing except their own
preservation. In every case the people of God should manifest
humanity and disinterestedness, frequently refusing advantages
which might lawfully be obtained. The Jews celebrated their
festival the day after they had finished their work. When we
have received great mercies from God, we ought to be speedy in
making thankful returns to him.
#20-32 The observance of the Jewish feasts, is a public
declaration of the truth of the Old Testament Scriptures. And as
the Old Testament Scriptures are true, the Messiah expected by
the Jews is come long ago; and none but Jesus of Nazareth can be
that Messiah. The festival was appointed by authority, yet under
the direction of the Spirit of God. It was called the feast of
Purim, from a Persian word, which signifies a lot. The name of
this festival would remind them of the almighty power of the God
of Israel, who served his own purposes by the superstitions of
the heathen. In reviewing our mercies, we should advert to
former fears and distresses. When our mercies are personal, we
should not by forgetfulness lose the comfort of them, or
withhold from the Lord the glory due to his name. May the Lord
teach us to rejoice, with that holy joy which anticipates and
prepares for the blessedness of heaven. Every instance of Divine
goodness to ourselves, is a new obligation laid on us to do
good, to those especially who most need our bounty. Above all,
redemption by Christ binds us to be merciful, #2Co 8:9|.
* Greatness of Ahasuerus, Mordecai's advancement.

- Many instances of the grandeur of Ahasuerus might have been
given: these were written in the Persian chronicles, which are
long since lost, while the sacred writings will live till time
shall be no more. The concerns of the despised worshippers of
the Lord are deemed more important by the Holy Spirit, than the
exploits of the most illustrious monarch on earth. Mordecai was
truly great, and his greatness gave him opportunities of doing
the more good. He did not disown his people the Jews, and no
doubt kept to the true religion. He did not seek his own wealth,
but the welfare of his people. Few have it in their power to do
so much good as Mordecai; but all have it in their power to do
hurt, and who has it not in his power to do some good? We are
not required to do what is not in our power, or is unsuited to
our station; but all are bound to live under the influence of
the tempers displayed in the saints, whose examples are recorded
in the Bible. If we live by the faith of Christ, we shall be
active according to the ability and opportunities he gives us,
in promoting his glory and the best interests of men. If our
faith be genuine, it will work by love. Wait in faith and
prayer, and the event will be safe and glorious; our salvation
is sure, through our Lord Jesus Christ.
** This book is so called from Job, whose prosperity,
afflictions, and restoration, are here recorded. He lived soon
after Abraham, or perhaps before that patriarch. Most likely it
was written by Job himself, and it is the most ancient book in
existence. The instructions to be learned from the patience of
Job, and from his trials, are as useful now, and as much needed
as ever. We live under the same Providence, we have the same
chastening Father, and there is the same need for correction
unto righteousness. The fortitude and patience of Job, though
not small, gave way in his severe troubles; but his faith was
fixed upon the coming of his Redeemer, and this gave him
stedfastness and constancy, though every other dependence,
particularly the pride and boast of a self-righteous spirit, was
tried and consumed. Another great doctrine of the faith,
particularly set forth in the book of Job, is that of
Providence. It is plain, from this history, that the Lord
watched over his servant Job with the affection of a wise and
loving father.

* The piety and prosperity of Job. (1-5) Satan obtains leave to
try Job. (6-12) The loss of Job's property, and the death of his
children. (13-19) Job's patience and piety. (20-22)

#1-5 Job was prosperous, and yet pious. Though it is hard and
rare, it is not impossible for a rich man to enter into the
kingdom of heaven. By God's grace the temptations of worldly
wealth may be overcome. The account of Job's piety and
prosperity comes before the history of his great afflictions,
showing that neither will secure from troubles. While Job beheld
the harmony and comforts of his sons with satisfaction, his
knowledge of the human heart made him fearful for them. He sent
and sanctified them, reminding them to examine themselves, to
confess their sins, to seek forgiveness; and as one who hoped
for acceptance with God through the promised Saviour, he offered
a burnt-offering for each. We perceive his care for their souls,
his knowledge of the sinful state of man, his entire dependence
on God's mercy in the way he had appointed.

#6-12 Job's afflictions began from the malice of Satan, by the
Lord's permission, for wise and holy purposes. There is an evil
spirit, the enemy of God, and of all righteousness, who is
continually seeking to distress, to lead astray, and, if
possible, to destroy those who love God. How far his influence
may extend, we cannot say; but probably much unsteadiness and
unhappiness in Christians may be ascribed to him. While we are
on this earth we are within his reach. Hence it concerns us to
be sober and vigilant, #1Pe 5:8|. See how Satan censures Job.
This is the common way of slanderers, to suggest that which they
have no reason to think is true. But as there is nothing we
should dread more than really being hypocrites, so there is
nothing we need dread less than being called and counted so
without cause. It is not wrong to look at the eternal recompence
in our obedience; but it is wrong to aim at worldly advantages
in our religion. God's people are taken under his special
protection; they, and all that belong to them. The blessing of
the Lord makes rich; Satan himself owns it. God suffered Job to
be tried, as he suffered Peter to be sifted. It is our comfort
that God has the devil in a chain, #Re 20:1|. He has no power to
lead men to sin, but what they give him themselves; nor any
power to afflict men, but what is given him from above. All this
is here described to us after the manner of men. The Scripture
speaks thus to teach us that God directs the affairs of the
world.

#13-19 Satan brought Job's troubles upon him on the day that his
children began their course of feasting. The troubles all came
upon Job at once; while one messenger of evil tidings was
speaking, another followed. His dearest and most valuable
possessions were his ten children; news is brought him that they
are killed. They were taken away when he had most need of them
to comfort him under other losses. In God only have we a help
present at all times.

#20-22 Job humbled himself under the hand of God. He reasons
from the common state of human life, which he describes. We
brought nothing of this world's goods into the world, but have
them from others; and it is certain we can carry nothing out,
but must leave them to others. Job, under all his losses, is but
reduced to his first state. He is but where he must have been at
last, and is only unclothed, or unloaded rather, a little sooner
than he expected. If we put off our clothes before we go to bed,
it is some inconvenience, but it may be the better borne when it
is near bed-time. The same who gave hath taken away. See how Job
looks above instruments, and keeps his eye upon the First Cause.
Afflictions must not divert us from, but quicken us to religion.
If in all our troubles we look to the Lord, he will support us.
The Lord is righteous. All we have is from his gift; we have
forfeited it by sin, and ought not to complain if he takes any
part from us. Discontent and impatience charge God with folly.
Against these Job carefully watched; and so must we,
acknowledging that as God has done right, but we have done
wickedly, so God has done wisely, but we have done very
foolishly. And may the malice and power of Satan render that
Saviour more precious to our souls, who came to destroy the
works of the devil; who, for our salvation, suffered from that
enemy far more than Job suffered, or we can think.
* Satan obtains leave to try Job. (1-6) Job's sufferings. (7-10)
His friends come to comfort him. (11-13)

#1-6. How well is it for us, that neither men nor devils are to
be our judges! but all our judgment comes from the Lord, who
never errs. Job holds fast his integrity still, as his weapon.
God speaks with pleasure of the power of his own grace.
Self-love and self-preservation are powerful in the hearts of
men. But Satan accuses Job, representing him as wholly selfish,
and minding nothing but his own ease and safety. Thus are the
ways and people of God often falsely blamed by the devil and his
agents. Permission is granted to Satan to make trial, but with a
limit. If God did not chain up the roaring lion, how soon would
he devour us! Job, thus slandered by Satan, was a type of
Christ, the first prophecy of whom was, that Satan should bruise
his heel, and be foiled.

#7-10 The devil tempts his own children, and draws them to sin,
and afterwards torments, when he has brought them to ruin; but
this child of God he tormented with affliction, and then tempted
to make a bad use of his affliction. He provoked Job to curse
God. The disease was very grievous. If at any time we are tried
with sore and grievous distempers, let us not think ourselves
dealt with otherwise than as God sometimes deals with the best
of his saints and servants. Job humbled himself under the mighty
hand of God, and brought his mind to his condition. His wife was
spared to him, to be a troubler and tempter to him. Satan still
endeavours to draw men from God, as he did our first parents, by
suggesting hard thoughts of Him, than which nothing is more
false. But Job resisted and overcame the temptation. Shall we,
guilty, polluted, worthless creatures, receive so many unmerited
blessings from a just and holy God, and shall we refuse to
accept the punishment of our sins, when we suffer so much less
than we deserve? Let murmuring, as well as boasting, be for ever
done away. Thus far Job stood the trial, and appeared brightest
in the furnace of affliction. There might be risings of
corruption in his heart, but grace had the upper hand.

#11-13 The friends of Job seem noted for their rank, as well as
for wisdom and piety. Much of the comfort of this life lies in
friendship with the prudent and virtuous. Coming to mourn with
him, they vented grief which they really felt. Coming to comfort
him, they sat down with him. It would appear that they suspected
his unexampled troubles were judgments for some crimes, which he
had veiled under his professions of godliness. Many look upon it
only as a compliment to visit their friends in sorrow; we must
look upon it as a duty: if religion live in the heart, this will
be a fruit in the life. And if the example of Job's friends is
not enough to lead us to pity the afflicted, let us seek the mind
that was in Christ.
* Job complains that he was born. (1-10) Job complaining.
(11-19) He complains of his life. (20-26)

#1-10 For seven days Job's friends sat by him in silence,
without offering consolidation: at the same time Satan assaulted
his mind to shake his confidence, and to fill him with hard
thoughts of God. The permission seems to have extended to this,
as well as to torturing the body. Job was an especial type of
Christ, whose inward sufferings, both in the garden and on the
cross, were the most dreadful; and arose in a great degree from
the assaults of Satan in that hour of darkness. These inward
trials show the reason of the change that took place in Job's
conduct, from entire submission to the will of God, to the
impatience which appears here, and in other parts of the book.
The believer, who knows that a few drops of this bitter cup are
more dreadful than the sharpest outward afflictions, while he is
favoured with a sweet sense of the love and presence of God,
will not be surprised to find that Job proved a man of like
passions with others; but will rejoice that Satan was
disappointed, and could not prove him a hypocrite; for though he
cursed the day of his birth, he did not curse his God. Job
doubtless was afterwards ashamed of these wishes, and we may
suppose what must be his judgment of them now he is in
everlasting happiness.

#11-19 Job complained of those present at his birth, for their
tender attention to him. No creature comes into the world so
helpless as man. God's power and providence upheld our frail
lives, and his pity and patience spared our forfeited lives.
Natural affection is put into parents' hearts by God. To desire
to die that we may be with Christ, that we may be free from sin,
is the effect and evidence of grace; but to desire to die, only
that we may be delivered from the troubles of this life, savours
of corruption. It is our wisdom and duty to make the best of
that which is, be it living or dying; and so to live to the
Lord, and die to the Lord, as in both to be his, #Ro 14:8|.
Observe how Job describes the repose of the grave; There the
wicked cease from troubling. When persecutors die, they can no
longer persecute. There the weary are at rest: in the grave they
rest from all their labours. And a rest from sin, temptation,
conflict, sorrows, and labours, remains in the presence and
enjoyment of God. There believers rest in Jesus, nay, as far as
we trust in the Lord Jesus and obey him, we here find rest to
our souls, though in the world we have tribulation.

#20-26 Job was like a man who had lost his way, and had no
prospect of escape, or hope of better times. But surely he was
in an ill frame for death when so unwilling to live. Let it be
our constant care to get ready for another world, and then leave
it to God to order our removal thither as he thinks fit. Grace
teaches us in the midst of life's greatest comforts, to be
willing to die, and in the midst of its greatest crosses, to be
willing to live. Job's way was hid; he knew not wherefore God
contended with him. The afflicted and tempted Christian knows
something of this heaviness; when he has been looking too much
at the things that are seen, some chastisement of his heavenly
Father will give him a taste of this disgust of life, and a
glance at these dark regions of despair. Nor is there any help
until God shall restore to him the joys of his salvation.
Blessed be God, the earth is full of his goodness, though full
of man's wickedness. This life may be made tolerable if we
attend to our duty. We look for eternal mercy, if willing to
receive Christ as our Saviour.
* Eliphaz reproves Job. (1-6) And maintains that God's judgments
are for the wicked. (7-11) The vision of Eliphaz. (12-21)

#1-6 Satan undertook to prove Job a hypocrite by afflicting him;
and his friends concluded him to be one because he was so
afflicted, and showed impatience. This we must keep in mind if
we would understand what passed. Eliphaz speaks of Job, and his
afflicted condition, with tenderness; but charges him with
weakness and faint-heartedness. Men make few allowances for
those who have taught others. Even pious friends will count that
only a touch which we feel as a wound. Learn from hence to draw
off the mind of a sufferer from brooding over the affliction, to
look at the God of mercies in the affliction. And how can this
be done so well as by looking to Christ Jesus, in whose
unequalled sorrows every child of God soonest learns to forget
his own?

#7-11 Eliphaz argues, 1. That good men were never thus ruined.
But there is one event both to the righteous and to the wicked,
#Ec 9:2|, both in life and death; the great and certain
difference is after death. Our worst mistakes are occasioned by
drawing wrong views from undeniable truths. 2. That wicked men
were often thus ruined: for the proof of this, Eliphaz vouches
his own observation. We may see the same every day.
#12-21 Eliphaz relates a vision. When we are communing with our
own hearts, and are still, #Ps 4:4|, then is a time for the Holy
Spirit to commune with us. This vision put him into very great
fear. Ever since man sinned, it has been terrible to him to
receive communications from Heaven, conscious that he can expect
no good tidings thence. Sinful man! shall he pretend to be more
just, more pure, than God, who being his Maker, is his Lord and
Owner? How dreadful, then, the pride and presumption of man! How
great the patience of God! Look upon man in his life. The very
foundation of that cottage of clay in which man dwells, is in
the dust, and it will sink with its own weight. We stand but
upon the dust. Some have a higher heap of dust to stand upon
than others but still it is the earth that stays us up, and will
shortly swallow us up. Man is soon crushed; or if some lingering
distemper, which consumes like a moth, be sent to destroy him,
he cannot resist it. Shall such a creature pretend to blame the
appointments of God? Look upon man in his death. Life is short,
and in a little time men are cut off. Beauty, strength,
learning, not only cannot secure them from death, but these
things die with them; nor shall their pomp, their wealth, or
power, continue after them. Shall a weak, sinful, dying
creature, pretend to be more just than God, and more pure than
his Maker? No: instead of quarrelling with his afflictions, let
him wonder that he is out of hell. Can a man be cleansed without
his Maker? Will God justify sinful mortals, and clear them from
guilt? or will he do so without their having an interest in the
righteousness and gracious help of their promised Redeemer, when
angels, once ministering spirits before his throne, receive the
just recompence of their sins? Notwithstanding the seeming
impunity of men for a short time, though living without God in
the world, their doom is as certain as that of the fallen
angels, and is continually overtaking them. Yet careless sinners
note it so little, that they expect not the change, nor are wise
to consider their latter end.
* Eliphaz urges that the sin of sinners is their ruin. (1-5) God
is to be regarded in affliction. (6-16) The happy end of God's
correction. (17-27)

#1-5 Eliphaz here calls upon Job to answer his arguments. Were
any of the saints or servants of God visited with such Divine
judgments as Job, or did they ever behave like him under their
sufferings? The term, "saints," holy, or more strictly,
consecrated ones, seems in all ages to have been applied to the
people of God, through the Sacrifice slain in the covenant of
their reconciliation. Eliphaz doubts not that the sin of sinners
directly tends to their ruin. They kill themselves by some lust
or other; therefore, no doubt, Job has done some foolish thing,
by which he has brought himself into this condition. The
allusion was plain to Job's former prosperity; but there was no
evidence of Job's wickedness, and the application to him was
unfair and severe.
#6-16 Eliphaz reminds Job, that no affliction comes by chance,
nor is to be placed to second causes. The difference between
prosperity and adversity is not so exactly observed, as that
between day and night, summer and winter; but it is according to
the will and counsel of God. We must not attribute our
afflictions to fortune, for they are from God; nor our sins to
fate, for they are from ourselves. Man is born in sin, and
therefore born to trouble. There is nothing in this world we are
born to, and can truly call our own, but sin and trouble. Actual
transgressions are sparks that fly out of the furnace of
original corruption. Such is the frailty of our bodies, and the
vanity of all our enjoyments, that our troubles arise thence as
the sparks fly upward; so many are they, and so fast does one
follow another. Eliphaz reproves Job for not seeking God,
instead of quarrelling with him. Is any afflicted? let him pray.
It is heart's ease, a salve for every sore. Eliphaz speaks of
rain, which we are apt to look upon as a little thing; but if we
consider how it is produced, and what is produced by it, we
shall see it to be a great work of power and goodness. Too often
the great Author of all our comforts, and the manner in which
they are conveyed to us, are not noticed, because they are
received as things of course. In the ways of Providence, the
experiences of some are encouragements to others, to hope the
best in the worst of times; for it is the glory of God to send
help to the helpless, and hope to the hopeless. And daring
sinners are confounded, and forced to acknowledge the justice of
God's proceedings.

#17-27 Eliphaz gives to Job a word of caution and exhortation:
Despise not thou the chastening of the Almighty. Call it a
chastening, which comes from the Father's love, and is for the
child's good; and notice it as a messenger from Heaven. Eliphaz
also encourages Job to submit to his condition. A good man is
happy though he be afflicted, for he has not lost his enjoyment
of God, nor his title to heaven; nay, he is happy because he is
afflicted. Correction mortifies his corruptions, weans his heart
from the world, draws him nearer to God, brings him to his
Bible, brings him to his knees. Though God wounds, yet he
supports his people under afflictions, and in due time delivers
them. Making a wound is sometimes part of a cure. Eliphaz gives
Job precious promises of what God would do for him, if he
humbled himself. Whatever troubles good men may be in, they
shall do them no real harm. Being kept from sin, they are kept
from the evil of trouble. And if the servants of Christ are not
delivered from outward troubles, they are delivered by them, and
while overcome by one trouble, they conquer all. Whatever is
maliciously said against them shall not hurt them. They shall
have wisdom and grace to manage their concerns. The greatest
blessing, both in our employments and in our enjoyments, is to
be kept from sin. They shall finish their course with joy and
honour. That man lives long enough who has done his work, and is
fit for another world. It is a mercy to die seasonably, as the
corn is cut and housed when fully ripe; not till then, but then
not suffered to stand any longer. Our times are in God's hands;
it is well they are so. Believers are not to expect great
wealth, long life, or to be free from trials. But all will be
ordered for the best. And remark from Job's history, that
steadiness of mind and heart under trial, is one of the highest
attainments of faith. There is little exercise for faith when
all things go well. But if God raises a storm, permits the enemy
to send wave after wave, and seemingly stands aloof from our
prayers, then, still to hang on and trust God, when we cannot
trace him, this is the patience of the saints. Blessed Saviour!
how sweet it is to look unto thee, the Author and Finisher of
faith, in such moments!
* Job justifies his complaints. (1-7) He wishes for death.
(8-13) Job reproves his friends as unkind. (14-30)

#1-7 Job still justifies himself in his complaints. In addition
to outward troubles, the inward sense of God's wrath took away
all his courage and resolution. The feeling sense of the wrath
of God is harder to bear than any outward afflictions. What then
did the Saviour endure in the garden and on the cross, when he
bare our sins, and his soul was made a sacrifice to Divine
justice for us! Whatever burden of affliction, in body or
estate, God is pleased to lay upon us, we may well submit to it
as long as he continues to us the use of our reason, and the
peace of our conscience; but if either of these is disturbed,
our case is very pitiable. Job reflects upon his friends for
their censures. He complains he had nothing offered for his
relief, but what was in itself tasteless, loathsome, and
burdensome.

#8-13 Job had desired death as the happy end of his miseries.
For this, Eliphaz had reproved him, but he asks for it again
with more vehemence than before. It was very rash to speak thus
of God destroying him. Who, for one hour, could endure the wrath
of the Almighty, if he let loose his hand against him? Let us
rather say with David, O spare me a little. Job grounds his
comfort upon the testimony of his conscience, that he had been,
in some degree, serviceable to the glory of God. Those who have
grace in them, who have the evidence of it, and have it in
exercise, have wisdom in them, which will be their help in the
worst of times.
#14-30 In his prosperity Job formed great expectations from his
friends, but now was disappointed. This he compares to the
failing of brooks in summer. Those who rest their expectations
on the creature, will find it fail when it should help them;
whereas those who make God their confidence, have help in the
time of need, #Heb 4:16|. Those who make gold their hope, sooner
or later will be ashamed of it, and of their confidence in it.
It is our wisdom to cease from man. Let us put all our
confidence in the Rock of ages, not in broken reeds; in the
Fountain of life, not in broken cisterns. The application is
very close; "for now ye are nothing." It were well for us, if we
had always such convictions of the vanity of the creature, as we
have had, or shall have, on a sick-bed, a death-bed, or in
trouble of conscience. Job upbraids his friends with their hard
usage. Though in want, he desired no more from them than a good
look and a good word. It often happens that, even when we expect
little from man, we have less; but from God, even when we expect
much, we have more. Though Job differed from them, yet he was
ready to yield as soon as it was made to appear that he was in
error. Though Job had been in fault, yet they ought not to have
given him such hard usage. His righteousness he holds fast, and
will not let it go. He felt that there had not been such
iniquity in him as they supposed. But it is best to commit our
characters to Him who keeps our souls; in the great day every
upright believer shall have praise of God.
* Job's troubles. (1-6) Job expostulates with God. (7-16) He
begs release. (17-21)

#1-6 Job here excuses what he could not justify, his desire of
death. Observe man's present place: he is upon earth. He is yet
on earth, not in hell. Is there not a time appointed for his
abode here? yes, certainly, and the appointment is made by Him
who made us and sent us here. During that, man's life is a
warfare, and as day-labourers, who have the work of the day to
do in its day, and must make up their account at night. Job had
as much reason, he thought, to wish for death, as a poor servant
that is tired with his work, has to wish for the shadows of the
evening, when he shall go to rest. The sleep of the labouring
man is sweet; nor can any rich man take so much satisfaction in
his wealth, as the hireling in his day's wages. The comparison
is plain; hear his complaint: His days were useless, and had
long been so; but when we are not able to work for God, if we
sit still quietly for him, we shall be accepted. His nights were
restless. Whatever is grievous, it is good to see it appointed
for us, and as designed for some holy end. When we have
comfortable nights, we must see them also appointed to us, and
be thankful for them. His body was noisome. See what vile bodies
we have. His life was hastening apace. While we are living,
every day, like the shuttle, leaves a thread behind: many weave
the spider's web, which will fail, ch. #8:14|. But if, while we
live, we live unto the Lord, in works of faith and labours of
love, we shall have the benefit, for every man shall reap as he
sowed, and wear as he wove.

#7-16 Plain truths as to the shortness and vanity of man's life,
and the certainty of death, do us good, when we think and speak
of them with application to ourselves. Dying is done but once,
and therefore it had need be well done. An error here is past
retrieve. Other clouds arise, but the same cloud never returns:
so a new generation of men is raised up, but the former
generation vanishes away. Glorified saints shall return no more
to the cares and sorrows of their houses; nor condemned sinners
to the gaieties and pleasures of their houses. It concerns us to
secure a better place when we die. From these reasons Job might
have drawn a better conclusion than this, I will complain. When
we have but a few breaths to draw, we should spend them in the
holy, gracious breathings of faith and prayer; not in the
noisome, noxious breathings of sin and corruption. We have much
reason to pray, that He who keeps Israel, and neither slumbers
nor sleeps, may keep us when we slumber and sleep. Job covets to
rest in his grave. Doubtless, this was his infirmity; for though
a good man would choose death rather than sin, yet he should be
content to live as long as God pleases, because life is our
opportunity of glorifying him, and preparing for heaven.

#17-21 Job reasons with God concerning his dealings with man.
But in the midst of this discourse, Job seems to have lifted up
his thoughts to God with some faith and hope. Observe the
concern he is in about his sins. The best men have to complain
of sin; and the better they are, the more they will complain of
it. God is the Preserver of our lives, and the Saviour of the
souls of all that believe; but probably Job meant the Observer
of men, whose eyes are upon the ways and hearts of all men. We
can hide nothing from Him; let us plead guilty before his throne
of grace, that we may not be condemned at his judgment-seat. Job
maintained, against his friends, that he was not a hypocrite,
not a wicked man, yet he owns to his God, that he had sinned.
The best must so acknowledge, before the Lord. He seriously
inquires how he might be at peace with God, and earnestly begs
forgiveness of his sins. He means more than the removing of his
outward trouble, and is earnest for the return of God's favour.
Wherever the Lord removes the guilt of sin, he breaks the power
of sin. To strengthen his prayer for pardon, Job pleads the
prospect he had of dying quickly. If my sins be not pardoned
while I live, I am lost and undone for ever. How wretched is
sinful man without a knowledge of the Saviour!
* Bildad reproves Job. (1-7) Hypocrites will be destroyed.
(8-19) Bildad applies God's just dealing to Job. (20-22)

#1-7 Job spake much to the purpose; but Bildad, like an eager,
angry disputant, turns it all off with this, How long wilt thou
speak these things? Men's meaning is not taken aright, and then
they are rebuked, as if they were evil-doers. Even in disputes
on religion, it is too common to treat others with sharpness,
and their arguments with contempt. Bildad's discourse shows that
he had not a favourable opinion of Job's character. Job owned
that God did not pervert judgment; yet it did not therefore
follow that his children were castaways, or that they died for
some great transgression. Extraordinary afflictions are not
always the punishment of extraordinary sins, sometimes they are
the trials of extraordinary graces: in judging of another's
case, we ought to take the favourable side. Bildad puts Job in
hope, that if he were indeed upright, he should yet see a good
end of his present troubles. This is God's way of enriching the
souls of his people with graces and comforts. The beginning is
small, but the progress is to perfection. Dawning light grows to
noon-day.

#8-19 Bildad discourses well of hypocrites and evil-doers, and
the fatal end of all their hopes and joys. He proves this truth
of the destruction of the hopes and joys of hypocrites, by an
appeal to former times. Bildad refers to the testimony of the
ancients. Those teach best that utter words out of their heart,
that speak from an experience of spiritual and divine things. A
rush growing in fenny ground, looking very green, but withering
in dry weather, represents the hypocrite's profession, which is
maintained only in times of prosperity. The spider's web, spun
with great skill, but easily swept away, represents a man's
pretensions to religion when without the grace of God in his
heart. A formal professor flatters himself in his own eyes,
doubts not of his salvation, is secure, and cheats the world
with his vain confidences. The flourishing of the tree, planted
in the garden, striking root to the rock, yet after a time cut
down and thrown aside, represents wicked men, when most firmly
established, suddenly thrown down and forgotten. This doctrine
of the vanity of a hypocrite's confidence, or the prosperity of
a wicked man, is sound; but it was not applicable to the case of
Job, if confined to the present world.
#20-22 Bildad here assures Job, that as he was so he should
fare; therefore they concluded, that as he fared so he was. God
will not cast away an upright man; he may be cast down for a
time, but he shall not be cast away for ever. Sin brings ruin on
persons and families. Yet to argue, that Job was an ungodly,
wicked man, was unjust and uncharitable. The mistake in these
reasonings arose from Job's friends not distinguishing between
the present state of trial and discipline, and the future state
of final judgment. May we choose the portion, possess the
confidence, bear the cross, and die the death of the righteous;
and, in the mean time, be careful neither to wound others by
rash judgments, nor to distress ourselves needlessly about the
opinions of our fellow-creatures.
* Job acknowledges God's justice. (1-13) He is not able to
contend with God. (14-21) Men not to be judged by outward
condition. (22-24) Job complains of troubles. (25-35)

#1-13 In this answer Job declared that he did not doubt the
justice of God, when he denied himself to be a hypocrite; for
how should man be just with God? Before him he pleaded guilty of
sins more than could be counted; and if God should contend with
him in judgment, he could not justify one out of a thousand, of
all the thoughts, words, and actions of his life; therefore he
deserved worse than all his present sufferings. When Job
mentions the wisdom and power of God, he forgets his complaints.
We are unfit to judge of God's proceedings, because we know not
what he does, or what he designs. God acts with power which no
creature can resist. Those who think they have strength enough
to help others, will not be able to help themselves against it.

#14-21 Job is still righteous in his own eyes, ch. #32:1|, and
this answer, though it sets forth the power and majesty of God,
implies that the question between the afflicted and the Lord of
providence, is a question of might, and not of right; and we
begin to discover the evil fruits of pride and of a
self-righteous spirit. Job begins to manifest a disposition to
condemn God, that he may justify himself, for which he is
afterwards reproved. Still Job knew so much of himself, that he
durst not stand a trial. If we say, We have no sin, we not only
deceive ourselves, but we affront God; for we sin in saying so,
and give the lie to the Scripture. But Job reflected on God's
goodness and justice in saying his affliction was without cause.

#22-24 Job touches briefly upon the main point now in dispute.
His friends maintained that those who are righteous and good,
always prosper in this world, and that none but the wicked are
in misery and distress: he said, on the contrary, that it is a
common thing for the wicked to prosper, and the righteous to be
greatly afflicted. Yet there is too much passion in what Job
here says, for God doth not afflict willingly. When the spirit
is heated with dispute or with discontent, we have need to set a
watch before our lips.

#25-35 What little need have we of pastimes, and what great need
to redeem time, when it runs on so fast towards eternity! How
vain the enjoyments of time, which we may quite lose while yet
time continues! The remembrance of having done our duty will be
pleasing afterwards; so will not the remembrance of having got
worldly wealth, when it is all lost and gone. Job's complaint of
God, as one that could not be appeased and would not relent, was
the language of his corruption. There is a Mediator, a Daysman,
or Umpire, for us, even God's own beloved Son, who has purchased
peace for us with the blood of his cross, who is able to save to
the uttermost all who come unto God through him. If we trust in
his name, our sins will be buried in the depths of the sea, we
shall be washed from all our filthiness, and made whiter than
snow, so that none can lay any thing to our charge. We shall be
clothed with the robes of righteousness and salvation, adorned
with the graces of the Holy Spirit, and presented faultless
before the presence of his glory with exceeding joy. May we
learn the difference between justifying ourselves, and being
thus justified by God himself. Let the tempest-tossed soul
consider Job, and notice that others have passed this dreadful
gulf; and though they found it hard to believe that God would
hear or deliver them, yet he rebuked the storm, and brought them
to the desired haven. Resist the devil; give not place to hard
thoughts of God, or desperate conclusions about thyself. Come to
Him who invites the weary and heavy laden; who promises in
no wise to cast them out.
* Job complains of his hardships. (1-7) He pleads with God as
his Maker. (8-13) He complains of God's severity. (14-22)

#1-7 Job, being weary of his life, resolves to complain, but he
will not charge God with unrighteousness. Here is a prayer that
he might be delivered from the sting of his afflictions, which
is sin. When God afflicts us, he contends with us; when he
contends with us, there is always a reason; and it is desirable
to know the reason, that we may repent of and forsake the sin
for which God has a controversy with us. But when, like Job, we
speak in the bitterness of our souls, we increase guilt and
vexation. Let us harbour no hard thoughts of God; we shall
hereafter see there was no cause for them. Job is sure that God
does not discover things, nor judge of them, as men do;
therefore he thinks it strange that God continues him under
affliction, as if he must take time to inquire into his sin.
#8-13 Job seems to argue with God, as if he only formed and
preserved him for misery. God made us, not we ourselves. How sad
that those bodies should be instruments of unrighteousness,
which are capable of being temples of the Holy Ghost! But the
soul is the life, the soul is the man, and this is the gift of
God. If we plead with ourselves as an inducement to duty, God
made me and maintains me, we may plead as an argument for mercy,
Thou hast made me, do thou new-make me; I am thine, save me.

#14-22 Job did not deny that as a sinner he deserved his
sufferings; but he thought that justice was executed upon him
with peculiar rigour. His gloom, unbelief, and hard thoughts of
God, were as much to be ascribed to Satan's inward temptations,
and his anguish of soul, under the sense of God's displeasure,
as to his outward trials, and remaining depravity. Our Creator,
become in Christ our Redeemer also, will not destroy the work of
his hands in any humble believer; but will renew him unto
holiness, that he may enjoy eternal life. If anguish on earth
renders the grave a desirable refuge, what will be their
condition who are condemned to the blackness of darkness for
ever? Let every sinner seek deliverance from that dreadful
state, and every believer be thankful to Jesus, who delivereth
from the wrath to come.
* Zophar reproves Job. (1-6) God's perfections and almighty
power. (7-12) Zophar assures Job of blessings if he repented.
(13-20)

#1-6 Zophar attacked Job with great vehemence. He represented
him as a man that loved to hear himself speak, though he could
say nothing to the purpose, and as a man that maintained
falsehoods. He desired God would show Job that less punishment
was exacted than he deserved. We are ready, with much assurance,
to call God to act in our quarrels, and to think that if he
would but speak, he would take our part. We ought to leave all
disputes to the judgment of God, which we are sure is according
to truth; but those are not always right who are most forward to
appeal to the Divine judgment.

#7-12 Zophar speaks well concerning God and his greatness and
glory, concerning man and his vanity and folly. See here what
man is; and let him be humbled. God sees this concerning vain
man, that he would be wise, would be thought so, though he is
born like a wild ass's colt, so unteachable and untameable. Man
is a vain creature; empty, so the word is. Yet he is a proud
creature, and self-conceited. He would be wise, would be thought
so, though he will not submit to the laws of wisdom. He would be
wise, he reaches after forbidden wisdom, and, like his first
parents, aiming to be wise above what is written, loses the tree
of life for the tree of knowledge. Is such a creature as this
fit to contend with God?

#13-20 Zophar exhorts Job to repentance, and gives him
encouragement, yet mixed with hard thoughts of him. He thought
that worldly prosperity was always the lot of the righteous, and
that Job was to be deemed a hypocrite unless his prosperity was
restored. Then shalt thou lift up thy face without spot; that
is, thou mayst come boldly to the throne of grace, and not with
the terror and amazement expressed in ch. #9:34|. If we are
looked upon in the face of the Anointed, our faces that were
cast down may be lifted up; though polluted, being now washed
with the blood of Christ, they may be lifted up without spot. We
may draw near in full assurance of faith, when we are sprinkled
from an evil conscience, #Heb 10:22|.
* Job reproves his friends. (1-5) The wicked often
prosper.(6-11) Job speaks of the wisdom and power of God.
(12-25)

#1-5 Job upbraids his friends with the good opinion they had of
their own wisdom compared with his. We are apt to call reproofs
reproaches, and to think ourselves mocked when advised and
admonished; this is our folly; yet here was colour for this
charge. He suspected the true cause of their conduct to be, that
they despised him who was fallen into poverty. It is the way of
the world. Even the just, upright man, if he comes under a
cloud, is looked upon with contempt.

#6-11 Job appeals to facts. The most audacious robbers,
oppressors, and impious wretches, often prosper. Yet this is not
by fortune or chance; the Lord orders these things. Worldly
prosperity is of small value in his sight: he has better things
for his children. Job resolves all into the absolute
proprietorship which God has in all the creatures. He demands
from his friends liberty to judge of what they had said; he
appeals to any fair judgment.

#12-25 This is a noble discourse of Job concerning the wisdom,
power, and sovereignty of God, in ordering all the affairs of
the children of men, according to the counsel of His own will,
which none can resist. It were well if wise and good men, who
differ about lesser things, would see how it is for their honour
and comfort, and the good of others, to dwell most upon the
great things in which they agree. Here are no complaints, or
reflections. He gives many instances of God's powerful
management of the children of men, overruling all their
counsels, and overcoming all their oppositions. Having all
strength and wisdom, God knows how to make use, even of those
who are foolish and bad; otherwise there is so little wisdom and
so little honesty in the world, that all had been in confusion
and ruin long ago. These important truths were suited to
convince the disputants that they were out of their depth in
attempting to assign the Lord's reasons for afflicting Job; his
ways are unsearchable, and his judgments past finding out. Let
us remark what beautiful illustrations there are in the word of
God, confirming his sovereignty, and wisdom in that sovereignty:
but the highest and infinitely the most important is, that the
Lord Jesus was crucified by the malice of the Jews; and who but
the Lord could have known that this one event was the salvation
of the world?
* Job reproves his friends. (1-12) He professes his confidence
in God. (13-22) Job entreats to know his sins. (23-28)

#1-12 With self-preference, Job declared that he needed not to
be taught by them. Those who dispute are tempted to magnify
themselves, and lower their brethren, more than is fit. When
dismayed or distressed with the fear of wrath, the force of
temptation, or the weight of affliction, we should apply to the
Physician of our souls, who never rejects any, never prescribes
amiss, and never leaves any case uncured. To Him we may speak at
all times. To broken hearts and wounded consciences, all
creatures, without Christ, are physicians of no value. Job
evidently speaks with a very angry spirit against his friends.
They had advanced some truths which nearly concerned Job, but
the heart unhumbled before God, never meekly receives the
reproofs of men.

#13-22 Job resolved to cleave to the testimony his own
conscience gave of his uprightness. He depended upon God for
justification and salvation, the two great things we hope for
through Christ. Temporal salvation he little expected, but of
his eternal salvation he was very confident; that God would not
only be his Saviour to make him happy, but his salvation, in the
sight and enjoyment of whom he should be happy. He knew himself
not to be a hypocrite, and concluded that he should not be
rejected. We should be well pleased with God as a Friend, even
when he seems against us as an enemy. We must believe that all
shall work for good to us, even when all seems to make against
us. We must cleave to God, yea, though we cannot for the present
find comfort in him. In a dying hour, we must derive from him
living comforts; and this is to trust in him, though he slay us.

#23-28 Job begs to have his sins discovered to him. A true
penitent is willing to know the worst of himself; and we should
all desire to know what our transgressions are, that we may
confess them, and guard against them for the future. Job
complains sorrowfully of God's severe dealings with him. Time
does not wear out the guilt of sin. When God writes bitter
things against us, his design is to make us bring forgotten sins
to mind, and so to bring us to repent of them, as to break us
off from them. Let young persons beware of indulging in sin.
Even in this world they may so possess the sins of their youth,
as to have months of sorrow for moments of pleasure. Their
wisdom is to remember their Creator in their early days, that
they may have assured hope, and sweet peace of conscience, as
the solace of their declining years. Job also complains that his
present mistakes are strictly noticed. So far from this, God
deals not with us according to our deserts. This was the
language of Job's melancholy views. If God marks our steps, and
narrowly examines our paths, in judgment, both body and soul
feel his righteous vengeance. This will be the awful case of
unbelievers, yet there is salvation devised, provided, and made
known in Christ.
* Job speaks of man's life. (1-6) Of man's death. (7-15) By sin
man is subject to corruption. (16-22)

#1-6 Job enlarges upon the condition of man, addressing himself
also to God. Every man of Adam's fallen race is short-lived. All
his show of beauty, happiness, and splendour falls before the
stroke of sickness or death, as the flower before the scythe; or
passes away like the shadow. How is it possible for a man's
conduct to be sinless, when his heart is by nature unclean? Here
is a clear proof that Job understood and believed the doctrine
of original sin. He seems to have intended it as a plea, why the
Lord should not deal with him according to his own works, but
according to His mercy and grace. It is determined, in the
counsel and decree of God, how long we shall live. Our times are
in his hands, the powers of nature act under him; in him we live
and move. And it is very useful to reflect seriously on the
shortness and uncertainty of human life, and the fading nature
of all earthly enjoyments. But it is still more important to
look at the cause, and remedy of these evils. Until we are born
of the Spirit, no spiritually good thing dwells in us, or can
proceed from us. Even the little good in the regenerate is
defiled with sin. We should therefore humble ourselves before
God, and cast ourselves wholly on the mercy of God, through our
Divine Surety. We should daily seek the renewing of the Holy
Ghost, and look to heaven as the only place of perfect holiness
and happiness.

#7-15 Though a tree is cut down, yet, in a moist situation,
shoots come forth, and grow up as a newly planted tree. But when
man is cut off by death, he is for ever removed from his place
in this world. The life of man may fitly be compared to the
waters of a land flood, which spread far, but soon dry up. All
Job's expressions here show his belief in the great doctrine of
the resurrection. Job's friends proving miserable comforters, he
pleases himself with the expectation of a change. If our sins
are forgiven, and our hearts renewed to holiness, heaven will be
the rest of our souls, while our bodies are hidden in the grave
from the malice of our enemies, feeling no more pain from our
corruptions, or our corrections.
#16-22 Job's faith and hope spake, and grace appeared to revive;
but depravity again prevailed. He represents God as carrying
matters to extremity against him. The Lord must prevail against
all who contend with him. God may send disease and pain, we may
lose all comfort in those near and dear to us, every hope of
earthly happiness may be destroyed, but God will receive the
believer into realms of eternal happiness. But what a change
awaits the prosperous unbeliever! How will he answer when God
shall call him to his tribunal? The Lord is yet upon a
mercy-seat, ready to be gracious. Oh that sinners would be wise,
that they would consider their latter end! While man's flesh is
upon him, that is, the body he is so loath to lay down, it shall
have pain; and while his soul is within him, that is, the spirit
he is so loath to resign, it shall mourn. Dying work is hard
work; dying pangs often are sore pangs. It is folly for men to
defer repentance to a death-bed, and to have that to do which is
the one thing needful, when unfit to do anything.
* Eliphaz reproves Job. (1-16) The unquietness of wicked men.
(17-35)

#1-16 Eliphaz begins a second attack upon Job, instead of being
softened by his complaints. He unjustly charges Job with casting
off the fear of God, and all regard to him, and restraining
prayer. See in what religion is summed up, fearing God, and
praying to him; the former the most needful principle, the
latter the most needful practice. Eliphaz charges Job with
self-conceit. He charges him with contempt of the counsels and
comforts given him by his friends. We are apt to think that
which we ourselves say is important, when others, with reason,
think little of it. He charges him with opposition to God.
Eliphaz ought not to have put harsh constructions upon the words
of one well known for piety, and now in temptation. It is plain
that these disputants were deeply convinced of the doctrine of
original sin, and the total depravity of human nature. Shall we
not admire the patience of God in bearing with us? and still
more his love to us in the redemption of Christ Jesus his
beloved Son?

#17-35 Eliphaz maintains that the wicked are certainly
miserable: whence he would infer, that the miserable are
certainly wicked, and therefore Job was so. But because many of
God's people have prospered in this world, it does not therefore
follow that those who are crossed and made poor, as Job, are not
God's people. Eliphaz shows also that wicked people,
particularly oppressors, are subject to continual terror, live
very uncomfortably, and perish very miserably. Will the
prosperity of presumptuous sinners end miserably as here
described? Then let the mischiefs which befall others, be our
warnings. Though no chastening for the present seemeth to be
joyous, but grievous, nevertheless, afterward it yieldeth the
peaceable fruits of righteousness to them that are exercised
thereby. No calamity, no trouble, however heavy, however severe,
can rob a follower of the Lord of his favour. What shall
separate him from the love of Christ?
* Job reproves his friends. (1-5) He represents his case as
deplorable. (6-16) Job maintains his innocency. (17-22)

#1-5 Eliphaz had represented Job's discourses as unprofitable,
and nothing to the purpose; Job here gives his the same
character. Those who pass censures, must expect to have them
retorted; it is easy, it is endless, but what good does it do?
Angry answers stir up men's passions, but never convince their
judgments, nor set truth in a clear light. What Job says of his
friends is true of all creatures, in comparison with God; one
time or other we shall be made to see and own that miserable
comforters are they all. When under convictions of sin, terrors
of conscience, or the arrests of death, only the blessed Spirit
can comfort effectually; all others, without him, do it
miserably, and to no purpose. Whatever our brethren's sorrows
are, we ought by sympathy to make them our own; they may soon be
so.
#6-16 Here is a doleful representation of Job's grievances. What
reason we have to bless God, that we are not making such
complaints! Even good men, when in great troubles, have much ado
not to entertain hard thoughts of God. Eliphaz had represented
Job as unhumbled under his affliction: No, says Job, I know
better things; the dust is now the fittest place for me. In this
he reminds us of Christ, who was a man of sorrows, and
pronounced those blessed that mourn, for they shall be
comforted.

#17-22 Job's condition was very deplorable; but he had the
testimony of his conscience for him, that he never allowed
himself in any gross sin. No one was ever more ready to
acknowledge sins of infirmity. Eliphaz had charged him with
hypocrisy in religion, but he specifies prayer, the great act of
religion, and professes that in this he was pure, though not
from all infirmity. He had a God to go to, who he doubted not
took full notice of all his sorrows. Those who pour out tears
before God, though they cannot plead for themselves, by reason
of their defects, have a Friend to plead for them, even the Son
of man, and on him we must ground all our hopes of acceptance
with God. To die, is to go the way whence we shall not return.
We must all of us, very certainly, and very shortly, go this
journey. Should not then the Saviour be precious to our souls?
And ought we not to be ready to obey and to suffer for his sake?
If our consciences are sprinkled with his atoning blood, and
testify that we are not living in sin or hypocrisy, when we go
the way whence we shall not return, it will be a release from
prison, and an entrance into everlasting happiness.
* Job appeals from man to God. (1-9) His hope is not in life,
but in death. (10-16)

#1-9 Job reflects upon the harsh censures his friends had passed
upon him, and, looking on himself as a dying man, he appeals to
God. Our time is ending. It concerns us carefully to redeem the
days of time, and to spend them in getting ready for eternity.
We see the good use the righteous should make of Job's
afflictions from God, from enemies, and from friends. Instead of
being discouraged in the service of God, by the hard usage this
faithful servant of God met with, they should be made bold to
proceed and persevere therein. Those who keep their eye upon
heaven as their end, will keep their feet in the paths of
religion as their way, whatever difficulties and discouragements
they may meet with.

#10-16 Job's friends had pretended to comfort him with the hope
of his return to a prosperous estate; he here shows that those
do not go wisely about the work of comforting the afflicted, who
fetch their comforts from the possibility of recovery in this
world. It is our wisdom to comfort ourselves, and others, in
distress, with that which will not fail; the promise of God, his
love and grace, and a well-grounded hope of eternal life. See
how Job reconciles himself to the grave. Let this make believers
willing to die; it is but going to bed; they are weary, and it
is time that they were in their beds. Why should not they go
willingly when their Father calls them? Let us remember our
bodies are allied to corruption, the worm and the dust; and let
us seek for that lively hope which shall be fulfilled, when the
hope of the wicked shall be put out in darkness; that when our
bodies are in the grave, our souls may enjoy the rest reserved
for the people of God.
* Bildad reproves Job. (1-4) Ruin attends the wicked. (5-10) The
ruin of the wicked. (11-21)

#1-4 Bildad had before given Job good advice and encouragement;
here he used nothing but rebukes, and declared his ruin. And he
concluded that Job shut out the providence of God from the
management of human affairs, because he would not admit himself
to be wicked.

#5-10 Bildad describes the miserable condition of a wicked man;
in which there is much certain truth, if we consider that a
sinful condition is a sad condition, and that sin will be men's
ruin, if they do not repent. Though Bildad thought the
application of it to Job was easy, yet it was not safe nor just.
It is common for angry disputants to rank their opponents among
God's enemies, and to draw wrong conclusions from important
truths. The destruction of the wicked is foretold. That
destruction is represented under the similitude of a beast or
bird caught in a snare, or a malefactor taken into custody.
Satan, as he was a murderer, so he was a robber, from the
beginning. He, the tempter, lays snares for sinners wherever
they go. If he makes them sinful like himself, he will make them
miserable like himself. Satan hunts for the precious life. In
the transgression of an evil man there is a snare for himself,
and God is preparing for his destruction. See here how the
sinner runs himself into the snare.

#11-21 Bildad describes the destruction wicked people are kept
for, in the other world, and which in some degree, often seizes
them in this world. The way of sin is the way of fear, and leads
to everlasting confusion, of which the present terrors of an
impure conscience are earnests, as in Cain and Judas. Miserable
indeed is a wicked man's death, how secure soever his life was.
See him dying; all that he trusts to for his support shall be
taken from him. How happy are the saints, and how indebted to
the Lord Jesus, by whom death is so far done away and changed,
that this king of terrors is become a friend and a servant! See
the wicked man's family sunk and cut off. His children shall
perish, either with him or after him. Those who consult the true
honour of their family, and its welfare, will be afraid of
withering all by sin. The judgments of God follow the wicked man
after death in this world, as a proof of the misery his soul is
in after death, and as an earnest of that everlasting shame and
contempt to which he shall rise in the great day. The memory of
the just is blessed, but the name of the wicked shall rot, #Pr
10:7|. It would be well if this report of wicked men would cause
any to flee from the wrath to come, from which their power,
policy, and riches cannot deliver them. But Jesus ever liveth to
deliver all who trust in him. Bear up then, suffering believers.
Ye shall for a little time have sorrow, but your Beloved, your
Saviour, will see you again; your hearts shall rejoice, and your
joy no man taketh away.
* Job complains of unkind usage. (1-7) God was the Author of his
afflictions. (8-22) Job's belief in the resurrection. (23-29)

#1-7 Job's friends blamed him as a wicked man, because he was so
afflicted; here he describes their unkindness, showing that what
they condemned was capable of excuse. Harsh language from
friends, greatly adds to the weight of afflictions: yet it is
best not to lay it to heart, lest we harbour resentment. Rather
let us look to Him who endured the contradiction of sinners
against himself, and was treated with far more cruelty than Job
was, or we can be.

#8-22 How doleful are Job's complaints! What is the fire of hell
but the wrath of God! Seared consciences will feel it hereafter,
but do not fear it now: enlightened consciences fear it now, but
shall not feel it hereafter. It is a very common mistake to
think that those whom God afflicts he treats as his enemies.
Every creature is that to us which God makes it to be; yet this
does not excuse Job's relations and friends. How uncertain is
the friendship of men! but if God be our Friend, he will not
fail us in time of need. What little reason we have to indulge
the body, which, after all our care, is consumed by diseases it
has in itself. Job recommends himself to the compassion of his
friends, and justly blames their harshness. It is very
distressing to one who loves God, to be bereaved at once of
outward comfort and of inward consolation; yet if this, and
more, come upon a believer, it does not weaken the proof of his
being a child of God and heir of glory.

#23-29 The Spirit of God, at this time, seems to have powerfully
wrought on the mind of Job. Here he witnessed a good confession;
declared the soundness of his faith, and the assurance of his
hope. Here is much of Christ and heaven; and he that said such
things are these, declared plainly that he sought the better
country, that is, the heavenly. Job was taught of God to believe
in a living Redeemer; to look for the resurrection of the dead,
and the life of the world to come; he comforted himself with the
expectation of these. Job was assured, that this Redeemer of
sinners from the yoke of Satan and the condemnation of sin, was
his Redeemer, and expected salvation through him; and that he
was a living Redeemer, though not yet come in the flesh; and
that at the last day he would appear as the Judge of the world,
to raise the dead, and complete the redemption of his people.
With what pleasure holy Job enlarges upon this! May these
faithful sayings be engraved by the Holy Spirit upon our hearts.
We are all concerned to see that the root of the matter be in
us. A living, quickening, commanding principle of grace in the
heart, is the root of the matter; as necessary to our religion
as the root of the tree, to which it owes both its fixedness and
its fruitfulness. Job and his friends differed concerning the
methods of Providence, but they agreed in the root of the
matter, the belief of another world.
* Zophar speaks of the short joy of the wicked. (1-9) The ruin
of the wicked. (10-22) The portion of the wicked. (23-29)

#1-9 Zophar's discourse is upon the certain misery of the
wicked. The triumph of the wicked and the joy of the hypocrite
are fleeting. The pleasures and gains of sin bring disease and
pain; they end in remorse, anguish, and ruin. Dissembled piety
is double iniquity, and the ruin that attends it will be
accordingly.

#10-22 The miserable condition of the wicked man in this world
is fully set forth. The lusts of the flesh are here called the
sins of his youth. His hiding it and keeping it under his
tongue, denotes concealment of his beloved lust, and delight
therein. But He who knows what is in the heart, knows what is
under the tongue, and will discover it. The love of the world,
and of the wealth of it, also is wickedness, and man sets his
heart upon these. Also violence and injustice, these sins bring
God's judgments upon nations and families. Observe the
punishment of the wicked man for these things. Sin is turned
into gall, than which nothing is more bitter; it will prove to
him poison; so will all unlawful gains be. In his fulness he
shall be in straits, through the anxieties of his own mind. To
be led by the sanctifying grace of God to restore what was
unjustly gotten, as Zacchaeus was, is a great mercy. But to be
forced to restore by the horrors of a despairing conscience, as
Judas was, has no benefit and comfort attending it.
#23-29 Zophar, having described the vexations which attend
wicked practices, shows their ruin from God's wrath. There is no
fence against this, but in Christ, who is the only Covert from
the storm and tempest, #Isa 32:2|. Zophar concludes, "This is
the portion of a wicked man from God;" it is allotted him. Never
was any doctrine better explained, or worse applied, than this
by Zophar, who intended to prove Job a hypocrite. Let us receive
the good explanation, and make a better application, for warning
to ourselves, to stand in awe and sin not. One view of Jesus,
directed by the Holy Spirit, and by him suitably impressed upon
our souls, will quell a thousand carnal reasonings about the
suffering of the faithful.
* Job entreats attention. (1-6) The prosperity of the wicked.
(7-16) The dealings of God's providence. (17-26) The judgement
of the wicked is in the world to come. (27-34)

#1-6 Job comes closer to the question in dispute. This was,
Whether outward prosperity is a mark of the true church, and the
true members of it, so that ruin of a man's prosperity proves
him a hypocrite? This they asserted, but Job denied. If they
looked upon him, they might see misery enough to demand
compassion, and their bold interpretations of this mysterious
providence should be turned into silent wonder.

#7-16 Job says, Remarkable judgments are sometimes brought upon
notorious sinners, but not always. Wherefore is it so? This is
the day of God's patience; and, in some way or other, he makes
use of the prosperity of the wicked to serve his own counsels,
while it ripens them for ruin; but the chief reason is, because
he will make it appear there is another world. These prospering
sinners make light of God and religion, as if because they have
so much of this world, they had no need to look after another.
But religion is not a vain thing. If it be so to us, we may
thank ourselves for resting on the outside of it. Job shows
their folly.

#17-26 Job had described the prosperity of wicked people; in
these verses he opposes this to what his friends had maintained
about their certain ruin in this life. He reconciles this to the
holiness and justice of God. Even while they prosper thus, they
are light and worthless, of no account with God, or with wise
men. In the height of their pomp and power, there is but a step
between them and ruin. Job refers the difference Providence
makes between one wicked man and another, into the wisdom of
God. He is Judge of all the earth, and he will do right. So vast
is the disproportion between time and eternity, that if hell be
the lot of every sinner at last, it makes little difference if
one goes singing thither, and another sighing. If one wicked man
die in a palace, and another in a dungeon, the worm that dies
not, and the fire that is not quenched, will be the same to
them. Thus differences in this world are not worth perplexing
ourselves about.

#27-34 Job opposes the opinion of his friends, That the wicked
are sure to fall into visible and remarkable ruin, and none but
the wicked; upon which principle they condemned Job as wicked.
Turn to whom you will, you will find that the punishment of
sinners is designed more for the other world than for this,
#Jude 1:14,15|. The sinner is here supposed to live in a great
deal of power. The sinner shall have a splendid funeral: a poor
thing for any man to be proud of the prospect of. He shall have
a stately monument. And a valley with springs of water to keep
the turf green, was accounted an honourable burial place among
eastern people; but such things are vain distinctions. Death
closes his prosperity. It is but a poor encouragement to die,
that others have died before us. That which makes a man die with
true courage, is, with faith to remember that Jesus Christ died
and was laid in the grave, not only before us, but for us. That
He hath gone before us, and died for us, who is alive and liveth
for us, is true consolation in the hour of death.
* Eliphaz shows that a man's goodness profits not God. (1-4) Job
accused of oppression. (5-14) The world before the flood.
(15-20) Eliphaz exhorts Job to repentance. (21-30)

#1-4 Eliphaz considers that, because Job complained so much of
his afflictions, he thought God was unjust in afflicting him;
but Job was far from thinking so. What Eliphaz says, is unjustly
applied to Job, but it is very true, that when God does us good
it is not because he is indebted to us. Man's piety is no profit
to God, no gain. The gains of religion to men are infinitely
greater than the losses of it. God is a Sovereign, who gives no
account of his conduct; but he is perfectly wise, just,
faithful, good, and merciful. He approves the likeness of his
own holiness, and delights in the fruits of his Spirit; he
accepts the thankful services of the humble believer, while he
rejects the proud claim of the self-confident.
#5-14 Eliphaz brought heavy charges against Job, without reason
for his accusations, except that Job was visited as he supposed
God always visited every wicked man. He charges him with
oppression, and that he did harm with his wealth and power in
the time of his prosperity.

#15-20 Eliphaz would have Job mark the old way that wicked men
have trodden, and see what the end of their way was. It is good
for us to mark it, that we may not walk therein. But if others
are consumed, and we are not, instead of blaming them, and
lifting up ourselves, as Eliphaz does here, we ought to be
thankful to God, and take it for a warning.

#21-30 The answer of Eliphaz wrongly implied that Job had
hitherto not known God, and that prosperity in this life would
follow his sincere conversion. The counsel Eliphaz here gives is
good, though, as to Job, it was built upon a false supposition
that he was a stranger and enemy to God. Let us beware of
slandering our brethren; and if it be our lot to suffer in this
manner, let us remember how Job was treated; yea, how Jesus was
reviled, that we may be patient. Let us examine whether there
may not be some colour for the slander, and walk watchfully, so
as to be clear of all appearances of evil.
* Job complains that God has withdrawn. (1-7) He asserts his own
integrity. (8-12) The Divine terrors. (13-17)

#1-7 Job appeals from his friends to the just judgement of God.
He wants to have his cause tried quickly. Blessed be God, we may
know where to find him. He is in Christ, reconciling the world
unto himself; and upon a mercy-seat, waiting to be gracious.
Thither the sinner may go; and there the believer may order his
cause before Him, with arguments taken from his promises, his
covenant, and his glory. A patient waiting for death and
judgment is our wisdom and duty, and it cannot be without a holy
fear and trembling. A passionate wishing for death or judgement
is our sin and folly, and ill becomes us, as it did Job.

#8-12 Job knew that the Lord was every where present; but his
mind was in such confusion, that he could get no fixed view of
God's merciful presence, so as to find comfort by spreading his
case before him. His views were all gloomy. God seemed to stand
at a distance, and frown upon him. Yet Job expressed his
assurance that he should be brought forth, tried, and approved,
for he had obeyed the precepts of God. He had relished and
delighted in the truths and commandments of God. Here we should
notice that Job justified himself rather than God, or in
opposition to him, ch. #32:2|. Job might feel that he was clear
from the charges of his friends, but boldly to assert that,
though visited by the hand of God, it was not a chastisement of
sin, was his error. And he is guilty of a second, when he denies
that there are dealings of Providence with men in this present
life, wherein the injured find redress, and the evil are visited
for their sins.

#13-17 As Job does not once question but that his trials are
from the hand of God, and that there is no such thing as chance,
how does he account for them? The principle on which he views
them is, that the hope and reward of the faithful servants of
God are only laid up in another life; and he maintains that it
is plain to all, that the wicked are not treated according to
their deserts in this life, but often directly the reverse. But
though the obtaining of mercy, the first-fruits of the Spirit of
grace, pledges a God, who will certainly finish the work which
he has began; yet the afflicted believer is not to conclude that
all prayer and entreaty will be in vain, and that he should sink
into despair, and faint when he is reproved of Him. He cannot
tell but the intention of God in afflicting him may be to
produce penitence and prayer in his heart. May we learn to obey
and trust the Lord, even in tribulation; to live or die as he
pleases: we know not for what good ends our lives may be
shortened or prolonged.
* Wickedness often unpunished. (1-12) The wicked shun the light.
(13-17) Judgements for the wicked. (18-25)

#1-12 Job discourses further about the prosperity of the wicked.
That many live at ease who are ungodly and profane, he had
showed, ch. xxi. Here he shows that many who live in open
defiance of all the laws of justice, succeed in wicked
practices; and we do not see them reckoned with in this world.
He notices those that do wrong under pretence of law and
authority; and robbers, those that do wrong by force. He says,
"God layeth not folly to them;" that is, he does not at once
send his judgments, nor make them examples, and so manifest
their folly to all the world. But he that gets riches, and not
by right, at his end shall be a fool, #Jer 17:11|.
#13-17 See what care and pains wicked men take to compass their
wicked designs; let it shame our negligence and slothfulness in
doing good. See what pains those take, who make provision for
the flesh to fulfil the lusts of it: pains to compass, and then
to hide that which will end in death and hell at last. Less
pains would mortify and crucify the flesh, and be life and
heaven at last. Shame came in with sin, and everlasting shame is
at the end of it. See the misery of sinners; they are exposed to
continual frights: yet see their folly; they are afraid of
coming under the eye of men, but have no dread of God's eye,
which is always upon them: they are not afraid of doing things
which they are afraid of being known to do.

#18-25 Sometimes how gradual is the decay, how quiet the
departure of a wicked person, how is he honoured, and how soon
are all his cruelties and oppressions forgotten! They are taken
off with other men, as the harvestman gathers the ears of corn
as they come to hand. There will often appear much to resemble
the wrong view of Providence Job takes in this chapter. But we
are taught by the word of inspiration, that these notions are
formed in ignorance, from partial views. The providence of God,
in the affairs of men, is in every thing a just and wise
providence. Let us apply this whenever the Lord may try us. He
cannot do wrong. The unequalled sorrows of the Son of God when
on earth, unless looked at in this view, perplex the mind. But
when we behold him, as the sinner's Surety, bearing the curse,
we can explain why he should endure that wrath which was due to
sin, that Divine justice might be satisfied, and his people
saved.
* Bildad shows that man cannot be justified before God.

- Bildad drops the question concerning the prosperity of wicked
men; but shows the infinite distance there is between God and
man. He represents to Job some truths he had too much
overlooked. Man's righteousness and holiness, at the best, are
nothing in comparison with God's, #Ps 89:6|. As God is so great
and glorious, how can man, who is guilty and impure, appear
before him? We need to be born again of water and of the Holy
Ghost, and to be bathed again and again in the blood of Christ,
that Fountain opened, #Zec 13:1|. We should be humbled as mean,
guilty, polluted creatures, and renounce self-dependence. But
our vileness will commend Christ's condescension and love; the
riches of his mercy and the power of his grace will be magnified
to all eternity by every sinner he redeems.
* Job reproves Bildad. (1-4) Job acknowledges the power of God.
(5-14)

#1-4 Job derided Bildad's answer; his words were a mixture of
peevishness and self-preference. Bildad ought to have laid
before Job the consolations, rather than the terrors of the
Almighty. Christ knows how to speak what is proper for the
weary, #Isa 50:4|; and his ministers should not grieve those
whom God would not have made sad. We are often disappointed in
our expectations from our friends who should comfort us; but the
Comforter, the Holy Ghost, never mistakes, nor fails of his end.

#5-14 Many striking instances are here given of the wisdom and
power of God, in the creation and preservation of the world. If
we look about us, to the earth and waters here below, we see his
almighty power. If we consider hell beneath, though out of our
sight, yet we may conceive the discoveries of God's power there.
If we look up to heaven above, we see displays of God's almighty
power. By his Spirit, the eternal Spirit that moved upon the
face of the waters, the breath of his mouth, #Ps 33:6|, he has
not only made the heavens, but beautified them. By redemption,
all the other wonderful works of the Lord are eclipsed; and we
may draw near, and taste his grace, learn to love him, and walk
with delight in his ways. The ground of the controversy between
Job and the other disputants was, that they unjustly thought
from his afflictions that he must have been guilty of heinous
crimes. They appear not to have duly considered the evil and
just desert of original sin; nor did they take into account the
gracious designs of God in purifying his people. Job also
darkened counsel by words without knowledge. But his views were
more distinct. He does not appear to have alleged his personal
righteousness as the ground of his hope towards God. Yet what he
admitted in a general view of his case, he in effect denied,
while he complained of his sufferings as unmerited and severe;
that very complaint proving the necessity for their being sent,
in order to his being further humbled in the sight of God.
* Job protests his sincerity. (1-6) The hypocrite is without
hope. (7-10) The miserable end of the wicked. (11-23)

#1-6 Job's friends now suffered him to speak, and he proceeded
in a grave and useful manner. Job had confidence in the goodness
both of his cause and of his God; and cheerfully committed his
cause to him. But Job had not due reverence when he spake of God
as taking away his judgment, and vexing his soul. To resolve
that our hearts shall not reproach us, while we hold fast our
integrity, baffles the designs of the evil spirit.

#7-10 Job looked upon the condition of a hypocrite and a wicked
man, to be most miserable. If they gained through life by their
profession, and kept up their presumptuous hope till death, what
would that avail when God required their souls? The more comfort
we find in our religion, the more closely we shall cleave to it.
Those who have no delight in God, are easily drawn away by the
pleasures, and easily overcome by the crosses of this life.
#11-23 Job's friends, on the same subject, spoke of the misery
of wicked men before death as proportioned to their crimes; Job
considered that if it were not so, still the consequences of
their death would be dreadful. Job undertook to set this matter
in a true light. Death to a godly man, is like a fair gale of
wind to convey him to the heavenly country; but, to a wicked
man, it is like a storm, that hurries him away to destruction.
While he lived, he had the benefit of sparing mercy; but now the
day of God's patience is over, and he will pour out upon him his
wrath. When God casts down a man, there is no flying from, nor
bearing up under his anger. Those who will not now flee to the
arms of Divine grace, which are stretched out to receive them,
will not be able to flee from the arms of Divine wrath, which
will shortly be stretched out to destroy them. And what is a man
profited if he gain the whole world, and thus lose his own soul?
* Concerning worldly wealth. (1-11) Wisdom is of inestimable
value. (12-19) Wisdom is the gift of God. (20-28)

#1-11 Job maintained that the dispensations of Providence were
regulated by the highest wisdom. To confirm this, he showed of
what a great deal of knowledge and wealth men may make
themselves masters. The caverns of the earth may be discovered,
but not the counsels of Heaven. Go to the miners, thou sluggard
in religion, consider their ways, and be wise. Let their courage
and diligence in seeking the wealth that perishes, shame us out
of slothfulness and faint-heartedness in labouring for the true
riches. How much better is it to get wisdom than gold! How much
easier, and safer! Yet gold is sought for, but grace neglected.
Will the hopes of precious things out of the earth, so men call
them, though really they are paltry and perishing, be such a
spur to industry, and shall not the certain prospect of truly
precious things in heaven be much more so?

#12-19 Job here speaks of wisdom and understanding, the knowing
and enjoying of God and ourselves. Its worth is infinitely more
than all the riches in this world. It is a gift of the Holy
Ghost which cannot be bought with money. Let that which is most
precious in God's account, be so in ours. Job asks after it as
one that truly desired to find it, and despaired of finding it
any where but in God; any way but by Divine revelation.

#20-28 There is a two-fold wisdom; one hid in God, which is
secret, and belongs not to us; the other made known by him, and
revealed to man. One day's events, and one man's affairs, have
such reference to, and so hang one upon another, that He only,
to whom all is open, and who sees the whole at one view, can
rightly judge of every part. But the knowledge of God's revealed
will is within our reach, and will do us good. Let man look upon
this as his wisdom, To fear the Lord, and to depart from evil.
Let him learn that, and he is learned enough. Where is this
wisdom to be found? The treasures of it are hid in Christ,
revealed by the word, received by faith, through the Holy Ghost.
It will not feed pride or vanity, or amuse our vain curiosity.
It teaches and encourages sinners to fear the Lord, and to
depart from evil, in the exercise of repentance and faith,
without desiring to solve all difficulties about the events of
this life.
* Job's former comforts. (1-6) The honour paid to Job, His
usefulness. (7-17) His prospect of prosperity. (18-25)

#1-6 Job proceeds to contrast his former prosperity with his
present misery, through God's withdrawing from him. A gracious
soul delights in God's smiles, not in the smiles of this world.
Four things were then very pleasant to holy Job. 1. The
confidence he had in the Divine protection. 2. The enjoyment he
had of the Divine favour. 3. The communion he had with the
Divine word. 4. The assurance he had of the Divine presence.
God's presence with a man in his house, though it be but a
cottage, makes it a castle and a palace. Then also he had
comfort in his family. Riches and flourishing families, like a
candle, may be soon extinguished. But when the mind is
enlightened by the Holy Spirit, when a man walks in the light of
God's countenance, every outward comfort is doubled, every
trouble is diminished, and he may pass cheerfully by this light
through life and through death. Yet the sensible comfort of this
state is often withdrawn for a season; and commonly this arises
from sinful neglect, and grieving the Holy Spirit: sometimes it
may be a trial of a man's faith and grace. But it is needful to
examine ourselves, to seek for the cause of such a change by
fervent prayer, and to increase our watchfulness.

#7-17 All sorts of people paid respect to Job, not only for the
dignity of his rank, but for his personal merit, his prudence,
integrity, and good management. Happy the men who are blessed
with such gifts as these! They have great opportunities of
honouring God and doing good, but have great need to watch
against pride. Happy the people who are blessed with such men!
it is a token for good to them. Here we see what Job valued
himself by, in the day of his prosperity. It was by his
usefulness. He valued himself by the check he gave to the
violence of proud and evil men. Good magistrates must thus be a
restraint to evil-doers, and protect the innocent; in order to
this, they should arm themselves with zeal and resolution. Such
men are public blessings, and resemble Him who rescues poor
sinners from Satan. How many who were ready to perish, now are
blessing Him! But who can show forth His praises? May we trust
in His mercy, and seek to imitate His truth, justice, and love.
#18-25 Being thus honoured and useful, Job had hoped to die in
peace and honour, in a good old age. If such an expectation
arise from lively faith in the providence and promise of God, it
is well; but if from conceit of our own wisdom, and dependence
on changeable, earthly things, it is ill grounded, and turns to
sin. Every one that has the spirit of wisdom, has not the spirit
of government; but Job had both. Yet he had the tenderness of a
comforter. This he thought upon with pleasure, when he was
himself a mourner. Our Lord Jesus is a King who hates iniquity,
and upon whom the blessing of a world ready to perish comes. To
Him let us give ear.
* Job's honour is turned into contempt. (1-14) Job a burden to
himself. (15-31)

#1-14 Job contrasts his present condition with his former honour
and authority. What little cause have men to be ambitious or
proud of that which may be so easily lost, and what little
confidence is to be put in it! We should not be cast down if we
are despised, reviled, and hated by wicked men. We should look
to Jesus, who endured the contradiction of sinners.

#15-31 Job complains a great deal. Harbouring hard thoughts of
God was the sin which did, at this time, most easily beset Job.
When inward temptations join with outward calamities, the soul
is hurried as in a tempest, and is filled with confusion. But
woe be to those who really have God for an enemy! Compared with
the awful state of ungodly men, what are all outward, or even
inward temporal afflictions? There is something with which Job
comforts himself, yet it is but a little. He foresees that death
will be the end of all his troubles. God's wrath might bring him
to death; but his soul would be safe and happy in the world of
spirits. If none pity us, yet our God, who corrects, pities us,
even as a father pitieth his own children. And let us look more
to the things of eternity: then the believer will cease from
mourning, and joyfully praise redeeming love.
* Job declares his uprightness. (1-8) His integrity. (9-15) Job
merciful. (16-23) Job not guilty of covetousness or idolatry.
(24-32) Job not guilty of hypocrisy and violence. (33-40)

#1-8 Job did not speak the things here recorded by way of
boasting, but in answer to the charge of hypocrisy. He
understood the spiritual nature of God's commandments, as
reaching to the thoughts and intents of the heart. It is best to
let our actions speak for us; but in some cases we owe it to
ourselves and to the cause of God, solemnly to protest our
innocence of the crimes of which we are falsely accused. The
lusts of the flesh, and the love of the world, are two fatal
rocks on which multitudes split; against these Job protests he
was always careful to stand upon his guard. And God takes more
exact notice of us than we do of ourselves; let us therefore
walk circumspectly. He carefully avoided all sinful means of
getting wealth. He dreaded all forbidden profit as much as all
forbidden pleasure. What we have in the world may be used with
comfort, or lost with comfort, if honestly gotten. Without
strict honestly and faithfulness in all our dealings, we can
have no good evidence of true godliness. Yet how many professors
are unable to abide this touchstone!
#9-15 All the defilements of the life come from a deceived
heart. Lust is a fire in the soul: those that indulge it, are
said to burn. It consumes all that is good there, and lays the
conscience waste. It kindles the fire of God's wrath, which, if
not quenched by the blood of Christ, will consume even to
eternal destruction. It consumes the body; it consumes the
substance. Burning lusts bring burning judgments. Job had a
numerous household, and he managed it well. He considered that
he had a Master in heaven; and as we are undone if God should be
severe with us, we ought to be mild and gentle towards all with
whom we have to do.

#16-23 Job's conscience gave testimony concerning his just and
charitable behaviour toward the poor. He is most large upon this
head, because in this matter he was particularly accused. He was
tender of all, and hurtful to none. Notice the principles by
which Job was restrained from being uncharitable and unmerciful.
He stood in awe of the Lord, as certainly against him, if he
should wrong the poor. Regard to worldly interests may restrain
a man from actual crimes; but the grace of God alone can make
him hate, dread, and shun sinful thoughts and desires.

#24-32 Job protests, 1. That he never set his heart upon the
wealth of this world. How few prosperous professors can appeal
to the Lord, that they have not rejoiced because their gains
were great! Through the determination to be rich, numbers ruin
their souls, or pierce themselves with many sorrows. 2. He never
was guilty of idolatry. The source of idolatry is in the heart,
and it corrupts men, and provokes God to send judgments upon a
nation. 3. He neither desired nor delighted in the hurt of the
worst enemy he had. If others bear malice to us, that will not
justify us in bearing malice to them. 4. He had never been
unkind to strangers. Hospitality is a Christian duty, #1Pe 4:9|.

#33-40 Job clears himself from the charge of hypocrisy. We are
loath to confess our faults, willing to excuse them, and to lay
the blame upon others. But he that thus covers his sins, shall
not prosper, #Pr 28:13|. He speaks of his courage in what is
good, as an evidence of his sincerity in it. When men get
estates unjustly, they are justly deprived of comfort from them;
it was sown wheat, but shall come up thistles. What men do not
come honestly by, will never do them any good. The words of Job
are ended. They end with a bold assertion, that, with respect to
accusation against his moral and religious character as the
cause for his sufferings, he could appeal to God. But, however
confident Job was, we shall see he was mistaken, chap. #40:4,5;
1Jo 1:8|. Let us all judge ourselves; wherein we are guilty, let
us seek forgiveness in that blood which cleanseth from all sin;
and may the Lord have mercy upon us, and write his laws in our
hearts!
* Elihu is displeased at the dispute between Job and his
friends. (1-5) He reproves them. (6-14) He speaks without
partiality. (15-22)

#1-5 Job's friends were silenced, but not convinced. Others had
been present. Elihu was justly displeased with Job, as more
anxious to clear his own character than the justice and goodness
of God. Elihu was displeased with Job's friends because they had
not been candid to Job. Seldom is a quarrel begun, more seldom
is a quarrel carried on, in which there are not faults on both
sides. Those that seek for truth, must not reject what is true
and good on either side, nor approve or defend what is wrong.

#6-14 Elihu professes to speak by the inspiration of the Holy
Spirit, and corrects both parties. He allowed that those who had
the longest experience should speak first. But God gives wisdom
as he pleases; this encouraged him to state his opinion. By
attention to the word of God, and dependence upon the Holy
Spirit, young men may become wiser than the aged; but this
wisdom will render them swift to hear, slow to speak, and
disposed to give others a patient hearing.
#15-22 If we are sure that the Spirit of God suggested what we
are about to say, still we ought to refrain, till it comes to
our turn to speak. God is the God of order, not of confusion. It
is great refreshment to a good man, to speak for the glory of
the Lord, and to edify others. And the more we consider the
majesty of God, as our Maker, and the more we dread his wrath
and justice, the less shall we sinfully fear or flatter men.
Could we set the Lord always before us, in his mercies and
his terrors, we should not be moved from doing our duty in
whatever we are called to do.
* Elihu offers to reason with Job. (1-7) Elihu blames Job for
reflecting upon God. (8-13) God calls men to repentance. (14-18)
God sends afflictions for good. (19-28) Elihu entreats Job's
attention. (29-33)

#1-7 Job had desired a judge to decide his appeal. Elihu was one
according to his wish, a man like himself. If we would rightly
convince men, it must be by reason, not by terror; by fair
argument, not by a heavy hand.

#8-13 Elihu charges Job with reflecting upon the justice and
goodness of God. When we hear any thing said to God's dishonour,
we ought to bear our testimony against it. Job had represented
God as severe in marking what he did amiss. Elihu urges that he
had spoken wrong, and that he ought to humble himself before
God, and by repentance to unsay it. God is not accountable to
us. It is unreasonable for weak, sinful creatures, to strive
with a God of infinite wisdom, power, and goodness. He acts with
perfect justice, wisdom, and goodness, where we cannot perceive
it.

#14-18 God speaks to us by conscience, by providences, and by
ministers; of all these Elihu discourses. There was not then,
that we know of, any Divine revelation in writing, though now it
is our principal guide. When God designs men's good, by the
convictions and dictates of their own consciences, he opens the
heart, as Lydia's, and opens the ears, so that conviction finds
or forces its way in. The end and design of these admonitions
are to keep men from sin, particularly the sin of pride. While
sinners are pursuing evil purposes, and indulging their pride,
their souls are hastening to destruction. That which turns men
from sin, saves them from hell. What a mercy it is to be under
the restraints of an awakened conscience!

#19-28 Job complained of his diseases, and judged by them that
God was angry with him; his friends did so too: but Elihu shows
that God often afflicts the body for good to the soul. This
thought will be of great use for our getting good from sickness,
in and by which God speaks to men. Pain is the fruit of sin;
yet, by the grace of God, the pain of the body is often made a
means of good to the soul. When afflictions have done their
work, they shall be removed. A ransom or propitiation is found.
Jesus Christ is the Messenger and the Ransom, so Elihu calls
him, as Job had called him his Redeemer, for he is both the
Purchaser and the Price, the Priest and the sacrifice. So high
was the value of souls, that nothing less would redeem them; and
so great the hurt done by sin, that nothing less would atone for
it, than the blood of the Son of God, who gave his life a ransom
for many. A blessed change follows. Recovery from sickness is a
mercy indeed, when it proceeds from the remission of sin. All
that truly repent of their sins, shall find mercy with God. The
works of darkness are unfruitful works; all the gains of sin
will come far short of the damage. We must, with a broken and
contrite heart, confess our sins to God, #1Jo 1:9|. We must
confess the fact of sin; and not try to justify or excuse
ourselves. We must confess the fault of sin; I have perverted
that which was right. We must confess the folly of sin; So
foolish have I been and ignorant. Is there not good reason why
we should make such a confession?

#29-33 Elihu shows that God's great and gracious design toward
the children of men, is, to save them from being for ever
miserable, and to bring them to be for ever happy. By whatever
means we are kept back from the pit, we shall bless the Lord for them
at last, and should bless him for them now, though they be painful
and distressing. Those that perish for ever are without excuse,
for they would not be healed.
* Elihu accuses Job of charging God with injustice. (1-9) God
cannot be unjust. (10-15) God's power and providence. (16-30)
Elihu reproves Job. (31-37)

#1-9 Elihu calls upon those present to decide with him upon
Job's words. The plainest Christian, whose mind is enlightened,
whose heart is sanctified by the Spirit of God, and who is
versed in the Scriptures, can say how far matters, words, or
actions, agree with true religion, better than any that lean to
their own understandings. Job had spoken as if he meant wholly
to justify himself. He that says, I have cleansed my hands in
vain, does not only offend against God's children, #Ps
73:13-15|, but gratifies his enemies, and says as they say.
#10-15 Elihu had showed Job, that God meant him no hurt by
afflicting him, but intended his spiritual benefit. Here he
shows, that God did him no wrong by afflicting him. If the
former did not satisfy him, this ought to silence him. God
cannot do wickedness, nor the Almighty commit wrong. If services
now go unrewarded, and sins now go unpunished, yet there is a
day coming, when God will fully render to every man according to
his works. Further, though the believer's final condemnation is
done away through the Saviour's ransom, yet he has merited worse
than any outward afflictions; so that no wrong is done to him,
however he may be tried.

#16-30 Elihu appeals directly to Job himself. Could he suppose
that God was like those earthly princes, who hate right, who are
unfit to rule, and prove the scourges of mankind? It is daring
presumption to condemn God's proceedings, as Job had done by his
discontents. Elihu suggests divers considerations to Job, to
produce in him high thoughts of God, and so to persuade him to
submit. Job had often wished to plead his cause before God.
Elihu asks, To what purpose? All is well that God does, and will
be found so. What can make those uneasy, whose souls dwell at
ease in God? The smiles of all the world cannot quiet those on
whom God frowns.

#31-37 When we reprove for what is amiss, we must direct to what
is good. Job's friends would have had him own himself a wicked
man. Elihu will only oblige him to own that he spoke unadvisedly
with his lips. Let us, in giving reproof, not make a matter
worse than it is. Elihu directs Job to humble himself before God
for his sins, and to accept the punishment. Also to pray to God
to discover his sins to him. A good man is willing to know the
worst of himself; particularly, under affliction, he desires to
be told wherefore God contends with him. It is not enough to be
sorry for our sins, but we must go and sin no more. And if we
are affectionate children, we shall love to speak with our
Father, and to tell him all our mind. Elihu reasons with Job
concerning his discontent under affliction. We are ready to
think every thing that concerns us should be just as we would
have it; but it is not reasonable to expect this. Elihu asks
whether there was not sin and folly in what Job said. God is
righteous in all his ways, and holy in all his works, #Ps
145:17|. The believer saith, Let my Saviour, my wise and loving
Lord, choose every thing for me. I am sure that will be wisest,
and the best for his glory and my good.
* Elihu speaks of man's conduct. (1-8) Why those who cry out
under afflictions are not regarded. (9-13) Elihu reproves Job's
impatience. (14-26)

#1-8 Elihu reproves Job for justifying himself more than God,
and called his attention to the heavens. They are far above us,
and God is far above them; how much then is he out of the reach,
either of our sins or of our services! We have no reason to
complain if we have not what we expect, but should be thankful
that we have better than we deserve.

#9-13 Job complained that God did not regard the cries of the
oppressed against their oppressors. This he knew not how to
reconcile to the justice of God and his government. Elihu solves
the difficulty. Men do not notice the mercies they enjoy in and
under their afflictions, nor are thankful for them, therefore
they cannot expect that God should deliver them out of
affliction. He gives songs in the night; when our condition is
dark and melancholy, there is that in God's providence and
promise, which is sufficient to support us, and to enable us
even to rejoice in tribulation. When we only pore upon our
afflictions, and neglect the consolations of God which are
treasured up for us, it is just in God to reject our prayers.
Even the things that will kill the body, cannot hurt the soul.
If we cry to God for the removal of an affliction, and it is not
removed, the reason is, not because the Lord's hand is
shortened, or his ear heavy; but because we are not sufficiently
humbled.

#14-26 As in prosperity we are ready to think our mountain will
never be brought low; so when in adversity, we are ready to
think our valley will never be filled up. But to conclude that
to-morrow must be as this day, is as absurd as to think that the
weather, when either fair or foul, will be always so. When Job
looked up to God, he had no reason to speak despairingly. There
is a day of judgment, when all that seems amiss will be found to
be right, and all that seems dark and difficult will be cleared
up and set straight. And if there is Divine wrath in our
troubles, it is because we quarrel with God, are fretful, and
distrust Divine Providence. This was Job's case. Elihu was
directed by God to humble Job, for as to some things he had both
opened his mouth in vain, and had multiplied words without
knowledge. Let us be admonished, in our afflictions, not so much
to set forth the greatness of our suffering, as the greatness of
the mercy of God.
* Elihu desires Job's attention. (1-4) The methods in which God
deals with men. (5-14) Elihu counsels Job. (15-23) The wonders
in the works of creation. (24-33)

#1-4 Elihu only maintained that the affliction was sent for his
trial; and lengthened because Job was not yet thoroughly humbled
under it. He sought to ascribe righteousness to his Maker; to
clear this truth, that God is righteous in all his ways. Such
knowledge must be learned from the word and Spirit of God, for
naturally we are estranged from it. The fitness of Elihu's
discourse to the dispute between Job and his friends is plain.
It pointed out to Job the true reason of those trials with which
he had been visited. It taught that God had acted in
mercy towards him, and the spiritual benefit he was to derive
from them. It corrected the mistake of his friends, and showed
that Job's calamities were for good.
#5-14 Elihu here shows that God acts as righteous Governor. He
is always ready to defend those that are injured. If our eye is
ever toward God in duty, his eye will be ever upon us in mercy,
and, when we are at the lowest, will not overlook us. God
intends, when he afflicts us, to discover past sins to us, and
to bring them to our remembrance. Also, to dispose our hearts to
be taught: affliction makes people willing to learn, through the
grace of God working with and by it. And further, to deter us
from sinning for the future. It is a command, to have no more to
do with sin. If we faithfully serve God, we have the promise of
the life that now is, and the comforts of it, as far as is for
God's glory and our good: and who would desire them any further?
We have the possession of inward pleasures, the great peace
which those have that love God's law. If the affliction fail in
its work, let men expect the furnace to be heated till they are
consumed. Those that die without knowledge, die without grace,
and are undone for ever. See the nature of hypocrisy; it lies in
the heart: that is for the world and the flesh, while perhaps
the outside seems to be for God and religion. Whether sinners
die in youth, or live long to heap up wrath, their case is
dreadful. The souls of the wicked live after death, but it is in
everlasting misery.
#15-23 Elihu shows that Job caused the continuance of his own
trouble. He cautions him not to persist in frowardness. Even
good men need to be kept to their duty by the fear of God's
wrath; the wisest and best have enough in them to deserve his
stroke. Let not Job continue his unjust quarrel with God and his
providence. And let us never dare to think favourably of sin,
never indulge it, nor allow ourselves in it. Elihu thinks Job
needed this caution, he having chosen rather to gratify his
pride and humour by contending with God, than to mortify them by
submitting, and accepting the punishment. It is absurd for us to
think to teach Him who is himself the Fountain of light, truth,
knowledge, and instruction. He teaches by the Bible, and that is
the best book; teaches by his Son, and he is the best Master. He
is just in all proceedings.

#24-33 Elihu endeavours to fill Job with high thought of God,
and so to persuade him into cheerful submission to his
providence. Man may see God's works, and is capable of
discerning his hand in them, which the beasts are not, therefore
they ought to give him the glory. But while the worker of
iniquity ought to tremble, the true believer should rejoice.
Children should hear with pleasure their Father's voice, even
when he speaks in terror to his enemies. There is no light but
there may be a cloud to intercept it. The light of the favour of
God, the light of his countenance, the most blessed light of
all, even that light has many a cloud. The clouds of our sins
cause the Lord to hide his face, and hinder the light of his
loving-kindness from shining on our souls.
* Elihu observes the power of God. (1-13) Job required to
explain the works of nature. (14-20) God is great, and is to be
feared. (21-24)

#1-13 The changes of the weather are the subject of a great deal
of our thoughts and common talk; but how seldom do we think and
speak of these things, as Elihu, with a regard to God, the
director of them! We must notice the glory of God, not only in
the thunder and lightning, but in the more common and less awful
changes of the weather; as the snow and rain. Nature directs all
creatures to shelter themselves from a storm; and shall man only
be unprovided with a refuge? Oh that men would listen to the
voice of God, who in many ways warns them to flee from the wrath
to come; and invites them to accept his salvation, and to be
happy. The ill opinion which men entertain of the Divine
direction, peculiarly appears in their murmurs about the
weather, though the whole result of the year proves the folly of
their complaints. Believers should avoid this; no days are bad
as God makes them, though we make many bad by our sins.

#14-20 Due thoughts of the works of God will help to reconcile
us to all his providences. As God has a powerful, freezing north
wind, so he has a thawing, composing south wind: the Spirit is
compared to both, because he both convinces and comforts, #So
4:16|. The best of men are much in the dark concerning the
glorious perfections of the Divine nature and the Divine
government. Those who, through grace, know much of God, know
nothing, in comparison with what is to be known, and of what
will be known, when that which is perfect is come.

#21-24 Elihu concludes his discourse with some great sayings
concerning the glory of God. Light always is, but is not always
to be seen. When clouds come between, the sun is darkened in the
clear day. The light of God's favour shines ever towards his
faithful servants, though it be not always seen. Sins are
clouds, and often hinder us from seeing that bright light which
is in the face of God. Also, as to those thick clouds of sorrow
which often darken our minds, the Lord hath a wind which passes
and clears them away. What is that wind? It is his Holy Spirit.
As the wind dispels and sweeps away the clouds which are
gathered in the air, so the Spirit of God clears our souls from
the clouds and fogs of ignorance and unbelief, of sin and lust.
From all these clouds the Holy Spirit of God frees us in the
work of regeneration. And from all the clouds which trouble our
consciences, the Holy Spirit sets us free in the work of
consolation. Now that God is about to speak, Elihu delivers a
few words, as the sum of all his discourse. With God is terrible
majesty. Sooner or later all men shall fear him.
* God calls upon Job to answer. (1-3) God questions Job. (4-11)
Concerning the light and darkness. (12-24) Concerning other
mighty works. (25-41)

#1-3 Job had silenced, but had not convinced his friends. Elihu
had silenced Job, but had not brought him to admit his guilt
before God. It pleased the Lord to interpose. The Lord, in this
discourse, humbles Job, and brings him to repent of his
passionate expressions concerning God's providential dealings
with him; and this he does, by calling upon Job to compare God's
being from everlasting to everlasting, with his own time; God's
knowledge of all things, with his own ignorance; and God's
almighty power, with his own weakness. Our darkening the
counsels of God's wisdom with our folly, is a great provocation
to God. Humble faith and sincere obedience see farthest and best
into the will of the Lord.

#4-11 For the humbling of Job, God here shows him his ignorance,
even concerning the earth and the sea. As we cannot find fault
with God's work, so we need not fear concerning it. The works of
his providence, as well as the work of creation, never can be
broken; and the work of redemption is no less firm, of which
Christ himself is both the Foundation and the Corner-stone. The
church stands as firm as the earth.

#12-24 The Lord questions Job, to convince him of his ignorance,
and shame him for his folly in prescribing to God. If we thus
try ourselves, we shall soon be brought to own that what we know
is nothing in comparison with what we know not. By the tender
mercy of our God, the Day-spring from on high has visited us, to
give light to those that sit in darkness, whose hearts are
turned to it as clay to the seal, #2Co 4:6|. God's way in the
government of the world is said to be in the sea; this means,
that it is hid from us. Let us make sure that the gates of
heaven shall be opened to us on the other side of death, and
then we need not fear the opening of the gates of death. It is
presumptuous for us, who perceive not the breadth of the earth,
to dive into the depth of God's counsels. We should neither in
the brightest noon count upon perpetual day, nor in the darkest
midnight despair of the return of the morning; and this applies
to our inward as well as to our outward condition. What folly it
is to strive against God! How much is it our interest to seek
peace with him, and to keep in his love!

#25-41 Hitherto God had put questions to Job to show him his
ignorance; now God shows his weakness. As it is but little that
he knows, he ought not to arraign the Divine counsels; it is but
little he can do, therefore he ought not to oppose the ways of
Providence. See the all-sufficiency of the Divine Providence; it
has wherewithal to satisfy the desire of every living thing. And
he that takes care of the young ravens, certainly will not be
wanting to his people. This being but one instance of the Divine
compassion out of many, gives us occasion to think how much good
our God does, every day, beyond what we are aware of. Every view
we take of his infinite perfections, should remind us of his
right to our love, the evil of sinning against him, and our need
of his mercy and salvation.
* God inquires of Job concerning several animals.

- In these questions the Lord continued to humble Job. In this
chapter several animals are spoken of, whose nature or situation
particularly show the power, wisdom, and manifold works of God.
The wild ass. It is better to labour and be good for something,
than to ramble and be good for nothing. From the untameableness
of this and other creatures, we may see, how unfit we are to
give law to Providence, who cannot give law even to a wild ass's
colt. The unicorn, a strong, stately, proud creature. He is able
to serve, but not willing; and God challenges Job to force him
to it. It is a great mercy if, where God gives strength for
service, he gives a heart; it is what we should pray for, and
reason ourselves into, which the brutes cannot do. Those gifts
are not always the most valuable that make the finest show. Who
would not rather have the voice of the nightingale, than the
tail of the peacock; the eye of the eagle and her soaring wing,
and the natural affection of the stork, than the beautiful
feathers of the ostrich, which can never rise above the earth,
and is without natural affection? The description of the
war-horse helps to explain the character of presumptuous
sinners. Every one turneth to his course, as the horse rushes
into the battle. When a man's heart is fully set in him to do
evil, and he is carried on in a wicked way, by the violence of
his appetites and passions, there is no making him fear the
wrath of God, and the fatal consequences of sin. Secure sinners
think themselves as safe in their sins as the eagle in her nest
on high, in the clefts of the rocks; but I will bring thee down
from thence, saith the Lord, #Jer 49:16|. All these beautiful
references to the works of nature, should teach us a right view
of the riches of the wisdom of Him who made and sustains all
things. The want of right views concerning the wisdom of God,
which is ever present in all things, led Job to think and speak
unworthily of Providence.
* Job humbles himself to God. (1-5) The Lord reasons with Job to
show his righteousness, power, and wisdom. (6-14) God's power
shown in Behemoth. (15-24)

#1-5 Communion with the Lord effectually convinces and humbles a
saint, and makes him glad to part with his most beloved sins.
There is need to be thoroughly convinced and humbled, to prepare
us for remarkable deliverances. After God had shown Job, by his
manifest ignorance of the works of nature, how unable he was to
judge of the methods and designs of Providence, he puts a
convincing question to him; Shall he that contendeth with the
Almighty instruct him? Now Job began to melt into godly sorrow:
when his friends reasoned with him, he did not yield; but the
voice of the Lord is powerful. When the Spirit of truth is come,
he shall convince. Job yields himself to the grace of God. He
owns himself an offender, and has nothing to say to justify
himself. He is now sensible that he has sinned; and therefore he
calls himself vile. Repentance changes men's opinion of
themselves. Job is now convinced of his error. Those who are
truly sensible of their own sinfulness and vileness, dare not
justify themselves before God. He perceived that he was a poor,
mean, foolish, and sinful creature, who ought not to have
uttered one word against the Divine conduct. One glimpse of
God's holy nature would appal the stoutest rebel. How, then will
the wicked bear the sight of his glory at the day of judgment?
But when we see this glory revealed in Jesus Christ, we shall be
humbled without being terrified; self-abasement agrees with
filial love.

#6-14 Those who profit by what they have heard from God, shall
hear more from him. And those who are truly convinced of sin,
yet need to be more thoroughly convinced and more humbled. No
doubt God, and he only, has power to humble and bring down proud
men; he has wisdom to know when and how to do it, and it is not
for us to teach him how to govern the world. Our own hands
cannot save us by recommending us to God's grace, much less
rescuing us from his justice; and therefore into his hand we
must commit ourselves. The renewal of a believer proceeds in the
same way of conviction, humbling, and watchfulness against
remaining sin, as his first conversion. When convinced of many
evils in our conduct, we still need convincing of many more.

#15-24 God, for the further proving of his own power, describes
two vast animals, far exceeding man in bulk and strength.
Behemoth signifies beasts. Most understand it of an animal well
known in Egypt, called the river-horse, or hippopotamus. This
vast animal is noticed as an argument to humble ourselves before
the great God; for he created this vast animal, which is so
fearfully and wonderfully made. Whatever strength this or any
other creature has, it is derived from God. He that made the
soul of man, knows all the ways to it, and can make the sword of
justice, his wrath, to approach and touch it. Every godly man
has spiritual weapons, the whole armour of God, to resist, yea,
to overcome the tempter, that his never-dying soul may be safe,
whatever becomes of his frail flesh and mortal body.
* Concerning Leviathan.

- The description of the Leviathan, is yet further to convince
Job of his own weakness, and of God's almighty power. Whether
this Leviathan be a whale or a crocodile, is disputed. The Lord,
having showed Job how unable he was to deal with the Leviathan,
sets forth his own power in that mighty creature. If such
language describes the terrible force of Leviathan, what words
can express the power of God's wrath? Under a humbling sense of
our own vileness, let us revere the Divine Majesty; take and
fill our allotted place, cease from our own wisdom, and give all
glory to our gracious God and Saviour. Remembering from whom
every good gift cometh, and for what end it was given, let us
walk humbly with the Lord.
* Job humbly submits unto God. (1-6) Job intercedes for his
friends. (7-9) His renewed prosperity. (10-17)

#1-6 Job was now sensible of his guilt; he would no longer speak
in his own excuse; he abhorred himself as a sinner in heart and
life, especially for murmuring against God, and took shame to
himself. When the understanding is enlightened by the Spirit of
grace, our knowledge of Divine things as far exceeds what we had
before, as the sight of the eyes excels report and common fame.
By the teachings of men, God reveals his Son to us; but by the
teachings of his Spirit he reveals his Son in us, #Ga 1:16|, and
changes us into the same image, #2Co 3:18|. It concerns us to be
deeply humbled for the sins of which we are convinced.
Self-loathing is ever the companion of true repentance. The Lord
will bring those whom he loveth, to adore him in self-abasement;
while true grace will always lead them to confess their sins
without self-justifying.

#7-9 After the Lord had convinced and humbled Job, and brought
him to repentance, he owned him, comforted him, and put honour
upon him. The devil had undertaken to prove Job a hypocrite, and
his three friends had condemned him as a wicked man; but if God
say, Well done, thou good and faithful servant, it is of little
consequence who says otherwise. Job's friends had wronged God,
by making prosperity a mark of the true church, and affliction a
certain proof of God's wrath. Job had referred things to the
future judgment and the future state, more than his friends,
therefore he spake of God that which was right, better than his
friends had done. And as Job prayed and offered sacrifice for
those that had grieved and wounded his spirit, so Christ prayed
for his persecutors, and ever lives, making intercession for the
transgressors. Job's friends were good men, and belonged to God,
and He would not let them be in their mistake any more than Job;
but having humbled him by a discourse out of the whirlwind, he
takes another way to humble them. They are not to argue the
matter again, but they must agree in a sacrifice and a prayer,
and that must reconcile them. Those who differ in judgment about
lesser things, yet are one in Christ the great Sacrifice, and
ought therefore to love and bear with one another. When God was
angry with Job's friends, he put them in a way to make peace
with him. Our quarrels with God always begin on our part, but
the making peace begins on his. Peace with God is to be had only
in his own way, and upon his own terms. These will never seem
hard to those who know how to value this blessing: they will be
glad of it, like Job's friends, upon any terms, though ever so
humbling. Job did not insult over his friends, but God being
graciously reconciled to him, he was easily reconciled to them.
In all our prayers and services we should aim to be accepted of
the Lord; not to have praise of men, but to please God.
#10-17 In the beginning of this book we had Job's patience under
his troubles, for an example; here, for our encouragement to
follow that example, we have his happy end. His troubles began
in Satan's malice, which God restrained; his restoration began
in God's mercy, which Satan could not oppose. Mercy did not
return when Job was disputing with his friends, but when he was
praying for them. God is served and pleased with our warm
devotions, not with our warm disputes. God doubled Job's
possessions. We may lose much for the Lord, but we shall not
lose any thing by him. Whether the Lord gives us health and
temporal blessings or not, if we patiently suffer according to
his will, in the end we shall be happy. Job's estate increased.
The blessing of the Lord makes rich; it is he that gives us
power to get wealth, and gives success in honest endeavours. The
last days of a good man sometimes prove his best, his last works
his best works, his last comforts his best comforts; for his
path, like that of the morning light, shines more and more unto
the perfect day.
** David was the penman of most of the psalms, but some
evidently were composed by other writers, and the writers of
some are doubtful. But all were written by the inspiration of
the Holy Ghost; and no part of the Old Testament is more
frequently quoted or referred to in the New. Every psalm either
points directly to Christ, in his person, his character, and
offices; or may lead the believer's thoughts to Him. And the
psalms are the language of the believer's heart, whether
mourning for sin, thirsting after God, or rejoicing in Him.
Whether burdened with affliction, struggling with temptation, or
triumphing in the hope or enjoyment of deliverance; whether
admiring the Divine perfections, thanking God for his mercies,
mediating on his truths, or delighting in his service; they form
a Divinely appointed standard of experience, by which we may
judge ourselves. Their value, in this view, is very great, and
the use of them will increase with the growth of the power of
true religion in the heart. By the psalmist's expressions, the
Spirit helps us to pray. If we make the psalms familiar to us,
whatever we have to ask at the throne of grace, by way of
confession, petition, or thanksgiving, we may be assisted from
thence. Whatever devout affection is working in us, holy desire
or hope, sorrow or joy, we may here find words to clothe it;
sound speech which cannot be condemned. In the language of this
Divine book, the prayers and praises of the church have been
offered up to the throne of grace from age to age.

* The holiness and happiness of a godly man. (1-3) The
sinfulness and misery of a wicked man, The ground and reason of
both. (4-6)

#1-3 To meditate in God's word, is to discourse with ourselves
concerning the great things contained in it, with close
application of mind and fixedness of thought. We must have
constant regard to the word of God, as the rule of our actions,
and the spring of our comforts; and have it in our thoughts
night and day. For this purpose no time is amiss.
#4-6 The ungodly are the reverse of the righteous, both in
character and condition. The ungodly are not so, ver. 4; they
are led by the counsel of the wicked, in the way of sinners, to
the seat of the scornful; they have no delight in the law of
God; they bring forth no fruit but what is evil. The righteous
are like useful, fruitful trees: the ungodly are like the chaff
which the wind drives away: the dust which the owner of the
floor desires to have driven away, as not being of any use. They
are of no worth in God's account, how highly soever they may
value themselves. They are easily driven to and fro by every
wind of temptation. The chaff may be, for a while, among the
wheat, but He is coming, whose fan is in his hand, and who will
thoroughly purge his floor. Those that, by their own sin and
folly, make themselves as chaff, will be found so before the
whirlwind and fire of Divine wrath. The doom of the ungodly is
fixed, but whenever the sinner becomes sensible of this guilt
and misery, he may be admitted into the company of the righteous
by Christ the living way, and become in Christ a new creature.
He has new desires, new pleasures, hopes, fears, sorrows,
companions, and employments. His thoughts, words, and actions
are changed. He enters on a new state, and bears a new
character. Behold, all things are become new by Divine grace,
which changes his soul into the image of the Redeemer. How
different the character and end of the ungodly!
* Threatenings against the enemies of Christ's kingdom. (1-6)
Promise to Christ as the Head of this kingdom. (7-9) Counsel to
all, to espouse its interests. (10-12)

#1-6 We are here told who would appear as adversaries to Christ.
As this world is the kingdom of Satan, unconverted men, of every
rank, party, and character, are stirred up by him to oppose the
cause of God. But the rulers of the earth generally have been
most active. The truths and precepts of Christianity are against
ambitious projects and worldly lusts. We are told what they aim
at in this opposition. They would break asunder the bands of
conscience, and the cords of God's commandments; they will not
receive, but cast them away as far as they can. These enemies
can show no good cause for opposing so just and holy a
government, which, if received by all, would bring a heaven upon
earth. They can hope for no success in so opposing so powerful a
kingdom. The Lord Jesus has all power both in heaven and in
earth, and is Head over all things to the church,
notwithstanding the restless endeavours of his enemies. Christ's
throne is set up in his church, that is, in the hearts of all
believers.

#7-9 The kingdom of the Messiah is founded upon an eternal
decree of God the Father. This our Lord Jesus often referred to,
as what he governed himself by. God hath said unto him, Thou art
my Son, and it becomes each of us to say to him, Thou art my
Lord, my Sovereign'. The Son, in asking the heathen for his
inheritance, desires their happiness in him; so that he pleads
for them, ever lives to do so, and is able to save to the
uttermost, and he shall have multitudes of willing, loyal
subjects, among them. Christians are the possession of the Lord
Jesus; they are to him for a name and a praise. God the Father
gives them to him, when, by his Spirit and grace, he works upon
them to submit to the Lord Jesus.

#10-12 Whatever we rejoice in, in this world, it must always be
with trembling, because of the uncertainty of all things in it.
To welcome Jesus Christ, and to submit to him, is our wisdom and
interest. Let him be very dear and precious; love him above all,
love him in sincerity, love him much, as she did, to whom much
was forgiven, and, in token of it, kissed his feet, #Lu 7:38|.
And with a kiss of loyalty take this yoke upon you, and give up
yourselves to be governed by his laws, disposed of by his
providence, and entirely devoted to his cause. Unbelief is a sin
against the remedy. It will be utter destruction to yourselves;
lest ye perish in the way of your sins, and from the way of your
vain hopes; lest your way perish, lest you prove to have missed
the way of happiness. Christ is the way; take heed lest ye be
cut off from Him as your way to God. They thought themselves in
the way; but neglecting Christ, they perish from it. Blessed
will those be in the day of wrath, who, by trusting in Christ,
have made him their Refuge.
* David complains to God of his enemies, and confides in God.
(1-3) He triumphs over his fears, and gives God the glory, and
takes to himself the comfort. (4-8)

#1-3 An active believer, the more he is beaten off from God,
either by the rebukes of providence, or the reproaches of
enemies, the faster hold he will take, and the closer will he
cleave to him. A child of God startles at the very thought of
despairing of help in God. See what God is to his people, what
he will be, what they have found him, what David found in him.
1. Safety; a shield for me; which denotes the advantage of that
protection. 2. Honour; those whom God owns for his, have true
honour put upon them. 3. Joy and deliverance. If, in the worst
of times, God's people can lift up their heads with joy, knowing
that all shall work for good to them, they will own God as
giving them both cause and hearts to rejoice.

#4-8 Care and grief do us good, when they engage us to pray to
God, as in earnest. David had always found God ready to answer
his prayers. Nothing can fix a gulf between the communications
of God's grace towards us, and the working of his grace in us;
between his favour and our faith. He had always been very safe
under the Divine protection. This is applicable to the common
mercies of every night, for which we ought to give thanks every
morning. Many lie down, and cannot sleep, through pain of body,
or anguish of mind, or the continual alarms of fear in the
night. But it seems here rather to be meant of the calmness of
David's spirit, in the midst of his dangers. The Lord, by his
grace and the consolations of his Spirit, made him easy. It is a
great mercy, when we are in trouble, to have our minds stayed
upon God. Behold the Son of David composing himself to his rest
upon the cross, that bed of sorrows; commending his Spirit into
the Father's hands in full confidence of a joyful resurrection.
Behold this, O Christian: let faith teach thee how to sleep, and
how to die; while it assures thee that as sleep is a short
death, so death is only a longer sleep; the same God watches
over thee, in thy bed and in thy grave. David's faith became
triumphant. He began the psalm with complaints of the strength
and malice of his enemies; but concludes with rejoicing in the
power and grace of his God, and now sees more with him than
against him. Salvation belongeth unto the Lord; he has power to
save, be the danger ever so great. All that have the Lord for
their God, are sure of salvation; for he who is their God, is
the God of Salvation.
* The children of men proved, and the happiness of godly people.
(1-5) God's favour is happiness. (6-8)

#1-5 Hear me for thy mercy-sake, is our best plea. He who will
not ask such blessings as pardon, and justifying righteousness,
and eternal life, must perish for the want of them. Alas! that
so many should make so fearful a choice. The psalmist warns
against sin. Keep up holy reverence of the glory and majesty of
God. You have a great deal to say to your hearts, they may be
spoken with, let it not be unsaid. Examine them by serious
self-reflection; let your thoughts fasten upon that which is
good, and keep close to it. Consider your ways, and before you
turn to sleep at night, examine your consciences with respect to
what you have done in the day; particularly what you have done
amiss, that you may repent of it. When you awake in the night,
meditate upon God, and the things that belong to your peace.
Upon a sick-bed, particularly, we should consider our ways. Be
still. When you have asked conscience a question, be serious, be
silent, wait for an answer. Open not the mouth to excuse sin.
All confidence must be placed on God's free grace, who justifies
the true convert, by faith only: therefore, after commanding the
sacrifices of righteousness, the psalmist says, Put your trust
in the Lord.
#6-8 Worldly people inquire for good, not for the chief good; all
they want is outward good, present good, partial good, good
meat, good drink, a good trade, and a good estate; but what are
all these worth? Any good will serve the turn of most men, but a
gracious soul will not be put off so. Lord, let us have thy
favour, and let us know that we have it, we desire no more; let
us be satisfied of thy loving-kindness, and will be satisfied
with it. Many inquire after happiness, but David had found it.
When God puts grace in the heart, he puts gladness in the heart.
Thus comforted, he pitied, but neither envied nor feared the
most prosperous sinner. He commits all his affairs to God, and
is prepared to welcome his holy will. But salvation is in Christ
alone; where will those appear who despise him as their
Mediator, and revile him in his disciples? May they stand in
awe, and no longer sin against the only remedy.
* God will certainly hear prayer: David gives to God the glory,
and takes to himself the comfort. (1-6) He prayed for himself,
that God would guide him, and for all the Lord's people, that
God would give them joy, and keep them safe. (7-12)

#1-6 God is a prayer-hearing God. Such he has always been, and
he is still as ready to hear prayer as ever. The most
encouraging principle of prayer, and the most powerful plea in
prayer, is, to look upon him as our King and our God. David also
prays to a sin-hating God. Sin is folly, and sinners are the
greatest of all fools; fools of their own making. Wicked people
hate God; justly are they hated of him, and this will be their
endless misery and ruin. Let us learn the importance of truth
and sincerity, in all the affairs of life. Liars and murderers
resemble the devil, and are his children, therefore it may well
be expected that God should abhor them. These were the
characters of David's enemies; and such as these are still the
enemies of Christ and his people.
#7-12 David prayed often alone, yet was very constant in
attendance on public worship. The mercy of God should ever be
the foundation both of our hope and of our joy, in every thing
wherein we have to do with him. Let us learn to pray, not for
ourselves only, but for others; grace be with all that love
Christ in sincerity. The Divine blessing comes down upon us
through Jesus Christ, the righteous or just One, as of old it
did upon Israel through David, whom God protected, and placed
upon the throne. Thou, O Christ, art the righteous Saviour, thou
art the King of Israel, thou art the Fountain of blessing to all
believers; thy favour is the defence and protection of thy
church.
* The psalmist deprecates God's wrath, and begs for the return
of his favour. (1-7) He assures himself of an answer of peace.
(8-10)

#1-7 These verses speak the language of a heart truly humbled,
of a broken and contrite spirit under great afflictions, sent to
awaken conscience and mortify corruption. Sickness brought sin
to his remembrance, and he looked upon it as a token of God's
displeasure against him. The affliction of his body will be
tolerable, if he has comfort in his soul. Christ's sorest
complaint, in his sufferings, was of the trouble of his soul,
and the want of his Father's smiles. Every page of Scripture
proclaims the fact, that salvation is only of the Lord. Man is a
sinner, his case can only be reached by mercy; and never is
mercy more illustrious than in restoring backsliders. With good
reason we may pray, that if it be the will of God, and he has
any further work for us or our friends to do in this world, he
will yet spare us or them to serve him. To depart and be with
Christ is happiest for the saints; but for them to abide in the
flesh is more profitable for the church.
#8-10 What a sudden change is here! Having made his request
known to God, the psalmist is confident that his sorrow will be
turned into joy. By the workings of God's grace upon his heart,
he knew his prayer was accepted, and did not doubt but it would,
in due time, be answered. His prayers will be accepted, coming
up out of the hands of Christ the Mediator. The word signifies
prayer made to God, the righteous Judge, as the God of his
righteousness, who would plead his cause, and right his wrongs.
A believer, through the blood and righteousness of Christ, can
go to God as a righteous God, and plead with him for pardon and
cleansing, who is just and faithful to grant both. He prays for
the conversion of his enemies, or foretells their ruin.
* The psalmist prays to God to plead his cause, and judge for
him. (1-9) He expresses confidence in God, and will give him the
glory of his deliverance. (10-17)

#1-9 David flees to God for succour. But Christ alone could call
on Heaven to attest his uprightness in all things. All His works
were wrought in righteousness; and the prince of this world
found nothing whereof justly to accuse him. Yet for our sakes,
submitting to be charged as guilty, he suffered all evils, but,
being innocent, he triumphed over them all. The plea is, "For
the righteous God trieth the hearts and the reins." He knows the
secret wickedness of the wicked, and how to bring it to an end;
he is witness to the secret sincerity of the just, and has ways
of establishing it. When a man has made peace with God about all
his sins, upon the terms of grace and mercy, through the
sacrifice of the Mediator, he may, in comparison with his
enemies, appeal to God's justice to decide.

#10-17 David is confident that he shall find God his powerful
Saviour. The destruction of sinners may be prevented by their
conversion; for it is threatened, If he turn not from his evil
way, let him expect it will be his ruin. But amidst the
threatenings of wrath, we have a gracious offer of mercy. God
gives sinners warning of their danger, and space to repent, and
prevent it. He is slow to punish, and long-suffering to us-ward,
not willing that any should perish. The sinner is described,
ver. #14-16|, as taking more pains to ruin his soul than, if
directed aright, would save it. This is true, in a sense, of all
sinners. Let us look to the Saviour under all our trials.
Blessed Lord, give us grace to look to thee in the path of
tribulation, going before thy church and people, and marking the
way by thine own spotless example. Under all the persecutions
which in our lesser trials mark our way, let the looking to
Jesus animate our minds and comfort our hearts.
* God is to be glorified, for making known himself to us. (1,2)
And for making even the heavenly bodies useful to man, thereby
placing him but little lower than the angels. (3-9)

#1,2 The psalmist seeks to give unto God the glory due to his
name. How bright this glory shines even in this lower world! He
is ours, for he made us, protects us, and takes special care of
us. The birth, life, preaching, miracles, suffering, death,
resurrection, and ascension of Jesus are known through the
world. No name is so universal, no power and influence so
generally felt, as those of the Saviour of mankind. But how much
brighter it shines in the upper world! We, on this earth, only
hear God's excellent name, and praise that; the angels and
blessed spirits above, see his glory, and praise that; yet he is
exalted far above even their blessing and praise. Sometimes the
grace of God appears wonderfully in young children. Sometimes
the power of God brings to pass great things in his church, by
very weak and unlikely instruments, that the excellency of the
power might the more evidently appear to be of God, and not of
man. This he does, because of his enemies, that he may put them
to silence.

#3-9 We are to consider the heavens, that man thus may be
directed to set his affections on things above. What is man, so
mean a creature, that he should be thus honoured! so sinful a
creature, that he should be thus favoured! Man has sovereign
dominion over the inferior creatures, under God, and is
appointed their lord. This refers to Christ. In #Heb 2:6-8|, the
apostle, to prove the sovereign dominion of Christ, shows he is
that Man, that Son of man, here spoken of, whom God has made to
have dominion over the works of his hands. The greatest favour
ever showed to the human race, and the greatest honour ever put
upon human nature, were exemplified in the Lord Jesus. With good
reason does the psalmist conclude as he began, Lord, how
excellent is thy name in all the earth, which has been honoured
with the presence of the Redeemer, and is still enlightened by
his gospel, and governed by his wisdom and power! What words can
reach his praises, who has a right to our obedience as our
Redeemer?
* David praises God for protecting his people. (1-10) And for
cause to praise him. (11-20)

#1-10 If we would praise God acceptably, we must praise him in
sincerity, with our whole heart. When we give thanks for some
one particular mercy, we should remember former mercies. Our joy
must not be in the gift, so much as in the Giver. The triumphs
of the Redeemer ought to be the triumphs of the redeemed. The
almighty power of God is that which the strongest and stoutest
of his enemies are no way able to stand before. We are sure that
the judgment of God is according to truth, and that with him
there is no unrighteousness. His people may, by faith, flee to
him as their Refuge, and may depend on his power and promise for
their safety, so that no real hurt shall be done to them. Those
who know him to be a God of truth and faithfulness, will rejoice
in his word of promise, and rest upon that. Those who know him
to be an everlasting Father, will trust him with their souls as
their main care, and trust in him at all times, even to the end;
and by constant care seek to approve themselves to him in the
whole course of their lives. Who is there that would not seek
him, who never hath forsaken those that seek Him?

#11-20 Those who believe that God is greatly to be praised, not
only desire to praise him better themselves, but desire that
others may join with them. There is a day coming, when it will
appear that he has not forgotten the cry of the humble; neither
the cry of their blood, or the cry of their prayers. We are
never brought so low, so near to death, but God can raise us up.
If he has saved us from spiritual and eternal death, we may
thence hope, that in all our distresses he will be a very
present help to us. The overruling providence of God frequently
so orders it, that persecutors and oppressors are brought to
ruin by the projects they formed to destroy the people of God.
Drunkards kill themselves; prodigals beggar themselves; the
contentious bring mischief upon themselves: thus men's sins may
be read in their punishment, and it becomes plain to all, that
the destruction of sinners is of themselves. All wickedness came
originally with the wicked one from hell; and those who continue
in sin, must go to that place of torment. The true state, both
of nations and of individuals, may be correctly estimated by
this one rule, whether in their doings they remember or forget
God. David encourages the people of God to wait for his
salvation, though it should be long deferred. God will make it
appear that he never did forget them: it is not possible he
should. Strange that man, dust in his origin, sinful by his fall,
continually reminded of both by everything in him and about him, should yet
need some sharp affliction, some severe visitation from God, to
bring him to the knowledge of himself, and make him feel who and
what he is.
* The psalmist complains of the wickedness of the wicked. (1-11)
He prays to God to appear for the relief of his people. (12-18)

#1-11 God's withdrawings are very grievous to his people,
especially in times of trouble. We stand afar off from God by
our unbelief, and then complain that God stands afar off from
us. Passionate words against bad men do more hurt than good; if
we speak of their badness, let it be to the Lord in prayer; he
can make them better. The sinner proudly glories in his power
and success. Wicked people will not seek after God, that is,
will not call upon him. They live without prayer, and that is
living without God. They have many thoughts, many objects and
devices, but think not of the Lord in any of them; they have no
submission to his will, nor aim for his glory. The cause of this
is pride. Men think it below them to be religious. They could
not break all the laws of justice and goodness toward man, if
they had not first shaken off all sense of religion.

#12-18 The psalmist speaks with astonishment, at the wickedness
of the wicked, and at the patience and forbearance of God. God
prepares the heart for prayer, by kindling holy desires, and
strengthening our most holy faith, fixing the thoughts, and
raising the affections, and then he graciously accepts the
prayer. The preparation of the heart is from the Lord, and we
must seek unto him for it. Let the poor, afflicted, persecuted,
or tempted believer recollect, that Satan is the prince of this
world, and that he is the father of all the ungodly. The
children of God cannot expect kindness, truth, or justice from
such persons as crucified the Lord of glory. But this once
suffering Jesus, now reigns as King over all the earth, and of
his dominion there shall be no end. Let us commit ourselves unto
him, humbly trusting in his mercy. He will rescue the believer
from every temptation, and break the arm of every wicked
oppressor, and bruise Satan under our feet shortly. But in
heaven alone will all sin and temptation be shut out, though in
this life the believer has a foretaste of deliverance.
* David's struggle with, and triumph over a strong temptation to
distrust God, and betake himself to indirect means for his own
safety, in a time of danger.

- Those that truly fear God and serve him, are welcome to put
their trust in him. The psalmist, before he gives an account of
his temptation to distrust God, records his resolution to trust
in Him, as that by which he was resolved to live and die. The
believer, though not terrified by his enemies, may be tempted,
by the fears of his friends, to desert his post, or neglect his
work. They perceive his danger, but not his security; they give
him counsel that savours of worldly policy, rather than of
heavenly wisdom. The principles of religion are the foundations
on which the faith and hope of the righteous are built. We are
concerned to hold these fast against all temptations to
unbelief; for believers would be undone, if they had not God to
go to, God to trust in, and future bliss to hope for. The
prosperity of wicked people in their wicked, evil ways, and the
straits and distresses which the best men are sometimes brought
into, tried David's faith. We need not say, Who shall go up to
heaven, to fetch us thence a God to trust in? The word is nigh
us, and God in the word; his Spirit is in his saints, those
living temples, and the Lord is that Spirit. This God governs
the world. We may know what men seem to be, but God knows what
they are, as the refiner knows the value of gold when he has
tried it. God is said to try with his eyes, because he cannot
err, or be imposed upon. If he afflicts good people, it is for
their trial, therefore for their good. However persecutors and
oppressors may prosper awhile, they will for ever perish. God is
a holy God, and therefore hates them. He is a righteous Judge,
and will therefore punish them. In what a horrible tempest are
the wicked hurried away at death! Every man has the portion of
his cup assigned him. Impenitent sinner, mark your doom! The
last call to repentance is about to be addressed to you,
judgement is at hand; through the gloomy shade of death you pass
into the region of eternal wrath. Hasten then, O sinner, to the
cross of Christ. How stands the case between God and our souls?
Is Christ our hope, our consolation, our security? Then, not
otherwise, will the soul be carried through all its difficulties
and conflicts.
* The psalmist begs help of God, because there were none among
men whom he durst trust.

- This psalm furnishes good thoughts for bad times; a man may
comfort himself with such meditations and prayers. Let us see
what makes the times bad, and when they may be said to be so.
Ask the children of this world, What makes the times bad? they
will tell you, Scarcity of money, decay of trade, and the
desolations of war, make the times bad: but the Scripture lays
the badness of the times on causes of another nature, #2Ti 3:1,
&c.|: perilous times shall come, for sin shall abound; and of
this David complains. When piety decays times really are bad. He
who made man's mouth will call him to an account for his proud,
profane, dissembling, or even useless words. When the poor and
needy are oppressed, then the times are very bad. God himself
takes notice of the oppression of the poor, and the sighing of
the needy. When wickedness abounds, and is countenanced by those
in authority, then the times are very bad. See with what good
things we are here furnished for such bad times; and we cannot
tell what times we may be reserved for. 1. We have a God to go
to, from whom we may ask and expect the redress of all our
grievances. 2. God will certainly punish and restrain false and
proud men. 3. God will work deliverance for his oppressed
people. His help is given in the fittest time. Though men are
false, God is faithful; though they are not to be trusted, God
is. The preciousness of God's word is compared to silver refined
to the highest degree. How many proofs have been given of its
power and truth! God will secure his chosen remnant, however bad
the times are. As long as the world stands, there will be a
generation of proud and wicked men. But all God's people are put
into the hands of Christ our Saviour; there they are in safety,
for none can pluck them thence; being built on Him, the Rock,
they are safe, notwithstanding temptation or persecution come
with ever so much force upon them.
* The psalmist complains that God had long withdrawn. He
earnestly prays for comfort. He assures himself of an answer of
peace.

- God sometimes hides his face, and leaves his own children in
the dark concerning their interest in him: and this they lay to
heart more than any outward trouble whatever. But anxious cares
are heavy burdens with which believers often load themselves
more than they need. The bread of sorrows is sometimes the
saint's daily bread; our Master himself was a man of sorrows. It
is a common temptation, when trouble lasts long, to think that
it will last always. Those who have long been without joy, begin
to be without hope. We should never allow ourselves to make any
complaints but what drive us to our knees. Nothing is more
killing to a soul than the want of God's favour; nothing more
reviving than the return of it. The sudden, delightful changes
in the book of Psalms, are often very remarkable. We pass from
depth of despondency to the height of religious confidence and
joy. It is thus, ver. 5. All is gloomy dejection in ver. 4; but
here the mind of the despondent worshipper rises above all its
distressing fears, and throws itself, without reserve, on the
mercy and care of its Divine Redeemer. See the power of faith,
and how good it is to draw near to God. If we bring our cares
and griefs to the throne of grace, and leave them there, we may
go away like Hannah, and our countenances will be no more sad,
#1Sa 1:18|. God's mercy is the support of the psalmist's faith.
Finding I have that to trust to, I am comforted, though I have
no merit of my own. His faith in God's mercy filled his heart
with joy in his salvation; for joy and peace come by believing.
He has dealt bountifully with me. By faith he was as confident
of salvation, as if it had been completed already. In this way
believers pour out their prayers, renouncing all hopes but in
the mercy of God through the Saviour's blood: and sometimes
suddenly, at others gradually, they will find their burdens
removed, and their comforts restored; they then allow that their
fears and complaints were unnecessary, and acknowledge that the
Lord hath dealt bountifully with them.
* A description of the depravity of human nature, and the
deplorable corruption of a great part of mankind.

- The fool hath said in his heart, There is no God. The sinner
here described is an atheist, one that saith there is no Judge
or Governor of the world, no Providence ruling over the affairs
of men. He says this in his heart. He cannot satisfy himself
that there is none, but wishes there were none, and pleases
himself that it is possible there may be none; he is willing to
think there is none. This sinner is a fool; he is simple and
unwise, and this is evidence of it: he is wicked and profane,
and this is the cause. The word of God is a discerner of these
thoughts. No man will say, There is no God, till he is so
hardened in sin, that it is become his interest that there
should be none to call him to an account. The disease of sin has
infected the whole race of mankind. They are all gone aside,
there is none that doeth good, no, not one. Whatever good is in
any of the children of men, or is done by them, it is not of
themselves, it is God's work in them. They are gone aside from
the right way of their duty, the way that leads to happiness,
and are turned into the paths of the destroyer. Let us lament
the corruption of our nature, and see what need we have of the
grace of God: let us not marvel that we are told we must be born
again. And we must not rest in any thing short of union with
Christ, and a new creation to holiness by his Spirit. The
psalmist endeavours to convince sinners of the evil and danger
of their way, while they think themselves very wise, and good,
and safe. Their wickedness is described. Those that care not for
God's people, for God's poor, care not for God himself. People
run into all manner of wickedness, because they do not call upon
God for his grace. What good can be expected from those that
live without prayer? But those that will not fear God, may be
made to fear at the shaking of a leaf. All our knowledge of the
depravity of human nature should endear to us salvation out of
Zion. But in heaven alone shall the whole company of the
redeemed rejoice fully, and for evermore. The world is bad; oh
that the Messiah would come and change its character! There is
universal corruption; oh for the times of reformation! The
triumphs of Zion's King will be the joys of Zion's children. The
second coming of Christ, finally to do away the dominion of sin
and Satan, will be the completing of this salvation, which is
the hope, and will be the joy of every Israelite indeed. With
this assurance we should comfort ourselves and one another,
under the sins of sinners and sufferings of saints.
* The way to heaven, if we would be happy, we must be holy. We
are encouraged to walk in that way.

- Here is a very serious question concerning the character of a
citizen of Zion. It is the happiness of glorified saints, that
they dwell in the holy hill; they are at home there, they shall
be for ever there. It concerns us to make it sure to ourselves
that we have a place among them. A very plain and particular
answer is here given. Those who desire to know their duty, will
find the Scripture a very faithful director, and conscience a
faithful monitor. A citizen of Zion is sincere in his religion.
He is really what he professes to be, and endeavours to stand
complete in all the will of God. He is just both to God and man;
and, in speaking to both, speaks the truth in his heart. He
scorns and abhors wrong and fraud; he cannot reckon that a good
bargain, nor a saving one, which is made with a lie; and knows
that he who wrongs his neighbour will prove, in the end, to have
most injured himself. He is very careful to do hurt to no man.
He speaks evil of no man, makes not others' faults the matter of
his common talk; he makes the best of every body, and the worst
of nobody. If an ill-natured story be told him, he will disprove
it if he can; if not, it goes no further. He values men by their
virtue and piety. Wicked people are vile people, worthless, and
good for nothing; so the word signifies. He thinks the worse of
no man's piety for his poverty and mean condition. He reckons
that serious piety puts honour upon a man, more than wealth, or
a great name. He honours such, desires their conversation and an
interest in their prayers, is glad to show them respect, or do
them a kindness. By this we may judge of ourselves in some
measure. Even wise and good men may swear to their own hurt: but
see how strong the obligation is, a man must rather suffer loss
to himself and his family, than wrong his neighbour. He will not
increase his estate by extortion, or by bribery. He will not,
for any gain, or hope of it to himself, do any thing to hurt a
righteous cause. Every true living member of the church, like
the church itself, is built upon a Rock. He that doeth these
things shall not be moved for ever. The grace of God shall
always be sufficient for him. The union of these tempers and
this conduct, can only spring from repentance for sin, faith in
the Saviour, and love to him. In these respects let us examine
and prove our own selves.
* This psalm begins with expressions of devotion, which may be
applied to Christ; but ends with such confidence of a
resurrection, as must be applied to Christ, and to him only.

- David flees to God's protection, with cheerful, believing
confidence. Those who have avowed that the Lord is their Lord,
should often put themselves in mind of what they have done, take
the comfort of it, and live up to it. He devotes himself to the
honour of God, in the service of the saints. Saints on earth we
must be, or we shall never be saints in heaven. Those renewed by
the grace of God, and devoted to the glory of God, are saints on
earth. The saints in the earth are excellent ones, yet some of
them so poor, that they needed to have David's goodness extended
to them. David declares his resolution to have no fellowship
with the works of darkness; he repeats the solemn choice he had
made of God for his portion and happiness, takes to himself the
comfort of the choice, and gives God the glory of it. This is
the language of a devout and pious soul. Most take the world for
their chief good, and place their happiness in the enjoyments of
it; but how poor soever my condition is in this world, let me
have the love and favour of God, and be accepted of him; let me
have a title by promise to life and happiness in the future
state; and I have enough. Heaven is an inheritance; we must take
that for our home, our rest, our everlasting good, and look upon
this world to be no more ours, than the country through which is
our road to our Father's house. Those that have God for their
portion, have a goodly heritage. Return unto thy rest, O my
soul, and look no further. Gracious persons, though they still
covet more of God, never covet more than God; but, being
satisfied of his loving-kindness, are abundantly satisfied with
it: they envy not any their carnal mirth and delights. But so
ignorant and foolish are we, that if left to ourselves, we shall
forsake our own mercies for lying vanities. God having given
David counsel by his word and Spirit, his own thoughts taught
him in the night season, and engaged him by faith to live to
God.
 Verses #8-11|, are quoted by St. Peter in his first sermon,
after the pouring out of the Spirit on the day of Pentecost, #Ac
2:25-31|; he declared that David in them speaks concerning
Christ, and particularly of his resurrection. And Christ being
the Head of the body, the church, these verses may be applied to
all Christians, guided and animated by the Spirit of Christ; and
we may hence learn, that it is our wisdom and duty to set the
Lord always before us. And if our eyes are ever toward God, our
hearts and tongues may ever rejoice in him. Death destroys the
hope of man, but not the hope of a real Christian. Christ's
resurrection is an earnest of the believer's resurrection. In
this world sorrow is our lot, but in heaven there is joy, a
fulness of joy; our pleasures here are for a moment, but those
at God's right hand are pleasures for evermore. Through this thy
beloved Son, and our dear Saviour, thou wilt show us, O Lord,
the path of life; thou wilt justify our souls now, and raise our
bodies by thy power at the last day; when earthly sorrow shall
end in heavenly joy, pain in everlasting happiness.
* David's integrity. (1-7) The character of his enemies. His
hope of happiness. (8-15)

#1-7 This psalm is a prayer. Feigned prayers are fruitless; but
if our hearts lead our prayers, God will meet them with his
favour. The psalmist had been used to pray, so that it was not
his distress and danger that now first brought him to his duty.
And he was encouraged by his faith to expect God would notice
his prayers. Constant resolution and watchfulness against sins
of the tongue, will be a good evidence of our integrity. Aware
of man's propensity to wicked works, and of his own peculiar
temptations, David had made God's word his preservative from the
paths of Satan, which lead to destruction. If we carefully avoid
the paths of sin, it will be very comfortable in the reflection,
when we are in trouble. Those that are, through
grace, going in God's paths, should pray that their goings may
be held up in those paths. David prays, Lord, still hold me up.
Those who would proceed and persevere in the ways of God, must,
by faith and prayer, get daily fresh supplies of grace and strength
from him. Show thy marvellous loving-kindness, distinguishing
favours, not common mercies, but be gracious to me; do as thou
usest to do to those who love thy name.
#8-15 Being compassed with enemies, David prays to God to keep
him in safety. This prayer is a prediction that Christ would be
preserved, through all the hardships and difficulties of his
humiliation, to the glories and joys of his exalted state, and
is a pattern to Christians to commit the keeping of their souls
to God, trusting him to preserve them to his heavenly kingdom.
Those are our worst enemies, that are enemies to our souls. They
are God's sword, which cannot move without him, and which he
will sheathe when he has done his work with it. They are his
hand, by which he chastises his people. There is no fleeing from
God's hand, but by fleeing to it. It is very comfortable, when
we are in fear of the power of man, to see it dependent upon,
and in subjection to the power of God. Most men look on the
things of this world as the best things; and they look no
further, nor show any care to provide for another life. The
things of this world are called treasures, they are so
accounted; but to the soul, and when compared with eternal
blessings, they are trash. The most afflicted Christian need not
envy the most prosperous men of the world, who have their
portion in this life. Clothed with Christ's righteousness,
having through his grace a good heart and a good life, may we by
faith behold God's face, and set him always before us. When we
awake every morning, may we be satisfied with his likeness set
before us in his word, and with his likeness stamped upon us by
his renewing grace. Happiness in the other world is prepared
only for those that are justified and sanctified: they shall be
put in possession of it when the soul awakes, at death, out of
its slumber in the body, and when the body awakes, at the
resurrection, out of its slumber in the grave. There is no
satisfaction for a soul but in God, and in his good will towards
us, and his good work in us; yet that satisfaction will not be
perfect till we come to heaven.
* David rejoices in the deliverances God wrought for him. (1-19)
He takes the comfort of his integrity, which God had cleared up.
(20-28) He gives to God the glory of all his mighty deeds.
(29-50)

#1-19 The first words, "I will love thee, O Lord, my strength,"
are the scope and contents of the psalm. Those that truly love
God, may triumph in him as their Rock and Refuge, and may with
confidence call upon him. It is good for us to observe all the
circumstances of a mercy which magnify the power of God and his
goodness to us in it. David was a praying man, and God was found
a prayer-hearing God. If we pray as he did, we shall speed as he
did. God's manifestation of his presence is very fully
described, ver. #7-15|. Little appeared of man, but much of God,
in these deliverances. It is not possible to apply to the
history of the son of Jesse those awful, majestic, and
stupendous words which are used through this description of the
Divine manifestation. Every part of so solemn a scene of terrors
tells us, a greater than David is here. God will not only
deliver his people out of their troubles in due time, but he
will bear them up under their troubles in the mean time. Can we
meditate on ver. 18, without directing one thought to Gethsemane
and Calvary? Can we forget that it was in the hour of Christ's
deepest calamity, when Judas betrayed, when his friends forsook,
when the multitude derided him, and the smiles of his Father's
love were withheld, that the powers of darkness prevented him?
The sorrows of death surrounded him, in his distress he prayed,
#Heb 5:7|. God made the earth to shake and tremble, and the
rocks to cleave, and brought him out, in his resurrection,
because he delighted in him and in his undertaking.

#20-28 Those that forsake the ways of the Lord, depart from
their God. But though conscious to ourselves of many a false
step, let there not be a wicked departure from our God. David
kept his eye upon the rule of God's commands. Constant care to
keep from that sin, whatever it be, which most easily besets us,
proves that we are upright before God. Those who show mercy to
others, even they need mercy. Those who are faithful to God,
shall find him all that to them which he has promised to be. The
words of the Lord are pure words, very sure to be depended on,
and very sweet to be delighted in. Those who resist God, and
walk contrary to him, shall find that he will walk contrary to
them, #Le 26:21-24|. The gracious recompence of which David
spoke, may generally be expected by those who act from right
motives. Hence he speaks comfort to the humble, and terror to
the proud; "Thou wilt bring down high looks." And he speaks
encouragement to himself; "Thou wilt light my candle:" thou wilt
revive and comfort my sorrowful spirit; thou wilt guide my way,
that I may avoid the snares laid for me. Thou wilt light my
candle to work by, and give me an opportunity of serving thee.
Let those that walk in darkness, and labour under
discouragements, take courage; God himself will be a Light to
them.
#29-50 When we praise for one mercy, we must observe the many
more, with which we have been compassed all our days. Many
things had contributed to David's advancement, and he owns the
hand of God in them all, to teach us to do likewise. In verse
#32|, and the following verses, are the gifts of God to the
spiritual warrior, whereby he is prepared for the contest, after
the example of his victorious Leader. Learn that we must seek
release out of trouble through Christ. The prayer put up,
without reconciliation being made through Christ, shall be rejected.
In David the type, we behold Jesus our Redeemer, conflicting
with enemies, compassed with sorrows and with floods of ungodly
men, enduring not only the pains of death, but the wrath of God
for us; yet calling upon the Father with strong cries and tears;
rescued from the grave; proceeding to reconcile, or to put under
his feet all other enemies, till death, the last enemy, shall be
destroyed. We should love the Lord, our Strength, and our
Salvation; we should call on him in every trouble, and praise
him for every deliverance; we should aim to walk with him in all
righteousness and true holiness, keeping from sin. If we belong
to him, he conquers and reigns for us, and we shall conquer and
reign through him, and partake of the mercy of our anointed
King, which is promised to all his seed for evermore. Amen.
* The glory of God's works. (1-6) His holiness and grace as
shown in his word. (7-10) Prayer for the benefit of them.
(11-14)

#1-6 The heavens so declare the glory of God, and proclaim his
wisdom, power, and goodness, that all ungodly men are left
without excuse. They speak themselves to be works of God's
hands; for they must have a Creator who is eternal, infinitely
wise, powerful, and good. The counter-changing of day and night
is a great proof of the power of God, and calls us to observe,
that, as in the kingdom of nature, so in that of providence, he
forms the light, and creates the darkness, #Isa 45:7|, and sets
the one against the other. The sun in the firmament is an emblem
of the Sun of righteousness, the Bridegroom of the church, and
the Light of the world, diffusing Divine light and salvation by
his gospel to the nations of the earth. He delights to bless his
church, which he has espoused to himself; and his course will be
unwearied as that of the sun, till the whole earth is filled
with his light and salvation. Let us pray for the time when he
shall enlighten, cheer, and make fruitful every nation on earth,
with the blessed salvation. They have no speech or language, so
some read it, and yet their voice is heard. All people may hear
these preachers speak in their own tongue the wonderful works of
God. Let us give God the glory of all the comfort and benefit we
have by the lights of heaven, still looking above and beyond
them to the Sun of righteousness.

#7-10 The Holy Scripture is of much greater benefit to us than
day or night, than the air we breathe, or the light of the sun.
To recover man out of his fallen state, there is need of the
word of God. The word translated "law," may be rendered
doctrine, and be understood as meaning all that teaches us true
religion. The whole is perfect; its tendency is to convert or
turn the soul from sin and the world, to God and holiness. It
shows our sinfulness and misery in departing from God, and the
necessity of our return to him. This testimony is sure, to be
fully depended on: the ignorant and unlearned believing what God
saith, become wise unto salvation. It is a sure direction in the
way of duty. It is a sure fountain of living comforts, and a
sure foundation of lasting hopes. The statues of the Lord are
right, just as they should be; and, because they are right, they
rejoice the heart. The commandments of the Lord are pure, holy,
just, and good. By them we discover our need of a Saviour; and
then learn how to adorn his gospel. They are the means which the
Holy Spirit uses in enlightening the eyes; they bring us to a
sight and sense of our sin and misery, and direct us in the way
of duty. The fear of the Lord, that is, true religion and
godliness, is clean, it will cleanse our way; and it endureth
for ever. The ceremonial law is long since done away, but the
law concerning the fear of God is ever the same. The judgments
of the Lord, his precepts, are true; they are righteous, and
they are so altogether; there is no unrighteousness in any of
them. Gold is only for the body, and the concerns of time; but
grace is for the soul, and the concerns of eternity. The word of
God, received by faith, is more precious than gold; it is sweet
to the soul, sweeter than honey. The pleasure of sense soon
surfeit, yet never satisfy; but those of religion are
substantial and satisfying; there is no danger of excess.

#11-14 God's word warns the wicked not to go on in his wicked
way, and warns the righteous not to turn from his good way.
There is a reward, not only after keeping, but in keeping God's
commandments. Religion makes our comforts sweet, and our crosses
easy, life truly valuable, and death itself truly desirable.
David not only desired to be pardoned and cleansed from the sins
he had discovered and confessed, but from those he had forgotten
or overlooked. All discoveries of sin made to us by the law,
should drive us to the throne of grace, there to pray. His
dependence was the same with that of every Christian who says,
Surely in the Lord Jesus have I righteousness and strength. No
prayer can be acceptable before God which is not offered in the
strength of our Redeemer or Divine Kinsman, through Him who took
our nature upon him, that he might redeem us unto God, and
restore the long-lost inheritance. May our hearts be much
affected with the excellence of the word of God; and much
affected with the evil of sin, and the danger we are in of it,
and the danger we are in by it.
* This psalm is a prayer for the kings of Israel, but with
relation to Christ.

- Even the greatest of men may be much in trouble. Neither the
crown on the king's head, nor the grace in his heart, would make
him free from trouble. Even the greatest of men must be much in
prayer. Let none expect benefit by the prayers of the church, or
their friends, who are capable of praying for themselves, yet
neglect it. Pray that God would protect his person, and preserve
his life. That God would enable him to go on in his undertakings
for the public good. We may know that God accepts our spiritual
sacrifices, if by his Spirit he kindles in our souls a holy fire
of piety and love to God. Also, that the Lord would crown his
enterprises with success. Our first step to victory in spiritual
warfare is to trust only in the mercy and grace of God; all who
trust in themselves will soon be cast down. Believers triumph in
God, and his revelation of himself to them, by which they
distinguish themselves from those that live without God in the
world. Those who make God and his name their praise, may make
God and his name their trust. This was the case when the pride
and power of Jewish unbelief, and pagan idolatry, fell before
the sermons and lives of the humble believers in Jesus. This is
the case in every conflict with our spiritual enemies, when we
engage them in the name, the spirit, and the power of Christ;
and this will be the case at the last day, when the world, with
the prince of it, shall be brought down and fall; but believers,
risen-from the dead, through the resurrection of the Lord, shall
stand, and sing his praises in heaven. In Christ's salvation let
us rejoice; and set up our banners in the name of the Lord our
God, assured that by the saving strength of his right hand we
shall be conquerors over every enemy.
* Thanksgiving for victory. (1-6) Confidence of further success.
(7-13)

#1-6 Happy the people whose king makes God's strength his
confidence, and God's salvation his joy; who is pleased with all
the advancements of God kingdom, and trusts God to support him
in all he does for the service of it. All our blessings are
blessings of goodness, and are owing, not to any merit of ours,
but only to God's goodness. But when God's blessings come
sooner, and prove richer than we imagine; when they are given
before we prayed for them, before we were ready for them, nay,
when we feared the contrary; then it may be truly said that he
prevented, or went before us, with them. Nothing indeed
prevented, or went before Christ, but to mankind never was any
favour more preventing than our redemption by Christ. Thou hast
made him to be a universal, everlasting blessing to the world,
in whom the families of the earth are, and shall be blessed; and
so thou hast made him exceeding glad with the countenance thou
hast given to his undertaking, and to him in the prosecution of
it. The Spirit of prophecy rises from what related to the king,
to that which is peculiar to Christ; none other is blessed for
ever, much less a blessing for ever.

#7-13 The psalmist teaches to look forward with faith, and hope,
and prayer upon what God would further do. The success with
which God blessed David, was a type of the total overthrow of
all Christ's enemies. Those who might have had Christ to rule
and save them, but rejected him and fought against him, shall
find the remembrance of it a worm that dies not. God makes
sinners willing by his grace, receives them to his favour, and
delivers them from the wrath to come. May he exalt himself, by
his all-powerful grace, in our hearts, destroying all the
strong-holds of sin and Satan. How great should be our joy and
praise to behold our Brother and Friend upon the throne, and for
all the blessings we may expect from him! yet he delights in his
exalted state, as enabling him to confer happiness and glory on
poor sinners, who are taught to love and trust in him.
* Complaints of discouragement. (1-10) With prayer for
deliverance. (11-21) Praises for mercies and redemption. (22-31)

#1-10 The Spirit of Christ, which was in the prophets, testifies
in this psalm, clearly and fully, the sufferings of Christ, and
the glory that should follow. We have a sorrowful complaint of
God's withdrawings. This may be applied to any child of God,
pressed down, overwhelmed with grief and terror. Spiritual
desertions are the saints' sorest afflictions; but even their
complaint of these burdens is a sign of spiritual life, and
spiritual senses exercised. To cry out, My God, why am I sick?
why am I poor? savours of discontent and worldliness. But, "Why
hast thou forsaken me?" is the language of a heart binding up
its happiness in God's favour. This must be applied to Christ.
In the first words of this complaint, he poured out his soul
before God when he was upon the cross, #Mt 27:46|. Being truly
man, Christ felt a natural unwillingness to pass through such
great sorrows, yet his zeal and love prevailed. Christ declared
the holiness of God, his heavenly Father, in his sharpest
sufferings; nay, declared them to be a proof of it, for which he
would be continually praised by his Israel, more than for all
other deliverances they received. Never any that hoped in thee,
were made ashamed of their hope; never any that sought thee,
sought thee in vain. Here is a complaint of the contempt and
reproach of men. The Saviour here spoke of the abject state to
which he was reduced. The history of Christ's sufferings, and of
his birth, explains this prophecy.
#11-21 In these verses we have Christ suffering, and Christ
praying; by which we are directed to look for crosses, and to
look up to God under them. The very manner of Christ's death is
described, though not in use among the Jews. They pierced his
hands and his feet, which were nailed to the accursed tree, and
his whole body was left so to hang as to suffer the most severe
pain and torture. His natural force failed, being wasted by the
fire of Divine wrath preying upon his spirits. Who then can
stand before God's anger? or who knows the power of it? The life
of the sinner was forfeited, and the life of the Sacrifice must
be the ransom for it. Our Lord Jesus was stripped, when he was
crucified, that he might clothe us with the robe of his
righteousness. Thus it was written, therefore thus it behoved
Christ to suffer. Let all this confirm our faith in him as the
true Messiah, and excite our love to him as the best of friends,
who loved us, and suffered all this for us. Christ in his agony
prayed, prayed earnestly, prayed that the cup might pass from
him. When we cannot rejoice in God as our song, yet let us stay
ourselves upon him as our strength; and take the comfort of
spiritual supports, when we cannot have spiritual delights. He
prays to be delivered from the Divine wrath. He that has
delivered, doth deliver, and will do so. We should think upon
the sufferings and resurrection of Christ, till we feel in our
souls the power of his resurrection, and the fellowship of his
sufferings.

#22-31 The Saviour now speaks as risen from the dead. The first
words of the complaint were used by Christ himself upon the
cross; the first words of the triumph are expressly applied to
him, #Heb 2:12|. All our praises must refer to the work of
redemption. The suffering of the Redeemer was graciously
accepted as a full satisfaction for sin. Though it was offered
for sinful men, the Father did not despise or abhor it for our
sakes. This ought to be the matter of our thanksgiving. All
humble, gracious souls should have a full satisfaction and
happiness in him. Those that hunger and thirst after
righteousness in Christ, shall not labour for that which
satisfies not. Those that are much in praying, will be much in
thanksgiving. Those that turn to God, will make conscience of
worshipping before him. Let every tongue confess that he is
Lord. High and low, rich and poor, bond and free, meet in
Christ. Seeing we cannot keep alive our own souls, it is our
wisdom, by obedient faith, to commit our souls to Christ, who is
able to save and keep them alive for ever. A seed shall serve
him. God will have a church in the world to the end of time.
They shall be accounted to him for a generation; he will be the
same to them that he was to those who went before them. His
righteousness, and not any of their own, they shall declare to
be the foundation of all their hopes, and the fountain of all
their joys. Redemption by Christ is the Lord's own doing. Here
we see the free love and compassion of God the Father, and of
our Lord Jesus Christ, for us wretched sinners, as the source of
all grace and consolation; the example we are to follow, the
treatment as Christians we are to expect, and the conduct under
it we are to adopt. Every lesson may here be learned that can
profit the humbled soul. Let those who go about to establish
their own righteousness inquire, why the beloved Son of God
should thus suffer, if their own doings could atone for sin? Let
the ungodly professor consider whether the Saviour thus honoured
the Divine law, to purchase him the privilege of despising it.
Let the careless take warning to flee from the wrath to come,
and the trembling rest their hopes upon this merciful Redeemer.
Let the tempted and distressed believer cheerfully expect a
happy end of every trial.
* Confidence in God's grace and care.

- "The Lord is my shepherd." In these words, the believer is
taught to express his satisfaction in the care of the great
Pastor of the universe, the Redeemer and Preserver of men. With
joy he reflects that he has a shepherd, and that shepherd is
Jehovah. A flock of sheep, gentle and harmless, feeding in
verdant pastures, under the care of a skilful, watchful, and
tender shepherd, forms an emblem of believers brought back to
the Shepherd of their souls. The greatest abundance is but a dry
pasture to a wicked man, who relishes in it only what pleases
the senses; but to a godly man, who by faith tastes the goodness
of God in all his enjoyments, though he has but little of the
world, it is a green pasture. The Lord gives quiet and
contentment in the mind, whatever the lot is. Are we blessed
with the green pastures of the ordinances, let us not think it
enough to pass through them, but let us abide in them. The
consolations of the Holy Spirit are the still waters by which
the saints are led; the streams which flow from the Fountain of
living waters. Those only are led by the still waters of
comfort, who walk in the paths of righteousness. The way of duty
is the truly pleasant way. The work of righteousness in peace.
In these paths we cannot walk, unless God lead us into them,
and lead us on in them. Discontent and distrust proceed from
unbelief; an unsteady walk is the consequence: let us then
simply trust our Shepherd's care, and hearken to his voice. The
valley of the shadow of death may denote the most severe and
terrible affliction, or dark dispensation of providence, that
the psalmist ever could come under. Between the part of the
flock on earth and that which is gone to heaven, death lies like
a dark valley that must be passed in going from one to the
other. But even in this there are words which lessen the terror.
It is but the shadow of death: the shadow of a serpent will not
sting, nor the shadow of a sword kill. It is a valley, deep
indeed, and dark, and miry; but valleys are often fruitful, and
so is death itself fruitful of comforts to God's people. It is a
walk through it: they shall not be lost in this valley, but get
safe to the mountain on the other side. Death is a king of
terrors, but not to the sheep of Christ. When they come to die,
God will rebuke the enemy; he will guide them with his rod, and
sustain them with his staff. There is enough in the gospel to
comfort the saints when dying, and underneath them are the
everlasting arms. The Lord's people feast at his table, upon the
provisions of his love. Satan and wicked men are not able to
destroy their comforts, while they are anointed with the Holy
Spirit, and drink of the cup of salvation which is ever full.
Past experience teaches believers to trust that the goodness and
mercy of God will follow them all the days of their lives, and
it is their desire and determination, to seek their happiness in
the service of God here, and they hope to enjoy his love for
ever in heaven. While here, the Lord can make any situation
pleasant, by the anointing of his Spirit and the joys of his
salvation. But those that would be satisfied with the blessings
of his house, must keep close to the duties of it.
* Concerning the kingdom of Christ, and the subjects of that
kingdom. (1-6) Concerning the King of that kingdom. (7-10)

#1-6 We ourselves are not our own; our bodies, our souls, are
not. Even those of the children of men are God's, who know him
not, nor own their relation to him. A soul that knows and
considers its own nature, and that it must live for ever, when
it has viewed the earth and the fulness thereof, will sit down
unsatisfied. It will think of ascending toward God, and will
ask, What shall I do, that I may abide in that happy, holy
place, where he makes his people holy and happy? We make nothing
of religion, if we do not make heart-work of it. We can only be
cleansed from our sins, and renewed unto holiness, by the blood
of Christ and the washing of the Holy Ghost. Thus we become his
people; thus we receive blessing from the Lord, and
righteousness from the God of our salvation. God's peculiar
people shall be made truly and for ever happy. Where God gives
righteousness, he designs salvation. Those that are made meet
for heaven, shall be brought safe to heaven, and will find what
they have been seeking.

#7-10 The splendid entry here described, refers to the solemn
bringing in of the ark into the tent David pitched for it, or
the temple Solomon built for it. We may also apply it to the
ascension of Christ into heaven, and the welcome given to him
there. Our Redeemer found the gates of heaven shut, but having
by his blood made atonement for sin, as one having authority, he
demanded entrance. The angels were to worship him, #Heb 1:6|:
they ask with wonder, Who is he? It is answered, that he is
strong and mighty; mighty in battle to save his people, and to
subdue his and their enemies. We may apply it to Christ's
entrance into the souls of men by his word and Spirit, that they
may be his temples. Behold, he stands at the door, and knocks,
#Rev 3:20|. The gates and doors of the heart are to be opened to
him, as possession is delivered to the rightful owner. We may
apply it to his second coming with glorious power. Lord, open
the everlasting door of our souls by thy grace, that we may now
receive thee, and be wholly thine; and that, at length, we may
be numbered with thy saints in glory.
* Confidence in prayer. (1-7) Prayer for remission of sins.
(8-14) For help in affliction. (15-22)

#1-7 In worshipping God, we must lift up our souls to him. It is
certain that none who, by a believing attendance, wait on God,
and, by a believing hope, wait for him, shall be ashamed of it.
The most advanced believer both needs and desires to be taught
of God. If we sincerely desire to know our duty, with resolution
to do it, we may be sure that God will direct us in it. The
psalmist is earnest for the pardon of his sins. When God pardons
sin, he is said to remember it no more, which denotes full
remission. It is God's goodness, and not ours, his mercy, and
not our merit, that must be our plea for the pardon of sin, and
all the good we need. This plea we must rely upon, feeling our
own unworthiness, and satisfied of the riches of God's mercy and
grace. How boundless is that mercy which covers for ever the
sins and follies of a youth spent without God and without hope!
Blessed be the Lord, the blood of the great Sacrifice can wash
away every stain.

#8-14 We are all sinners; and Christ came into the world to save
sinners, to teach sinners, to call sinners to repentance. We
value a promise by the character of him that makes it; we
therefore depend upon God's promises. All the paths of the Lord,
that is, all his promises and all his providences, are mercy and
truth. In all God's dealings his people may see his mercy
displayed, and his word fulfilled, whatever afflictions they are
now exercised with. All the paths of the Lord are mercy and
truth; and so it will appear when they come to their journey's
end. Those that are humble, that distrust themselves, and desire
to be taught and to follow Divine guidance, these he will guide
in judgment, that is, by the rule of the written word, to find
rest for their souls in the Saviour. Even when the body is sick,
and in pain, the soul may be at ease in God.

#15-22 The psalmist concludes, as he began, with expressing
dependence upon God, and desire toward him. It is good thus to
hope, and quietly to wait for the salvation of the Lord. And if
God turns to us, no matter who turns from us. He pleads his own
integrity. Though guilty before God, yet, as to his enemies, he
had the testimony of conscience that he had done them no wrong.
God would, at length, give Israel rest from all their enemies
round about. In heaven, God's Israel will be perfectly redeemed
from all troubles. Blessed Saviour, thou hast graciously taught
us that without thee we can do nothing. Do thou teach us how to
pray, how to appear before thee in the way which thou shalt
choose, and how to lift up our whole hearts and desires after
thee, for thou art the Lord our righteousness.
* David, in this psalm, appeals to God touching his integrity.

- David here, by the Spirit of prophecy, speaks of himself as a
type of Christ, of whom what he here says of his spotless
innocence was fully and eminently true, and of Christ only, and
to Him we may apply it. We are complete in him. The man that
walks in his integrity, yet trusting wholly in the grace of God,
is in a state of acceptance, according to the covenant of which
Jesus was the Mediator, in virtue of his spotless obedience even
unto death. This man desires to have his inmost soul searched
and proved by the Lord. He is aware of the deceitfulness of his
own heart; he desires to detect and mortify every sin; and he
longs to be satisfied of his being a true believer, and to
practise the holy commands of God. Great care to avoid bad
company, is both a good evidence of our integrity, and a good
means to keep us in it. Hypocrites and dissemblers may be found
attending on God's ordinances; but it is a good sign of
sincerity, if we attend upon them, as the psalmist here tells us
he did, in the exercise of repentance and conscientious
obedience. He feels his ground firm under him; and, as he
delights in blessing the Lord with his congregations on earth,
he trusts that shortly he shall join the great assembly in
heaven, in singing praises to God and to the Lamb for evermore.
* The psalmist's faith. (1-6) His desire toward God, and
expectation from him. (7-14)

#1-6 The Lord, who is the believer's light, is the strength of
his life; not only by whom, but in whom he lives and moves. In
God let us strengthen ourselves. The gracious presence of God,
his power, his promise, his readiness to hear prayer, the
witness of his Spirit in the hearts of his people; these are the
secret of his tabernacle, and in these the saints find cause for
that holy security and peace of mind in which they dwell at
ease. The psalmist prays for constant communion with God in holy
ordinances. All God's children desire to dwell in their Father's
house. Not to sojourn there as a wayfaring man, to tarry but for
a night; or to dwell there for a time only, as the servant that
abides not in the house for ever; but to dwell there all the
days of their life, as children with a father. Do we hope that
the praising of God will be the blessedness of our eternity?
Surely then we ought to make it the business of our time. This
he had at heart more than any thing. Whatever the Christian is
as to this life, he considers the favour and service of God as
the one thing needful. This he desires, prays for and seeks
after, and in it he rejoices.
#7-14 Wherever the believer is, he can find a way to the throne
of grace by prayer. God calls us by his Spirit, by his word, by
his worship, and by special providences, merciful and
afflicting. When we are foolishly making court to lying
vanities, God is, in love to us, calling us to seek our own
mercies in him. The call is general, "Seek ye my face;" but we
must apply it to ourselves, "I will seek it." The word does us
no good, when we do not ourselves accept the exhortation: a
gracious heart readily answers to the call of a gracious God,
being made willing in the day of his power. The psalmist
requests the favour of the Lord; the continuance of his presence
with him; the benefit of Divine guidance, and the benefit of
Divine protection. God's time to help those that trust in him,
is, when all other helpers fail. He is a surer and better Friend
than earthly parents are, or can be. What was the belief which
supported the psalmist? That he should see the goodness of the
Lord. There is nothing like the believing hope of eternal life,
the foresights of that glory, and foretastes of those pleasures,
to keep us from fainting under all calamities. In the mean time
he should be strengthened to bear up under his burdens. Let us
look unto the suffering Saviour, and pray in faith, not to be
delivered into the hands of our enemies. Let us encourage each
other to wait on the Lord, with patient expectation, and fervent
prayer.
* A prayer in distress. (1-5) Thanksgiving for deliverance.
(6-9)

#1-5 David is very earnest in prayer. Observe his faith in
prayer; God is my rock, on whom I build my hope. Believers
should not rest till they have received some token that their
prayers are heard. He prays that he may not be numbered with the
wicked. Save me from being entangled in the snares they have
laid for me. Save me from being infected with their sins, and
from doing as they do. Lord, never leave me to use such arts of
deceit and treachery for my safety, as they use for my ruin.
Believers dread the way of sinners; the best are sensible of the
danger they are in of being drawn aside: we should all pray
earnestly to God for his grace to keep us. Those who are careful
not to partake with sinners in their sins, have reason to hope
that they shall not receive their plagues. He speaks of the just
judgments of the Lord on the workers of iniquity, ver. #4|. This
is not the language of passion or revenge. It is a prophecy that
there will certainly come a day, when God will punish every man
who persists in his evil deeds. Sinners shall be reckoned with,
not only for the mischief they have done, but for the mischief
they designed, and did what they could to effect. Disregard of
the works of the Lord, is the cause of the sin of sinners, and
becomes the cause of their ruin.

#6-9 Has God heard our supplications? Let us then bless his
name. The Lord is my strength, to support me, and carry me on
through all my services and sufferings. The heart that truly
believes, shall in due time greatly rejoice: we are to expect
joy and peace in believing. God shall have the praise of it:
thus must we express our gratitude. The saints rejoice in
others' comfort as well as their own: we have the less benefit
from the light of the sun, nor from the light of God's
countenance, for others' sharing therein. The psalmist concludes
with a short, but comprehensive prayer. God's people are his
inheritance, and precious in his eyes. He prays that God would
save them; that he would bless them with all good, especially
the plenty of his ordinances, which are food to the soul. And
direct their actions and overrule their affairs for good. Also,
lift them up for ever; not only those of that age, but his
people in every age to come; lift them up as high as heaven.
There, and there only, will saints be lifted up for ever, never
more to sink, or be depressed. Save us, Lord Jesus, from our
sins; bless us, thou Son of Abraham, with the blessing of
righteousness; feed us, thou good Shepherd of the sheep, and
lift us up for ever from the dust, O thou, who art the
Resurrection and the Life.
* Exhortation to give glory to God.

- The mighty and honourable of the earth are especially bound to
honour and worship him; but, alas, few attempt to worship him in
the beauty of holiness. When we come before him as the Redeemer
of sinners, in repentance, faith, and love, he will accept our
defective services, pardon the sin that cleaves to them, and
approve of that measure of holiness which the Holy Spirit
enables us to exercise. We have here the nature of religious
worship; it is giving to the Lord the glory due to his name. We
must be holy in all our religious services, devoted to God, and
to his will and glory. There is a beauty in holiness, and that
puts beauty upon all acts of worship. The psalmist here sets
forth God's dominion in the kingdom of nature. In the thunder,
and lightning, and storm, we may see and hear his glory. Let our
hearts be thereby filled with great, and high, and honourable
thoughts of God, in the holy adoring of whom, the power of
godliness so much consists. O Lord our God, thou art very great!
The power of the lightning equals the terror of the thunder. The
fear caused by these effects of the Divine power, should remind
us of the mighty power of God, of man's weakness, and of the
defenceless and desperate condition of the wicked in the day of
judgment. But the effects of the Divine word upon the souls of
men, under the power of the Holy Spirit, are far greater than
those of thunder storms in the nature world. Thereby the
stoutest are made to tremble, the proudest are cast down, the
secrets of the heart are brought to light, sinners are
converted, the savage, sensual, and unclean, become harmless,
gentle, and pure. If we have heard God's voice, and have fled
for refuge to the hope set before us, let us remember that
children need not fear their Father's voice, when he speaks in
anger to his enemies. While those tremble who are without
shelter, let those who abide in his appointed refuge bless him
for their security, looking forward to the day of judgment
without dismay, safe as Noah in the ark.
* Praise to God for deliverance. (1-5) Others encouraged by his
example. (6-12)

#1-5. The great things the Lord has done for us, both by his
providence and by his grace, bind us in gratitude to do all we
can to advance his kingdom among men, though the most we can do
is but little. God's saints in heaven sing to him; why should
not those on earth do the same? Not one of all God's perfections
carries in it more terror to the wicked, or more comfort to the
godly, than his holiness. It is a good sign that we are in some
measure partakers of his holiness, if we can heartily rejoice at
the remembrance of it. Our happiness is bound up in the Divine
favour; if we have that, we have enough, whatever else we want;
but as long as God's anger continues, so long the saints'
weeping continues.

#6-12 When things are well with us, we are very apt to think
that they will always be so. When we see our mistake, it becomes
us to think with shame upon our carnal security as our folly. If
God hide his face, a good man is troubled, though no other
calamity befall him. But if God, in wisdom and justice, turn from
us, it will be the greatest folly if we turn from him. No; let
us learn to pray in the dark. The sanctified spirit, which
returns to God, shall praise him, shall be still praising him;
but the services of God's house cannot be performed by the dust;
it cannot praise him; there is none of that device or working in
the grave, for it is the land of silence. We ask aright for
life, when we do so that we may live to praise him. In due time
God delivered the psalmist out of his troubles. Our tongue is
our glory, and never more so than when employed in praising God.
He would persevere to the end in praise, hoping that he should
shortly be where this would be the everlasting work. But let all
beware of carnal security. Neither outward prosperity, nor
inward peace, here, are sure and lasting. The Lord, in his
favour, has fixed the believer's safety firm as the deep-rooted
mountains, but he must expect to meet with temptations and
afflictions. When we grow careless, we fall into sin, the Lord
hides his face, our comforts droop, and troubles assail us.
* Confidence in God. (1-8) Prayer in trouble. (9-18) Praise for
God's goodness. (19-24)

#1-8 Faith and prayer must go together, for the prayer of faith
is the prevailing prayer. David gave up his soul in a special
manner to God. And with the words, ver. 5, our Lord Jesus
yielded up his last breath on the cross, and made his soul a
free-will offering for sin, laying down his life as a ransom.
But David is here as a man in distress and trouble. And his
great care is about his soul, his spirit, his better part. Many
think that while perplexed about their worldly affairs, and
their cares multiply, they may be excused if they neglect their
souls; but we are the more concerned to look to our souls, that,
though the outward man perish, the inward man may suffer no
damage. The redemption of the soul is so precious, that it must
have ceased for ever, if Christ had not undertaken it. Having
relied on God's mercy, he will be glad and rejoice in it. God
looks upon our souls, when we are in trouble, to see whether
they are humbled for sin, and made better by the affliction.
Every believer will meet with such dangers and deliverances,
until he is delivered from death, his last enemy.

#9-18 David's troubles made him a man of sorrows. Herein he was
a type of Christ, who was acquainted with grief. David
acknowledged that his afflictions were merited by his own sins,
but Christ suffered for ours. David's friends durst not give him
any assistance. Let us not think it strange if thus deserted,
but make sure of a Friend in heaven who will not fail. God will
be sure to order and dispose all for the best, to all those who
commit their spirits also into his hand. The time of life is in
God's hands, to lengthen or shorten, make bitter or sweet,
according to the counsel of his will. The way of man is not in
himself, nor in our friend's hands, nor in our enemies' hands,
but in God's. In this faith and confidence he prays that the
Lord would save him for his mercies's sake, and not for any
merit of his own. He prophesies the silencing of those that
reproach and speak evil of the people of God. There is a day
coming, when the Lord will execute judgment upon them. In the
mean time, we should engage ourselves by well-doing, if
possible, to silence the ignorance of foolish men.
#19-24 Instead of yielding to impatience or despondency under
our troubles, we should turn our thoughts to the goodness of the
Lord towards those who fear and trust in Him. All comes to
sinners through the wondrous gift of the only-begotten Son of
God, to be the atonement for their sins. Let not any yield to
unbelief, or think, under discouraging circumstances, that they
are cut off from before the eyes of the Lord, and left to the
pride of men. Lord, pardon our complaints and fears; increase
our faith, patience, love, and gratitude; teach us to rejoice in
tribulation and in hope. The deliverance of Christ, with the
destruction of his enemies, ought to strengthen and comfort the
hearts of believers under all their afflictions here below, that
having suffered courageously with their Master, they may
triumphantly enter into his joy and glory.
* The happiness of a pardoned sinner. (1,2) The misery that went
before, and the comfort that followed the confession of sins.
(3-7) Sinners instructed, believers encouraged. (8-11)

#1,2 Sin is the cause of our misery; but the true believer's
transgressions of the Divine law are all forgiven, being covered
with the atonement. Christ bare his sins, therefore they are not
imputed to him. The righteousness of Christ being reckoned to
us, and we being made the righteousness of God in him, our
iniquity is not imputed, God having laid upon him the iniquity
of us all, and made him a sin-offering for us. Not to impute
sin, is God's act, for he is the Judge. It is God that
justifies. Notice the character of him whose sins are pardoned;
he is sincere, and seeks sanctification by the power of the Holy
Ghost. He does not profess to repent, with an intention to
indulge in sin, because the Lord is ready to forgive. He will
not abuse the doctrine of free grace. And to the man whose
iniquity is forgiven, all manner of blessings are promised.

#3-7 It is very difficult to bring sinful man humbly to accept
free mercy, with a full confession of his sins and
self-condemnation. But the true and only way to peace of
conscience, is, to confess our sins, that they may be forgiven;
to declare them that we may be justified. Although repentance
and confession do not merit the pardon of transgression, they
are needful to the real enjoyment of forgiving mercy. And what
tongue can tell the happiness of that hour, when the soul,
oppressed by sin, is enabled freely to pour forth its sorrows
before God, and to take hold of his covenanted mercy in Christ
Jesus! Those that would speed in prayer, must seek the Lord,
when, by his providence, he calls them to seek him, and, by his
Spirit, stirs them up to seek him. In a time of finding, when
the heart is softened with grief, and burdened with guilt; when
all human refuge fails; when no rest can be found to the
troubled mind, then it is that God applies the healing balm by
his Spirit.

#8-11 God teaches by his word, and guides with the secret
intimations of his will. David gives a word of caution to
sinners. The reason for this caution is, that the way of sin
will certainly end in sorrow. Here is a word of comfort to
saints. They may see that a life of communion with God is far
the most pleasant and comfortable. Let us rejoice, O Lord Jesus,
in thee, and in thy salvation; so shall we rejoice indeed.
* God to be praised. (1-11) His people encouraged by his power.
(12-22)

#1-11 Holy joy is the heart and soul of praise, and that is here
pressed upon the righteous. Thankful praise is the breath and
language of holy joy. Religious songs are proper expressions of
thankful praise. Every endowment we possess, should be employed
with all our skill and earnestness in God's service. His
promises are all wise and good. His word is right, and therefore
we are only in the right when we agree with it. His works are
all done in truth. He is the righteous Lord, therefore loveth
righteousness. What a pity it is that this earth, which is so
full of the proofs and instances of God's goodness, should be so
empty of his praises; and that of the multitudes who live upon
his bounty, there are so few who live to his glory! What the
Lord does, he does to purpose; it stands fast. He overrules all
the counsels of men, and makes them serve his counsels; even
that is fulfilled, which to us is most surprising, the eternal
counsel of God, nor can any thing prevent its coming to pass.

#12-22 All the motions and operations of the souls of men, which
no mortals know but themselves, God knows better than they do.
Their hearts, as well as their times, are all in his hand; he
formed the spirit of each man within him. All the powers of the
creature depend upon him, and are of no account, of no avail at
all, without him. If we make God's favour sure towards us, then
we need not fear whatever is against us. We are to give to him
the glory of his special grace. All human devices for the
salvation of our souls are vain; but the Lord's watchful eye is
over those whose conscientious fear of his name proceeds from a
believing hope in his mercy. In difficulties they shall be
helped; in dangers they shall not receive any real damage. Those
that fear God and his wrath, must hope in God and his mercy; for
there is no flying from him, but by flying to him. Let thy
mercy, O Lord, be upon us; let us always have the comfort and
benefit, not according to our merits, but according to the
promise which thou hast in thy word given to us, and according
to the faith thou hast by thy Spirit and grace wrought in us.
* David praises God, and encourages to trust him. (1-10) He
exhorts to fear. (11-22)

#1-10 If we hope to spend eternity in praising God, it is fit
that we should spend much of our time here in this work. He
never said to any one, Seek ye me in vain. David's prayers
helped to silence his fears; many besides him have looked unto
the Lord by faith and prayer, and it has wonderfully revived and
comforted them. When we look to the world, we are perplexed, and
at a loss. But on looking to Christ depends our whole salvation,
and all things needful thereunto do so also. This poor man, whom
no man looked upon with any respect, or looked after with any
concern, was yet welcome to the throne of grace; the Lord heard
him, and saved him out of all his troubles. The holy angels
minister to the saints, and stand for them against the powers of
darkness. All the glory be to the Lord of the angels. By taste
and sight we both make discoveries, and have enjoyment; Taste
and see God's goodness; take notice of it, and take the comfort
of it. He makes all truly blessed that trust in him. As to the
things of the other world, they shall have grace sufficient for
the support of spiritual life. And as to this life, they shall
have what is necessary from the hand of God. Paul had all, and
abounded, because he was content, #Php 4:11-18|. Those who trust
to themselves, and think their own efforts sufficient for them,
shall want; but they shall be fed who trust in the Lord. Those
shall not want, who with quietness work, and mind their own
business.
#11-22 Let young persons set out in life with learning the fear
of the Lord, if they desire true comfort here, and eternal
happiness hereafter. Those will be most happy who begin the
soonest to serve so good a Master. All aim to be happy. Surely
this must look further than the present world; for man's life on
earth consists but of few days, and those full of trouble. What
man is he that would see the good of that where all bliss is
perfect? Alas! few have this good in their thoughts. That
religion promises best which creates watchfulness over the heart
and over the tongue. It is not enough not to do hurt, we must
study to be useful, and to live to some purpose; we must seek
peace and pursue it; be willing to deny ourselves a great deal
for peace' sake. It is the constant practice of real believers,
when in distress, to cry unto God, and it is their constant
comfort that he hears them. The righteous are humbled for sin,
and are low in their own eyes. Nothing is more needful to true
godliness than a contrite heart, broken off from every
self-confidence. In this soil every grace will flourish, and
nothing can encourage such a one but the free, rich grace of the
gospel of Jesus Christ. The righteous are taken under the
special protection of the Lord, yet they have their share of
crosses in this world, and there are those that hate them. Both
from the mercy of Heaven, and the malice of hell, the
afflictions of the righteous must be many. But whatever troubles
befall them, shall not hurt their souls, for God keeps them from
sinning in troubles. No man is desolate, but he whom God has
forsaken.
* David prays for safety. (1-10) He complains of his enemies.
(11-16) And calls upon God to support him. (17-28)

#1-10 It is no new thing for the most righteous men, and the
most righteous cause, to meet with enemies. This is a fruit of
the old enmity in the seed of the serpent against the Seed of
the woman. David in his afflictions, Christ in his sufferings,
the church under persecution, and the Christian in the hour
temptation, all beseech the Almighty to appear in their behalf,
and to vindicate their cause. We are apt to justify uneasiness
at the injuries men do us, by our never having given them cause
to use us so ill; but this should make us easy, for then we may
the more expect that God will plead our cause. David prayed to
God to manifest himself in his trial. Let me have inward comfort
under all outward troubles, to support my soul. If God, by his
Spirit, witness to our spirits that he is our salvation, we need
desire no more to make us happy. If God is our Friend, no matter
who is our enemy. By the Spirit of prophecy, David foretells the
just judgments of God that would come upon his enemies for their
great wickedness. These are predictions, they look forward, and
show the doom of the enemies of Christ and his kingdom. We must
not desire or pray for the ruin of any enemies, except our lusts
and the evil spirits that would compass our destruction. A
traveller benighted in a bad road, is an expressive emblem of a
sinner walking in the slippery and dangerous ways of temptation.
But David having committed his cause to God, did not doubt of
his own deliverance. The bones are the strongest parts of the
body. The psalmist here proposes to serve and glorify God with
all his strength. If such language may be applied to outward
salvation, how much more will it apply to heavenly things in
Christ Jesus!

#11-16 Call a man ungrateful, and you can call him no worse:
this was the character of David's enemies. Herein he was a type
of Christ. David shows how tenderly he had behaved towards them
in afflictions. We ought to mourn for the sins of those who do
not mourn for themselves. We shall not lose by the good offices
we do to any, how ungrateful soever they may be. Let us learn to
possess our souls in patience and meekness like David, or rather
after Christ's example.

#17-28 Though the people of God are, and study to be, quiet, yet
it has been common for their enemies to devise deceitful matters
against them. David prays, My soul is in danger, Lord, rescue
it; it belongs to thee the Father of spirits, therefore claim
thine own; it is thine, save it! Lord, be not far from me, as if
I were a stranger. He who exalted the once suffering Redeemer,
will appear for all his people: the roaring lion shall not
destroy their souls, any more than he could that of Christ,
their Surety. They trust their souls in his hands, they are one
with him by faith, are precious in his sight, and shall be
rescued from destruction, that they may give thanks in heaven.
* The bad state of the wicked. (1-4) The goodness of God. (5-12)

#1-4 From this psalm our hearts should be duly affected with
hatred of sin, and seek satisfaction in God's loving-kindness.
Here is the root of bitterness, from which all the wickedness of
wicked men comes. It takes rise from contempt of God, and the
want of due regard to him. Also from the deceit they put upon
their own souls. Let us daily beg of God to preserve us from
self-flattery. Sin is very hurtful to the sinner himself, and
therefore ought to be hateful; but it is not so. It is no
marvel, if those that deceive themselves, seek to deceive all
mankind; to whom will they be true, who are false to their own
souls? It is bad to do mischief, but worse to devise it, to do
it with plot and management. If we willingly banish holy
meditations in our solitary hours, Satan will soon occupy our
minds with sinful imaginations. Hardened sinners stand to what
they have done, as though they could justify it before God
himself.
#5-12 Men may shut up their compassion, yet, with God we shall
find mercy. This is great comfort to all believers, plainly to
be seen, and not to be taken away. God does all wisely and well;
but what he does we know not now, it is time enough to know
hereafter. God's loving-kindness is precious to the saints. They
put themselves under his protection, and then are safe and easy.
Gracious souls, though still desiring more of God, never desire
more than God. The gifts of Providence so far satisfy them, that
they are content with such things as they have. The benefit of
holy ordinances is sweet to a sanctified soul, and strengthening
to the spiritual and Divine life. But full satisfaction is
reserved for the future state. Their joys shall be constant. God
not only works in them a gracious desire for these pleasures,
but by his Spirit fills their souls with joy and peace in
believing. He quickens whom he will; and whoever will, may come,
and take from him of the waters of life freely. May we know, and
love, and uprightly serve the Lord; then no proud enemy, on
earth or from hell, shall separate us from his love. Faith
calleth things that are not, as though they were. It carries us
forward to the end of time; it shows us the Lord, on his throne
of judgment; the empire of sin fallen to rise no more.
* David persuades to patience and confidence in God, by the
state of the godly and of the wicked.

#1-6 When we look abroad we see the world full of evil-doers,
that flourish and live in ease. So it was seen of old, therefore
let us not marvel at the matter. We are tempted to fret at this,
to think them the only happy people, and so we are prone to do
like them: but this we are warned against. Outward prosperity is
fading. When we look forward, with an eye of faith, we shall see
no reason to envy the wicked. Their weeping and wailing will be
everlasting. The life of religion is a believing trust in the
Lord, and diligent care to serve him according to his will. It
is not trusting God, but tempting him, if we do not make
conscience of our duty to him. A man's life consists not in
abundance, but, Thou shalt have food convenient for thee. This
is more than we deserve, and it is enough for one that is going
to heaven. To delight in God is as much a privilege as a duty.
He has not promised to gratify the appetites of the body, and
the humours of the fancy, but the desires of the renewed,
sanctified soul. What is the desire of the heart of a good man?
It is this, to know, and love, and serve God. Commit thy way
unto the Lord; roll thy way upon the Lord, so the margin reads
it. Cast thy burden upon the Lord, the burden of thy care. We
must roll it off ourselves, not afflict and perplex ourselves
with thoughts about future events, but refer them to God. By
prayer spread thy case and all thy cares before the Lord, and
trust in him. We must do our duty, and then leave the event with
God. The promise is very sweet: He shall bring that to pass,
whatever it is, which thou has committed to him.

#7-20 Let us be satisfied that God will make all to work for
good to us. Let us not discompose ourselves at what we see in
this world. A fretful, discontented spirit is open to many
temptations. For, in all respects, the little which is allotted
to the righteous, is more comfortable and more profitable than
the ill-gotten and abused riches of ungodly men. It comes from a
hand of special love. God provides plentifully and well, not
only for his working servants, but for his waiting servants.
They have that which is better than wealth, peace of mind, peace
with God, and then peace in God; that peace which the world
cannot give, and which the world cannot have. God knows the
believer's days. Not one day's work shall go unrewarded. Their
time on earth is reckoned by days, which will soon be numbered;
but heavenly happiness shall be for ever. This will be a real
support to believers in evil times. Those that rest on the Rock
of ages, have no reason to envy the wicked the support of their
broken reeds.

#21-33 The Lord our God requires that we do justly, and render
to all their due. It is a great sin for those that are able, to
deny the payment of just debts; it is a great misery not to be
able to pay them. He that is truly merciful, will be ever
merciful. We must leave our sins; learn to do well, and cleave
to it. This is true religion. The blessing of God is the spring,
sweetness, and security of all earthly enjoyments. And if we are
sure of this, we are sure not to want any thing good for us in
this world. By his grace and Holy Spirit, he directs the
thoughts, affections, and designs of good men. By his providence
he overrules events, so as to make their way plain. He does not
always show them his way for a distance, but leads them step by
step, as children are led. God will keep them from being ruined
by their falls, either into sin or into trouble, though such as
fall into sin will be sorely hurt. Few, if any, have known the
consistent believer, or his children, reduced to abject,
friendless want. God forsakes not his saints in affliction; and
in heaven only the righteous shall dwell for ever; that will be
their everlasting habitation. A good man may fall into the hands
of a messenger of Satan, and be sorely buffeted, but God will
not leave him in his enemy's hands.

#34-40 Duty is ours, and we must mind it; but events are God's,
we must refer the disposal of them to him. What a striking
picture is in ver. #35,36|, of many a prosperous enemy of God!
But God remarkably blights the projects of the prosperous
wicked, especially persecutors. None are perfect in themselves,
but believers are so in Christ Jesus. If all the saint's days
continue dark and cloudy, his dying day may prove comfortable,
and his sun set bright; or, if it should set under a cloud, yet
his future state will be everlasting peace. The salvation of the
righteous will be the Lord's doing. He will help them to do
their duties, to bear their burdens; help them to bear their
troubles well, and get good by them, and, in due time, will
deliver them out of their troubles. Let sinners then depart from
evil, and do good; repent of and forsake sin, and trust in the
mercy of God through Jesus Christ. Let them take his yoke upon
them, and learn of him, that they may dwell for evermore in
heaven. Let us mark the closing scenes of different characters,
and always depend on God's mercy.
* God's displeasure at sin. (1-11) The psalmist's sufferings and
prayers. (12-22)

#1-11 Nothing will disquiet the heart of a good man so much as
the sense of God's anger. The way to keep the heart quiet, is to
keep ourselves in the love of God. But a sense of guilt is too
heavy to bear; and would sink men into despair and ruin, unless
removed by the pardoning mercy of God. If there were not sin in
our souls, there would be no pain in our bones, no illness in
our bodies. The guilt of sin is a burden to the whole creation,
which groans under it. It will be a burden to the sinners
themselves, when they are heavy-laden under it, or a burden of
ruin, when it sinks them to hell. When we perceive our true
condition, the Good Physician will be valued, sought, and
obeyed. Yet many let their wounds rankle, because they delay to
go to their merciful Friend. When, at any time, we are
distempered in our bodies, we ought to remember how God has been
dishonoured in and by our bodies. The groanings which cannot be
uttered, are not hid from Him that searches the heart, and knows
the mind of the Spirit. David, in his troubles, was a type of
Christ in his agonies, of Christ on his cross, suffering and
deserted.
#12-22 Wicked men hate goodness, even when they benefit by it.
David, in the complaints he makes of his enemies, seems to refer
to Christ. But our enemies do us real mischief only when they
drive us from God and our duty. The true believer's trouble will
be made useful; he will learn to wait for his God, and will not
seek relief from the world or himself. The less we notice the
unkindness and injuries that are done us, the more we consult
the quiet of our own minds. David's troubles were the
chastisement and the consequence of his transgressions, whilst
Christ suffered for our sins and ours only. What right can a
sinner have to yield to impatience or anger, when mercifully
corrected for his sins? David was very sensible of the present
workings of corruption in him. Good men, by setting their sorrow
continually before them, have been ready to fall; but by setting
God always before them, they have kept their standing. If we are
truly penitent for sin, that will make us patient under
affliction. Nothing goes nearer to the heart of a believer when
in affliction, than to be under the apprehension of God's
deserting him; nor does any thing come more feelingly from his
heart than this prayer, "Be not far from me." The Lord will
hasten to help those who trust in him as their salvation.
* David meditates on man's frailty. (1-6) He applies for pardon
and deliverance. (7-13)

#1-6 If an evil thought should arise in the mind, suppress it.
Watchfulness in the habit, is the bridle upon the head;
watchfulness in acts, is the hand upon the bridle. When not able
to separate from wicked men, we should remember they will watch
our words, and turn them, if they can, to our disadvantage.
Sometimes it may be necessary to keep silence, even from good
words; but in general we are wrong when backward to engage in
edifying discourse. Impatience is a sin that has its cause
within ourselves, and that is, musing; and its ill effects upon
ourselves, and that is no less than burning. In our greatest
health and prosperity, every man is altogether vanity, he cannot
live long; he may die soon. This is an undoubted truth, but we
are very unwilling to believe it. Therefore let us pray that God
would enlighten our minds by his Holy Spirit, and fill our
hearts with his grace, that we may be ready for death every day
and hour.

#7-13 There is no solid satisfaction to be had in the creature;
but it is to be found in the Lord, and in communion with him; to
him we should be driven by our disappointments. If the world be
nothing but vanity, may God deliver us from having or seeking
our portion in it. When creature-confidences fail, it is our
comfort that we have a God to go to, a God to trust in. We may
see a good God doing all, and ordering all events concerning us;
and a good man, for that reason, says nothing against it. He
desires the pardoning of his sin, and the preventing of his
shame. We must both watch and pray against sin. When under the
correcting hand of the Lord, we must look to God himself for
relief, not to any other. Our ways and our doings bring us into
trouble, and we are beaten with a rod of our own making. What a
poor thing is beauty! and what fools are those that are proud of
it, when it will certainly, and may quickly, be consumed! The
body of man is as a garment to the soul. In this garment sin has
lodged a moth, which wears away, first the beauty, then the
strength, and finally the substance of its parts. Whoever has
watched the progress of a lingering distemper, or the work of
time alone, in the human frame, will feel at once the force of
this comparison, and that, surely every man is vanity.
Afflictions are sent to stir up prayer. If they have that
effect, we may hope that God will hear our prayer. The believer
expects weariness and ill treatment on his way to heaven; but he
shall not stay here long: walking with God by faith, he goes
forward on his journey, not diverted from his course, nor cast
down by the difficulties he meets. How blessed it is to sit
loose from things here below, that while going home to our
Father's house, we may use the world as not abusing it! May we
always look for that city, whose Builder and Maker is God.
* Confidence for deliverance. (1-5) Christ's work of redemption.
(6-10) Prayer for mercy and grace. (11-17)

#1-5 Doubts and fears about the eternal state, are a horrible
pit and miry clay, and have been so to many a dear child of God.
There is power enough in God to help the weakest, and grace
enough to help the unworthiest of all that trust in him. The
psalmist waited patiently; he continued believing, hoping, and
praying. This is applicable to Christ. His agony, in the garden
and on the cross, was a horrible pit and miry clay. But those
that wait patiently for God do not wait in vain. Those that have
been under religious melancholy, and by the grace of God have
been relieved, may apply ver. #2| very feelingly to themselves;
they are brought up out of a horrible pit. Christ is the Rock on
which a poor soul can alone stand fast. Where God has given
stedfast hope, he expects there should be a steady, regular walk
and conduct. God filled the psalmist with joy, as well as peace
in believing. Multitudes, by faith beholding the sufferings and
glory of Christ, have learned to fear the justice and trust in
the mercy of God through Him. Many are the benefits with which
we are daily loaded, both by the providence and by the grace of
God.

#6-10 The psalmist foretells that work of wonder, redemption by
our Lord Jesus Christ. The Substance must come, which is Christ,
who must bring that glory to God, and that grace to man, which
it was impossible the sacrifices should ever do. Observe the
setting apart of our Lord Jesus to the work and office of
Mediator. In the volume, or roll, of the book it was written of
him. In the close rolls of the Divine decrees and counsel, the
covenant of redemption was recorded. Also, in all the volumes of
the Old Testament something was written of him, #Joh 19:28|. Now
the purchase of our salvation is made, the proclamation is sent
forth, calling us to come and accept it. It was preached freely
and openly. Whoever undertook to preach the gospel of Christ,
would be under great temptation to conceal it; but Christ, and
those he calls to that work, are carried on in it. May we
believe his testimony, trust his promise, and submit to his
authority.

#11-17 The best saints see themselves undone, unless continually
preserved by the grace of God. But see the frightful view the
psalmist had of sin. This made the discovery of a Redeemer so
welcome. In all his reflections upon each step of his life, he
discovered something amiss. The sight and sense of our sins in
their own colours, must distract us, if we have not at the same
time some sight of a Saviour. If Christ has triumphed over our
spiritual enemies, then we, through him, shall be more than
conquerors. This may encourage all that seek God and love his
salvation, to rejoice in him, and to praise him. No griefs nor
poverty can render those miserable who fear the Lord. Their God,
and all that he has or does, is the ground of their joy. The
prayer of faith can unlock his fulness, which is adapted to all
their wants. The promises are sure, the moment of fulfilment
hastens forward. He who once came in great humility, shall come
again in glorious majesty.
* God's care for his people. (1-4) The treachery of David's
enemies. (5-13)

#1-4 The people of God are not free from poverty, sickness, or
outward affliction, but the Lord will consider their case, and
send due supplies. From his Lord's example the believer learns
to consider his poor and afflicted brethren. This branch of
godliness is usually recompensed with temporal blessings. But
nothing is so distressing to the contrite believer, as a fear or
sense of the Divine displeasure, or of sin in his heart. Sin is
the sickness of the soul; pardoning mercy heals it, renewing
grace heals it, and for this spiritual healing we should be more
earnest than for bodily health.

#5-13 We complain, and justly, of the want of sincerity, and
that there is scarcely any true friendship to be found among
men; but the former days were no better. One particularly, in
whom David had reposed great confidence, took part with his
enemies. And let us not think it strange, if we receive evil
from those we suppose to be friends. Have not we ourselves thus
broken our words toward God? We eat of his bread daily, yet lift
up the heel against him. But though we may not take pleasure in
the fall of our enemies, we may take pleasure in the making vain
their designs. When we can discern the Lord's favour in any
mercy, personal or public, that doubles it. If the grace of God
did not take constant care of us, we should not be upheld. But
let us, while on earth, give heartfelt assent to those praises
which the redeemed on earth and in heaven render to their God
and Saviour.
* The conflict in the soul of a believer.

#1-5 The psalmist looked to the Lord as his chief good, and set
his heart upon him accordingly; casting anchor thus at first, he
rides out the storm. A gracious soul can take little
satisfaction in God's courts, if it do not meet with God himself
there. Living souls never can take up their rest any where short
of a living God. To appear before the Lord is the desire of the
upright, as it is the dread of the hypocrite. Nothing is more
grievous to a gracious soul, than what is intended to shake its
confidence in the Lord. It was not the remembrance of the
pleasures of his court that afflicted David; but the remembrance
of the free access he formerly had to God's house, and his
pleasure in attending there. Those that commune much with their
own hearts, will often have to chide them. See the cure of
sorrow. When the soul rests on itself, it sinks; if it catches
hold on the power and promise of God, the head is kept above the
billows. And what is our support under present woes but this,
that we shall have comfort in Him. We have great cause to mourn
for sin; but being cast down springs from unbelief and a
rebellious will; we should therefore strive and pray against it.

#6-11 The way to forget our miseries, is to remember the God of
our mercies. David saw troubles coming from God's wrath, and
that discouraged him. But if one trouble follow hard after
another, if all seem to combine for our ruin, let us remember
they are all appointed and overruled by the Lord. David regards
the Divine favour as the fountain of all the good he looked for.
In the Saviour's name let us hope and pray. One word from him
will calm every storm, and turn midnight darkness into the light
of noon, the bitterest complaints into joyful praises. Our
believing expectation of mercy must quicken our prayers for it.
At length, is faith came off conqueror, by encouraging him to
trust in the name of the Lord, and to stay himself upon his God.
He adds, And my God; this thought enabled him to triumph over
all his griefs and fears. Let us never think that the God of our
life, and the Rock of our salvation, has forgotten us, if we
have made his mercy, truth, and power, our refuge. Thus the
psalmist strove against his despondency: at last his faith and
hope obtained the victory. Let us learn to check all unbelieving
doubts and fears. Apply the promise first to ourselves, and then
plead it to God.
* David endeavours to still his spirit, with hope and confidence
in God.

- As to the quarrel God had with David for sin, he prays, Enter
not into judgment with me, if Thou doest so I shall be
condemned; but as to the quarrel his enemies had with him, he
prays, Lord, judge me, and in thy providence appear on my
behalf. If we cannot comfort ourselves in God, we may stay
ourselves upon him, and may have spiritual supports, when we
want spiritual delights. He never cast off any that trusted in
him, whatever fears they may have had of their own state. We
need desire no more to make us happy, than the good that flows
from God's favour, and is included in his promise. Those whom
God leads, he leads to his holy hill; those, therefore, who
pretend to be led by the Spirit, and yet turn their backs upon
ordinance, deceive themselves. We are still to pray for the
Spirit of light and truth, who supplies the want of Christ's
bodily presence, to guide us in the way to heaven. Whatever we
rejoice or triumph in, the Lord must be the joy of it. David
applies to God as his never-failing hope. Let us pray earnestly,
that the Lord would send forth the truth of his word, and the
light of his Spirit, to guide us into the way of holiness,
peace, and salvation. The desire of the Christian, like that of
the prophet in distress, is to be saved from sin as well as
sorrow; to be taught in the way of righteousness by the light of
heavenly wisdom, shining in Jesus Christ, and to be led by this
light and truth to the New Jerusalem.
* A petition for succour and relief.

#1-8 Former experiences of God's power and goodness are strong
supports to faith, and powerful pleas in prayer under present
calamities. The many victories Israel obtained, were not by
their own strength or merit, but by God's favour and free grace.
The less praise this allows us, the more comfort it affords,
that we may see all as coming from the favour of God. He fought
for Israel, else they had fought in vain. This is applicable to
the planting of the Christian church in the world, which was not
by any human policy or power. Christ, by his Spirit, went forth
conquering and to conquer; and he that planted a church for
himself in the world, will support it by the same power and
goodness. They trusted and triumphed in and through him. Let him
that glories, glory in the Lord. But if they have the comfort of
his name, let them give unto him the glory due unto it.

#9-16 The believer must have times of temptation, affliction,
and discouragement; the church must have seasons of persecution.
At such times the people of God will be ready to fear that he
has cast them off, and that his name and truth will be
dishonoured. But they should look above the instruments of their
trouble, to God, well knowing that their worst enemies have no
power against them, but what is permitted from above.

#17-26 In afflictions, we must not seek relief by any sinful
compliance; but should continually meditate on the truth,
purity, and knowledge of our heart-searching God. Heart sins
and secret sins are known to God, and must be reckoned for. He
knows the secret of the heart, therefore judges of the words and
actions. While our troubles do not drive us from our duty to
God, we should not suffer them to drive us from our comfort in
God. Let us take care that prosperity and ease do not render us
careless and lukewarm. The church of God cannot be prevailed on
by persecution to forget God; the believer's heart does not turn
back from God. The Spirit of prophecy had reference to those who
suffered unto death, for the testimony of Christ. Observe the
pleas used, ver. #25,26|. Not their own merit and righteousness,
but the poor sinner's pleas. None that belong to Christ shall be
cast off, but every one of them shall be saved, and that for
ever. The mercy of God, purchased, promised, and constantly
flowing forth, and offered to believers, does away every doubt
arising from our sins; while we pray in faith, Redeem us for thy
mercies' sake.
* This psalm is a prophecy of Messiah the Prince, and points to
him as a Bridegroom espousing the church to himself, and as a
King ruling in it, and for it.

#1-5 The psalmist's tongue was guided by the Spirit of God, as
the pen is by the hand of a ready writer. This psalm is touching
the King Jesus, his kingdom and government. It is a shame that
this good matter is not more the subject of our discourse. There
is more in Christ to engage our love, than there is or can be in
any creature. This world and its charms are ready to draw away
our hearts from Christ; therefore we are concerned to understand
how much more worthy he is of our love. By his word, his
promise, his gospel, the good will of God is made known to us,
and the good work of God is begun and carried on in us. The
psalmist, ver. #3-5|, joyfully foretells the progress and
success of the Messiah. The arrows of conviction are very
terrible in the hearts of sinners, till they are humbled and
reconciled; but the arrows of vengeance will be more so to his
enemies who refuse to submit. All who have seen his glory and
tasted his grace, rejoice to see him, by his word and Spirit,
bring enemies and strangers under his dominion.

#6-9 The throne of this almighty King is established for ever.
While the Holy Spirit leads Christ's people to look to his
cross, he teaches them to see the evil of sin and the beauty of
holiness; so that none of them can feel encouragement to
continue in sin. The Mediator is God, else he had been neither
able to do the Mediator's work, nor fit to wear the Mediator's
crown. God the Father, as his God in respect to his human nature
and mediatorial offices, has given to him the Holy Spirit
without measure. Thus anointed to be a Prophet, Priest, and
King, Christ has pre-eminence in the gladdening gifts and graces
of the spirit, and from his fulness communicates them to his
brethren in human nature. The Spirit is called the oil of
gladness, because of the delight wherewith Christ was filled, in
carrying on his undertaking. The salvation of sinners is the
joy of angels, much more of the Son. And in proportion as we are
conformed to his holy image, we may expect the gladdening
influences of the Comforter. The excellences of the Messiah, the
suitableness of his offices, and the sufficiency of his grace,
seem to be intended by the fragrance of his garments. The church
formed of true believers, is here compared to the queen, whom,
by an everlasting covenant, the Lord Jesus has betrothed to
himself. This is the bride, the Lamb's wife, whose graces are
compared to fine linen, for their purity; to gold, for their
costliness: for as we owe our redemption, so we owe our
adorning, to the precious blood of the Son of God.
#10-17 If we desire to share these blessings, we must hearken to
Christ's word. We must forget our carnal and sinful attachments
and pursuits. He must be our Lord as well as our Saviour; all
idols must be thrown away, that we may give him our whole heart.
And here is good encouragement, thus to break off from former
alliances. The beauty of holiness, both on the church and on
particular believers, is, in the sight of Christ, of great
price, and very amiable. The work of grace is the workmanship of
the Spirit, it is the image of Christ upon the soul, a partaking
of the Divine nature. It is clear of all sin, there is none in
it, nor any comes from it. There is nothing glorious in the old
man or corrupt nature; but in the new man, or work of grace upon
the soul, every thing is glorious. The robe of Christ's
righteousness, which he has wrought out for his church, the
Father imputes unto her, and bestows upon her. None are brought
to Christ, but those whom the Father brings. This notes the
conversion of souls to him. The robe of righteousness, and
garments of salvation, the change of raiment Christ has put upon
her. Such as strictly cleave to Christ, loving him in singleness
of heart, are companions of the bride, who partake of the very
same grace, enjoy the same privileges, and share in one common
salvation. These, every one, shall be brought to the King; not
one lost or left behind. Instead of the Old Testament church,
there shall be a New Testament church, a Gentile church. In the
believing hope of our everlasting happiness in the other world,
let us always keep up the remembrance of Christ, as our only way
thither; and transmit the remembrance of him to succeeding
generations, that his name may endure for ever.
* Confidence in God. (1-5) An exhortation to behold it. (6-11)

#1-5 This psalm encourages to hope and trust in God; in his
power and providence, and his gracious presence with his church
in the worst of times. We may apply it to spiritual enemies, and
the encouragement we have that, through Christ, we shall be
conquerors over them. He is a Help, a present Help, a Help
found, one whom we have found to be so; a Help at hand, one that
is always near; we cannot desire a better, nor shall we ever
find the like in any creature. Let those be troubled at the
troubling of the waters, who build their confidence on a
floating foundation; but let not those be alarmed who are led to
the Rock, and there find firm footing. Here is joy to the
church, even in sorrowful times. The river alludes to the graces
and consolations of the Holy Spirit, which flow through every
part of the church, and through God's sacred ordinances,
gladdening the heart of every believer. It is promised that the
church shall not be moved. If God be in our hearts, by his word
dwelling richly in us, we shall be established, we shall be
helped; let us trust and not be afraid.

#6-11 Come and see the effects of desolating judgments, and
stand in awe of God. This shows the perfect security of the
church, and is an assurance of lasting peace. Let us pray for
the speedy approach of these glorious days, and in silent
submission let us worship and trust in our almighty Sovereign.
Let all believers triumph in this, that the Lord of hosts, the
God of Jacob, has been, is, and will be with us; and will be our
Refuge. Mark this, take the comfort, and say, If God be for us,
who can be against us? With this, through life and in death, let
us answer every fear.
* The people exhorted to praise God.

#1-4 The God with whom we have to do, is a God of awful majesty.
The universal and absolute sovereignty of a holy God would be
too terrible for us even to think of, were it not exercised by
his Son from a mercy-seat; but now it is only terrible to the
workers of iniquity. While his people express confidence and
joy, and animate each other in serving him, let sinners submit
to his authority, and accept his salvation. Jesus Christ shall
subdue the Gentiles; he shall bring them as sheep into the fold,
not for slaughter, but for preservation. He shall subdue their
affections, and make them a willing people in the day of his
power. Also it speaks of his giving them rest and settlement.
Apply this spiritually; the Lord himself has undertaken to be
the inheritance of his people. It shows the faith and submission
of the saints. This is the language of every gracious soul, The
Lord shall choose my inheritance for me; he knows what is good
for me better than I do.

#5-9 Praise is a duty in which we ought to be frequent and
abundant. But here is a needful rule; Sing ye praises with
understanding. As those that understand why and for what reasons
they praise God, and what is the meaning of the service. It is
not an acceptable service, if it is not a reasonable service. We
are never to forget the end of Messiah's exaltation, so
continually do the prophets dwell upon the conversion of the
nations to the gospel of Christ. Why do we vainly fancy that we
belong to him, unless the Spirit reign in our hearts by faith?
Lord, is it not thy glory and delight to give repentance to
Israel and remission of sins, now that thou art exalted as a
Prince and a Saviour? Set up thy kingdom in our hearts. Bring
into captivity every thought to the obedience of Christ. And so
sweetly constrain all the powers and faculties of the souls of
thy redeemed, into holy love, fear, and delight in thee, that
praise with the understanding may rise from every heart, both
here and for ever, to Thee, our God.
* The glories of the church of Christ.

#1-7 Jerusalem is the city of our God: none on earth render him
due honour except the citizens of the spiritual Jerusalem. Happy
the kingdom, the city, the family, the heart, in which God is
great, in which he is all. There God is known. The clearer
discoveries are made to us of the Lord and his greatness, the
more it is expected that we should abound in his praises. The
earth is, by sin, covered with deformity, therefore justly might
that spot of ground, which was beautified with holiness, be
called the joy of the whole earth; that which the whole earth
has reason to rejoice in, that God would thus in very deed dwell
with man upon the earth. The kings of the earth were afraid of
it. Nothing in nature can more fitly represent the overthrow of
heathenism by the Spirit of the gospel, than the wreck of a
fleet in a storm. Both are by the mighty power of the Lord.
#8-14 We have here the improvement which the people of God are
to make of his glorious and gracious appearances for them. Let
our faith in the word of God be hereby confirmed. Let our hope
of the stability of the church be encouraged. Let our minds be
filled with good thoughts of God. All the streams of mercy that
flow down to us, must be traced to the fountain of His
loving-kindness. Let us give to God the glory of the great
things he has done for us. Let all the members of the church
take comfort from what the Lord does for his church. Let us
observe the beauty, strength, and safety of the church. Consider
its strength; see it founded on Christ the Rock, fortified by
the Divine power, guarded by Him who neither slumbers nor
sleeps. See what precious ordinances are its palaces, what
precious promises are its bulwarks, that you may be encouraged
to join yourselves to it: and tell this to others. This God, who
has now done such great things for us, is unchangeable in his
love to us, and his care for us. If he is our God, he will lead
and keep us even to the last. He will so guide us, as to set us
above the reach of death, so that it shall not do us any real
hurt. He will lead us to a life in which there shall be no more
death.
* A call for attention. (1-5) Folly of worldlings. (6-14)
Against fear of death. (15-20)

#1-5 We seldom meet with a more solemn introduction: there is no
truth of greater importance. Let all hear this with application
to ourselves. The poor are in danger from undue desire toward
the wealth of the world, as rich people from undue delight in
it. The psalmist begins with applying it to himself, and that is
the right method in which to treat of Divine things. Before he
sets down the folly of carnal security, he lays down, from his
own experience, the benefit and comfort of a holy, gracious
security, which they enjoy who trust in God, and not in their
worldly wealth. In the day of judgment, the iniquity of our
heels, or of our steps, our past sins, will compass us. In those
days, worldly, wicked people will be afraid; but wherefore
should a man fear death who has God with him?

#6-14 Here is a description of the spirit and way of worldly
people. A man may have wealth, and may have his heart enlarged
in love, thankfulness, and obedience, and may do good with it.
Therefore it is not men's having riches that proves them to be
worldly, but their setting their hearts upon them as the best
things. Worldly men have only some floating thoughts of the
things of God, while their fixed thoughts, their inward
thoughts, are about the world; that lies nearest the heart. But
with all their wealth they cannot save the life of the dearest
friend they have. This looks further, to the eternal redemption
to be wrought out by the Messiah. The redemption of the soul
shall cost very dear; but, being once wrought, it shall never
need to be repeated. And he, the Redeemer, shall rise again
before he sees corruption, and then shall live for evermore, #Re
1:18|. This likewise shows the folly of worldly people, who sell
their souls for that which will never buy them. With all their
wealth they cannot secure themselves from the stroke of death.
Yet one generation after another applaud their maxims; and the
character of a fool, as drawn by heavenly Wisdom itself, #Lu
12:16-21|, continues to be followed even among professed
Christians. Death will ask the proud sinner, Where is thy
wealth, thy pomp? And in the morning of the resurrection, when
all that sleep in the dust shall awake, the upright shall be
advanced to the highest honour, when the wicked shall be filled
with everlasting shame and contempt, #Da 12:2|. Let us now judge
of things as they will appear in that day. The beauty of
holiness is that alone which the grave cannot touch, or damage.

#15-20 Believers should not fear death. The distinction of men's
outward conditions, how great soever in life, makes none at
death; but the difference of men's spiritual states, though in
this life it may seem of small account, yet at and after death
is very great. The soul is often put for the life. The God of
life, who was its Creator at first, can and will be its Redeemer
at last. It includes the salvation of the soul from eternal
ruin. Believers will be under strong temptation to envy the
prosperity of sinners. Men will praise thee, and cry thee up, as
having done well for thyself in raising an estate and family.
But what will it avail to be approved of men, if God condemn us?
Those that are rich in the graces and comforts of the Spirit,
have something of which death cannot strip them, nay, which
death will improve; but as for worldly possessions, as we
brought nothing into the world, so it is certain that we shall
carry nothing out; we must leave all to others. The sum of the
whole matter is, that it can profit a man nothing to gain the
whole world, to become possessed of all its wealth and all its
power, if he lose his own soul, and is cast away for want of
that holy and heavenly wisdom which distinguishes man from the
brutes, in his life and at his death. And are there men who can
prefer the lot of the rich sinner to that of poor Lazarus, in
life and death, and to eternity? Assuredly there are. What need
then we have of the teaching of the Holy Ghost; when, with all
our boasted powers, we are prone to such folly in the most
important of all concerns!
* The glory of God. (1-6) Sacrifices to be changed for prayers.
(7-15) Sincere obedience required. (16-23)

#1-6 This psalm is a psalm of instruction. It tells of the
coming of Christ and the day of judgment, in which God will call
men to account; and the Holy Ghost is the Spirit of judgement.
All the children of men are concerned to know the right way of
worshipping the Lord, in spirit and in truth. In the great day,
our God shall come, and make those hear his judgement who would
not hearken to his law. Happy are those who come into the
covenant of grace, by faith in the Redeemer's atoning sacrifice,
and show the sincerity of their love by fruits of righteousness.
When God rejects the services of those who rest in outside
performances, he will graciously accept those who seek him
aright. It is only by sacrifice, by Christ, the great Sacrifice,
from whom the sacrifices of the law derived what value they had,
that we can be accepted of God. True and righteous are his
judgments; even sinners' own consciences will be forced to
acknowledge the righteousness of God.

#7-15 To obey is better than sacrifice, and to love God and our
neighbour better than all burnt-offerings. We are here warned
not to rest in these performances. And let us beware of resting
in any form. God demands the heart, and how can human inventions
please him, when repentance, faith, and holiness are neglected?
In the day of distress we must apply to the Lord by fervent
prayer. Our troubles, though we see them coming from God's hand,
must drive us to him, not drive us from him. We must acknowledge
him in all our ways, depend upon his wisdom, power, and
goodness, and refer ourselves wholly to him, and so give him
glory. Thus must we keep up communion with God; meeting him with
prayers under trials, and with praises in deliverances. A
believing supplicant shall not only be graciously answered as to
his petition, and so have cause for praising God, but shall also
have grace to praise him.

#16-23 Hypocrisy is wickedness, which God will judge. And it is
too common, for those who declare the Lord's statutes to others,
to live in disobedience to them themselves. This delusion arises
from the abuse of God's long-suffering, and a wilful mistake of
his character and the intention of his gospel. The sins of
sinners will be fully proved on them in the judgment of the
great day. The day is coming when God will set their sins in
order, sins of childhood and youth, of riper age and old age, to
their everlasting shame and terror. Let those hitherto forgetful
of God, given up to wickedness, or in any way negligent of
salvation, consider their urgent danger. The patience of the
Lord is very great. It is the more wonderful, because sinners
make such ill use of it; but if they turn not, they shall be
made to see their error when it is too late. Those that forget
God, forget themselves; and it will never be right with them
till they consider. Man's chief end is to glorify God: whoso
offers praise, glorifies him, and his spiritual sacrifices shall
be accepted. We must praise God, sacrifice praise, put it into
the hands of the Priest, our Lord Jesus, who is also the altar:
we must be fervent in spirit, praising the Lord. Let us
thankfully accept God's mercy, and endeavour to glorify him in
word and deed.
* The psalmist prays for mercy, humbly confessing and lamenting
his sins. (1-6) He pleads for pardon, that he may promote the
glory of God and the conversion of sinners. (7-15) God is
pleased with a contrite heart, A prayer for the prosperity of
Zion. (16-19)

#1-6 David, being convinced of his sin, poured out his soul to
God in prayer for mercy and grace. Whither should backsliding
children return, but to the Lord their God, who alone can heal
them? He drew up, by Divine teaching, an account of the workings
of his heart toward God. Those that truly repent of their sins,
will not be ashamed to own their repentance. Also, he instructs
others what to do, and what to say. David had not only done
much, but suffered much in the cause of God; yet he flees to
God's infinite mercy, and depends upon that alone for pardon and
peace. He begs the pardon of sin. The blood of Christ, sprinkled
upon the conscience, blots out the transgression, and, having
reconciled us to God, reconciles us to ourselves. The believer
longs to have the whole debt of his sins blotted out, and every
stain cleansed; he would be thoroughly washed from all his sins;
but the hypocrite always has some secret reserve, and would have
some favourite lust spared. David had such a deep sense of his
sin, that he was continually thinking of it, with sorrow and
shame. His sin was committed against God, whose truth we deny by
wilful sin; with him we deal deceitfully. And the truly penitent
will ever trace back the streams of actual sin to the fountain
of original depravity. He confesses his original corruption.
This is that foolishness which is bound in the heart of a child,
that proneness to evil, and that backwardness to good, which is
the burden of the regenerate, and the ruin of the unregenerate.
He is encouraged, in his repentance, to hope that God would
graciously accept him. Thou desirest truth in the inward part;
to this God looks, in a returning sinner. Where there is truth,
God will give wisdom. Those who sincerely endeavour to do their
duty shall be taught their duty; but they will expect good only
from Divine grace overcoming their corrupt nature.
#7-15 Purge me with hyssop, with the blood of Christ applied to
my soul by a lively faith, as the water of purification was
sprinkled with a bunch of hyssop. The blood of Christ is called
the blood of sprinkling, #Heb 12:24|. If this blood of Christ,
which cleanses from all sin, cleanse us from our sin, then we
shall be clean indeed, #Heb 10:2|. He asks not to be comforted,
till he is first cleansed; if sin, the bitter root of sorrow, be
taken away, he can pray in faith, Let me have a well-grounded
peace, of thy creating, so that the bones broken by convictions
may rejoice, may be comforted. Hide thy face from my sins; blot
out all mine iniquities out of thy book; blot them out, as a
cloud is blotted out and dispelled by the beams of the sun. And
the believer desires renewal to holiness as much as the joy of
salvation. David now saw, more than ever, what an unclean heart
he had, and sadly laments it; but he sees it is not in his own
power to amend it, and therefore begs God would create in him a
clean heart. When the sinner feels this change is necessary, and
reads the promise of God to that purpose, he begins to ask it.
He knew he had by his sin grieved the Holy Spirit, and provoked
him to withdraw. This he dreads more than anything. He prays
that Divine comforts may be restored to him. When we give
ourselves cause to doubt our interest in salvation, how can we
expect the joy of it? This had made him weak; he prays, I am
ready to fall, either into sin or into despair, therefore uphold
me with thy Spirit. Thy Spirit is a free Spirit, a free Agent
himself, working freely. And the more cheerful we are in our
duty, the more constant we shall be to it. What is this but the
liberty wherewith Christ makes his people free, which is
contrasted with the yoke of bondage? #Ga 5:1|. It is the Spirit
of adoption spoken to the heart. Those to whom God is the God of
salvation, he will deliver from guilt; for the salvation he is
the God of, is salvation from sin. We may therefore plead with
him, Lord, thou art the God of my salvation, therefore deliver
me from the dominion of sin. And when the lips are opened, what
should they speak but the praises of God for his forgiving
mercy?

#16-19 Those who are thoroughly convinced of their misery and
danger by sin, would spare no cost to obtain the remission of
it. But as they cannot make satisfaction for sin, so God cannot
take any satisfaction in them, otherwise than as expressing love
and duty to him. The good work wrought in every true penitent,
is a broken spirit, a broken and a contrite heart, and sorrow
for sin. It is a heart that is tender, and pliable to God's
word. Oh that there were such a heart in every one of us! God is
graciously pleased to accept this; it is instead of all
burnt-offering and sacrifice. The broken heart is acceptable to
God only through Jesus Christ; there is no true repentance
without faith in him. Men despise that which is broken, but God
will not. He will not overlook it, he will not refuse or reject
it; though it makes God no satisfaction for the wrong done to
him by sin. Those who have been in spiritual troubles, know how
to pity and pray for others afflicted in like manner. David was
afraid lest his sin should bring judgements upon the city and
kingdom. No personal fears or troubles of conscience can make
the soul, which has received grace, careless about the interests
of the church of God. And let this be the continued joy of all
the redeemed, that they have redemption through the blood of
Christ, the forgiveness of sins according to the riches of his
grace.
* The enemies of the truth and the church described, Their
destruction. (1-5) The righteous rejoice. (6-9)

#1-5 Those that glory in sin, glory in their shame. The patience
and forbearance of God are abused by sinners, to the hardening
of their hearts in their wicked ways. But the enemies in vain
boast in their mischief, while we have God's mercy to trust in.
It will not save us from the guilt of lying, to be able to say,
there was some truth in what we said, if we make it appear
otherwise than it was. The more there is of craft and
contrivance in any wickedness, the more there is of Satan in it.
When good men die, they are transplanted from the land of the
living on earth, to heaven, the garden of the Lord, where they
shall take root for ever; but when wicked men die, they are
rooted out, to perish for ever. The believer sees that God will
destroy those who make not him their strength.

#6-9 Those wretchedly deceive themselves, who think to support
themselves in power and wealth without God. The wicked man
trusted in the abundance of his riches; he thought his
wickedness would help him to keep his wealth. Right or wrong, he
would get what he could, and keep what he had, and ruin any one
that stood in his way; this he thought would strengthen him; but
see what it comes to! Those who by faith and love dwell in the
house of God, shall be like green olive-trees there. And that we
may be as green olive-trees, we must live a life of faith and
holy confidence in God and his grace. It adds much to the beauty
of our profession, and to fruitfulness in every grace, to be
much in praising God; and we never can want matter for praise.
His name alone can be our refuge and strong tower. It is very
good for us to wait on that saving name; there is nothing better
to calm and quiet our spirits, when disturbed, and to keep us in
the way of duty, when tempted to use any crooked courses for our
relief, than to hope, and quietly wait for the salvation of the
Lord. None ever followed his guidance but it ended well.
* The corruption of man by nature.

- This psalm is almost the same as the 14th. The scope of it is
to convince us of our sins. God, by the psalmist, here shows us
how bad we are, and proves this by his own certain knowledge. He
speaks terror to persecutors, the worst of sinners. He speaks
encouragement to God's persecuted people. How comes it that men
are so bad? Because there is no fear of God before their eyes.
Men's bad practices flow from their bad principles; if they
profess to know God, yet in works, because in thoughts, they
deny him. See the folly of sin; he is a fool, in the account of
God, whose judgment we are sure is right, that harbours such
corrupt thoughts. And see the fruit of sin; to what it brings
men, when their hearts are hardened through the deceitfulness of
sin. See also the faith of the saints, and their hope and power
as to the cure of this great evil. There will come a Saviour, a
great salvation, a salvation from sin. God will save his church
from its enemies. He will save all believers from their own
sins, that they may not be led captive by them, which will be
everlasting joy to them. From this work the Redeemer had his
name JESUS, for he shall save his people from their sins, #Mt
1:21|.
* David complains of the malice of his enemies. (1-3) Assurance
of the Divine favour and protection. (4-7)

#1-3 God is faithful, though men are not to be trusted, and it
is well for us it is so. David has no other plea to depend upon
than God's name, no other power to depend upon than God's
strength, and these he makes his refuge and confidence. This
would be the effectual answer to his prayers. Looking unto
David, betrayed by the men of Judah, and to Jesus, betrayed by
one of his apostles, what can we expect from any who have not
set God before them, save ingratitude, treachery, malice, and
cruelty? What bonds of nature, or friendship, or gratitude, or
covenant, will hold those that have broken through the fear of
God? Selah; Mark this. Let us set God before us at all times;
for if we do not, we are in danger of despair.

#4-7 Behold, God is mine Helper. If we are for him, he is for
us; and if he is for us, we need not fear. Every creature is
that to us, and no more, which God makes it to be. The Lord will
in due time save his people, and in the mean time he sustains
them, and bears them up, so that the spirit he has made shall
not fail. There is truth in God's threatenings, as well as in
his promises; sinners that repent not, will find it so to their
cost. David's present deliverance was an earnest of further
deliverance. He speaks of the completion of his deliverance as a
thing done, though he had as yet many troubles before him;
because, having God's promise for it, he was as sure of it as if
it was done already. The Lord would deliver him out of all his
troubles. May he help us to bear our cross without repining, and
at length bring us to share his victories and glory. Christians
never should suffer the voice of praise and thanksgiving to
cease in the church of the redeemed.
* Prayer to God to manifest his favour. (1-8) The great
wickedness and treachery of his enemies. (9-15) He is sure that
God would in due time appear for him. (16-23)

#1-8 In these verses we have, 1. David praying. Prayer is a
salve for every sore, and a relief to the spirit under every
burden. 2. David weeping. Griefs are thus, in some measure,
lessened, while those increase that have no vent given them.
David in great alarm. We may well suppose him to be so, upon the
breaking out of Absalom's conspiracy, and the falling away of
the people. Horror overwhelmed him. Probably the remembrance of
his sin in the matter of Uriah added much to the terror. When
under a guilty conscience we must mourn in our complaint, and
even strong believers have for a time been filled with horror.
But none ever was so overwhelmed as the holy Jesus, when it
pleased the Lord to put him to grief, and to make his soul an
offering for our sins. In his agony he prayed more earnestly,
and was heard and delivered; trusting in him, and following him,
we shall be supported under, and carried through all trials. See
how David was weary of the treachery and ingratitude of men, and
the cares and disappointments of his high station: he longed to
hide himself in some desert from the fury and fickleness of his
people. He aimed not at victory, but rest; a barren wilderness,
so that he might be quiet. The wisest and best of men most
earnestly covet peace and quietness, and the more when vexed and
wearied with noise and clamour. This makes death desirable to a
child of God, that it is a final escape from all the storms and
tempests of this world, to perfect and everlasting rest.

#9-15 No wickedness so distresses the believer, as that which he
witnesses in those who profess to be of the church of God. Let
us not be surprised at the corruptions and disorders of the
church on earth, but long to see the New Jerusalem. He complains
of one that had been very industrious against him. God often
destroys the enemies of the church by dividing them. And an
interest divided against itself cannot long stand. The true
Christian must expect trials from professed friends, from those
with whom he has been united; this will be very painful; but by
looking unto Jesus we shall be enabled to bear it. Christ was
betrayed by a companion, a disciple, an apostle, who resembled
Ahithophel in his crimes and doom. Both were speedily overtaken
by Divine vengeance. And this prayer is a prophecy of the utter,
the everlasting ruin, of all who oppose and rebel against the
Messiah.
#16-23 In every trial let us call upon the Lord, and he will
save us. He shall hear us, and not blame us for coming too
often; the oftener the more welcome. David had thought all were
against him; but now he sees there were many with him, more than
he supposed; and the glory of this he gives to God, for it is he
that raises us up friends, and makes them faithful to us. There
are more true Christians, and believers have more real friends,
than in their gloomy hours they suppose. His enemies should be
reckoned with, and brought down; they could not ease themselves
of their fears, as David could, by faith in God. Mortal men,
though ever so high and strong, will easily be crushed by an
eternal God. Those who are not reclaimed by the rod of
affliction, will certainly be brought down to the pit of
destruction. The burden of afflictions is very heavy, especially
when attended with the temptations of Satan; there is also the
burden of sin and corruption. The only relief under it is, to
look to Christ, who bore it. Whatever it is that thou desirest
God should give thee, leave it to him to give it in his own way
and time. Care is a burden, it makes the heart stoop. We must
commit our ways and works to the Lord; let him do as seemeth him
good, and let us be satisfied. To cast our burden upon God, is
to rest upon his providence and promise. And if we do so, he
will carry us in the arms of his power, as a nurse carries a
child; and will strengthen our spirits by his Spirit, so that
they shall sustain the trial. He will never suffer the righteous
to be moved; to be so shaken by any troubles, as to quit their
duty to God, or their comfort in him. He will not suffer them to
be utterly cast down. He, who bore the burden of our sorrows,
desires us to leave to him to bear the burden of our cares,
that, as he knows what is best for us, he may provide it
accordingly. Why do not we trust Christ to govern the world
which he redeemed?
* David seeks mercy from God, amidst the malice of his enemies.
(1-7) He rests his faith on God's promises, and declares his
obligation to praise him for mercies. (8-13)

#1-7 Be merciful unto me, O God. This petition includes all the
good for which we come to the throne of grace. If we obtain mercy
there, we need no more to make us happy. It implies likewise our
best plea, not our merit, but God's mercy, his free, rich mercy.
We may flee to, and trust the mercy of God, when surrounded on
all sides by difficulties and dangers. His enemies were too hard
for him, if God did not help him. He resolves to make God's
promises the matter of his praises, and so we have reason to
make them. As we must not trust an arm of flesh when engaged for
us, so we must not be afraid of an arm of flesh when stretched
out against us. The sin of sinners will never be their security.
Who knows the power of God's anger; how high it can reach, how
forcibly it can strike?

#8-13 The heavy and continued trials through which many of the
Lord's people have passed, should teach us to be silent and
patient under lighter crosses. Yet we are often tempted to
repine and despond under small sorrows. For this we should check
ourselves. David comforts himself, in his distress and fear,
that God noticed all his grievances and all his griefs. God has
a bottle and a book for his people's tears, both the tears for
their sins, and those for their afflictions. He observes them
with tender concern. Every true believer may boldly say, The
Lord is my helper, and then I will not fear what man shall do
unto me; for man has no power but what is given him from above.
Thy vows are upon me, O Lord; not as a burden, but as that by
which I am known to be thy servant; as a bridle that restrains
me from what would be hurtful, and directs me in the way of my
duty. And vows of thankfulness properly accompany prayers for
mercy. If God deliver us from sin, either from doing it, or by
his pardoning mercy, he has delivered our souls from death,
which is the wages of sin. Where the Lord has begun a good work
he will carry it on and perfect it. David hopes that God would
keep him even from the appearance of sin. We should aim in all
our desires and expectations of deliverance, both from sin and
trouble, that we may do the better service to the Lord; that we
may serve him without fear. If his grace has delivered our souls
from the death of sin, he will bring us to heaven, to walk
before him for ever in light.
* David begins with prayer and complaint. (1-6) He concludes
with joy and praise. (7-11)

#1-6 All David's dependence is upon God. The most eminent
believers need often repeat the publican's prayer, "God be
merciful to me a sinner." But if our souls trust in the Lord,
this may assure us, in our utmost dangers, that our calamities
will at length be overpast, and in the mean time, by faith and
prayer, we must make him our refuge. Though God be most high,
yet he condescends so low, as to take care that all things are
made to work for good to his people. This is a good reason why
we should pray earnestly. Look which way we will on this earth,
refuge fails, no help appears; but we may look for it from
heaven. If we have fled from the wrath to come, unto Jesus
Christ, he that performed all things needful to purchase the
salvation of his people, will do for us and in us all things
needful for our enjoyment of it. It made David droop to think
there should be those that bore him so much ill-will. But the
mischief they designed against him, returned on themselves. And
when David was in the greatest distress and disgrace, he did not
pray, Lord, exalt me, but, Lord, exalt thine own name. Our best
encouragement in prayer, is taken from the glory of God, and to
that, more than to our own comfort, we should have regard in all
our petitions for mercy.

#7-11 By lively faith, David's prayers and complaints are at
once turned into praises. His heart is fixed; it is prepared for
every event, being stayed upon God. If by the grace of God we
are brought into this even, composed frame of mind, we have
great reason to be thankful. Nothing is done to purpose, in
religion, unless it is done with the heart. The heart must be
fixed for the duty, put in frame for it; fixed in the duty by
close attention. Our tongue is our glory, and never more so than
when praising God; dull and sleepy devotions will never be
acceptable to God. Let us awake early in the morning, to begin
the day with God; early in the beginning of a mercy. When God
comes toward us with his favours, let us go forth to meet him
with our praises. David desired to bring others to join in
praising God; and in his psalms, he is still praising God among
the people, singing to Him among the nations. Let us seek to
have our hearts fixed to praise his boundless mercy and
unfailing faithfulness; and to glorify him with body, soul, and
spirit, which are his. Let us earnestly pray that the blessings
of the gospel may be sent through every land.
* Wicked judges described and reproved. (1-5) A prayer that they
may be disabled, and their ruin predicted. (6-11)

#1-5 When wrong is done under the form of law, it is worse than
any other; especially it is grievous to behold those who profess
to be children of God, joining together against any of his
people. We should thank the Lord for merciful restraints; we
should be more earnest in seeking renewing grace, more watchful
over ourselves, and more patient under the effects of fallen
nature in others. The corruption of their nature was the root of
bitterness. We may see in children the wickedness of the world
beginning. They go astray from God and their duty as soon as
possibly they can. And how soon will little children tell lies!
It is our duty to take pains to teach them, and above all,
earnestly to pray for converting grace to make our children new
creatures. Though the poison be within, much of it may be kept
from breaking forth to injure others. When the Saviour's words
are duly regarded, the serpent becomes harmless. But those who
refuse to hear heavenly wisdom, must perish miserably, for ever.

#6-11 David prayed that the enemies of God's church and people
might be disabled to do further mischief. We may, in faith, pray
against the designs of the enemies of the church. He foretells
their ruin. And who knows the power of God's anger? The
victories of the Just One, in his own person and that of his
servants, over the enemies of man's salvation, produce a joy
which springs not from revenge, but from a view of the Divine
mercy, justice, and truth, shown in the redemption of the elect,
the punishment of the ungodly, and the fulfilment of the
promises. Whoever duly considers these things, will diligently
seek the reward of righteousness, and adore the Providence which
orders all thing aright in heaven and in earth.
* David prays for deliverance from his enemies. (1-7) He
foresees their destruction. (8-17)

#1-7 In these words we hear the voice of David when a prisoner
in his own house; the voice of Christ when surrounded by his
merciless enemies; the voice of the church when under bondage in
the world; and the voice of the Christian when under temptation,
affliction, and persecution. And thus earnestly should we pray
daily, to be defended and delivered from our spiritual enemies,
the temptations of Satan, and the corruptions of our own hearts.
We should fear suffering as evil-doers, but not be ashamed of
the hatred of workers of iniquity. It is not strange, if those
regard not what they themselves say, who have made themselves
believe that God regards not what they say. And where there is
no fear of God, there is nothing to secure proper regard to man.
#8-17 It is our wisdom and duty, in times of danger and
difficulty, to wait upon God; for he is our defence, in whom we
shall be safe. It is very comfortable to us, in prayer, to look
to God as the God of our mercy, the Author of all good in us,
and the Giver of all good to us. The wicked can never be
satisfied, which is the greatest misery in a poor condition. A
contented man, if he has not what he would have, yet he does not
quarrel with Providence, nor fret within himself. It is not
poverty, but discontent that makes a man unhappy. David would
praise God because he had many times, and all along, found Him
his refuge in the day of trouble. He that is all this to us, is
certainly worthy of our best affections, praises, and services.
The trials of his people will end in joy and praise. When the
night of affliction is over, they will sing of the Lord's power
and mercy in the morning. Let believers now, in assured faith
and hope, praise Him for those mercies, for which they will
rejoice and praise him for ever.
* David prays for the deliverance of Israel from their enemies.
(1-5) He entreats God to carry on and complete their victories.
(6-12)

#1-5 David owns God's displeasure to be the cause of all the
hardships he had undergone. And when God is turning his hand in
our favour, it is good to remember our former troubles. In God's
displeasure their troubles began, therefore in his favour their
prosperity must begin. Those breaches and divisions which the
folly and corruption of man make, nothing but the wisdom and
grace of God can repair, by pouring out a spirit of love and
peace, by which only a kingdom is saved from ruin. The anger of
God against sin, is the only cause of all misery, private or
public, that has been, is, or shall be. In all these cases there
is no remedy, but by returning to the Lord with repentance,
faith, and prayer; beseeching him to return to us. Christ, the
Son of David, is given for a banner to those that fear God; in
him they are gathered together in one, and take courage. In his
name and strength they wage war with the powers of darkness.

#6-12 If Christ be ours, all things, one way or another, shall
be for our eternal good. The man who is a new creature in
Christ, may rejoice in all the precious promises God has spoken
in his holiness. His present privileges, and the sanctifying
influences of the Spirit, are sure earnests of heavenly glory.
David rejoices in conquering the neighbouring nations, which had
been enemies to Israel. The Israel of God are through Christ
more than conquerors. Though sometimes they think that the Lord
has cast them off, yet he will bring them into the strong city
at last. Faith in the promise will assure us that it is our
Father's good pleasure to give us the kingdom: But we are not
yet made complete conquerors, and no true believer will abuse
these truths to indulge sloth, or vain confidence. Hope in God
is the best principle of true courage, for what need those fear
who have God on their side? All our victories are from him, and
while those who willingly submit to our anointed King shall
share his glories, all his foes shall be put under his feet.
* David seeks God upon former experience. (1-4) He vows to serve
God. (5-8)

#1-4 David begins with prayers and tears, but ends with praise.
Thus the soul, being lifted up to God, returns to the enjoyment
of itself. Wherever we are, we have liberty to draw near to God,
and may find a way open to the throne of grace. And that which
separates us from other comforts, should drive us nearer to God,
the fountain of all comfort. Though the heart is overwhelmed,
yet it may be lifted up to God in prayer. Nay, I will cry unto
thee, for by that means it will be supported and relieved.
Weeping must quicken praying, and not deaden it. God's power and
promise are a rock that is higher than we are. This rock is
Christ. On the Divine mercy, as on a rock, David desired to rest
his soul; but he was like a ship-wrecked sailor, exposed to the
billows at the bottom of a rock too high for him to climb
without help. David found that he could not be fixed on the Rock
of salvation, unless the Lord placed him upon it. As there is
safety in Him, and none in ourselves, let us pray to be led to
and fixed upon Christ our Rock. The service of God shall be his
constant work and business: all must make it so who expect to
find God their shelter and strong tower. The grace of God shall
be his constant comfort.

#5-8 There is a people in the world that fear God's name. There
is a heritage peculiar to that people; present comforts in the
soul, earnests of future bliss. Those that fear God have enough
in him, and must not complain. We need desire no better heritage
than that of those who fear God. Those abide to good purpose in
this world, who abide before God, serve him, and walk in his
fear; those who do so, shall abide before him for ever. And
these words are to be applied to Him of whom the angel said, the
Lord shall give unto him the throne of his father David, and of
his kingdom there shall be no end, #Lu 1:32|. God's promises,
and our faith in them, are not to do away, but to encourage
prayer. We need not desire to be better secured than under the
protection of God's mercy and truth. And if we partake of that
grace and truth which came by Jesus Christ, we may praise him,
whatever be our outward circumstances. But renewed experience of
God's mercy and truth towards his people in Christ, is the main
matter of our joy in him, and our praise unto him.
* David's confidence in God. (1-7) No trust to be put in worldly
things. (8-12)

#1-7 We are in the way both of duty and comfort, when our souls
wait upon God; when we cheerfully give up ourselves, and all our
affairs, to his will and wisdom; when we leave ourselves to all
the ways of his providence, and patiently expect the event, with
full satisfaction in his goodness. See the ground and reason of
this dependence. By his grace he has supported me, and by his
providence delivered me. He only can be my Rock and my
salvation; creatures are nothing without him, therefore I will
look above them to him. Trusting in God, the heart is fixed. If
God be for us, we need not fear what man can do against us.
David having put his confidence in God, foresees the overthrow
of his enemies. We have found it good to wait upon the Lord, and
should charge our souls to have such constant dependence upon
him, as may make us always easy. If God will save my soul, I may
well leave every thing else to his disposal, knowing all shall
turn to my salvation. And as David's faith in God advances to an
unshaken stedfastness, so his joy in God improves into a holy
triumph. Meditation and prayer are blessed means of
strengthening faith and hope.

#8-12 Those who have found the comfort of the ways of God
themselves, will invite others into those ways; we shall never
have the less for others sharing with us. The good counsel given
is, to trust wholly in God. We must so trust in him at all
times, as not at any time to put that trust in ourselves, or in
any creature, which is to be put in him only. Trust in him to
guide us when in doubt, to protect us when in danger, to supply
us when in want, to strengthen us for every good word and work.
We must lay out wants and our wishes before him, and then
patiently submit our wills to his: this is pouring out our
hearts. God is a refuge for all, even for as many as will take
shelter in him. The psalmist warns against trusting in men. The
multitude, those of low degree, are changeable as the wind. The
rich and noble seem to have much in their power, and lavish
promises; but those that depend on them, are disappointed.
Weighed in the balance of Scripture, all that man can do to make
us happy is lighter than vanity itself. It is hard to have
riches, and not to trust in them if they increase, though by
lawful and honest means; but we must take heed, lest we set our
affections unduly upon them. A smiling world is the most likely
to draw the heart from God, on whom alone it should be set. The
consistent believer receives all from God as a trust; and he
seeks to use it to his glory, as a steward who must render an
account. God hath spoken as it were once for all, that power
belongs to him alone. He can punish and destroy. Mercy also
belongs to him; and his recompensing the imperfect services of
those that believe in him, blotting out their transgressions for
the Redeemer's sake, is a proof of abundant mercy, and
encourages us to trust in him. Let us trust in his mercy and
grace, and abound in his work, expecting mercies from him alone.
* David's desire toward God. (1,2) His satisfaction in God.
(3-6) His dependence upon God, and assurance of safety. (7-11)

#1,2 Early will I seek thee. The true Christian devotes to God
the morning hour. He opens the eyes of his understanding with
those of his body, and awakes each morning to righteousness. He
arises with a thirst after those comforts which the world cannot
give, and has immediate recourse by prayer to the Fountain of
the water of life. The true believer is convinced, that nothing
in this sinful world can satisfy the wants and desires of his
immortal soul; he expects his happiness from God, as his
portion. When faith and hope are most in exercise, the world
appears a weary desert, and the believer longs for the joys of
heaven, of which he has some foretastes in the ordinances of God
upon earth.
#3-6 Even in affliction we need not want matter for praise. When
this is the regular frame of a believer's mind, he values the
loving-kindness of God more than life. God's loving-kindness is
our spiritual life, and that is better than temporal life. We
must praise God with joyful lips; we must address ourselves to
the duties of religion with cheerfulness, and speak forth the
praises of God from a principle of holy joy. Praising lips must
be joyful lips. David was in continual danger; care and fear
held his eyes waking, and gave him wearisome nights; but he
comforted himself with thoughts of God. The mercies of God, when
called to mind in the night watches, support the soul, making
darkness cheerful. How happy will be that last morning, when the
believer, awaking up after the Divine likeness, shall be
satisfied with all the fulness of God, and praise him with
joyful lips, where there is no night, and where sorrow and
sighing flee away!

#7-11 True Christians can, in some measure, and at some times,
make use of the strong language of David, but too commonly our
souls cleave to the dust. Having committed ourselves to God, we
must be easy and pleased, and quiet from the fear of evil. Those
that follow hard after God, would soon fail, if God's right hand
did not uphold them. It is he that strengthens us and comforts
us. The psalmist doubts not but that though now sowing in tears,
he should reap in joy. Messiah the Prince shall rejoice in God;
he is already entered into the joy set before him, and his glory
will be completed at his second coming. Blessed Lord, let our
desire towards thee increase every hour; let our love be always
upon thee; let all our enjoyment be in thee, and all our
satisfaction from thee. Be thou all in all to us while we remain
in the present wilderness state, and bring us home to the
everlasting enjoyment of thee for ever.
* Prayer for deliverance. (1-6) The destruction of the wicked,
encouragement to the righteous. (7-10)

#1-6 The psalmist earnestly begs of God to preserve him from
disquieting fear. The tongue is a little member, but it boasts
great things. The upright man is the mark at which the wicked
aim, they cannot speak peaceably either of him or to him. There
is no guard against a false tongue. It is bad to do wrong, but
worse to encourage ourselves and one another in it. It is a sign
that the heart is hardened to the greatest degree, when it is
thus fully set to do evil. A practical disbelief of God's
knowledge of all things, is at the bottom of every wickedness.
The benefit of a good cause and a good conscience, appears most
when nothing can help a man against his enemies, save God alone,
who is always a present help.

#7-10 When God brings upon men the mischiefs they have desired
on others, it is weight enough to sink a man to the lowest hell.
Those who love cursing, it shall come upon them. Those who
behold this shall understand, and observe God's hand in all;
unless we do so, we are not likely to profit by the
dispensations of Providence. The righteous shall be glad in the
Lord; not glad of the misery and ruin of their fellow-creatures,
but glad that God is glorified, and his word fulfilled, and the
cause of injured innocence pleaded effectually. They rejoice not
in men, nor in themselves, nor in any creature, or creature
enjoyments, nor in their wisdom, strength, riches, or
righteousness; but in Christ, in whom all the seed of Israel are
justified and glory, and in what he is to them, and has done for
them.
* God is to be praised in the kingdom of grace. (1-5) In the
kingdom of providence. (6-13)

#1-5 All the praise the Lord receives from this earth is from
Zion, being the fruit of the Spirit of Christ, and acceptable
through him. Praise is silent unto thee, as wanting words to
express the great goodness of God. He reveals himself upon a
mercy-seat, ready to hear and answer the prayers of all who come
unto him by faith in Jesus Christ. Our sins prevail against us;
we cannot pretend to balance them with any righteousness of our
own: yet, as for our transgressions, of thine own free mercy,
and for the sake of a righteousness of thine own providing, we
shall not come into condemnation for them. Observe what it is to
come into communion with God in order to blessedness. It is to
converse with him as one we love and value; it is to apply
ourselves closely to religion as to the business of our
dwelling-place. Observe how we come into communion with God;
only by God's free choice. There is abundance of goodness in
God's house, and what is satisfying to the soul; there is enough
for all, enough for each: it is always ready; and all without
money and without price. By faith and prayer we may keep up
communion with God, and bring in comfort from him, wherever we
are. But it is only through that blessed One, who approaches the
Father as our Advocate and Surety, that sinners may expect or
can find this happiness.

#6-13 That Almighty strength which sets fast the mountains,
upholds the believer. That word which stills the stormy ocean,
and speaks it into a calm, can silence our enemies. How contrary
soever light and darkness are to each other, it is hard to say
which is most welcome. Does the watchman wait for the morning?
so does the labourer earnestly desire the shades of evening.
Some understand it of the morning and evening sacrifices. We are
to look upon daily worship, both alone and with our families, to
be the most needful of our daily occupations, the most
delightful of our daily comforts. How much the fruitfulness of
this lower part of the creation depends upon the influence of
the upper, is easy to observe; every good and perfect gift is
from above. He who enriches the earth, which is filled with
man's sins, by his abundant and varied bounty, can neither want
power nor will to feed the souls of his people. Temporal mercies
to us unworthy creatures, shadow forth more important blessings.
The rising of the Sun of righteousness, and the pouring forth of
the influences of the Holy Spirit, that river of God, full of
the waters of life and salvation, render the hard, barren,
worthless hearts of sinners fruitful in every good work, and
change the face of nations more than the sun and rain change the
face of nature. Wherever the Lord passes, by his preached
gospel, attended by his Holy Spirit, his paths drop fatness, and
numbers are taught to rejoice in and praise him. They will
descend upon the pastures of the wilderness, all the earth shall
hear and embrace the gospel, and bring forth abundantly the
fruits of righteousness which are, through Jesus Christ, to the
glory of the Father. Manifold and marvellous, O Lord, are thy
works, whether of nature or of grace; surely in loving-kindness
hast thou made them all.
* Praise for God's sovereign power in the creation. (1-7) For
his favour to his church. (8-12) And the psalmist's praise for
his experience of God's goodness. (13-20)

#1-7 The holy church throughout all the world lifts up her
voice, to laud that Name which is above every name, to make the
praise of Jesus glorious, both by word and deed; that others may
be led to glorify him also. But nothing can bring men to do this
aright, unless his effectual grace create their hearts anew unto
holiness; and in the redemption by the death of Christ, and the
glorious deliverances it effects, are more wondrous works than
Israel's deliverance from Egyptian bondage.

#8-12 The Lord not only preserves our temporal life, but
maintains the spiritual life which he has given to believers. By
afflictions we are proved, as silver in the fire. The troubles
of the church will certainly end well. Through various conflicts
and troubles, the slave of Satan escapes from his yoke, and
obtains joy and peace in believing: through much tribulation the
believer must enter into the kingdom of God.

#13-20 We should declare unto those that fear God, what he has
done for our souls, and how he has heard and answered our
prayers, inviting them to join us in prayer and praise; this
will turn to our mutual comfort, and to the glory of God. We
cannot share these spiritual privileges, if we retain the love
of sin in our hearts, though we refrain from the gross practice,
Sin, regarded in the heart, will spoil the comfort and success
of prayer; for the sacrifice of the wicked is an abomination of
the Lord. But if the feeling of sin in the heart causes desires
to be rid of it; if it be the presence of one urging a demand we
know we must not, cannot comply with, this is an argument of
sincerity. And when we pray in simplicity and godly sincerity,
our prayers will be answered. This will excite gratitude to Him
who hath not turned away our prayer nor his mercy from us. It
was not prayer that fetched the deliverance, but his mercy that
sent it. That is the foundation of our hopes, the fountain of
our comforts; and ought to be the matter of our praises.
* A prayer for the enlargement of Christ's kingdom.

- All our happiness comes from God's mercy; therefore the first
thing prayed for is, God be merciful to us, to us sinners, and
pardon our sins. Pardon is conveyed by God's blessing, and
secured in that. If we, by faith, walk with God, we may hope
that his face will shine on us. The psalmist passes on to a
prayer for the conversion of the Gentiles, which shows that the
Old Testament saints desired that their advantages might also be
enjoyed by others. And many Scripture prophecies and promises
are wrapped up in prayers: the answer to the prayer of the
church is as sure as the performance of God's promises. The joy
wished to the nations, is holy joy. Let them be glad that by his
providence the Lord will overrule the affairs of kingdoms; that
even the kingdoms of this world shall became the kingdom of the
Lord, and of his Christ. Then is declared a joyful prospect of
all good when God shall do this. The success of the gospel
brings outward mercies with it; righteousness exalts a nation.
The blessing of the Lord sweetens all our creature-comforts to
us, and makes them comforts indeed. All the world shall be
brought to worship Him. When the gospel begins to spread, it
shall go forward more and more, till it reaches to the ends of
the earth. It is good to cast in our lot with those that are the
blessed of the Lord. If nothing had been spoken in Scripture
respecting the conversion of the heathen, we might think it vain
to attempt so hopeless a work. But when we see with what
confidence it is declared in the Scriptures, we may engage in
missionary labours, assured that God will fulfil his own word.
And shall we be backward to make known to the heathen the
knowledge with which we are favoured, and the salvation we
profess to glory in? They cannot learn unless they are taught.
Then let us go forward in the strength of the Lord, and look to
him to accompany the word with the Holy Ghost; then Satan's kingdom
shall be destroyed, and the kingdom of our Redeemer established.
* A prayer-- The greatness and goodness of God. (1-6) The
wonderful works God wrought for his people. (7-14) The presence
of God in his church. (15-21) The victories of Christ. (22-28)
Enlargement of the church. (29-31) The glory and grace of God.
(32-35)

#1-6 None ever hardened his heart against God, and prospered.
God is the joy of his people, then let them rejoice when they
come before him. He who derives his being from none, but gives
being to all, is engaged by promise and covenant to bless his
people. He is to be praised as a God of mercy and tender
compassion. He ever careth for the afflicted and oppressed:
repenting sinners, who are helpless and exposed more than any
fatherless children, are admitted into his family, and share all
their blessings.

#7-14 Fresh mercies should put us in mind of former mercies. If
God bring his people into a wilderness, he will be sure to go
before them in it, and to bring them out of it. He provided for
them, both in the wilderness and in Canaan. The daily manna
seems here meant. And it looks to the spiritual provision for
God's Israel. The Spirit of grace and the gospel of grace are
the plentiful rain, with which God confirms his inheritance, and
from which their fruit is found. Christ shall come as showers
that water the earth. The account of Israel's victories is to be
applied to the victories over death and hell, by the exalted
Redeemer, for those that are his. Israel in Egypt among the
kilns appeared wretched, but possessed of Canaan, during the
reigns of David and Solomon, appeared glorious. Thus the slaves
of Satan, when converted to Christ, when justified and
sanctified by him, look honourable. When they reach heaven, all
remains of their sinful state disappear, they shall be as the
wings of the dove, covered with silver, and her feathers as
gold. Full salvation will render those white as snow, who were
vile and loathsome through the guilt and defilement of sin.

#15-21 The ascension of Christ must here be meant, and thereto
it is applied, #Eph 4:8|. He received as the purchase of his
death, the gifts needful for the conversion of sinners, and the
salvation of believers. These he continually bestows, even on
rebellious men, that the Lord God might dwell among them, as
their Friend and Father. He gave gifts to men. Having received
power to give eternal life, the Lord Jesus bestows it on as many
as were given him, #Joh 17:2|. Christ came to a rebellious
world, not to condemn it, but that through him it might be
saved. The glory of Zion's King is, that he is a Saviour and
Benefactor to all his willing people, and a consuming fire to
all that persist in rebellion against him. So many, so weighty
are the gifts of God's bounty, that he may be truly said to load
us with them. He will not put us off with present things for a
portion, but will be the God of our salvation. The Lord Jesus
has authority and power to rescue his people from the dominion
of death, by taking away the sting of it from them when they
die, and giving them complete victory over it when they rise
again. The crown of the head, the chief pride and glory of the
enemy, shall be smitten; Christ shall crush the head of the
serpent.

#22-28 The victories with which God blessed David over the
enemies of Israel, are types of Christ's victory, for himself
and for all believers. Those who take him for theirs, may see
him acting as their God, as their King, for their good, and in
answer to their prayers; especially in and by his word and
ordinances. The kingdom of the Messiah shall be submitted to by
all the rulers and learned in the world. The people seem to
address the king, ver. #28|. But the words are applicable to the
Redeemer, to his church, and every true believer. We pray, that
thou, O God the Son, wilt complete thine undertaking for us, by
finishing thy good work in us.

#29-31 A powerful invitation is given to those that are without,
to join the church. Some shall submit from fear; overcome by
their consciences, and the checks of Providence, they are
brought to make peace with the church. Others will submit
willingly, ver. #29,31|. There is that beauty and benefit in the
service of God, and in the gospel of Christ which went forth
from Jerusalem, which is enough to invite sinners out of all
nations.

#32-35 God is to be admired and adored with reverence and godly
fear, by all that attend in his holy places. The God of Israel
gives strength and power unto his people. Through Christ
strengthening us we can do all things, not otherwise; therefore
he must have the glory of all we do, with our humble thanks for
enabling us to do it, and for accepting the work of his hands in
us.
* David complains of great distress. (1-12) And begs for
succour. (13-21) He declares the judgments of God. (22-29) He
concludes with joy and praise. (30-36)

#1-12 We should frequently consider the person of the Sufferer
here spoken of, and ask why, as well as what he suffered, that,
meditating thereon, we may be more humbled for sin, and more
convinced of our danger, so that we may feel more gratitude and
love, constraining us to live to His glory who died for our
salvation. Hence we learn, when in affliction, to commit the
keeping of our souls to God, that we may not be soured with
discontent, or sink into despair. David was hated wrongfully,
but the words far more fully apply to Christ. In a world where
unrighteousness reigns so much, we must not wonder if we meet
with those that are our enemies wrongfully. Let us take care
that we never do wrong; then if we receive wrong, we may the
better bear it. By the satisfaction Christ made to God for our
sin by his blood, he restored that which he took not away, he
paid our debt, suffered for our offences. Even when we can plead
Not guilty, as to men's unjust accusations, yet before God we
must acknowledge ourselves to deserve all that is brought upon
us. All our sins take rise from our foolishness. They are all
done in God's sight. David complains of the unkindness of
friends and relations. This was fulfilled in Christ, whose
brethren did not believe on him, and who was forsaken by his
disciples. Christ made satisfaction for us, not only by putting
off the honours due to God, but by submitting to the greatest
dishonours that could be done to any man. We need not be
discouraged if our zeal for the truths, precepts, and worship of
God, should provoke some, and cause others to mock our godly
sorrow and deadness to the world.
#13-21 Whatever deep waters of affliction or temptation we sink
into, whatever floods of trouble or ungodly men seem ready to
overwhelm us, let us persevere in prayer to our Lord to save us.
The tokens of God's favour to us are enough to keep our spirits
from sinking in the deepest outward troubles. If we think well
of God, and continue to do so under the greatest hardships, we
need not fear but he will do well for us. And if at any time we
are called on to suffer reproach and shame, for Christ's sake,
this may be our comfort, that he knows it. It bears hard on one
that knows the worth of a good name, to be oppressed with a bad
one; but when we consider what a favour it is to be accounted
worthy to suffer shame for the name of Jesus, we shall see that
there is no reason why it should be heart-breaking to us. The
sufferings of Christ were here particularly foretold, which
proves the Scripture to be the word of God; and how exactly
these predictions were fulfilled in Jesus Christ, which proves
him to be the true Messiah. The vinegar and the gall given to
him, were a faint emblem of that bitter cup which he drank up,
that we might drink the cup of salvation. We cannot expect too
little from men, miserable comforters are they all; nor can we
expect too much from the God of all comfort and consolation.

#22-29 These are prophecies of the destruction of Christ's
persecutors. Verses #22,23|, are applied to the judgments of God
upon the unbelieving Jews, in #Ro 11:9,10|. When the supports of
life and delights of sense, through the corruption of our
nature, are made the food and fuel of sin, then our table is a
snare. Their sin was, that they would not see, but shut their
eyes against the light, loving darkness rather; their punishment
was, that they should not see, but should be given up to their
own hearts' lusts which hardened them. Those who reject God's
great salvation proffered to them, may justly fear that his
indignation will be poured out upon them. If men will sin, the
Lord will reckon for it. But those that have multiplied to sin,
may yet find mercy, through the righteousness of the Mediator.
God shuts not out any from that righteousness; the gospel
excludes none who do not, by unbelief, shut themselves out. But
those who are proud and self-willed, so that they will not come
in to God's righteousness, shall have their doom accordingly;
they themselves decide it. Let those not expect any benefit
thereby, who are not glad to be beholden to it. It is better to
be poor and sorrowful, with the blessing of the Lord, than rich
and jovial, and under his curse. This may be applied to Christ.
He was, when on earth, a man of sorrows that had not where to
lay his head; but God exalted him. Let us call upon the Lord,
and though poor and sorrowful, guilty and defiled, his salvation
will set us up on high.

#30-36 The psalmist concludes the psalm with holy joy and
praise, which he began with complaints of his grief. It is a
great comfort to us, that humble and thankful praises are more
pleasing to God than the most costly, pompous sacrifices. The
humble shall look to him, and be glad; those that seek him
through Christ shall live and be comforted. God will do great
things for the gospel church, in which let all who wish well to
it rejoice. A seed shall serve him on earth, and his servants
shall inherit his heavenly kingdom. Those that love his name
shall dwell before him for ever. He that spared not his own Son,
but delivered him up for us all, how shall he not with him also
freely give us all things? Arise, thou great Restorer of the
ancient places to dwell in, and turn away ungodliness from thy
people.
* The speedy destruction of the wicked, and the preservation of
the godly.

- This psalm is almost the same as the last five verses of #Ps
40|. While here we behold Jesus Christ set forth in poverty and
distress, we also see him denouncing just and fearful punishment
on his Jewish, heathen, and antichristian enemies; and pleading
for the joy and happiness of his friends, to his Father's
honour. Let us apply these things to our own troubled
circumstances, and in a believing manner bring them, and the
sinful causes thereof, to our remembrance. Urgent trials should
always awake fervent prayers.
* Prayers that God would deliver and save. (1-13) Believing
praises. (14-24)

#1-13 David prays that he might never be made ashamed of
dependence upon God. With this petition every true believer may
come boldly to the throne of grace. The gracious care of Divine
providence in our birth and infancy, should engage us to early
piety. He that was our Help from our birth, ought to be our Hope
from our youth. Let none expect ease or comfort from the world.
Those who love the Lord, often are hated and persecuted; men
wondered at for their principles and conduct; but the Lord has
been their strong refuge. The faithful servants of God may be
assured that he will not cast them off in old age, nor forsake
them when their strength fails.

#14-24 The psalmist declares that the righteousness of Christ,
and the great salvation obtained thereby, shall be the chosen
subject of his discourse. Not on a sabbath only, but on every
day of the week, of the year, of his life. Not merely at stated
returns of solemn devotion, but on every occasion, all the day
long. Why will he always dwell on this? Because he knew not the
numbers thereof. It is impossible to measure the value or the
fulness of these blessings. The righteousness is unspeakable,
the salvation everlasting. God will not cast off his grey-headed
servants when no longer capable of labouring as they have done.
The Lord often strengthens his people in their souls, when
nature is sinking into decay. And it is a debt which the old
disciples of Christ owe to succeeding generations, to leave
behind them a solemn testimony to the advantage of religion, and
the truth of God's promises; and especially to the everlasting
righteousness of the Redeemer. Assured of deliverance and
victory, let us spend our days, while waiting the approach of
death, in praising the Holy One of Israel with all our powers.
And while speaking of his righteousness, and singing his
praises, we shall rise above fears and infirmities, and have
earnests of the joys of heaven. The work of redemption ought,
above all God's works, to be spoken of by us in our praises. The
Lamb that was slain, and has redeemed us to God, is worthy of
all blessing and praise.
* David begins with a prayer for Solomon. (1) He passes into a
prophecy of the glories of his reign, and of Christ's kingdom.
(2-17) Praise to God. (18-20)

#1 This psalm belongs to Solomon in part, but to Christ more
fully and clearly. Solomon was both the king and the king's son,
and his pious father desired that the wisdom of God might be in
him, that his reign might be a remembrance of the kingdom of the
Messiah. It is the prayer of a father for his child; a dying
blessing. The best we can ask of God for our children is, that
God would give them wisdom and grace to know and to do their
duty.

#2-17 This is a prophecy of the kingdom of Christ; many passages
in it cannot be applied to the reign of Solomon. There were
righteousness and peace at first in the administration of his
government; but, before the end of his reign, there were
troubles and unrighteousness. The kingdom here spoken of is to
last as long as the sun, but Solomon's was soon at an end. Even
the Jewish expositors understood it of the kingdom of the
Messiah. Observe many great and precious promises here made,
which were to have full accomplishment only in the kingdom of
Christ. As far as his kingdom is set up, discord and contentions
cease, in families, churches, and nations. The law of Christ,
written in the heart, disposes men to be honest and just, and to
render to all their due; it likewise disposes men to live in
love, and so produces abundance of peace. Holiness and love
shall be lasting in Christ's kingdom. Through all the changes of
the world, and all the changes of life, Christ's kingdom will
support itself. And he shall, by the graces and comforts of his
Spirit, come down like rain upon the mown grass; not on that cut
down, but that which is left growing, that it may spring again.
His gospel has been, or shall be, preached to all nations.
Though he needs not the services of any, yet he must be served
with the best. Those that have the wealth of this world, must
serve Christ with it, do good with it. Prayer shall be made
through him, or for his sake; whatever we ask of the Father,
should be in his name. Praises shall be offered to him: we are
under the highest obligations to him. Christ only shall be
feared throughout all generations. To the end of time, and to
eternity, his name shall be praised. All nations shall call HIM
blessed.

#18-20 We are taught to bless God in Christ, for all he has done
for us by him. David is earnest in prayer for the fulfilment of
this prophecy and promise. It is sad to think how empty the
earth is of the glory of God, how little service and honour he
has from a world to which he is so bountiful. May we, like
David, submit to Christ's authority, and partake of his
righteousness and peace. May we bless him for the wonders of
redeeming love. May we spend our days, and end our lives,
praying for the spread of his gospel.
* The psalmist's temptation. (1-14) How he gained a victory over
it. (15-20) How he profited by it. (21-28)

#1-14 The psalmist was strongly tempted to envy the prosperity
of the wicked; a common temptation, which has tried the graces
of many saints. But he lays down the great principle by which he
resolved to abide. It is the goodness of God. This is a truth
which cannot be shaken. Good thoughts of God will fortify
against Satan's temptations. The faith even of strong believers
may be sorely shaken, and ready to fail. There are storms that
will try the firmest anchors. Foolish and wicked people have
sometimes a great share of outward prosperity. They seem to have
the least share of the troubles of this life; and they seem to
have the greatest share of its comforts. They live without the
fear of God, yet they prosper, and get on in the world. Wicked
men often spend their lives without much sickness, and end them
without great pain; while many godly persons scarcely know what
health is, and die with great sufferings. Often the wicked are
not frightened, either by the remembrance of their sins, or the
prospect of their misery, but they die without terror. We cannot
judge men's state beyond death, by what passes at their death.
He looked abroad, and saw many of God's people greatly at a
loss. Because the wicked are so very daring, therefore his
people return hither; they know not what to say to it, and the
rather, because they drink deep of the bitter cup of affliction.
He spoke feelingly when he spoke of his own troubles; there is
no disputing against sense, except by faith. From all this arose
a strong temptation to cast off religion. But let us learn that
the true course of sanctification consists in cleansing a man
from all pollution both of soul and body. The heart is cleansed
by the blood of Christ laid hold upon by faith; and by the begun
works of the Lord's Spirit, manifested in the hearty resolution,
purpose, and study of holiness, and a blameless course of life
and actions, the hands are cleansed. It is not in vain to serve
God and keep his ordinances.

#15-20 The psalmist having shown the progress of his temptation,
shows how faith and grace prevailed. He kept up respect for
God's people, and with that he restrained himself from speaking
what he had thought amiss. It is a sign that we repent of the
evil thoughts of the heart, if we suppress them. Nothing gives
more offence to God's children, than to say it is vain to serve
God; for there is nothing more contrary to their universal
experience. He prayed to God to make this matter plain to him;
and he understood the wretched end of wicked people; even in the
height of their prosperity they were but ripening for ruin. The
sanctuary must be the resort of a tempted soul. The righteous
man's afflictions end in peace, therefore he is happy; the
wicked man's enjoyments end in destruction, therefore he is
miserable. The prosperity of the wicked is short and uncertain,
slippery places. See what their prosperity is; it is but a vain
show, it is only a corrupt imagination, not substance, but a
mere shadow; it is as a dream, which may please us a little
while we are slumbering, yet even then it disturbs our repose.

#21-28 God would not suffer his people to be tempted, if his
grace were not sufficient, not only to save them from harm, but
to make them gainers by it. This temptation, the working of envy
and discontent, is very painful. In reflecting upon it, the
psalmist owns it was his folly and ignorance thus to vex
himself. If good men, at any time, through the surprise and
strength of temptation, think, or speak, or act amiss, they will
reflect upon it with sorrow and shame. We must ascribe our
safety in temptation, and our victory, not to our own wisdom,
but to the gracious presence of God with us, and Christ's
intercession for us. All who commit themselves to God, shall be
guided with the counsel both of his word and of his Spirit, the
best counsellors here, and shall be received to his glory in
another world; the believing hopes and prospects of which will
reconcile us to all dark providences. And the psalmist was
hereby quickened to cleave the closer to God. Heaven itself
could not make us happy without the presence and love of our
God. The world and all its glory vanishes. The body will fail by
sickness, age, and death; when the flesh fails, the conduct,
courage, and comfort fail. But Christ Jesus, our Lord, offers to
be all in all to every poor sinner, who renounces all other
portions and confidences. By sin we are all far from God. And a
profession of Christ, if we go on in sin, will increase our
condemnation. May we draw near, and keep near, to our God, by
faith and prayer, and find it good to do so. Those that with an
upright heart put their trust in God, shall never want matter
for thanksgiving to him. Blessed Lord, who hast so graciously
promised to become our portion in the next world, prevent us
from choosing any other in this.
* The desolations of the sanctuary. (1-11) Pleas for encouraging
faith. (12-17) Petitions for deliverances. (18-23)

#1-11 This psalm appears to describe the destruction of
Jerusalem and the temple by the Chaldeans. The deplorable case
of the people of God, at the time, is spread before the Lord,
and left with him. They plead the great things God had done for
them. If the deliverance of Israel out of Egypt was
encouragement to hope that he would not cast them off, much more
reason have we to believe, that God will not cast off any whom
Christ has redeemed with his own blood. Infidels and persecutors
may silence faithful ministers, and shut up places of worship,
and say they will destroy the people of God and their religion
together. For a long time they may prosper in these attempts,
and God's oppressed servants may see no prospect of deliverance;
but there is a remnant of believers, the seed of a future
harvest, and the despised church has survived those who once
triumphed over her. When the power of enemies is most
threatening, it is comfortable to flee to the power of God by
earnest prayer.

#12-17 The church silences her own complaints. What God had done
for his people, as their King of old, encouraged them to depend
on him. It was the Lord's doing, none besides could do it. This
providence was food to faith and hope, to support and encourage
in difficulties. The God of Israel is the God of nature. He that
is faithful to his covenant about the day and the night, will
never cast off those whom he has chosen. We have as much reason
to expect affliction, as to expect night and winter. But we have
no more reason to despair of the return of comfort, than to
despair of day and summer. And in the world above we shall have
no more changes.

#18-23 The psalmist begs that God would appear for the church
against their enemies. The folly of such as revile his gospel
and his servants will be plain to all. Let us call upon our God
to enlighten the dark nations of the earth; and to rescue his
people, that the poor and needy may praise his name. Blessed
Saviour, thou art the same yesterday, to-day, and for ever. Make
thy people more than conquerors. Be thou, Lord, all in all to
them in every situation and circumstances; for then thy poor and
needy people will praise thy name.
* The psalmist declares his resolution of executing judgment.
(1-5) He rebukes the wicked, and concludes with resolutions to
praise God. (6-10)

#1-5 We often pray for mercy, when in pursuit of it; and shall
we only once or twice give thanks, when we obtain it? God shows
that he is nigh to us in what we call upon him for. Public
trusts are to be managed uprightly. This may well be applied to
Christ and his government. Man's sin threatened to destroy the
whole creation; but Christ saved the world from utter ruin. He
who is made of God to us wisdom, bids us be wise. To the proud,
daring sinners he says, Boast not of your power, persist not in
contempt. All the present hopes and future happiness of the
human race spring from the Son of God.

#6-10. No second causes will raise men to preferment without the
First Cause. It comes neither from the east, nor from the west,
nor from the south. He mentions not the north; the same word
that signifies the north, signifies the secret place; and from
the secret of God's counsel it does come. From God alone all
must receive their doom. There are mixtures of mercy and grace
in the cup of affliction, when it is put into the hands of God's
people; mixtures of the curse, when it is put into the hands of
the wicked. God's people have their share in common calamities,
but the dregs of the cup are for the wicked. The exaltation of
the Son of David will be the subject of the saints' everlasting
praises. Then let sinners submit to the King of righteousness,
and let believers rejoice in and obey him.
* The psalmist speaks of God's power. (1-6) All have to fear and
to trust in him. (7-12)

#1-6 Happy people are those who have their land filled with the
knowledge of God! happy persons that have their hearts filled
with that knowledge! It is the glory and happiness of a people
to have God among them by his ordinances. Wherein the enemies of
the church deal proudly, it will appear that God is above them.
See the power of God's rebukes. With pleasure may Christians
apply this to the advantages bestowed by the Redeemer.

#7-12 God's people are the meek of the earth, the quiet in the
land, that suffer wrong, but do none. The righteous God seems to
keep silence long, yet, sooner or later, he will make judgment
to be heard. We live in an angry, provoking world; we often feel
much, and are apt to fear more, from the wrath of man. What will
not turn to his praise, shall not be suffered to break out. He
can set bounds to the wrath of man, as he does to the raging
sea; hitherto it shall come, and no further. Let all submit to
God. Our prayers and praises, and especially our hearts, are the
presents we should bring to the Lord. His name is glorious, and
he is the proper object of our fear. He shall cut off the spirit
of princes; he shall slip it off easily, as we slip off a flower
from the stalk, or a bunch of grapes from the vine; so the word
signifies. He can dispirit the most daring: since there is no
contending with God, it is our wisdom, as it is our duty, to
submit to him. Let us seek his favour as our portion, and commit
all our concerns to him.
* The psalmist's troubles and temptation. (1-10) He encourages
himself by the remembrance of God's help of his people. (11-20)

#1-10 Days of trouble must be days of prayer; when God seems to
have withdrawn from us, we must seek him till we find him. In
the day of his trouble the psalmist did not seek for the
diversion of business or amusement, but he sought God, and his
favour and grace. Those that are under trouble of mind, must pray
it away. He pored upon the trouble; the methods that should have
relieved him did but increase his grief. When he remembered God,
it was only the Divine justice and wrath. His spirit was
overwhelmed, and sank under the load. But let not the
remembrance of the comforts we have lost, make us unthankful for
those that are left. Particularly he called to remembrance the
comforts with which he supported himself in former sorrows. Here
is the language of a sorrowful, deserted soul, walking in
darkness; a common case even among those that fear the Lord,
#Isa 50:10|. Nothing wounds and pierces like the thought of
God's being angry. God's own people, in a cloudy and dark day,
may be tempted to make wrong conclusions about their spiritual
state, and that of God's kingdom in the world. But we must not
give way to such fears. Let faith answer them from the
Scripture. The troubled fountain will work itself clear again;
and the recollection of former times of joyful experience often
raises a hope, tending to relief. Doubts and fears proceed from
the want and weakness of faith. Despondency and distrust under
affliction, are too often the infirmities of believers, and, as
such, are to be thought upon by us with sorrow and shame. When,
unbelief is working in us, we must thus suppress its risings.

#11-20 The remembrance of the works of God, will be a powerful
remedy against distrust of his promise and goodness; for he is
God, and changes not. God's way is in the sanctuary. We are sure
that God is holy in all his works. God's ways are like the deep
waters, which cannot be fathomed; like the way of a ship, which
cannot be tracked. God brought Israel out of Egypt. This was
typical of the great redemption to be wrought out in the fulness
of time, both by price and power. If we have harboured doubtful
thoughts, we should, without delay, turn our minds to meditate
on that God, who spared not his own Son, but delivered him up
for us all, that with him, he might freely give us all things.
* Attention called for. (1-8) The history of Israel. (9-39)
Their settlement in Canaan. (40-55) The mercies of God to Israel
contrasted with their ingratitude. (56-72)

#1-8 These are called dark and deep sayings, because they are
carefully to be looked into. The law of God was given with a
particular charge to teach it diligently to their children, that
the church may abide for ever. Also, that the providences of
God, both in mercy and in judgment, might encourage them to
conform to the will of God. The works of God much strengthen our
resolution to keep his commandments. Hypocrisy is the high road
to apostasy; those that do not set their hearts right, will not
be stedfast with God. Many parents, by negligence and
wickedness, become murderers of their children. But young
persons, though they are bound to submit in all things lawful,
must not obey sinful orders, or copy sinful examples.

#9-39. Sin dispirits men, and takes away the heart.
Forgetfulness of God's works is the cause of disobedience to his
laws. This narrative relates a struggle between God's goodness
and man's badness. The Lord hears all our murmurings and
distrusts, and is much displeased. Those that will not believe
the power of God's mercy, shall feel the fire of his
indignation. Those cannot be said to trust in God's salvation as
their happiness at last, who can not trust his providence in the
way to it. To all that by faith and prayer, ask, seek, and
knock, these doors of heaven shall at any time be opened; and
our distrust of God is a great aggravation of our sins. He
expressed his resentment of their provocation; not in denying
what they sinfully lusted after, but in granting it to them.
Lust is contented with nothing. Those that indulge their lust,
will never be estranged from it. Those hearts are hard indeed,
that will neither be melted by the mercies of the Lord, nor
broken by his judgments. Those that sin still, must expect to be
in trouble still. And the reason why we live with so little
comfort, and to so little purpose, is, because we do not live by
faith. Under these rebukes they professed repentance, but they
were not sincere, for they were not constant. In Israel's
history we have a picture of our own hearts and lives. God's
patience, and warnings, and mercies, embolden them to harden
their hearts against his word. And the history of kingdoms is
much the same. Judgments and mercies have been little attended
to, until the measure of their sins has been full. And higher
advantages have not kept churches from declining from the
commandments of God. Even true believers recollect, that for
many a year they abused the kindness of Providence. When they
come to heaven, how will they admire the Lord's patience and
mercy in bringing them to his kingdom!
#40-55. Let not those that receive mercy from God, be thereby
made bold to sin, for the mercies they receive will hasten its
punishment; yet let not those who are under Divine rebukes for
sin, be discouraged from repentance. The Holy One of Israel will
do what is most for his own glory, and what is most for their
good. Their forgetting former favours, led them to limit God for
the future. God made his own people to go forth like sheep; and
guided them in the wilderness, as a shepherd his flock, with all
care and tenderness. Thus the true Joshua, even Jesus, brings
his church out of the wilderness; but no earthly Canaan, no
worldly advantages, should make us forget that the church is in
the wilderness while in this world, and that there remaineth a
far more glorious rest for the people of God.

#56-72 After the Israelites were settled in Canaan, the children
were like their fathers. God gave them his testimonies, but they
turned back. Presumptuous sins render even Israelites hateful to
God's holiness, and exposed to his justice. Those whom the Lord
forsakes become an easy prey to the destroyer. And sooner or
later, God will disgrace his enemies. He set a good government
over his people; a monarch after his own heart. With good reason
does the psalmist make this finishing, crowning instance of
God's favour to Israel; for David was a type of Christ, the
great and good Shepherd, who was humbled first, and then
exalted; and of whom it was foretold, that he should be filled
with the Spirit of wisdom and understanding. On the uprightness
of his heart, and the skilfulness of his hands, all his subjects
may rely; and of the increase of his government and peace there
shall be no end. Every trial of human nature hitherto, confirms
the testimony of Scripture, that the heart is deceitful above
all things, and desperately wicked, and nothing but being
created anew by the Holy Ghost can cure the ungodliness of any.
* The deplorable condition of the people of God. (1-5) A
petition for relief. (6-13)

#1-5 God is complained to: whither should children go but to a
Father able and willing to help them? See what a change sin made
in the holy city, when the heathen were suffered to pour in upon
them. God's own people defiled it by their sins, therefore he
suffered their enemies to defile it by their insolence. They
desired that God would be reconciled. Those who desire God's
favour as better than life, cannot but dread his wrath as worse
than death. In every affliction we should first beseech the Lord
to cleanse away the guilt of our sins; then he will visit us
with his tender mercies.

#6-13 Those who persist in ignorance of God, and neglect of
prayer, are the ungodly. How unrighteous soever men were, the
Lord was righteous in permitting them to do what they did.
Deliverances from trouble are mercies indeed, when grounded upon
the pardon of sin; we should therefore be more earnest in prayer
for the removal of our sins than for the removal of afflictions.
They had no hopes but from God's mercies, his tender mercies.
They plead no merit, they pretend to none, but, Help us for the
glory of thy name; pardon us for thy name's sake. The Christian
forgets not that he is often bound in the chain of his sins. The
world to him is a prison; sentence of death is passed upon him,
and he knows not how soon it may be executed. How fervently
should he at all times pray, O let the sighing of a prisoner
come before thee, according to the greatness of thy power
preserve thou those that are appointed to die! How glorious will
the day be, when, triumphant over sin and sorrow, the church
beholds the adversary disarmed for ever! while that church
shall, from age to age, sing the praises of her great Shepherd
and Bishop, her King and her God.
* The psalmist complains of the miseries of the church. (1-7)
Its former prosperity and present desolation. (8-16) A prayer
for mercy. (17-19)

#1-7 He that dwelleth upon the mercy-seat, is the good Shepherd
of his people. But we can neither expect the comfort of his
love, nor the protection of his arm, unless we partake of his
converting grace. If he is really angry at the prayers of his
people, it is because, although they pray, their ends are not
right, or there is some secret sin indulged in them, or he will
try their patience and perseverance in prayer. When God is
displeased with his people, we must expect to see them in tears,
and their enemies in triumph. There is no salvation but from
God's favour; there is no conversion to God but by his own
grace.

#8-16 The church is represented as a vine and a vineyard. The
root of this vine is Christ, the branches are believers. The
church is like a vine, needing support, but spreading and
fruitful. If a vine do not bring forth fruit, no tree is so
worthless. And are not we planted as in a well-cultivated
garden, with every means of being fruitful in works of
righteousness? But the useless leaves of profession, and the
empty boughs of notions and forms, abound far more than real
piety. It was wasted and ruined. There was a good reason for
this change in God's way toward them. And it is well or ill with
us, according as we are under God's smiles or frowns. When we
consider the state of the purest part of the visible church, we
cannot wonder that it is visited with sharp corrections. They
request that God would help the vine. Lord, it is formed by
thyself, and for thyself, therefore it may, with humble
confidence, be committed to thyself.

#17-19 The Messiah, the Protector and Saviour of the church, is
the Man of God's right hand; he is the Arm of the Lord, for all
power is given to him. In him is our strength, by which we are
enabled to persevere to the end. The vine, therefore, cannot be
ruined, nor can any fruitful branch perish; but the unfruitful
will be cut off and cast into the fire. The end of our
redemption is, that we should serve Him who hath redeemed us,
and not go back to our old sins.
* God is praised for what he has done for his people. (1-7)
Their obligations to him. (8-16)

#1-7 All the worship we can render to the Lord is beneath his
excellences, and our obligations to him, especially in our
redemption from sin and wrath. What God had done on Israel's
behalf, was kept in remembrance by public solemnities. To make a
deliverance appear more gracious, more glorious, it is good to
observe all that makes the trouble we are delivered from appear
more grievous. We ought never to forget the base and ruinous
drudgery to which Satan, our oppressor, brought us. But when, in
distress of conscience, we are led to cry for deliverance, the
Lord answers our prayers, and sets us at liberty. Convictions of
sin, and trials by affliction, prove his regard to his people.
If the Jews, on their solemn feast-days, were thus to call to
mind their redemption out of Egypt, much more ought we, on the
Christian sabbath, to call to mind a more glorious redemption,
wrought out for us by our Lord Jesus Christ, from worse bondage.

#8-16 We cannot look for too little from the creature, nor too
much from the Creator. We may have enough from God, if we pray
for it in faith. All the wickedness of the world is owing to
man's wilfulness. People are not religious, because they will
not be so. God is not the Author of their sin, he leaves them to
the lusts of their own hearts, and the counsels of their own
heads; if they do not well, the blame must be upon themselves.
The Lord is unwilling that any should perish. What enemies
sinners are to themselves! It is sin that makes our troubles
long, and our salvation slow. Upon the same conditions of faith
and obedience, do Christians hold those spiritual and eternal
good things, which the pleasant fields and fertile hills of
Canaan showed forth. Christ is the Bread of life; he is the Rock
of salvation, and his promises are as honey to pious minds. But
those who reject him as their Lord and Master, must also lose
him as their Saviour and their reward.
* An exhortation to judges. (1-5) The doom of evil rulers. (6-8)

#1-5 Magistrates are the mighty in authority for the public
good. Magistrates are the ministers of God's providence, for
keeping up order and peace, and particularly in punishing
evil-doers, and protecting those that do well. Good princes and
good judges, who mean well, are under Divine direction; and bad
ones, who mean ill, are under Divine restraint. The authority of
God is to be submitted to, in those governors whom his
providence places over us. But when justice is turned from what
is right, no good can be expected. The evil actions of public
persons are public mischiefs.

#6-8 It is hard for men to have honour put upon them, and not to
be proud of it. But all the rulers of the earth shall die, and
all their honour shall be laid in the dust. God governs the
world. There is a righteous God to whom we may go, and on whom
we may depend. This also has respect to the kingdom of the
Messiah. Considering the state of affairs in the world, we have
need to pray that the Lord Jesus would speedily rule over all
nations, in truth, righteousness, and peace.
* The designs of the enemies of Israel. (1-8) Earnest prayer for
their defeat. (9-18)

#1-8 Sometimes God seems not to be concerned at the unjust
treatment of his people. But then we may call upon him, as the
psalmist here. All wicked people are God's enemies, especially
wicked persecutors. The Lord's people are his hidden one; the
world knows them not. He takes them under his special
protection. Do the enemies of the church act with one consent to
destroy it, and shall not the friends of the church be united?
Wicked men wish that there might be no religion among mankind.
They would gladly see all its restraints shaken off, and all
that preach, profess, or practise it, cut off. This they would
bring to pass if it were in their power. The enemies of God's
church have always been many: this magnifies the power of the
Lord in preserving to himself a church in the world.

#9-18 All who oppose the kingdom of Christ may here read their
doom. God is the same still that ever he was; the same to his
people, and the same against his and their enemies. God would
make their enemies like a wheel; unsettled in all their counsels
and resolves. Not only let them be driven away as stubble, but
burnt as stubble. And this will be the end of wicked men. Let
them be made to fear thy name, and perhaps that will bring them
to seek thy name. We should desire no confusion to our enemies
and persecutors but what may forward their conversion. The
stormy tempest of Divine vengeance will overtake them, unless
they repent and seek the pardoning mercy of their offended Lord.
God's triumphs over his enemies, clearly prove that he is,
according to his name JEHOVAH, an almighty Being, who has all
power and perfection in himself. May we fear his wrath, and
yield ourselves to be his willing servants. And let us seek
deliverance by the destruction of our fleshly lusts, which war
against the soul.
* The psalmist expresses his affection to the ordinances of God.
(1-7) His desire towards the God of the ordinances. (8-12)

#1-7 The ordinances of God are the believer's solace in this
evil world; in them he enjoys the presence of the living God:
this causes him to regret his absence from them. They are to his
soul as the nest to the bird. Yet they are only an earnest of
the happiness of heaven; but how can men desire to enter that
holy habitation, who complain of Divine ordinances as wearisome?
Those are truly happy, who go forth, and go on in the exercise
of religion, in the strength of the grace of Jesus Christ, from
whom all our sufficiency is. The pilgrims to the heavenly city
may have to pass through many a valley of weeping, and many a
thirsty desert; but wells of salvation shall be opened for them,
and consolations sent for their support. Those that press
forward in their Christian course, shall find God add grace to
their graces. And those who grow in grace, shall be perfect in
glory.

#8-12 In all our addresses to God, we must desire that he would
look on Christ, his Anointed One, and accept us for his sake: we
must look to Him with faith, and then God will with favour look
upon the face of the Anointed: we, without him, dare not show
our faces. The psalmist pleads love to God's ordinances. Let us
account one day in God's courts better than a thousand spent
elsewhere; and deem the meanest place in his service preferable
to the highest earthly preferment. We are here in darkness, but
if God be our God, he will be to us a Sun, to enlighten and
enliven us, to guide and direct us. We are here in danger, but
he will be to us a Shield, to secure us from the fiery darts
that fly thick about us. Through he has not promised to give
riches and dignities, he has promised to give grace and glory to
all that seek them in his appointed way. And what is grace, but
heaven begun below, in the knowledge, love, and service of God?
What is glory, but the completion of this happiness, in being
made like to him, and in fully enjoying him for ever? Let it be
our care to walk uprightly, and then let us trust God to give us
every thing that is good for us. If we cannot go to the house of
the Lord, we may go by faith to the Lord of the house; in him we
shall be happy, and may be easy. That man is really happy,
whatever his outward circumstances may be, who trusts in the
Lord of hosts, the God of Jacob.
* Prayers for the continuance of former mercies. (1-7) Trust in
God's goodness. (8-13)

#1-7 The sense of present afflictions should not do away the
remembrance of former mercies. The favour of God is the fountain
of happiness to nations, as well as to particular persons. When
God forgives sin, he covers it; and when he covers the sin of
his people, he covers it all. See what the pardon of sin is. In
compassion to us, when Christ our Intercessor has stood before
thee, thou hast turned away thine anger. When we are reconciled
to God, then, and not till then, we may expect the comfort of
his being reconciled to us. He shows mercy to those to whom he
grants salvation; for salvation is of mere mercy. The Lord's
people may expect sharp and tedious afflictions when they commit
sin; but when they return to him with humble prayer, he will
make them again to rejoice in him.

#8-13 Sooner or later, God will speak peace to his people. If he
do not command outward peace, yet he will suggest inward peace;
speaking to their hearts by his Spirit. Peace is spoken only to
those who turn from sin. All sin is folly, especially
backsliding; it is the greatest folly to return to sin. Surely
God's salvation is nigh, whatever our difficulties and
distresses are. Also, his honour is secured, that glory may
dwell in our land. And the truth of the promises is shown by the
Divine mercy in sending the Redeemer. The Divine justice is now
satisfied by the great atonement. Christ, the way, truth, and
life, sprang out of the earth when he took our nature upon him,
and Divine justice looked upon him well pleased and satisfied.
For his sake all good things, especially his Holy Spirit, are
given to those who ask him. Through Christ, the pardoned sinner
becomes fruitful in good works, and by looking to and trusting
in the Saviour's righteousness, finds his feet set in the way of
his steps. Righteousness is a sure guide, both in meeting God,
and in following him
* The psalmist pleads his earnestness, and the mercy of God, as
reasons why his prayer should be heard. (1-7) He renews his
requests for help and comfort. (8-17)

#1-7 Our poverty and wretchedness, when felt, powerfully plead
in our behalf at the throne of grace. The best self-preservation
is to commit ourselves to God's keeping. I am one whom thou
favourest, hast set apart for thyself, and made partaker of
sanctifying grace. It is a great encouragement to prayer, to
feel that we have received the converting grace of God, have
learned to trust in him, and to be his servants. We may expect
comfort from God, when we keep up our communion with God. God's
goodness appears in two things, in giving and forgiving.
Whatever others do, let us call upon God, and commit our case to
him; we shall not seek in vain.
#8-17 Our God alone possesses almighty power and infinite love.
Christ is the way and the truth. And the believing soul will be
more desirous to be taught the way and the truth of God, in
order to walk therein, than to be delivered out of earthly
distress. Those who set not the Lord before them, seek after
believers' souls; but the compassion, mercy, and truth of God,
will be their refuge and consolation. And those whose parents
were the servants of the Lord, may urge this as a plea why he
should hear and help them. In considering David's experience,
and that of the believer, we must not lose sight of Him, who
though he was rich, for our sakes became poor, that we through
his poverty might be rich.
* The glory of the church. (1-3) It is filled with the Divine
blessing. (4-7)

#1-3 Christ himself is the Foundation of the church, which God
has laid. Holiness is the strength and firmness of the church.
Let us not be ashamed of the church of Christ in its meanest
condition, nor of those that belong to it, since such glorious
things are spoken of it. Other foundation can no man lay than
that is laid, even Jesus Christ. The glorious things spoken of
Zion by the Spirit, were all typical of Christ, and his work and
offices; of the gospel church, its privileges and members; of
heaven, its glory and perfect happiness.

#4-7 The church of Christ is more glorious and excellent than
the nations of the earth. In the records of heaven, the meanest
of those who are born again stand registered. When God renders
to every man according to his works, he shall observe who
enjoyed the privileges of his sanctuary. To them much was given,
and of them much will be required. Let those that dwell in Zion,
mark this, and live up to their profession. Zion's songs shall
be sung with joy and triumph. The springs of the joy of a carnal
worldling are in wealth and pleasure; but of a gracious soul, in
the word of God and prayer. All grace and consolation are
derived from Christ, through his ordinances, to the souls of
believers.
* The psalmist pours out his soul to God in lamentation. (1-9)
He wrestles by faith, in his prayer to God for comfort. (10-18)

#1-9 The first words of the psalmist are the only words of
comfort and support in this psalm. Thus greatly may good men be
afflicted, and such dismal thoughts may they have about their
afflictions, and such dark conclusions may they make about their
end, through the power of melancholy and the weakness of faith.
He complained most of God's displeasure. Even the children of
God's love may sometimes think themselves children of wrath and
no outward trouble can be so hard upon them as that. Probably
the psalmist described his own case, yet he leads to Christ.
Thus are we called to look unto Jesus, wounded and bruised for
our iniquities. But the wrath of God poured the greatest
bitterness into his cup. This weighed him down into darkness and
the deep.

#10-18 Departed souls may declare God's faithfulness, justice,
and lovingkindness; but deceased bodies can neither receive
God's favours in comfort, nor return them in praise. The
psalmist resolved to continue in prayer, and the more so,
because deliverance did not come speedily. Though our prayers
are not soon answered, yet we must not give over praying. The
greater our troubles, the more earnest and serious we should be
in prayer. Nothing grieves a child of God so much as losing
sight of him; nor is there any thing he so much dreads as God's
casting off his soul. If the sun be clouded, that darkens the
earth; but if the sun should leave the earth, what a dungeon
would it be! Even those designed for God's favours, may for a
time suffer his terrors. See how deep those terrors wounded the
psalmist. If friends are put far from us by providences, or
death, we have reason to look upon it as affliction. Such was
the calamitous state of a good man. But the pleas here used were
peculiarly suited to Christ. And we are not to think that the
holy Jesus suffered for us only at Gethsemane and on Calvary.
His whole life was labour and sorrow; he was afflicted as never
man was, from his youth up. He was prepared for that death of
which he tasted through life. No man could share in the
sufferings by which other men were to be redeemed. All forsook
him, and fled. Oftentimes, blessed Jesus, do we forsake thee;
but do not forsake us, O take not thy Holy Spirit from us.
* God's mercy and truth, and his covenant. (1-4) The glory and
perfection of God. (5-14) The happiness of those in communion
with him. (15-18) God's covenant with David, as a type of
Christ. (19-37) A calamitous state lamented, Prayer for redress.
(38-52)

#1-4 Though our expectations may be disappointed, yet God's
promises are established in the heavens, in his eternal
counsels; they are out of the reach of opposers in hell and
earth. And faith in the boundless mercy and everlasting truth of
God, may bring comfort even in the deepest trials.

#5-14 The more God's works are known, the more they are admired.
And to praise the Lord, is to acknowledge him to be such a one
that there is none like him. Surely then we should feel and
express reverence when we worship God. But how little of this
appears in our congregations, and how much cause have we to
humble ourselves on this account! That almighty power which
smote Egypt, will scatter the enemies of the church, while all
who trust in God's mercy will rejoice in his name; for mercy and
truth direct all he does. His counsels from eternity, and their
consequences to eternity, are all justice and judgment.

#15-18 Happy are those who so know the joyful sound of the
gospel as to obey it; who experience its power upon their
hearts, and bring forth the fruit of it in their lives. Though
believers are nothing in themselves, yet having all in Christ
Jesus, they may rejoice in his name. May the Lord enable us to
do so. The joy of the Lord is the strength of his people;
whereas unbelief dispirits ourselves and discourages others.
Though it steals upon us under a semblance of humility, yet it
is the very essence of pride. Christ is the Holy One of Israel;
and in him was that peculiar people more blessed than in any
other blessing.
#19-37 The Lord anointed David with the holy oil, not only as an
emblem of the graces and gifts he received, but as a type of
Christ, the King Priest, and Prophet, anointed with the Holy
Ghost without measure. David after his anointing, was
persecuted, but none could gain advantage against him. Yet all
this was a faint shadow of the Redeemer's sufferings,
deliverance, glory, and authority, in whom alone these
predictions and promises are fully brought to pass. He is the
mighty God. This is the Redeemer appointed for us, who alone is
able to complete the work of our salvation. Let us seek an
interest in these blessings, by the witness of the Holy Spirit
in our hearts. As the Lord corrected the posterity of David for
their transgressions, so his people shall be corrected for their
sins. Yet it is but a rod, not a sword; it is to correct, not to
destroy. It is a rod in the hand of God, who is wise, and knows
what he does; gracious, and will do what is best. It is a rod
which they shall never feel, but when there is need. As the sun
and moon remain in heaven, whatever changes there seem to be in
them, and again appear in due season; so the covenant of grace
made in Christ, whatever alteration seems to come to it, should
not be questioned.

#38-52 Sometimes it is not easy to reconcile God's providences
with his promises, yet we are sure that God's works fulfil his
word. When the great Anointed One, Christ himself, was upon the
cross, God seemed to have cast him off, yet did not make void
his covenant, for that was established for ever. The honour of
the house of David was lost. Thrones and crowns are often laid
in the dust; but there is a crown of glory reserved for Christ's
spiritual seed, which fadeth not away. From all this complaint
learn what work sin makes with families, noble families, with
families in which religion has appeared. They plead with God for
mercy. God's unchangeableness and faithfulness assure us that He
will not cast off those whom he has chosen and covenanted with.
They were reproached for serving him. The scoffers of the latter
days, in like manner, reproach the footsteps of the Messiah when
they ask, Where is the promise of his coming? #2Pe 3:3,4|. The
records of the Lord's dealings with the family of David, show us
his dealings with his church, and with believers. Their
afflictions and distresses may be grievous, but he will not
finally cast them off. Self-deceivers abuse this doctrine, and
others by a careless walk bring themselves into darkness and
distress; yet let the true believer rely on it for encouragement
in the path of duty, and in bearing the cross. The psalm ends
with praise, even after this sad complaint. Those who give God
thanks for what he has done, may give him thanks for what he
will do. God will follow those with his mercies, who follow him
with praises.
* The eternity of God, the frailty of man. (1-6) Submission to
Divine chastisements. (7-11) Prayer for mercy and grace. (12-17)

#1-6 It is supposed that this psalm refers to the sentence
passed on Israel in the wilderness, #Nu 14|. The favour and
protection of God are the only sure rest and comfort of the soul
in this evil world. Christ Jesus is the refuge and
dwelling-place to which we may repair. We are dying creatures,
all our comforts in the world are dying comforts, but God is an
ever-living God, and believers find him so. When God, by
sickness, or other afflictions, turns men to destruction, he
thereby calls men to return unto him to repent of their sins,
and live a new life. A thousand years are nothing to God's
eternity: between a minute and a million of years there is some
proportion; between time and eternity there is none. All the
events of a thousand years, whether past or to come, are more
present to the Eternal Mind, than what was done in the last hour
is to us. And in the resurrection, the body and soul shall both
return and be united again. Time passes unobserved by us, as
with men asleep; and when it is past, it is as nothing. It is a
short and quickly-passing life, as the waters of a flood. Man
does but flourish as the grass, which, when the winter of old
age comes, will wither; but he may be mown down by disease or
disaster.

#7-11 The afflictions of the saints often come from God's love;
but the rebukes of sinners, and of believers for their sins,
must be seen coming from the displeasure of God. Secret sins are
known to God, and shall be reckoned for. See the folly of those
who go about to cover their sins, for they cannot do so. Our
years, when gone, can no more be recalled than the words that we
have spoken. Our whole life is toilsome and troublesome; and
perhaps, in the midst of the years we count upon, it is cut off.
We are taught by all this to stand in awe. The angels that
sinned know the power of God's anger; sinners in hell know it;
but which of us can fully describe it? Few seriously consider it
as they ought. Those who make a mock at sin, and make light of
Christ, surely do not know the power of God's anger. Who among
us can dwell with that devouring fire?

#12-17 Those who would learn true wisdom, must pray for Divine
instruction, must beg to be taught by the Holy Spirit; and for
comfort and joy in the returns of God's favour. They pray for
the mercy of God, for they pretend not to plead any merit of
their own. His favour would be a full fountain of future joys.
It would be a sufficient balance to former griefs. Let the grace
of God in us produce the light of good works. And let Divine
consolations put gladness into our hearts, and a lustre upon our
countenances. The work of our hands, establish thou it; and, in
order to that, establish us in it. Instead of wasting our
precious, fleeting days in pursuing fancies, which leave the
possessors for ever poor, let us seek the forgiveness of sins,
and an inheritance in heaven. Let us pray that the work of the
Holy Spirit may appear in converting our hearts, and that the
beauty of holiness may be seen in our conduct.
* The safety of those who have God for their refuge. (1-8) Their
favour with Him. (9-16)

#1-8 He that by faith chooses God for his protector, shall find
all in him that he needs or can desire. And those who have found
the comfort of making the Lord their refuge, cannot but desire
that others may do so. The spiritual life is protected by Divine
grace from the temptations of Satan, which are as the snares of
the fowler, and from the contagion of sin, which is a noisome
pestilence. Great security is promised to believers in the midst
of danger. Wisdom shall keep them from being afraid without
cause, and faith shall keep them from being unduly afraid.
Whatever is done, our heavenly Father's will is done; and we
have no reason to fear. God's people shall see, not only God's
promises fulfilled, but his threatenings. Then let sinners come
unto the Lord upon his mercy-seat, through the Redeemer's name;
and encourage others to trust in him also.

#9-16 Whatever happens, nothing shall hurt the believer; though
trouble and affliction befall, it shall come, not for his hurt,
but for good, though for the present it be not joyous but
grievous. Those who rightly know God, will set their love upon
him. They by prayer constantly call upon him. His promise is,
that he will in due time deliver the believer out of trouble,
and in the mean time be with him in trouble. The Lord will
manage all his worldly concerns, and preserve his life on earth,
so long as it shall be good for him. For encouragement in this
he looks unto Jesus. He shall live long enough; till he has done
the work he was sent into this world for, and is ready for
heaven. Who would wish to live a day longer than God has some
work to do, either by him or upon him? A man may die young, yet
be satisfied with living. But a wicked man is not satisfied even
with long life. At length the believer's conflict ends; he has
done for ever with trouble, sin, and temptation.
* Praise is the business of the sabbath. (1-6) The wicked shall
perish, but God's people shall be exalted. (7-15)

#1-6 It is a privilege that we are admitted to praise the Lord,
and hope to be accepted in the morning, and every night; not
only on sabbath days, but every day; not only in public, but in
private, and in our families. Let us give thanks every morning
for the mercies of the night, and every night for the mercies of
the day; going out, and coming in, let us bless God. As He makes
us glad, through the works of his providence for us, and of his
grace in us, and both through the great work of redemption, let
us hence be encouraged. As there are many who know not the
designs of Providence, nor care to know them, those who through
grace do so, have the more reason to be thankful. And if distant
views of the great Deliverer so animated believers of old, how
should we abound in love and praise!

#7-15 God sometimes grants prosperity to wicked men in
displeasure; yet they flourish but for a moment. Let us seek for
ourselves the salvation and grace of the gospel, that being
daily anointed by the Holy Spirit, we may behold and share the
Redeemer's glory. It is from his grace, by his word and Spirit,
that believers receive all the virtue that keeps them alive, and
makes them fruitful. Other trees, when old, leave off bearing,
but in God's trees the strength of grace does not fail with the
strength of nature. The last days of the saints are sometimes
their best days, and their last work their best work:
perseverance is sure evidence of sincerity. And may every
sabbath, while it shows forth the Divine faithfulness, find our
souls resting more and more upon the Lord our righteousness.
* The majesty, power, and holiness of Christ's kingdom.

- The Lord might have displayed only his justice, holiness, and
awful power, in his dealings with fallen men; but he has been
pleased to display the riches of his mercy, and the power of his
renewing grace. In this great work, the Father has given all
power to his Son, the Lord from heaven, who has made atonement
for our sins. He not only can pardon, but deliver and protect
all who trust in him. His word is past, and all the saints may
rely upon it. Whatever was foretold concerning the kingdom of
the Messiah, must be fulfilled in due time. All his people ought
to be very strictly pure. God's church is his house; it is a
holy house, cleansed from sin, and employed in his service.
Where there is purity, there shall be peace. Let all carefully
look if this kingdom is set up in their hearts.
* The danger and folly of persecutors. (1-11) Comfort and peace
to the persecuted. (12-23)

#1-11 We may with boldness appeal to God; for he is the almighty
Judge by whom every man is judged. Let this encourage those who
suffer wrong, to bear it with silence, committing themselves to
Him who judges righteously. These prayers are prophecies, which
speak terror to the sons of violence. There will come a day of
reckoning for all the hard speeches which ungodly sinners have
spoken against God, his truths, and ways, and people. It would
hardly be believed, if we did not witness it, that millions of
rational creatures should live, move, speak, hear, understand,
and do what they purpose, yet act as if they believed that God
would not punish the abuse of his gifts. As all knowledge is
from God, no doubt he knows all the thoughts of the children of
men, and knows that the imaginations of the thoughts of men's
hearts are only evil, and that continually. Even in good
thoughts there is a want of being fixed, which may be called
vanity. It concerns us to keep a strict watch over our thoughts,
because God takes particular notice of them. Thoughts are words
to God.
#12-23 That man is blessed, who, under the chastening of the
Lord, is taught his will and his truths, from his holy word, and
by the Holy Spirit. He should see mercy through his sufferings.
There is a rest remaining for the people of God after the days
of their adversity, which shall not last always. He that sends
the trouble, will send the rest. The psalmist found succour and
relief only in the Lord, when all earthly friends failed. We are
beholden, not only to God's power, but to his pity, for
spiritual supports; and if we have been kept from falling into
sin, or shrinking from our duty, we should give him the glory,
and encourage our brethren. The psalmist had many troubled
thoughts concerning the case he was in, concerning the course he
should take, and what was likely to be the end of it. The
indulgence of such contrivances and fears, adds to care and
distrust, and renders our views more gloomy and confused. Good
men sometimes have perplexed and distressed thoughts concerning
God. But let them look to the great and precious promises of the
gospel. The world's comforts give little delight to the soul,
when hurried with melancholy thoughts; but God's comforts bring
that peace and pleasure which the smiles of the world cannot
give, and which the frowns of the world cannot take away. God is
his people's Refuge, to whom they may flee, in whom they are
safe, and may be secure. And he will reckon with the wicked. A
man cannot be more miserable than his own wickedness will make
him, if the Lord visit it upon him.
*An exhortation to praise God. (1-7 part) A warning not to
tempt Him. (7-11)

#1-7 Whenever we come into God's presence, we must come with
thanksgiving. The Lord is to be praised; we do not want matter,
it were well if we did not want a heart. How great is that God,
whose the whole earth is, and the fulness thereof; who directs
and disposes of all! The Lord Jesus, whom we are here taught to
praise, is a great God; the mighty God is one of his titles, and
God over all, blessed for evermore. To him all power is given,
both in heaven and earth. He is our God, and we should praise
him. He is our Saviour, and the Author of our blessedness. The
gospel church is his flock, Christ is the great and good
Shepherd of believers; he sought them when lost, and brought
them to his fold.
#7-11 Christ calls upon his people to hear his voice. You call
him Master, or Lord; then be his willing, obedient people. Hear
the voice of his doctrine, of his law, and in both, of his
Spirit: hear and heed; hear and yield. Christ's voice must be
heard to-day. This day of opportunity will not last always;
improve it while it is called to-day. Hearing the voice of
Christ is the same with believing. Hardness of heart is at the
bottom of all distrust of the Lord. The sins of others ought to
be warnings to us not to tread in their steps. The murmurings of
Israel were written for our admonition. God is not subject to
such passions as we are; but he is very angry at sin and
sinners. That certainly is evil, which deserves such a
recompence; and his threatenings are as sure as his promises.
Let us be aware of the evils of our hearts, which lead us to
wander from the Lord. There is a rest ordained for believers,
the rest of everlasting refreshment, begun in this life, and
perfected in the life to come. This is the rest which God calls
his rest.
* A call to all people to praise God. (1-9) God's government and
judgment. (10-13)

#1-9 When Christ finished his work on earth, and was received
into his glory in heaven, the church began to sing a new song
unto him, and to bless his name. His apostles and evangelists
showed forth his salvation among the heathen, his wonders among
all people. All the earth is here summoned to worship the Lord.
We must worship him in the beauty of holiness, as God in Christ,
reconciling the world unto himself. Glorious things are said of
him, both as motives to praise and matter of praise.

#10-13 We are to hope and pray for that time, when Christ shall
reign in righteousness over all nations. He shall rule in the
hearts of men, by the power of truth, and the Spirit of
righteousness. His coming draws nigh; this King, this Judge
standeth before the door, but he is not yet come. The Lord will
accept the praises of all who seek to promote the kingdom of
Christ. The sea can but roar, and how the trees of the wood can
show that they rejoice we know not; but He that searches the
heart knows what is the mind of the Spirit, and understands the
words, the broken language of the weakest. Christ will come to
judge the earth, to execute just vengeance on his enemies, and
to fulfil his largest promises to his people. What then are we?
Would that day be welcome to us? If this be not our case, let us
now begin to prepare to meet our God, by seeking the pardon of
our sins, and the renewal of our souls to holiness.
* The Lord Jesus reigns in power that cannot be resisted. (1-7)
His care of his people, and his provision for them. (8-12)

#1-7 Though many have been made happy in Christ, still there is
room. And all have reason to rejoice in Christ's government.
There is a depth in his counsels, which we must not pretend to
fathom; but still righteousness and judgment are the habitation
of his throne. Christ's government, though it might be matter of
joy to all, will yet be matter of terror to some; but it is
their own fault that it is so. The most resolute and daring
opposition will be baffled at the presence of the Lord. And the
Lord Jesus will ere long come, and put an end to idol worship of
every kind.

#8-12 The faithful servants of God may well rejoice and be glad,
because he is glorified; and whatever tends to his honour, is
his people's pleasure. Care is taken for their safety. But
something more is meant than their lives. The Lord will preserve
the souls of his saints from sin, from apostasy, and despair,
under their greatest trials. He will deliver them out of the
hands of the wicked one, and preserve them safe to his heavenly
kingdom. And those that rejoice in Christ Jesus, and in his
exaltation, have fountains of joy prepared for them. Those that
sow in tears, shall reap in joy. Gladness is sure to the upright
in heart; the joy of the hypocrite is but for a moment. Sinners
tremble, but saints rejoice at God's holiness. As he hates sin,
yet freely loves the person of the repentant sinner who believes
in Christ, he will make a final separation between the person he
loves and the sin he hates, and sanctify his people wholly,
body, soul, and spirit.
* The glory of the Redeemer. (1-3) The joy of the Redeemer.
(4-9)

#1-3 A song of praise for redeeming love is a new song, a
mystery hidden from ages and generations. Converts sing a new
song, very different from what they had sung. If the grace of
God put a new heart into our breasts, it will put a new song
into our mouths. Let this new song be sung to the praise of God,
in consideration of the wonders he has wrought. The Redeemer has
overcome all difficulties in the way of our redemption, and was
not discouraged by the services or sufferings appointed him. Let
us praise him for the discoveries made to the world of the work
of redemption; his salvation and his righteousness fulfilling
the prophecies and promises of the Old Testament. In pursuance
of this design, God raised up his Son Jesus to be not only a
Light to lighten the Gentiles, but the glory of his people
Israel. Surely it behooves us to inquire whether his holy arm
hath gotten the victory in our hearts, over the power of Satan,
unbelief, and sin? If this be our happy case, we shall exchange
all light songs of vanity for songs of joy and thanksgiving; our
lives will celebrate the Redeemer's praise.
#4-9 Let all the children of men rejoice in the setting up the
kingdom of Christ, for all may benefit by it. The different
orders of rational creatures in the universe, seem to be
described in figurative language in the reign of the great
Messiah. The kingdom of Christ will be a blessing to the whole
creation. We expect his second coming to begin his glorious
reign. Then shall heaven and earth rejoice, and the joy of the
redeemed shall be full. But sin and its dreadful effects will
not be utterly done away, till the Lord come to judge the world
in righteousness. Seeing then that we look for such things, let
us give diligence that we may be found of him in peace, without
spot, and blameless.
* The happy government God's people are under. (1-5) Its happy
administration. (6-9)

#1-5 God governs the world by his providence, governs the church
by his grace, and both by his Son. The inhabitants of the earth
have cause to tremble, but the Redeemer still waits to be
gracious. Let all who hear, take warning, and seek his mercy.
The more we humble ourselves before God, the more we exalt him;
and let us be thus reverent, for he is holy.

#6-9 The happiness of Israel is made out by referring to the
most useful governors of that people. They in every thing made
God's word and law their rule, knowing that they could not else
expect that their prayers should be answered. They all
wonderfully prevailed with God in prayer; miracles were wrought
at their request. They pleaded for the people, and obtained
answers of peace. Our Prophet and High Priest, of infinitely
greater dignity than Moses, Aaron, or Samuel, has received and
declared to us the will of the Father. Let us not only exalt the
Lord with our lips, but give him the throne in our heart; and
while we worship him upon his mercy-seat, let us never forget
that he is holy.
* An exhortation to praise God, and rejoice in him.

- This song of praise should be considered as a prophecy, and
even used as a prayer, for the coming of that time when all
people shall know that the Lord he is God, and shall become his
worshippers, and the sheep of his pasture. Great encouragement
is given us, in worshipping God, to do it cheerfully. If, when
we strayed like wandering sheep, he has brought us again to his
fold, we have indeed abundant cause to bless his name. The
matter of praise, and the motives to it, are very important.
Know ye what God is in himself, and what he is to you. Know it;
consider and apply it, then you will be more close and constant,
more inward and serious, in his worship. The covenant of grace
set down in the Scriptures of the Old and New Testament, with so
many rich promises, to strengthen the faith of every weak
believer, makes the matter of God's praise and of his people's
joys so sure, that how sad soever our spirits may be when we
look to ourselves, yet we shall have reason to praise the Lord
when we look to his goodness and mercy, and to what he has said
in his word for our comfort.
* David's vow and profession of godliness.

- In this psalm we have David declaring how he intended to
regulate his household, and to govern his kingdom, that he might
stop wickedness, and encourage godliness. It is also applicable
to private families, and is the householder's psalm. It teaches
all that have any power, whether more or less, to use it so as
to be a terror to evil-doers, and a praise to them that do well.
The chosen subject of the psalm is God's mercy and judgment. The
Lord's providences concerning his people are commonly mixed;
mercy and judgment. God has set the one over against the other,
both to do good, like showers and sunshine. When, in his
providence, he exercises us with the mixture of mercy and
judgment, we must make suitable acknowledgments to him for both.
Family mercies and family afflictions are both calls to family
religion. Those who are in public stations are not thereby
excused from care in governing their families; they are the more
concerned to set a good example of ruling their own houses well.
Whenever a man has a house of his own, let him seek to have God
to dwell with him; and those may expect his presence, who walk
with a perfect heart, in a perfect way. David resolves to
practise no evil himself. He further resolves not to keep bad
servants, nor to employ those about him that are wicked. He will
not admit them into his family, lest they spread the infection
of sin. A froward heart, one that delights to be cross and
perverse, is not fit for society, the bond of which is Christian
love. Nor will he countenance slanderers, those who take
pleasure in wounding their neighbour's reputation. Also, God
resists the proud, and false, deceitful people, who scruple not
to tell lies, or commit frauds. Let every one be zealous and
diligent to reform his own heart and ways, and to do this early;
ever mindful of that future, most awful morning, when the King
of righteousness shall cut off all wicked doers from the
heavenly Jerusalem.
* A sorrowful complaint of great afflictions. (1-11)
Encouragement by expecting the performances of God's promises to
his church. (12-22) The unchangeableness of God. (23-28)

#1-11 The whole word of God is of use to direct us in prayer;
but here, as often elsewhere, the Holy Ghost has put words into
our mouths. Here is a prayer put into the hands of the
afflicted; let them present it to God. Even good men may be
almost overwhelmed with afflictions. It is our duty and interest
to pray; and it is comfort to an afflicted spirit to unburden
itself, by a humble representation of its griefs. We must say,
Blessed be the name of the Lord, who both gives and takes away.
The psalmist looked upon himself as a dying man; My days are
like a shadow.
#12-22 We are dying creatures, but God is an everlasting God,
the protector of his church; we may be confident that it will
not be neglected. When we consider our own vileness, our
darkness and deadness, and the manifold defects in our prayers,
we have cause to fear that they will not be received in heaven;
but we are here assured of the contrary, for we have an Advocate
with the Father, and are under grace, not under the law.
Redemption is the subject of praise in the Christian church; and
that great work is described by the temporal deliverance and
restoration of Israel. Look down upon us, Lord Jesus; and bring
us into the glorious liberty of thy children, that we may bless
and praise thy name.
#23-28 Bodily distempers soon weaken our strength, then what can
we expect but that our months should be cut off in the midst;
and what should we do but provide accordingly? We must own God's
hand in it; and must reconcile this to his love, for often those
that have used their strength well, have it weakened; and those
who, as we think, can very ill be spared, have their days
shortened. It is very comfortable, in reference to all the
changes and dangers of the church, to remember that Jesus Christ
is the same yesterday, to-day, and for ever. And in reference to
the death of our bodies, and the removal of friends, to remember
that God is an everlasting God. Do not let us overlook the
assurance this psalm contains of a happy end to all the
believer's trials. Though all things are changing, dying,
perishing, like a vesture folding up and hastening to decay, yet
Jesus lives, and thus all is secure, for he hath said, Because I
live ye shall live also.
* An exhortation to bless God for his mercy. (1-5) And to the
church and to all men. (6-14) For the constancy of his mercy.
(15-18) For the government of the world. (19-22)

#1-5 By the pardon of sin, that is taken away which kept good
things from us, and we are restored to the favour of God, who
bestows good things on us. Think of the provocation; it was sin,
and yet pardoned: how many the provocations, yet all pardoned!
God is still forgiving, as we are still sinning and repenting.
The body finds the melancholy consequences of Adam's offence, it
is subject to many infirmities, and the soul also. Christ alone
forgives all our sins; it is he alone who heals all our
infirmities. And the person who finds his sin cured, has a
well-grounded assurance that it is forgiven. When God, by the
graces and comforts of his Spirit, recovers his people from
their decays, and fills them with new life and joy, which is to
them an earnest of eternal life and joy, they may then be said
to return to the days of their youth, #Job 33:25|.

#6-14 Truly God is good to all: he is in a special manner good
to Israel. He has revealed himself and his grace to them. By his
ways we may understand his precepts, the ways he requires us to
walk in; and his promises and purposes. He always has been full
of compassion. How unlike are those to God, who take every
occasion to chide, and never know when to cease! What would
become of us, if God should deal so with us? The Scripture says
a great deal of the mercy of God, and we all have experienced
it. The father pities his children that are weak in knowledge,
and teaches them; pities them when they are froward, and bears
with them; pities them when they are sick, and comforts them;
pities them when they are fallen, and helps them to rise; pities
them when they have offended, and, upon their submission,
forgives them; pities them when wronged, and rights them: thus
the Lord pities those that fear him. See why he pities. He
considers the frailty of our bodies, and the folly of our souls,
how little we can do, how little we can bear; in all which his
compassion appears.

#15-18 How short is man's life, and uncertain! The flower of the
garden is commonly more choice, and will last the longer, for
being sheltered by the garden-wall, and the gardener's care; but
the flower of the field, to which life is here compared, is not
only withering in itself, but exposed to the cold blasts, and
liable to be cropped and trod on by the beasts of the field. Such
is man. God considers this, and pities him; let him consider it
himself. God's mercy is better than life, for it will outlive
it. His righteousness, the truth of his promise, shall be unto
children's children, who tread in the footsteps of their
forefathers' piety. Then shall mercy be preserved to them.

#19-22 He who made all, rules all, and both by a word of power.
He disposes all persons and things to his own glory. There is a
world of holy angels who are ever praising him. Let all his
works praise him. Such would have been our constant delight, if
we had not been fallen creatures. Such it will in a measure
become, if we are born of God. Such it will be for ever in
heaven; nor can we be perfectly happy till we can take unwearied
pleasure in perfect obedience to the will of our God. And let
the feeling of each redeemed heart be, Bless the Lord, O my
soul.
* God's majesty in the heavens, The creation of the sea, and the
dry land. (1-9) His provision for all creatures. (10-18) The
regular course of day and night, and God's sovereign power over
all the creatures. (19-30) A resolution to continue praising
God. (31-35)

#1-9 Every object we behold calls on us to bless and praise the
Lord, who is great. His eternal power and Godhead are clearly
shown by the things which he hath made. God is light, and in him
is no darkness at all. The Lord Jesus, the Son of his love, is
the Light of the world.

#10-18 When we reflect upon the provision made for all
creatures, we should also notice the natural worship they render
to God. Yet man, forgetful ungrateful man, enjoys the largest
measure of his Creator's kindness. the earth, varying in
different lands. Nor let us forget spiritual blessings; the
fruitfulness of the church through grace, the bread of
everlasting life, the cup of salvation, and the oil of gladness.
Does God provide for the inferior creatures, and will he not be
a refuge to his people?

#19-30 We are to praise and magnify God for the constant
succession of day and night. And see how those are like to the
wild beasts, who wait for the twilight, and have fellowship with
the unfruitful works of darkness. Does God listen to the
language of mere nature, even in ravenous creatures, and shall
he not much more interpret favourably the language of grace in
his own people, though weak and broken groanings which cannot be
uttered? There is the work of every day, which is to be done in
its day, which man must apply to every morning, and which he
must continue in till evening; it will be time enough to rest
when the night comes, in which no man can work. The psalmist
wonders at the works of God. The works of art, the more closely
they are looked upon, the more rough they appear; the works of
nature appear more fine and exact. They are all made in wisdom,
for they all answer the end they were designed to serve. Every
spring is an emblem of the resurrection, when a new world rises,
as it were, out of the ruins of the old one. But man alone lives
beyond death. When the Lord takes away his breath, his soul
enters on another state, and his body will be raised, either to
glory or to misery. May the Lord send forth his Spirit, and
new-create our souls to holiness.
#31-35 Man's glory is fading; God's glory is everlasting:
creatures change, but with the Creator there is no variableness.
And if mediation on the glories of creation be so sweet to the
soul, what greater glory appears to the enlightened mind, when
contemplating the great work of redemption! There alone can a
sinner perceive ground of confidence and joy in God. While he
with pleasure upholds all, governs all, and rejoices in all his
works, let our souls, touched by his grace, meditate on and
praise him.
* A solemn call to praise and serve the Lord. (1-7) His gracious
dealings with Israel. (8-23) Their deliverance from Egypt, and
their settlement in Canaan. (24-45)

#1-7 Our devotion is here stirred up, that we may stir up
ourselves to praise God. Seek his strength; that is, his grace;
the strength of his Spirit to work in us that which is good,
which we cannot do but by strength derived from him, for which
he will be sought. Seek to have his favour to eternity,
therefore continue seeking it while living in this world; for he
will not only be found, but he will reward those that diligently
seek him.

#8-23 Let us remember the Redeemer's marvellous works, his
wonders, and the judgments of his mouth. Though true Christians
are few in number, strangers and pilgrims upon earth, yet a far
better inheritance than Canaan is made sure to them by the
covenant of God; and if we have the anointing of the Holy
Spirit, none can do us any harm. Afflictions are among our
mercies. They prove our faith and love, they humble our pride,
they wean us from the world, and quicken our prayers. Bread is
the staff which supports life; when that staff is broken, the
body fails and sinks to the earth. The word of God is the staff
of spiritual life, the food and support of the soul: the sorest
judgment is a famine of hearing the word of the Lord. Such a
famine was sore in all lands when Christ appeared in the flesh;
whose coming, and the blessed effect of it, are shadowed forth
in the history of Joseph. At the appointed time Christ was
exalted as Mediator; all the treasures of grace and salvation
are at his disposal, perishing sinners come to him, and are
relieved by him.

#24-45 As the believer commonly thrives best in his soul when
under the cross; so the church also flourishes most in true
holiness, and increases in number, while under persecution. Yet
instruments shall be raised up for their deliverance, and
plagues may be expected by persecutors. And see the special care
God took of his people in the wilderness. All the benefits
bestowed on Israel as a nation, were shadows of spiritual
blessings with which we are blessed in Christ Jesus. Having
redeemed us with his blood, restored our souls to holiness, and
set us at liberty from Satan's bondage, he guides and guards us
all the way. He satisfies our souls with the bread of heaven,
and the water of life from the Rock of salvation, and will bring
us safely to heaven. He redeems his servants from all iniquity,
and purifies them unto himself, to be a peculiar people, zealous
of good works.
* The happiness of God's people. (1-5) Israel's sins. (6-12)
Their provocations. (13-33) Their rebellions in Canaan. (34-46)
Prayer for more complete deliverance. (47,48)

#1-5 None of our sins or sufferings should prevent our ascribing
glory and praise to the Lord. The more unworthy we are, the more
is his kindness to be admired. And those who depend on the
Redeemer's righteousness will endeavour to copy his example, and
by word and deed to show forth his praise. God's people have
reason to be cheerful people; and need not envy the children of
men their pleasure or pride.

#6-12 Here begins a confession of sin; for we must acknowledge
that the Lord has done right, and we have done wickedly. We are
encouraged to hope that though justly corrected, yet we shall
not be utterly forsaken. God's afflicted people own themselves
guilty before him. God is distrusted because his favours are not
remembered. If he did not save us for his own name's sake, and
to the praise of his power and grace, we should all perish.

#13-33 Those that will not wait for God's counsel, shall justly
be given up to their own hearts' lusts, to walk in their own
counsels. An undue desire, even for lawful things, becomes
sinful. God showed his displeasure for this. He filled them with
uneasiness of mind, terror of conscience, and self-reproach.
Many that fare deliciously every day, and whose bodies are
healthful, have leanness in their souls: no love to God, no
thankfulness, no appetite for the Bread of life, and then the
soul must be lean. Those wretchedly forget themselves, that
feast their bodies and starve their souls. Even the true
believer will see abundant cause to say, It is of the Lord's
mercies that I am not consumed. Often have we set up idols in
our hearts, cleaved to some forbidden object; so that if a
greater than Moses had not stood to turn away the anger of the
Lord, we should have been destroyed. If God dealt severely with
Moses for unadvised words, what do those deserve who speak many
proud and wicked words? It is just in God to remove those
relations that are blessings to us, when we are peevish and
provoking to them, and grieve their spirits.

#34-48 The conduct of the Israelites in Canaan, and God's
dealings with them, show that the way of sin is down-hill;
omissions make way for commissions: when they neglected to
destroy the heathen, they learned their works. One sin led to
many more, and brought the judgments of God on them. Their sin
was, in part, their own punishment. Sinners often see themselves
ruined by those who led them into evil. Satan, who is a tempter,
will be a tormentor. At length, God showed pity to his people
for his covenant's sake. The unchangeableness of God's merciful
nature and love to his people, makes him change the course of
justice into mercy; and no other change is meant by God's
repentance. Our case is awful when the outward church is
considered. When nations professing Christianity, are so guilty
as we are, no wonder if the Lord brings them low for their sins.
Unless there is general and deep repentance, there can be no
prospect but of increasing calamities. The psalm concludes with
prayer for completing the deliverance of God's people, and
praise for the beginning and progress of it. May all the people
of the earth, ere long, add their Amen.
* God's providential care of the children of men in distresses,
in banishment, and dispersion. (1-9) In captivity. (10-16) In
sickness. (17-22) Danger at sea.(23-32) God's hand is to be seen
by his own people. (33-43)

#1-9 In these verses there is reference to the deliverance from
Egypt, and perhaps that from Babylon: but the circumstances of
travellers in those countries are also noted. It is scarcely
possible to conceive the horrors suffered by the hapless
traveller, when crossing the trackless sands, exposed to the
burning rays of the sum. The words describe their case whom the
Lord has redeemed from the bondage of Satan; who pass through
the world as a dangerous and dreary wilderness, often ready to
faint through troubles, fears, and temptations. Those who hunger
and thirst after righteousness, after God, and communion with
him, shall be filled with the goodness of his house, both in
grace and glory.

#10-16 This description of prisoners and captives intimates that
they are desolate and sorrowful. In the eastern prisons the
captives were and are treated with much severity. Afflicting
providences must be improved as humbling providences; and we
lose the benefit, if our hearts are unhumbled and unbroken under
them. This is a shadow of the sinner's deliverance from a far
worse confinement. The awakened sinner discovers his guilt and
misery. Having struggled in vain for deliverance, he finds there
is no help for him but in the mercy and grace of God. His sin is
forgiven by a merciful God, and his pardon is accompanied by
deliverance from the power of sin and Satan, and by the
sanctifying and comforting influences of God the Holy Spirit.

#17-22 If we knew no sin, we should know no sickness. Sinners
are fools. They hurt their bodily health by intemperance, and
endanger their lives by indulging their appetites. This their
way is their folly. The weakness of the body is the effect of
sickness. It is by the power and mercy of God that we are
recovered from sickness, and it is our duty to be thankful. All
Christ's miraculous cures were emblems of his healing diseases
of the soul. It is also to be applied to the spiritual cures
which the Spirit of grace works. He sends his word, and heals
souls; convinces, converts them, makes them holy, and all by the
word. Even in common cases of recovery from sickness, God in his
providence speaks, and it is done; by his word and Spirit the
soul is restored to health and holiness.

#23-32 Let those who go to sea, consider and adore the Lord.
Mariners have their business upon the tempestuous ocean, and
there witness deliverances of which others cannot form an idea.
How seasonable it is at such a time to pray! This may remind us
of the terrors and distress of conscience many experience, and
of those deep scenes of trouble which many pass through, in
their Christian course. Yet, in answer to their cries, the Lord
turns their storm into a calm, and causes their trials to end in
gladness.

#33-43 What surprising changes are often made in the affairs of
men! Let the present desolate state of Judea, and of other
countries, explain this. If we look abroad in the world, we see
many greatly increase, whose beginning was small. We see many
who have thus suddenly risen, as suddenly brought to nothing.
Worldly wealth is uncertain; often those who are filled with it,
ere they are aware, lose it again. God has many ways of making
men poor. The righteous shall rejoice. It shall fully convince
all those who deny the Divine Providence. When sinners see how
justly God takes away the gifts they have abused, they will not
have a word to say. It is of great use to us to be fully assured
of God's goodness, and duly affected with it. It is our wisdom
to mind our duty, and to refer our comfort to him. A truly wise
person will treasure in his heart this delightful psalm. From
it, he will fully understand the weakness and wretchedness of
man, and the power and loving-kindness of God, not for our
merit, but for his mercy's sake.
- We may usefully select passages from different psalms, as
here, #Ps 57; 60|, to help our devotions, and enliven our
gratitude. When the heart is firm in faith and love, the tongue,
being employed in grateful praises, is our glory. Every gift of
the Lord honours and profits the possessor, as it is employed in
God's service and to his glory. Believers may pray with assured
faith and hope, for all the blessings of salvation; which are
secured to them by the faithful promise and covenant of God.
Then let them expect from him help in every trouble, and victory
in every conflict. Whatever we do, whatever we gain, God must
have all the glory. Lord, visit all our souls with this
salvation, with this favour which thou bearest to thy chosen
people.
* David complains of his enemies. (1-5) He prophesies their
destruction. (6-20) Prayers and praises. (21-31)

#1-5. It is the unspeakable comfort of all believers, that
whoever is against them, God is for them; and to him they may
apply as to one pleased to concern himself for them. David's
enemies laughed at him for his devotion, but they could not
laugh him out of it.

#6-20 The Lord Jesus may speak here as a Judge, denouncing
sentence on some of his enemies, to warn others. When men reject
the salvation of Christ, even their prayers are numbered among
their sins. See what hurries some to shameful deaths, and brings
the families and estates of others to ruin; makes them and
theirs despicable and hateful, and brings poverty, shame, and
misery upon their posterity: it is sin, that mischievous,
destructive thing. And what will be the effect of the sentence,
"Go, ye cursed," upon the bodies and souls of the wicked! How it
will affect the senses of the body, and the powers of the soul,
with pain, anguish, horror, and despair! Think on these things,
sinners, tremble and repent.

#21-31 The psalmist takes God's comforts to himself, but in a
very humble manner. He was troubled in mind. His body was
wasted, and almost worn away. But it is better to have leanness
in the body, while the soul prospers and is in health, than to
have leanness in the soul, while the body is feasted. He was
ridiculed and reproached by his enemies. But if God bless us, we
need not care who curses us; for how can they curse whom God has
not cursed; nay, whom he has blessed? He pleads God's glory, and
the honour of his name. Save me, not according to my merit, for
I pretend to none, but according to thy mercy. He concludes with
the joy of faith, in assurance that his present conflicts would
end in triumphs. Let all that suffer according to the will of
God, commit the keeping of their souls to him. Jesus, unjustly
put to death, and now risen again, is an Advocate and
Intercessor for his people, ever ready to appear on their behalf
against a corrupt world, and the great accuser.
* Christ's kingdom.

- Glorious things are here spoken of Christ. Not only he should
be superior to all the kings of the earth, but he then existed
in glory as the eternal Son of God. Sitting is a resting
posture: after services and sufferings, to give law, to give
judgment. It is a remaining posture: he sits like a king for
ever. All his enemies are now in a chain, but not yet made his
footstool. And his kingdom, being set up, shall be kept up in
the world, in despite of all the powers of darkness. Christ's
people are a willing people. The power of the Spirit, going with
the power of the world, to the people of Christs, is effectual
to make them willing. They shall attend him in the beautiful
attire of holiness; which becomes his house for ever. And he
shall have many devoted to him. The dew of our youth, even in
the morning of our days, ought to be consecrated to our Lord
Jesus. Christ shall not only be a King, but a Priest. He is
God's Minister to us, and our Advocate with the Father, and so
is the Mediator between God and man. He is a Priest of the order
of Melchizedek, which was before that of Aaron, and on many
accounts superior to it, and a more lively representation of
Christ's priesthood. Christ's sitting at the right hand of God,
speaks as much terror to his enemies as happiness to his people.
The effect of this victory shall be the utter ruin of his
enemies. We have here the Redeemer saving his friends, and
comforting them. He shall be humbled; he shall drink of the
brook in the way. The wrath of God, running in the curse of the
law, may be considered as the brook in the way of his
undertaking. Christ drank of the waters of affliction in his way
to the throne of glory. But he shall be exalted. What then are
we? Has the gospel of Christ been to us the power of God unto
salvation? Has his kingdom been set up in our hearts? Are we his
willing subjects? Once we knew not our need of his salvation,
and we were not willing that he should reign over us. Are we
willing to give up every sin, to turn from a wicked, ensnaring
world, and rely only on his merits and mercy, to have him for
our Prophet, Priest, and King? and do we desire to be holy? To
those who are thus changed, the Saviour's sacrifice,
intercession, and blessing belong.
* The Lord is to be praised for his works.

- The psalmist resolves to praise God himself. Our exhortations
and our examples should agree together. He recommends the works
of the Lord, as the proper subject, when we are praising him;
and the dealings of his providence toward the world, the church,
and particular persons. All the works of the Lord are spoken of
as one, it is his work; so admirably do all the dispensations of
his providence centre in one design. The works of God, humbly
and diligently sought into, shall all be found just and holy.
God's pardoning sin is the most wonderful of all his works, and
ought to be remembered to his glory. He will ever be mindful of
his covenant; he has ever been so, and he ever will be so. His
works of providence were done according to the truth of the
Divine promises and prophecies, and so were verity, or truth;
and by him who has a right to dispose of the earth as he
pleases, and so are judgment, or righteous: and this holds good
of the work of grace upon the heart of man, ver. #7,8|. All
God's commandments are sure; all have been fulfilled by Christ,
and remain with him for a rule of walk and conversation to us.
He sent redemption unto his people, out of Egypt at first, and
often afterwards; and these were typical of the great
redemption, which in the fulness of time was to be wrought out
by the Lord Jesus. Here his everlasting righteousness shines
forth in union with his boundless mercy. No man is wise who does
not fear the Lord; no man acts wisely except as influenced by
that fear. This fear will lead to repentance, to faith in
Christ, to watchfulness and obedience. Such persons are of a
good understanding, however poor, unlearned, or despised.
* The blessedness of the righteous.

- We have to praise the Lord that there are a people in the
world, who fear him and serve him, and that they are a happy
people; which is owing entirely to his grace. Their fear is not
that which love casts out, but that which love brings in. It
follows and flows from love. It is a fear to offend. This is
both fear and trust. The heart touched by the Spirit of God, as
the needle touched with the loadstone, turns direct and speedily
to God, yet still with trembling, being filled with this holy
fear. Blessings are laid up for the faithful and their
children's children; and true riches are bestowed on them, with
as much of this world's possessions as is profitable for them.
In the darkest hours of affliction and trial, the light of hope
and peace will spring up within them, and seasonable relief
shall turn mourning into joy. From their Lord's example they
learn to be kind and full of compassion, as well as just in all
their dealings; they use discretion, that they may be liberal in
that manner which appears most likely to do good. Envy and
slander may for a time hide their true characters here, but they
shall be had in everlasting remembrance. They need not fear evil
tidings. A good man shall have a settled spirit. And it is the
endeavour of true believers to keep their minds stayed upon God,
and so to keep them calm and undisturbed; and God has promised
them both cause to do so, and grace to do so. Trusting in the
Lord is the best and surest way of establishing the heart. The
heart of man cannot fix any where with satisfaction, but in the
truth of God, and there it finds firm footing. And those whose
hearts are established by faith, will patiently wait till they
gain their point. Compare all this with the vexation of sinners.
The happiness of the saints is the envy of the wicked. The
desire of the wicked shall perish; their desire was wholly to
the world and the flesh, therefore when these perish, their joy
is gone. But the blessings of the gospel are spiritual and
eternal, and are conferred upon the members of the Christian
church, through Christ their Head, who is the Pattern of all
righteousness, and the Giver of all grace.
* An exhortation to praise God.

- God has praise from his own people. They have most reason to
praise him; for those who attend him as his servants, know him
best, and receive most of his favours, and it is easy, pleasant
work to speak well of their Master. God's name ought to be
praised in every place, from east to west. Within this wide
space the Lord's name is to be praised; it ought to be so,
though it is not. Ere long it will be, when all nations shall
come and worship before him. God is exalted above all blessing
and praise. We must therefore say, with holy admiration, Who is
like unto the Lord our God? How condescending in him to behold
the things in the earth! And what amazing condescension was it
for the Son of God to come from heaven to earth, and take our
nature upon him, that he might seek and save those that were
lost! How vast his love in taking upon him the nature of man, to
ransom guilty souls! God sometimes makes glorious his own wisdom
and power, when, having some great work to do, he employs those
least likely, and least thought of for it by themselves or
others. The apostles were sent from fishing to be fishers of
men. And this is God's constant method in his kingdom of grace.
He takes men, by nature beggars, and even traitors, to be his
favourites, his children, kings and priests unto him; and
numbers them with the princes of his chosen people. He gives us
all our comforts, which are generally the more welcome when long
delayed, and no longer expected. Let us pray that those lands
which are yet barren, may speedily become fruitful, and produce
many converts to join in praising the Lord.
* An exhortation to fear God.

- Let us acknowledge God's power and goodness in what he did for
Israel, applying it to that much greater work of wonder, our
redemption by Christ; and encourage ourselves and others to
trust in God in the greatest straits. When Christ comes for the
salvation of his people, he redeems them from the power of sin
and Satan, separates them from an ungodly world, forms them to
be his people, and becomes their King. There is no sea, no
Jordan, so deep, so broad, but, when God's time is come, it
shall be divided and driven back. Apply this to the planting the
Christian church in the world. What ailed Satan and his
idolatries, that they trembled as they did? But especially apply
it to the work of grace in the heart. What turns the stream in a
regenerate soul? What affects the lusts and corruptions, that
they fly back; that prejudices are removed, and the whole man
becomes new? It is at the presence of God's Spirit. At the
presence of the Lord, not only mountains, but the earth itself
may well tremble, since it has lain under a curse for man's sin.
As the Israelites were protected, so they were provided for by
miracles; such was that fountain of waters into which the flinty
rock was turned, and that rock was Christ. The Son of God, the
Rock of ages, gave himself to death, to open a fountain to wash
away sins, and to supply believers with waters of life and
consolation; and they need not fear that any blessing is too
great to expect from his love. But let sinners fear before their
just and holy Judge. Let us now prepare to meet our God, that we
may have boldness before him at his coming.
* Glory to be ascribed to God. (1-8) by trusting in him and
praising him. (9-18)

#1-8 Let no opinion of our own merits have any place in our
prayers or in our praises. All the good we do, is done by the
power of his grace; and all the good we have, is the gift of his
mere mercy, and he must have all the praise. Are we in pursuit
of any mercy, and wrestling with God for it, we must take
encouragement in prayer from God only. Lord, do so for us; not
that we may have the credit and comfort of it, but that thy
mercy and truth may have the glory of it. The heathen gods are
senseless things. They are the works of men's hands: the
painter, the carver, the statuary, can put no life into them,
therefore no sense. The psalmist hence shows the folly of the
worshippers of idols.
#9-18 It is folly to trust in dead images, but it is wisdom to
trust in the living God, for he is a help and a shield to those
that trust in him. Wherever there is right fear of God, there
may be cheerful faith in him; those who reverence his word, may
rely upon it. He is ever found faithful. The greatest need his
blessing, and it shall not be denied to the meanest that fear
him. God's blessing gives an increase, especially in spiritual
blessings. And the Lord is to be praised: his goodness is large,
for he has given the earth to the children of men for their use.
The souls of the faithful, after they are delivered from the
burdens of the flesh, are still praising him; but the dead body
cannot praise God: death puts an end to our glorifying him in
this world of trial and conflict. Others are dead, and an end is
thereby put to their service, therefore we will seek to do the
more for God. We will not only do it ourselves, but will engage
others to do it; to praise him when we are gone. Lord, thou art
the only object for faith and love. Help us to praise thee while
living and when dying, that thy name may be the first and last
upon our lips: and let the sweet savour of thy name refresh our
souls for ever.
* The psalmist declares his love to the Lord. (1-9) His desire
to be thankful. (10-19)

#1-9 We have many reasons for loving the Lord, but are most
affected by his loving-kindness when relieved out of deep
distress. When a poor sinner is awakened to a sense of his
state, and fears that he must soon sink under the just wrath of
God, then he finds trouble and sorrow. But let all such call
upon the Lord to deliver their souls, and they will find him
gracious and true to his promise. Neither ignorance nor guilt
will hinder their salvation, when they put their trust in the
Lord. Let us all speak of God as we have found him; and have we
ever found him otherwise than just and good? It is of his
mercies that we are not consumed. Let those who labour and are
heavy laden come to him, that they may find rest to their souls;
and if at all drawn from their rest, let them haste to return,
remembering how bountifully the Lord has dealt with them. We
should deem ourselves bound to walk as in his presence. It is a
great mercy to be kept from being swallowed up with over-much
sorrow. It is a great mercy for God to hold us by the right
hand, so that we are not overcome and overthrown by a
temptation. But when we enter the heavenly rest, deliverance
from sin and sorrow will be complete; we shall behold the glory
of the Lord, and walk in his presence with delight we cannot now
conceive.

#10-19 When troubled, we do best to hold our peace, for we are
apt to speak unadvisedly. Yet there may be true faith where
there are workings of unbelief; but then faith will prevail; and
being humbled for our distrust of God's word, we shall
experience his faithfulness to it. What can the pardoned sinner,
or what can those who have been delivered from trouble or
distress, render to the Lord for his benefits? We cannot in any
way profit him. Our best is unworthy of his acceptance; yet we
ought to devote ourselves and all we have to his service. I will
take the cup of salvation; I will offer the drink-offerings
appointed by the law, in token of thankfulness to God, and
rejoice in God's goodness to me. I will receive the cup of
affliction; that cup, that bitter cup, which is sanctified to
the saints, so that to them it is a cup of salvation; it is a
means of spiritual health. The cup of consolation; I will
receive the benefits God bestows upon me, as from his hand, and
taste his love in them, as the portion not only of mine
inheritance in the other world, but of my cup in this. Let
others serve what masters they will, truly I am thy servant. Two
ways men came to be servants. By birth. Lord, I was born in thy
house; I am the son of thine handmaid, and therefore thine. It
is a great mercy to be children of godly parents. By redemption.
Lord, thou hast loosed my bonds, thou hast discharged me from
them, therefore I am thy servant. The bonds thou hast loosed
shall tie me faster unto thee. Doing good is sacrifice, with
which God is well pleased; and this must accompany giving thanks
to his name. Why should we offer that to the Lord which cost us
nothing? The psalmist will pay his vows now; he will not delay
the payment: publicly, not to make a boast, but to show he is
not ashamed of God's service, and to invite others to join him.
Such are true saints of God, in whose lives and deaths he will
be glorified.
* All people called upon to praise God.

- Here is a solemn call to all nations to praise the Lord, and
proper matter for that praise is suggested. We are soon weary of
well-doing, if we keep not up the pious and devout affections
with which the spiritual sacrifice of praise ought to be kindled
and kept burning. This is a gospel psalm. The apostle, #Ro
15:11|, quotes it as a proof that the gospel was to be preached
to the Gentile nations, and that it would be entertained by
them. For many ages, in Judah only was God known, and his name
praised; this call was not then given to any Gentiles. But the
gospel of Christ is ordered to be preached to all nations, and
by him those that were afar off are made nigh. We are among the
persons to whom the Holy Spirit here speaks, whom he calls upon
to join his ancient people in praising the Lord. Grace has thus
abounded to millions of perishing sinners. Let us then listen to
the offers of the grace of God, and pray for that time when all
nations of the earth shall show forth his praises. And let us
bless God for the unsearchable riches of gospel grace.
* It is good to trust in the Lord. (1-18) The coming of Christ
in his kingdom. (19-29)

#1-18 The account the psalmist here gives of his troubles is
very applicable to Christ: many hated him without a cause; nay,
the Lord himself chastened him sorely, bruised him, and put him
to grief, that by his stripes we might be healed. God is
sometimes the strength of his people, when he is not their song;
they have spiritual supports, though they want spiritual
delights. Whether the believer traces back his comfort to the
everlasting goodness and mercy of God, or whether he looks
forward to the blessing secured to him, he will find abundant
cause for joy and praise. Every answer to our prayers is an
evidence that the Lord is on our side; and then we need not fear
what man can do unto us; we should conscientiously do our duty
to all, and trust in him alone to accept and bless us. Let us
seek to live to declare the works of God, and to encourage
others to serve him and trust in him. Such were the triumphs of
the Son of David, in the assurance that the good pleasure of the
Lord should prosper in his hand.

#19-29 Those who saw Christ's day at so great a distance, saw
cause to praise God for the prospect. The prophecy, ver.
#22,23|, may refer to David's preferment; but principally to
Christ. 1. His humiliation; he is the Stone which the builders
refused: they would go on in their building without him. This
proved the ruin of those who thus made light of him. Rejecters
of Christ are rejected of God. 2. His exaltation; he is the
chief Cornerstone in the foundation. He is the chief Top-stone,
in whom the building is completed, who must, in all things, have
the pre-eminence. Christ's name is Wonderful; and the redemption
he wrought out is the most amazing of all God's wondrous works.
We will rejoice and be glad in the Lord's day; not only that
such a day is appointed, but in the occasion of it, Christ's
becoming the Head. Sabbath days ought to be rejoicing days, then
they are to us as the days of heaven. Let this Saviour be my
Saviour, my Ruler. Let my soul prosper and be in health, in that
peace and righteousness which his government brings. Let me have
victory over the lusts that war against my soul; and let Divine
grace subdue my heart. The duty which the Lord has made, brings
light with it, true light. The duty this privilege calls for, is
here set forth; the sacrifices we are to offer to God in
gratitude for redeeming love, are ourselves; not to be slain
upon the altar, but living sacrifices, to be bound to the altar;
spiritual sacrifices of prayer and praise, in which our hearts
must be engaged. The psalmist praises God, and calls upon all
about him to give thanks to God for the glad tidings of great
joy to all people, that there is a Redeemer, even Christ the
Lord. In him the covenant of grace is made sure and everlasting.
* The general scope and design of this psalm is to magnify the
Divine law, and make it honourable. There are ten words by which
Divine revelation is called in this psalm, and each expresses
what God expects from us, and what we may expect from him.
 1. God's law; this is enacted by him as our Sovereign.
 2. His way; this is the rule of his providence.
 3. His testimonies; they are solemnly declared to the world.
 4. His commandments; given with authority.
 5. His precepts; not left as indifferent matters to us.
 6. His word, or saying; it is the declaration of his mind.
 7. His judgments; framed in infinite wisdom.
 8. His righteousness; it is the rule and standard of what is
    right.
 9. His statutes; they are always binding.
 10. His truth or faithfulness; it is eternal truth, it shall
     endure for ever.

#1-8 This psalm may be considered as the statement of a
believer's experience. As far as our views, desires, and
affections agree with what is here expressed, they come from the
influences of the Holy Spirit, and no further. The pardoning
mercy of God in Christ, is the only source of a sinner's
happiness. And those are most happy, who are preserved most free
from the defilement of sin, who simply believe God's
testimonies, and depend on his promises. If the heart be divided
between him and the world, it is evil. But the saints carefully
avoid all sin; they are conscious of much evil that clogs them
in the ways of God, but not of that wickedness which draws them
out of those ways. The tempter would make men think they
are at liberty to follow the word of God or not, as they please.
But the desire and prayer of a good man agree with the will and
command of God. If a man expects by obedience in one thing to
purchase indulgence for disobedience in others, his hypocrisy
will be detected; if he is not ashamed in this world,
everlasting shame will be his portion. The psalmist coveted to
learn the laws of God, to give God the glory. And believers see
that if God forsakes them, the temper will be too hard for them.
#9-16 To original corruption all have added actual sin. The ruin
of the young is either living by no rule at all, or choosing
false rules: let them walk by Scripture rules. To doubt of our
own wisdom and strength, and to depend upon God, proves the
purpose of holiness is sincere. God's word is treasure worth
laying up, and there is no laying it up safe but in our hearts,
that we may oppose God's precepts to the dominion of sin, his
promises to its allurements, and his threatenings to its
violence. Let this be our plea with Him to teach us his
statutes, that, being partakers of his holiness, we may also
partake of his blessedness. And those whose hearts are fed with
the bread of life, should with their lips feed many. In the way
of God's commandments there is the unsearchable riches of
Christ. But we do not meditate on God's precepts to good
purpose, unless our good thoughts produce good works. I will not
only think of thy statutes, but do them with delight. And it
will be well to try the sincerity of our obedience by tracing
the spring of it; the reality of our love by cheerfulness in
appointed duties.

#17-24 If God deals in strict justice with us, we all perish. We
ought to spend our lives in his service; we shall find true life
in keeping his word. Those that would see the wondrous things of
God's law and gospel, must beg him to give them understanding,
by the light of his Spirit. Believers feel themselves strangers
on earth; they fear missing their way, and losing comfort by
erring from God's commandments. Every sanctified soul hungers
after the word of God, as food which there is no living without.
There is something of pride at the bottom of every wilful sin.
God can silence lying lips; reproach and contempt may humble and
do us good, and then they shall be removed. Do we find the
weight of the cross is above that we are able to bear? He that
bore it for us will enable us to bear it; upheld by him we
cannot sink. It is sad when those who should protect the
innocent, are their betrayers. The psalmist went on in duty, and
he found comfort in the word of God. The comforts of the word of
God are most pleasant to a gracious soul, when other comforts
are made bitter; and those that would have God's testimonies to
be their delight, must be advised by them. May the Lord direct
us in exercising repentance of sin, and faith in Christ.

#25-32 While the souls of the children of this world cleave to
the earth as their portion, the children of light are greatly
burdened, because of the remains of carnal affections in their
hearts. It is unspeakable comfort to a gracious soul, to think
with what tenderness all its complaints are received by a
gracious God. We can talk of the wonders of redeeming love, when
we understand the way of God's precepts, and walk in that way.
The penitent melts in sorrow for sin: even the patient spirit
may melt in the sense of affliction, it is then its interest to
pour out its soul before God. The way of lying means all false
ways by which men deceive themselves and others, or are deceived
by Satan and his instruments. Those who know and love the law of
the Lord, desire to know it more, and love it better. The way of
serious godliness is the way of truth; the only true way to
happiness: we must always have actual regard to it. Those who
stick to the word of God, may in faith expect and pray for
acceptance with God. Lord, never leave me to do that by which I
shall shame myself, and do not thou reject my services. Those
that are going to heaven, should still press forward. God, by
his Spirit, enlarges the hearts of his people when he gives them
wisdom. The believer prays to be set free from sin.

#33-40 Teach me thy statutes, not the mere words, but the way of
applying them to myself. God, by his Spirit, gives a right
understanding. But the Spirit of revelation in the word will not
suffice, unless we have the Spirit of wisdom in the heart. God
puts his Spirit within us, causing us to walk in his statutes.
The sin here prayed against is covetousness. Those that would
have the love of God rooted in them, must get the love of the
world rooted out; for the friendship of the world is enmity with
God. Quicken me in thy way; to redeem time, and to do every duty
with liveliness of spirit. Beholding vanity deadens us, and
slackens our pace; a traveller must not stand gazing upon every
object that presents itself to his view. The promises of God's
word greatly relate to the preservation of the true believer.
When Satan has drawn a child of God into worldly compliances, he
will reproach him with the falls into which he led him. Victory
must come from the cross of Christ. When we enjoy the sweetness
of God's precepts, it will make us long for more acquaintance
with them. And where God has wrought to will, he will work to
do.

#41-48 Lord, I have by faith thy mercies in view; let me by
prayer prevail to obtain them. And when the salvation of the
saints is completed, it will plainly appear that it was not in
vain to trust in God's word. We need to pray that we may never
be afraid or ashamed to own God's truths and ways before men.
And the psalmist resolves to keep God's law, in a constant
course of obedience, without backsliding. The service of sin is
slavery; the service of God is liberty. There is no full
happiness, or perfect liberty, but in keeping God's law. We must
never be ashamed or afraid to own our religion. The more delight
we take in the service of God, the nearer we come to perfection.
Not only consent to his law as good, but take pleasure in it as
good for us. Let me put forth all the strength I have, to do it.
Something of this mind of Christ is in every true disciple.
#49-56 Those that make God's promises their portion, may with
humble boldness make them their plea. He that by his Spirit
works faith in us, will work for us. The word of God speaks
comfort in affliction. If, through grace, it makes us holy,
there is enough in it to make us easy, in all conditions. Let us
be certain we have the Divine law for what we believe, and then
let not scoffers prevail upon us to decline from it. God's
judgments of old comfort and encourage us, for he is still the
same. Sin is horrible in the eyes of all that are sanctified.
Ere long the believer will be absent from the body, and present
with the Lord. In the mean time, the statutes of the Lord supply
subjects for grateful praise. In the season of affliction, and
in the silent hours of the night, he remembers the name of the
Lord, and is stirred up to keep the law. All who have made
religion the first thing, will own that they have been
unspeakable gainers by it.

#57-64 True believers take the Lord for the portion of their
inheritance, and nothing less will satisfy them. The psalmist
prayed with his whole heart, knowing how to value the blessing
he prayed for: he desired the mercy promised, and depended on
the promise for it. He turned from by-paths, and returned to
God's testimonies. He delayed not. It behooves sinners to hasten
to escape; and the believer will be equally in haste to glorify
God. No care or grief should take away God's word out of our
minds, or hinder the comfort it bestows. There is no situation
on earth in which a believer has not cause to be thankful. Let
us feel ashamed that others are more willing to keep from sleep
to spend the time in sinful pleasures, than we are to praise
God. And we should be more earnest in prayer, that our hearts
may be filled with his mercy, grace, and peace.

#65-72 However God has dealt with us, he has dealt with us
better than we deserve; and all in love, and for our good. Many
have knowledge, but little judgment; those who have both, are
fortified against the snares of Satan, and furnished for the
service of God. We are most apt to wander from God, when we are
easy in the world. We should leave our concerns to the disposal
of God, seeing we know not what is good for us. Lord, thou art
our bountiful Benefactor; incline our hearts to faith and
obedience. The psalmist will go on in his duty with constancy
and resolution. The proud are full of the world, and its wealth
and pleasures; these make them senseless, secure, and stupid.
God visits his people with affliction, that they may learn his
statutes. Not only God's promises, but even his law, his
percepts, though hard to ungodly men, are desirable, and
profitable, because they lead us with safety and delight unto
eternal life.

#73-80 God made us to serve him, and enjoy him; but by sin we
have made ourselves unfit to serve him, and to enjoy him. We
ought, therefore, continually to beseech him, by his Holy
Spirit, to give us understanding. The comforts some have in God,
should be matter of joy to others. But it is easy to own, that
God's judgments are right, until it comes to be our own case.
All supports under affliction must come from mercy and
compassion. The mercies of God are tender mercies; the mercies
of a father, the compassion of a mother to her son. They come to
us when we are not able to go to them. Causeless reproach does
not hurt, and should not move us. The psalmist could go on in
the way of his duty, and find comfort in it. He valued the good
will of saints, and was desirous to keep up his communion with
them. Soundness of heart signifies sincerity in dependence on
God, and devotedness to him.

#81-88 The psalmist sought deliverance from his sins, his foes,
and his fears. Hope deferred made him faint; his eyes failed by
looking out for this expected salvation. But when the eyes fail,
yet faith must not. His affliction was great. He was become like
a leathern bottle, which, if hung up in the smoke, is dried and
shrivelled up. We must ever be mindful of God's statutes. The
days of the believer's mourning shall be ended; they are but for
a moment, compared with eternal happiness. His enemies used
craft as well as power for his ruin, in contempt of the law of
God. The commandments of God are true and faithful guides in the
path of peace and safety. We may best expect help from God when,
like our Master, we do well and suffer for it. Wicked men may
almost consume the believer upon earth, but he would sooner
forsake all than forsake the word of the Lord. We should depend
upon the grace of God for strength to do every good work. The
surest token of God's good-will toward us, is his good work in
us.

#89-96 The settling of God's word in heaven, is opposed to the
changes and revolutions of the earth. And the engagements of
God's covenant are established more firmly than the earth
itself. All the creatures answer the ends of their creation:
shall man, who alone is endued with reason, be the only
unprofitable burden of the earth? We may make the Bible a
pleasant companion at any time. But the word, without the grace
of God, would not quicken us. See the best help for bad
memories, namely, good affections; and though the exact words be
lost, if the meaning remain, that is well. I am thine, not my
own, not the world's; save me from sin, save me from ruin. The
Lord will keep the man in peace, whose mind is stayed on him. It
is poor perfection which one sees an end of. Such are all
things in this world, which pass for perfections. The glory of
man is but as the flower of the grass. The psalmist had seen the
fulness of the word of God, and its sufficiency. The word of the
Lord reaches to all cases, to all times. It will take us from
all confidence in man, or in our own wisdom, strength, and
righteousness. Thus shall we seek comfort and happiness from
Christ alone.
#97-104 What we love, we love to think of. All true wisdom is
from God. A good man carries his Bible with him, if not in his
hands, yet in his head and in his heart. By meditation on God's
testimonies we understand more than our teachers, when we
understand our own hearts. The written word is a more sure guide
to heaven, than all the fathers, the teachers, and ancients of
the church. We cannot, with any comfort or boldness, attend God
in holy duties, while under guilt, or in any by-way. It was
Divine grace in his heart, that enabled the psalmist to receive
these instructions. The soul has its tastes as well as the body.
Our relish for the word of God will be greatest, when that for
the world and the flesh is least. The way of sin is a wrong way;
and the more understanding we get by the precepts of God, the
more rooted will be our hatred of sin; and the more ready we are
in the Scriptures, the better furnished we are with answers to
temptation.

#105-112 The word of God directs us in our work and way, and a
dark place indeed the world would be without it. The commandment
is a lamp kept burning with the oil of the Spirit, as a light to
direct us in the choice of our way, and the steps we take in
that way. The keeping of God's commands here meant, was that of
a sinner under a dispensation of mercy, of a believer having
part in the covenant of grace. The psalmist is often afflicted;
but with longing desires to become more holy, offers up daily
prayers for quickening grace. We cannot offer any thing to God,
that he will accept but what he is pleased to teach us to do. To
have our soul or life continually in our hands, implies constant
danger of life; yet he did not forget God's promises nor his
precepts. Numberless are the snares laid by the wicked; and
happy is that servant of God, whom they have not caused to err
from his Master's precepts. Heavenly treasures are a heritage
for ever; all the saints accept them as such, therefore they can
be content with little of this world. We must look for comfort
only in the way of duty, and that duty must be done. A good man,
by the grace of God, brings his heart to his work, then it is
done well.

#113-120 Here is a dread of the risings of sin, and the first
beginnings of it. The more we love the law of God, the more
watchful we shall be, lest vain thoughts draw us from what we
love. Would we make progress in keeping God's commands, we must
be separate from evil-doers. The believer could not live without
the grace of God; but, supported by his hand, his spiritual life
shall be maintained. Our holy security is grounded on Divine
supports. All departure from God's statutes is error, and will
prove fatal. Their cunning is falsehood. There is a day coming
which will put the wicked into everlasting fire, the fit place
for the dross. See what comes of sin. Surely we who fall so low
in devout affections, should fear, lest a promise being left us
of entering into heavenly rest, any of us should be found to
come short of it, #Heb 4:1|.

#121-128 Happy is the man, who, acting upon gospel principles,
does justice to all around. Christ our Surety, having paid our
debt and ransom, secures all the blessings of salvation to every
true believer. The psalmist expects the word of God's
righteousness, and no other salvation than what is secured by
that word, which cannot fall to the ground. We deserve no favour
form God; we are most easy when we cast ourselves upon God's
mercy, and refer ourselves to it. If any man resolve to do God's
will as his servant, he shall be made to know his testimonies.
We must do what we can for the support of religion, and, after
all, must beg of God to take the work into his own hands. It is
hypocrisy to say we love God's commandments more than our
worldly interests. The way of sin is a false way, being directly
contrary to God's precepts, which are right: those that love and
esteem God's law, hate sin, and will not be reconciled to it.

#129-136 The wonders of redeeming love will fix the heart in
adoration of them. The Scriptures show us what we were, what we
are, and what we shall be. They show us the mercy and the
justice of the Lord, the joys of heaven, and the pains of hell.
Thus they give to the simple, in a few days, understanding of
those matters, which philosophers for ages sought in vain. The
believer, wearied with the cares of life and his conflicts with
sin, pants for the consolations conveyed to him by means of the
sacred word. And every one may pray, Look thou upon me, and be
merciful unto me as thou usest to do unto those that love thy
name. We must beg that the Holy Spirit would order our steps.
The dominion of sin is to be dreaded and prayed against by every
one. The oppression of men is often more than flesh and blood
can bear; and He who knoweth our frame, will not refuse to
remove it in answer to the prayers of his people. Whatever
obscurity may appear as to the faith of the Old Testament
believers, their confidence at the throne of grace can only be
explained by their having obtained more distinct views of gospel
privileges, through the sacrifices and services of their law,
than is generally imagined. Go to the same place, plead the name
and merits of Jesus, and you will not, you cannot plead in vain.
Commonly, where there is a gracious heart, there is a weeping
eye. Accept, O Lord, the tears our blessed Redeemer shed in the
days of his flesh, for us who should weep for our brethren or
ourselves.

#137-144 God never did, and never can do wrong to any. The
promises are faithfully performed by Him that made them. Zeal
against sin should constrain us to do what we can against it, at
least to do more in religion ourselves. Our love to the word of
God is evidence of our love to God, because it is designed to
make us partake his holiness. Men's real excellency always makes
them low in their own eyes. When we are small and despised, we
have the more need to remember God's precepts, that we may have
them to support us. The law of God is the truth, the standard of
holiness, the rule of happiness; but the obedience of Christ
alone justifies the believer. Sorrows are often the lot of
saints in this vale of tears; they are in heaviness through
manifold temptations. There are delights in the word of God,
which the saints often most sweetly enjoy when in trouble and
anguish. This is life eternal, to know God and Jesus Christ whom
he has sent, #Joh 17:3|. May we live the life of faith and grace
here, and be removed to the life of glory hereafter.
#145-152 Supplications with the whole heart are presented only
by those who desire God's salvation, and who love his
commandments. Whither should the child go but to his father?
Save me from my sins, my corruptions, my temptations, all the
hindrances in my way, that I may keep thy testimonies.
Christians who enjoy health, should not suffer the early hours
of the morning to glide away unimproved. Hope in God's word
encourages us to continue in prayer. It is better to take time
from sleep, than not to find time for prayer. We have access to
God at all hours; and if our first thoughts in the morning are
of God, they will help to keep us in his fear all the day long.
Make me lively and cheerful. God knows what we need and what is
good for us, and will quicken us. If we are employed in God's
service, we need not fear those who try to set themselves as far
as they can out of the reach of the convictions and commands of
his law. When trouble is near, God is near. He is never far to
seek. All his commandments are truth. And God's promises will be
performed. All that ever trusted in God have found him faithful.

#153-160 The closer we cleave to the word of God, both as our
rule and as our stay, the more assurance we have of deliverance.
Christ is the Advocate of his people, their Redeemer. Those who
were quickened by his Spirit and grace, when they were dead in
trespasses and sins, often need to have the work of grace
revived in them, according to the word of promise. The wicked
not only do not God's statutes, but they do not even seek them.
They flatter themselves that they are going to heaven; but the
longer they persist in sin, the further it is from them. God's
mercies are tender; they are a fountain that can never be
exhausted. The psalmist begs for God's reviving, quickening
grace. A man, steady in the way of his duty, though he may have
many enemies, needs to fear none. Those that hate sin truly,
hate it as sin, as a transgression of the law of God, and a
breaking of his word. Our obedience is only pleasing to God, and
pleasant to ourselves, when it comes from a principle of love.
All, in every age, who receive God's word in faith and love,
find every saying in it faithful.

#161-168 Those whose hearts stand in awe of God's word, will
rather endure the wrath of man, than break the law of God. By
the word of God we are unspeakable gainers. Every man hates to
have a lie told him, but we should more hate telling a lie; by
the latter we give an affront to God. The more we see the beauty
of truth, the more we shall see the hateful deformity of a lie.
We are to praise God even for afflictions; through grace we get
good from them. Those that love the world have great vexation,
for it does not answer what they expect; those that love God's
word have great peace, for it outdoes what they expect. Those in
whom this holy love reigns, will not perplex themselves with
needless scruples, or take offence at their brethren. A good
hope of salvation will engage the heart in doing the
commandments. And our love to the word of God must subdue our
lusts, and root out carnal affections: we must make heart work
of it, or we make nothing of it. We must keep the commandments
of God by obedience to them, and his promises by reliance on
them. God's eye is on us at all times; this should make us very
careful to keep his commandments.

#169-176 The psalmist desired grace and strength to lift up his
prayers, and that the Lord would receive and notice them. He
desired to know more of God in Christ; to know more of the
doctrines of the word, and the duties of religion. He had a deep
sense of unworthiness, and holy fear that his prayer should not
come before God; Lord, what I pray for is, what thou hast
promised. We have learned nothing to purpose, if we have not
learned to praise God. We should always make the word of God the
rule of our discourse, so as never to transgress it by sinful
speaking, or sinful silence. His own hands are not sufficient,
nor can any creature lend him help; therefore he looks up to
God, that the hand that had made him may help him. He had made
religion his deliberate choice. There is an eternal salvation
all the saints long for, and therefore they pray that God would
help their way to it. Let thy judgments help me; let all
ordinances and all providences, (both are God's judgments,)
further me in glorifying God; let them help me for that work. He
often looks back with shame and gratitude to his lost estate. He
still prays for the tender care of Him who purchased his flock
with his own blood, that he may receive from him the gift of
eternal life. Seek me, that is, Find me; for God never seeks in
vain. Turn me, and I shall be turned. Let this psalm be a
touchstone by which to try our hearts, and our lives. Do our
hearts, cleansed in Christ's blood, make these prayers,
resolutions and confessions our own? Is God's word the standard
of our faith, and the law of our practice? Do we use it as pleas
with Christ for what we need? Happy those who live in such
delightful exercises.
* The psalmist prays to God to deliver him from false and
malicious tongues. (1-4) He complains of wicked neighbours.
(5-7)

#1-4 The psalmist was brought into great distress by a deceitful
tongue. May every good man be delivered from lying lips. They
forged false charges against him. In this distress, he sought
God by fervent prayer. God can bridle their tongues. He obtained
a gracious answer to this prayer. Surely sinners durst not act
as they do, if they knew, and would be persuaded to think, what
will be in the end thereof. The terrors of the Lord are his
arrows; and his wrath is compared to burning coals of juniper,
which have a fierce heat, and keep fire very long. This is the
portion of the false tongue; for all that love and make a lie,
shall have their portion in the lake that burns eternally.

#5-7 It is very grievous to a good man, to be cast into, and
kept in the company of the wicked, from whom he hopes to be for
ever separated. See here the character of a good man; he is for
living peaceably with all men. And let us follow David as he
prefigured Christ; in our distress let us cry unto the Lord, and
he will hear us. Let us follow after peace and holiness,
striving to overcome evil with good.
* The safety of the godly.

- We must not rely upon men and means, instruments and second
causes. Shall I depend upon the strength of the hills? upon
princes and great men? No; my confidence is in God only. Or, we
must lift up our eyes above the hills; we must look to God who
makes all earthly things to us what they are. We must see all
our help in God; from him we must expect it, in his own way and
time. This psalm teaches us to comfort ourselves in the Lord,
when difficulties and dangers are greatest. It is almighty
wisdom that contrives, and almighty power that works the safety
of those that put themselves under God's protection. He is a
wakeful, watchful Keeper; he is never weary; he not only does
not sleep, but he does not so much as slumber. Under this shade
they may sit with delight and assurance. He is always near his
people for their protection and refreshment. The right hand is
the working hand; let them but turn to their duty, and they
shall find God ready to give them success. He will take care
that his people shall not fall. Thou shalt not be hurt, neither
by the open assaults, nor by the secret attempts of thine
enemies. The Lord shall prevent the evil thou fearest, and
sanctify, remove, or lighten the evil thou feelest. He will
preserve the soul, that it be not defiled by sin, and disturbed
by affliction; he will preserve it from perishing eternally. He
will keep thee in life and death; going out to thy labour in the
morning of thy days, and coming home to thy rest when the
evening of old age calls thee in. It is a protection for life.
The Spirit, who is their Preserver and Comforter, shall abide
with them for ever. Let us be found in our work, assured that
the blessings promised in this psalm are ours.
* Esteem for Jerusalem. (1-5) Concern for its welfare. (6-9)

#1-5 The pleasure and profit from means of grace, should make us
disregard trouble and fatigue in going to them; and we should
quicken one another to what is good. We should desire our
Christian friends, when they have any good work in hand, to call
for us, and take us with them. With what readiness should we
think of the heavenly Jerusalem! How cheerfully should we bear
the cross and welcome death, in hopes of a crown of glory!
Jerusalem is called the beautiful city. It was a type of the
gospel church, which is compact together in holy love and
Christian communion, so that it is all as one city. If all the
disciples of Christ were of one mind, and kept the unity of the
Spirit in the bond of peace, their enemies would be deprived of
their chief advantages against them. But Satan's maxim always
has been, to divide that he may conquer; and few Christians are
sufficiently aware of his designs.
#6-9 Those who can do nothing else for the peace of Jerusalem,
may pray for it. Let us consider all who seek the glory of the
Redeemer, as our brethren and fellow-travellers, without
regarding differences which do not affect our eternal welfare.
Blessed Spirit of peace and love, who didst dwell in the soul of
the holy Jesus, descend into his church, and fill those who
compose it with his heavenly tempers; cause bitter contentions
to cease, and make us to be of one mind. Love of the brethren
and love to God, ought to stir us up to seek to be like the Lord
Jesus in fervent prayer and unwearied labour, for the salvation
of men, and the Divine glory.
* Confidence in God under contempt.

- Our Lord Jesus has taught us to look unto God in prayer as our
Father in heaven. In every prayer a good man lifts up his soul
to God; especially when in trouble. We desire mercy from him; we
hope he will show us mercy, and we will continue waiting on him
till it come. The eyes of a servant are to his master's
directing hand, expecting that he will appoint him his work. And
also to his supplying hand. Servants look to their master or
their mistress for their portion of meat in due season. And to
God we must look for daily bread, for grace sufficient; from him
we must receive it thankfully. Where can we look for help but to
our Master? And, further, to his protecting hand. If the servant
is wronged and injured in his work, who should right him, but
his master? And to his correcting hand. Whither should sinners
turn but to him that smote them? They humble themselves under
God's mighty hand. And lastly, to his rewarding hand. Hypocrites
look to the world's hand, thence they have their reward; but
true Christians look to God as their Master and their Rewarder.
God's people find little mercy with men; but this is their
comfort, that with the Lord there is mercy. Scorning and
contempt have been, are, and are likely to be, the lot of God's
people in this world. It is hard to bear; but the servants of
God should not complain if they are treated as his beloved Son
was. Let us then, when ready to faint under trials, look unto
Jesus, and by faith and prayer cast ourselves upon the mercy of
God.
* The deliverance of the church. (1-5) Thankfulness for the
deliverance. (6-8)

#1-5 God suffers the enemies of his people sometimes to prevail
very far against them, that his power may be seen the more in
their deliverance. Happy the people whose God is Jehovah, a God
all-sufficient. Besides applying this to any particular
deliverance wrought in our days and the ancient times, we should
have in our thoughts the great work of redemption by Jesus
Christ, by which believers were rescued from Satan.

#6-8 God is the Author of all our deliverances, and he must have
the glory. The enemies lay snares for God's people, to bring
them into sin and trouble, and to hold them there. Sometimes
they seem to prevail; but in the Lord let us put our trust, and
we shall not be put to confusion. The believer will ascribe all
the honour of his salvation, to the power, mercy, and truth of
God, and look back with wonder and thanksgiving on the way in
which the Lord has led him. Let us rejoice that our help for the
time to come is in him who made heaven and earth.
* The security of the righteous. (1-3) Prayer for them, The ruin
of the wicked. (4,5)

#1-3 All those minds shall be truly stayed, that are stayed on
God. They shall be as Mount Zion, firm as it is; a mountain
supported by providence, much more as a holy mountain supported
by promise. They cannot be removed from confidence in God. They
abide for ever in that grace which is the earnest of their
everlasting continuance in glory. Committing themselves to God,
they shall be safe from their enemies. Even mountains may
moulder and come to nothing, and rocks be removed, but God's
covenant with his people cannot be broken, nor his care of them
cease. Their troubles shall last no longer than their strength
will bear them up under them. The rod of the wicked may come,
may fall upon the righteous, upon their persons, their estates,
their liberties, their families names, on any thing that falls
to their lot; only it cannot reach their souls. And though it
may come upon their lot, it shall not rest thereon. The Lord
will make all work together for their good. The wicked shall
only prove a correcting rod, not a destroying sword; even this
rod shall not remain upon them, lest they distrust the promise,
thinking God has cast them off.

#4,5 God's promises should quicken our prayers. The way of
holiness is straight; there are no windings or shiftings in it.
But the ways of sinners are crooked. They shift from one purpose
to another, and turn hither and thither to deceive; but
disappointment and misery shall befall them. Those who cleave to
the ways of God, though they may have trouble in their way,
their end shall be peace. The pleading of their Saviour for
them, secures to them the upholding power and preserving grace
of their God. Lord, number us with them, in time, and to
eternity.
* Those returned out of captivity are to be thankful. (1-3)
Those yet in captivity are encouraged. (4-6)

#1-3 It is good to observe how God's deliverances of the church
are for us, that we may rejoice in them. And how ought
redemption from the wrath to come, from the power of sin and of
Satan, to be valued! The sinner convinced of his guilt and
danger, when by looking to a crucified Saviour he receives peace
to his conscience, and power to break off his sins, often can
scarcely believe that the prospect which opens to him is a
reality.

#4-6 The beginnings of mercies encourage us to pray for the
completion of them. And while we are in this world there will be
matter for prayer, even when we are most furnished with matter
for praise. Suffering saints are often in tears; they share the
calamities of human life, and commonly have a greater share than
others. But they sow in tears; they do the duty of an afflicted
state. Weeping must not hinder sowing; we must get good from
times of affliction. And they that sow, in the tears of godly
sorrow, to the Spirit, shall of the Spirit reap life
everlasting; and that will be a joyful harvest indeed. Blessed
are those that mourn, for they shall be for ever comforted. When
we mourn for our sins, or suffer for Christ's sake, we are
sowing in tears, to reap in joy. And remember that God is not
mocked; for whatever a man soweth that shall he reap, #Ga
6:7-9|. Here, O disciple of Jesus, behold an emblem of thy
present labour and future reward; the day is coming when thou
shalt reap in joy, plentiful shall be thy harvest, and great
shall be thy joy in the Lord.
* The value of the Divine blessing.

- Let us always look to God's providence. In all the affairs and
business of a family we must depend upon his blessing. 1. For
raising a family. If God be not acknowledged, we have no reason
to expect his blessing; and the best-laid plans fail, unless he
crowns them with success. 2. For the safety of a family or a
city. Except the Lord keep the city, the watchmen, though they
neither slumber nor sleep, wake but in vain; mischief may break
out, which even early discoveries may not be able to prevent. 3.
For enriching a family. Some are so eager upon the world, that
they are continually full of care, which makes their comforts
bitter, and their lives a burden. All this is to get money; but
all in vain, except God prosper them: while those who love the
Lord, using due diligence in their lawful callings, and casting
all their care upon him, have needful success, without
uneasiness or vexation. Our care must be to keep ourselves in
the love of God; then we may be easy, whether we have little or
much of this world. But we must use the proper means very
diligently. Children are God's gifts, a heritage, and a reward;
and are to be accounted blessings, and not burdens: he who sends
mouths, will send meat, if we trust in him. They are a great
support and defence to a family. Children who are young, may be
directed aright to the mark, God's glory, and the service of
their generation; but when they are gone into the world, they
are arrows out of the hand, it is too late to direct them then.
But these arrows in the hand too often prove arrows in the
heart, a grief to godly parents. Yet, if trained according to
God's word, they generally prove the best defence in declining
years, remembering their obligations to their parents, and
taking care of them in old age. All earthly comforts are
uncertain, but the Lord will assuredly comfort and bless those
who serve him; and those who seek the conversion of sinners,
will find that their spiritual children are their joy and crown
in the day of Jesus Christ.
* The blessings of those who fear God.

- Only those who are truly holy, are truly happy. In vain do we
pretend to be of those that fear God, if we do not make
conscience of keeping stedfastly to his ways. Blessed is every
one that fears the Lord; whether he be high or low, rich or poor
in the world. If thou fear him and walk in his ways, all shall
be well with thee while thou livest, better when thou diest,
best of all in eternity. By the blessing of God, the godly shall
get an honest livelihood. Here is a double promise; they shall
have something to do, for an idle life is a miserable,
uncomfortable life, and shall have health and strength, and
power of mind to do it. They shall not be forced to live upon
the labours of other people. It is as much a mercy as a duty,
with quietness to work and eat our own bread. They and theirs
shall enjoy what they get. Such as fear the Lord and walk in his
ways, are the only happy persons, whatever their station in life
may be. They shall have abundant comfort in their family
relations. And they shall have all the good things God has
promised, and which they pray for. A good man can have little
comfort in seeing his children's children, unless he sees peace
upon Israel. Every true believer rejoices in the prosperity of
the church. Hereafter we shall see greater things, with the
everlasting peace and rest that remain for the Israel of God.
* Thankfulness for former deliverances. (1-4) A believing
prospect of the destruction of the enemies of Zion. (5-8)

#1-4 The enemies of God's people have very barbarously
endeavoured to wear out the saints of the Most High. But the
church has been always graciously delivered. Christ has built
his church upon a rock. And the Lord has many ways of disabling
wicked men from doing the mischief they design against his
church. The Lord is righteous in not suffering Israel to be
ruined; he has promised to preserve a people to himself.

#5-8 While God's people shall flourish as the loaded palm-tree,
or the green and fruitful olive, their enemies shall wither as
the grass upon the house-tops, which in eastern countries are
flat, and what grows there never ripens; so it is with the
designs of God's enemies. No wise man will pray the Lord to
bless these mowers or reapers. And when we remember how Jesus
arose and reigns; how his people have been supported, like the
burning but unconsumed bush, we shall not fear.
* The psalmist's hope in prayer. (1-4) His patience in hope.
(5-8)

#1-4 The only way of relief for a sin-entangled soul, is by
applying to God alone. Many things present themselves as
diversions, many things offer themselves as remedies, but the
soul finds that the Lord alone can heal. And until men are
sensible of the guilt of sin, and quit all to come at once to
God, it is in vain for them to expect any relief. The Holy Ghost
gives to such poor souls a fresh sense of their deep necessity,
to stir them up in earnest applications, by the prayer of faith,
by crying to God. And as they love their souls, as they are
concerned for the glory of the Lord, they are not to be wanting
in this duty. Why is it that these matters are so long uncertain
with them? Is it not from sloth and despondency that they
content themselves with common and customary applications to
God? Then let us up and be doing; it must be done, and it is
attended with safety. We are to humble ourselves before God, as
guilty in his sight. Let us acknowledge our sinfulness; we
cannot justify ourselves, or plead not guilty. It is our
unspeakable comfort that there is forgiveness with him, for that
is what we need. Jesus Christ is the great Ransom; he is ever an
Advocate for us, and through him we hope to obtain forgiveness.
There is forgiveness with thee, not that thou mayest be presumed
upon, but that thou mayest be feared. The fear of God often is
put for the whole worship of God. The only motive and
encouragement for sinners is this, that there is forgiveness
with the Lord.
#5-8 It is for the Lord that my soul waits, for the gifts of his
grace, and the working of his power. We must hope for that only
which he has promised in his word. Like those who wish to see
the dawn, being very desirous that light would come long before
day; but still more earnestly does a good man long for the
tokens of God's favour, and the visits of his grace. Let all
that devote themselves to the Lord, cheerfully stay themselves
on him. This redemption is redemption from all sin. Jesus Christ
saves his people from their sins, both from the condemning and
from the commanding power of sin. It is plenteous redemption;
there is an all-sufficient fulness in the Redeemer, enough for
all, enough for each; therefore enough for me, says the
believer. Redemption from sin includes redemption from all other
evils, therefore it is a plenteous redemption, through the
atoning blood of Jesus, who shall redeem his people from all
their sins. All that wait on God for mercy and grace, are sure
to have peace.
* The psalmist's humility. Believers encouraged to trust in God.

- The psalmist aimed at nothing high or great, but to be content
in every condition God allotted. Humble saints cannot think so
well of themselves as others think of them. The love of God
reigning in the heart, will subdue self-love. Where there is a
proud heart, there is commonly a proud look. To know God and our
duty, is learning sufficiently high for us. It is our wisdom not
to meddle with that which does not belong to us. He was well
reconciled to every condition the Lord placed him in. He had
been as humble as a little child about the age of weaning, and
as far from aiming at high things; as entirely at God's
disposal, as the child at the disposal of the mother or nurse.
We must become as little children, #Mt 18:3|. Our hearts are
desirous of worldly things, cry for them, and are fond of them;
but, by the grace of God, a soul that is made holy, is weaned
from these things. The child is cross and fretful while in the
weaning; but in a day or two it cares no longer for milk, and it
can bear stronger food. Thus does a converted soul quiet itself
under the loss of what it loved, and disappointments in what it
hoped for, and is easy whatever happens. When our condition is
not to our mind, we must bring our mind to our condition; then
we are easy to ourselves and all about us; then our souls are as
a weaned child. And thus the psalmist recommends confidence in
God, to all the Israel of God, from his own experience. It is
good to hope, and quietly to wait for the salvation of the Lord
under every trial.
* David's care for the ark. (1-10) The promises of God. (11-18)

#1-10 David bound himself to find a place for the Lord, for the
ark, the token of God's presence. When work is to be done for
the Lord, it is good to tie ourselves to a time. It is good in
the morning to fix upon work for the day, with submission to
Providence, for we know not what a day may bring forth. And we
should first, and without delay, seek to have our own hearts
made a habitation of God through the Spirit. He prays that God
would take up his dwelling in the habitation he had built; that
he would give grace to the ministers of the sanctuary to do
their duty. David pleads that he was the anointed of the Lord,
and this he pleads as a type of Christ, the great Anointed. We
have no merit of our own to plead; but, for His sake, in whom
there is a fulness of merit, let us find favour. And every true
believer in Christ, is an anointed one, and has received from
the Holy One the oil of true grace. The request is, that God
would not turn away, but hear and answer their petitions for his
Son's sake.

#11-18 The Lord never turns from us when we plead the covenant
with his anointed Prophet, Priest, and King. How vast is the
love of God to man, that he should speak thus concerning his
church! It is his desire to dwell with us; yet how little do we
desire to dwell with him! He abode in Zion till the sins of
Israel caused him to give them up to the spoilers. Forsake us
not, O God, and deliver us not in like manner, sinful though we
are. God's people have a special blessing on common enjoyments,
and that blessing puts peculiar sweetness into them. Zion's poor
have reason to be content with a little of this world, because
they have better things prepared for them. God will abundantly
bless the nourishment of the new man, and satisfy the poor in
spirit with the bread of life. He gives more than we ask, and
when he gives salvation, he will give abundant joy. God would
bring to nothing every design formed to destroy the house of
David, until King Messiah should arise out of it, to sit upon
the throne of his Father. In him all the promises centre. His
enemies, who will not have him to reign over them, shall at the
last day be clothed with shame and confusion for ever.
* The excellency of brotherly love.

- We cannot say too much, it were well if enough could be said,
to persuade people to live together in peace. It is good for us,
for our honour and comfort; and brings constant delight to those
who live in unity. The pleasantness of this is likened to the
holy anointing oil. This is the fruit of the Spirit, the proof
of our union with Christ, and adorns his gospel. It is
profitable as well as pleasing; it brings blessings numerous as
the drops of dew. It cools the scorching heat of men's passions,
as the dews cool the air and refresh the earth. It moistens the
heart, and makes it fit to receive the good seed of the word,
and to make it fruitful. See the proof of the excellency of
brotherly love: where brethren dwell together in unity, the Lord
commands the blessing. God commands the blessing; man can but
beg a blessing. Believers that live in love and peace, shall
have the God of love and peace with them now, and they shall
shortly be with him for ever, in the world of endless love and
peace. May all who love the Lord forbear and forgive one
another, as God, for Christ's sake, hath forgiven them.
* An exhortation to bless the Lord.

- We must stir up ourselves to give glory to God, and encourage
ourselves to hope for mercy and grace from him. It is an
excellent plan to fill up all our spare minutes with pious
meditations, and prayers and praises. No time would then be a
burden, nor should we murder our hours by trifling conversation
and vain amusements, or by carnal indulgences. We need desire no
more to make us happy, than to be blessed of the Lord. We ought
to beg spiritual blessings, not only for ourselves, but for
others; not only, The Lord bless me, but, The Lord bless thee;
thus testifying our belief that there is enough for others as
well as for us, and showing our good will to others.
* God to be praised for his mercy. (1-4) For his power and
judgments. (5-14) The vanity of idols. (15-21)

#1-4 The subject-matter of praise, is the blessings of grace
flowing from the everlasting love of God. The name of God as a
covenant God and Father in Christ, blessing us with all
spiritual blessings in him, is to be loved and praised. The Lord
chose a people to himself, that they might be unto him for a
name and a praise. If they do not praise him for this
distinguishing favour, they are the most unworthy and ungrateful
of all people.

#5-14 God is, and will be always, the same to his church, a
gracious, faithful, wonder-working God. And his church is, and
will be, the same to him, a thankful, praising people: thus his
name endures for ever. He will return in ways of mercy to them,
and will delight to do them good.

#15-21 These verses arm believers against idolatry and all false
worship, by showing what sort of gods the heathen worshipped.
And the more deplorable the condition of the Gentile nations
that worship idols, the more are we to be thankful that we know
better. Let us pity, and pray for, and seek to benefit benighted
heathens and deluded sinners. Let us endeavour to glorify his
name, and recommend his truth, not only with our lips, but by
holy lives, copying the example of Christ's goodness and truth.
* God to be praised as the Creator of the world. (1-9) As
Israel's God and Saviour. (10-22) For his blessings to all.
(23-26)

#1-9 Forgetful as we are, things must be often repeated to us.
By "mercy" we understand the Lord's disposition to save those
whom sin has rendered miserable and vile, and all the provision
he has made for the redemption of sinners by Jesus Christ. The
counsels of this mercy have been from everlasting, and the
effects of it will endure for ever, to all who are interested in
it. The Lord continues equally ready to show mercy to all who
seek for it, and this is the source of all our hope and comfort.

#10-22 The great things God did for Israel, when he brought them
out of Egypt, were mercies which endured long to them; and our
redemption by Christ, which was typified thereby, endures for
ever. It is good to enter into the history of God's favours, and
in each to observe, and own, that his mercy endureth for ever.
He put them in possession of a good land; it was a figure of the
mercy of our Lord Jesus Christ.

#23-26 God's everlasting mercy is here praised for the
redemption of his church; in all his glories, and all his gifts.
Blessed be God, who has provided and made known to us salvation
through his Son. May we know and feel his redeeming power, that
we may serve him in righteousness all our days. May He who
giveth food to all flesh, feed our souls unto eternal life, and
enliven our affections by his grace, that we may give thanks and
praise to his holy name, for his mercy endureth for ever. Let us
trace up all the favours we receive to this true source, and
offer praise continually.
* The Jews bewail their captivity. (1-4) Their affection for
Jerusalem. (5-9)

#1-4 Their enemies had carried the Jews captive from their own
land. To complete their woes, they insulted over them; they
required of them mirth and a song. This was very barbarous; also
profane, for no songs would serve but the songs of Zion.
Scoffers are not to be compiled with. They do not say, How shall
we sing, when we are so much in sorrow? but, It is the Lord's
song, therefore we dare not sing it among idolaters.

#5-9 What we love, we love to think of. Those that rejoice in
God, for his sake make Jerusalem their joy. They stedfastly
resolved to keep up this affection. When suffering, we should
recollect with godly sorrow our forfeited mercies, and our sins
by which we lost them. If temporal advantages ever render a
professor satisfied at a distance from the ordinances
of God,or ashamed of his profession, the worst calamity has
befallen him. Far be it from us to avenge ourselves; we will
leave it to Him who has said, Vengeance is mine. Those that are
glad at calamities, especially at the calamities of Jerusalem,
shall not go unpunished. We cannot pray for promised success
to the church of God without looking to, though we do not
utter a prayer for, the ruin of her enemies. But let us call to
mind to whose grace and finished salvation alone it is, that
we have any hopes of being brought home to the heavenly Jerusalem.
* The psalmist praises God for answering prayer. (1-5) The
Lord's dealing with the humble and the proud. (6-8)

#1-5 When we can praise God with our whole heart, we need not be
unwilling for the whole world to witness our gratitude and joy
in him. Those who rely on his loving-kindness and truth through
Jesus Christ, will ever find him faithful to his word. If he
spared not his own Son, how shall he not with him freely give us
all things? If God gives us strength in our souls, to bear the
burdens, resist the temptations, and to do the duties of an
afflicted state, if he strengthens us to keep hold of himself by
faith, and to wait with patience for the event, we are bound to
be thankful.

#6-8 Though the Lord is high, yet he has respect to every lowly,
humbled sinner; but the proud and unbelieving will be banished
far from his blissful presence. Divine consolations have enough
in them to revive us, even when we walk in the midst of
troubles. And God will save his own people that they may be
revived by the Holy Spirit, the Giver of life and holiness. If
we give to God the glory of his mercy, we may take to ourselves
the comfort. This confidence will not do away, but quicken
prayer. Whatever good there is in us, it is God works in us both
to will and to do. The Lord will perfect the salvation of every
true believer, and he will never forsake those whom he has
created anew in Christ Jesus unto good works.
* God knows all things. (1-6) He is every where present. (7-16)
The psalmist's hatred to sin, and desire to be led aright.
(17-24)

#1-6 God has perfect knowledge of us, and all our thoughts and
actions are open before him. It is more profitable to meditate
on Divine truths, applying them to our own cases, and with
hearts lifted to God in prayer, than with a curious or disputing
frame of mind. That God knows all things, is omniscient; that he
is every where, is omnipresent; are truths acknowledged by all,
yet they are seldom rightly believed in by mankind. God takes
strict notice of every step we take, every right step and every
by-step. He knows what rule we walk by, what end we walk toward,
what company we walk with. When I am withdrawn from all company,
thou knowest what I have in my heart. There is not a vain word,
not a good word, but thou knowest from what thought it came, and
with what design it was uttered. Wherever we are, we are under
the eye and hand of God. We cannot by searching find how God
searches us out; nor do we know how we are known. Such thoughts
should restrain us from sin.
#7-16 We cannot see God, but he can see us. The psalmist did not
desire to go from the Lord. Whither can I go? In the most
distant corners of the world, in heaven, or in hell, I cannot go
out of thy reach. No veil can hide us from God; not the thickest
darkness. No disguise can save any person or action from being
seen in the true light by him. Secret haunts of sin are as open
before God as the most open villainies. On the other hand, the
believer cannot be removed from the supporting, comforting
presence of his Almighty Friend. Should the persecutor take his
life, his soul will the sooner ascend to heaven. The grave
cannot separate his body from the love of his Saviour, who will
raise it a glorious body. No outward circumstances can separate
him from his Lord. While in the path of duty, he may be happy in
any situation, by the exercise of faith, hope, and prayer.

#17-24 God's counsels concerning us and our welfare are deep,
such as cannot be known. We cannot think how many mercies we
have received from him. It would help to keep us in the fear of
the Lord all the day long, if, when we wake in the morning, our
first thoughts were of him: and how shall we admire and bless
our God for his precious salvation, when we awake in the world
of glory! Surely we ought not to use our members and senses,
which are so curiously fashioned, as instruments of
unrighteousness unto sin. But our immortal and rational souls
are a still more noble work and gift of God. Yet if it were not
for his precious thoughts of love to us, our reason and our
living for ever would, through our sins, prove the occasion of
our eternal misery. How should we then delight to meditate on
God's love to sinners in Jesus Christ, the sum of which exceeds
all reckoning! Sin is hated, and sinners lamented, by all who
fear the Lord. Yet while we shun them we should pray for them;
with God their conversion and salvation are possible. As the
Lord knows us thoroughly, and we are strangers to ourselves, we
should earnestly desire and pray to be searched and proved by
his word and Spirit. If there be any wicked way in me, let me
see it; and do thou root it out of me. The way of godliness is
pleasing to God, and profitable to us; and will end in
everlasting life. It is the good old way. All the saints desire
to be kept and led in this way, that they may not miss it, turn
out of it, or tire in it.
* David encourages himself in God. (1-7) He prays for, and
prophesies the destruction of, his persecutors. (8-13)

#1-7 The more danger appears, the more earnest we should be in
prayer to God. All are safe whom the Lord protects. If he be for
us, who can be against us? We should especially watch and pray,
that the Lord would hold up our goings in his ways, that our
footsteps slip not. God is as able to keep his people from
secret fraud as from open force; and the experience we have had
of his power and care, in dangers of one kind, may encourage us
to depend upon him in other dangers.

#8-13 Believers may pray that God would not grant the desires of
the wicked, nor further their evil devices. False accusers will
bring mischief upon themselves, even the burning coals of Divine
vengeance. And surely the righteous shall dwell in God's
presence, and give him thanks for evermore. This is true
thanksgiving, even thanks-living: this use we should make of all
our deliverances, we should serve God the more closely and
cheerfully. Those who, though evil spoken of and ill-used by
men, are righteous in the sight of God, being justified by the
righteousness of Christ, which is imputed to them, and received
by faith, as the effect of which, they live soberly and
righteously; these give thanks to the Lord, for the
righteousness whereby they are made righteous, and for every
blessing of grace, and mercy of life.
* David prays for God's acceptance and assistance. (1-4) That
God would appear for his rescue. (5-10)

#1-4 Make haste unto me. Those that know how to value God's
gracious presence, will be the more fervent in their prayers.
When presented through the sacrifice and intercession of the
Saviour, they will be as acceptable to God as the daily
sacrifices and burnings of incense were of old. Prayer is a
spiritual sacrifice, it is the offering up the soul and its best
affections. Good men know the evil of tongue sins. When enemies
are provoking, we are in danger of speaking unadvisedly. While
we live in an evil world, and have such evil hearts, we have
need to pray that we may neither be drawn nor driven to do any
thing sinful. Sinners pretend to find dainties in sin; but those
that consider how soon sin will turn into bitterness, will dread
such dainties, and pray to God to take them out of their sight,
and by his grace to turn their hearts against them. Good men
pray against the sweets of sin.

#5-10 We should be ready to welcome the rebuke of our heavenly
Father, and also the reproof of our brethren. It shall not break
my head, if it may but help to break my heart: we must show that
we take it kindly. Those who slighted the word of God before,
will be glad of it when in affliction, for that opens the ear to
instruction. When the world is bitter, the word is sweet. Let us
lift our prayer unto God. Let us entreat him to rescue us from
the snares of Satan, and of all the workers of iniquity. In
language like this psalm, O Lord, would we entreat that our poor
prayers should set forth our only hope, our only dependence on
thee. Grant us thy grace, that we may be prepared for this
employment, being clothed with thy righteousness, and having all
the gifts of thy Spirit planted in our hearts.
* David's comfort in prayer.

- There can be no situation so distressing or dangerous, in
which faith will not get comfort from God by prayer. We are apt
to show our troubles too much to ourselves, poring upon them,
which does us no service; whereas, by showing them to God, we
might cast the cares upon him who careth for us, and thereby
ease ourselves. Nor should we allow any complaint to ourselves
or others, which we cannot make to God. When our spirits are
overwhelmed by distress, and filled with discouragement; when we
see snares laid for us on every side, while we walk in his way,
we may reflect with comfort that the Lord knoweth our path.
Those who in sincerity take the Lord for their God, find him
all-sufficient, as a Refuge, and as a Portion: every thing else
is a refuge of lies, and a portion of no value. In this
situation David prayed earnestly to God. We may apply it
spiritually; the souls of believers are often straitened by
doubts and fears. And it is then their duty and interest to beg
of God to set them at liberty, that they may run the way of his
commandments. Thus the Lord delivered David from his powerful
persecutors, and dealt bountifully with him. Thus he raised the
crucified Redeemer to the throne of glory, and made him Head
over all things for his church. Thus the convinced sinner cries
for help, and is brought to praise the Lord in the company of
his redeemed people; and thus all believers will at length be
delivered from this evil world, from sin and death, and praise
their Saviour for ever.
* David complains of his enemies and distresses. (1-6) He prays
for comfort, guidance, and deliverance. (7-12)

#1-6 We have no righteousness of our own to plead, therefore
must plead God's righteousness, and the word of promise which he
has freely given us, and caused us to hope in. David, before he
prays for the removal of his trouble, prays for the pardon of
his sin, and depends upon mercy alone for it. He bemoans the
weight upon his mind from outward troubles. But he looks back,
and remembers God's former appearance for his afflicted people,
and for him in particular. He looks round, and notices the works
of God. The more we consider the power of God, the less we shall
fear the face or force of man. He looks up with earnest desires
towards God and his favour. This is the best course we can take,
when our spirits are overwhelmed. The believer will not forget,
that in his best actions he is a sinner. Meditation and prayer
will recover us from distresses; and then the mourning soul
strives to return to the Lord as the infant stretches out its
hands to the indulgent mother, and thirsts for his consolations
as the parched ground for refreshing rain.

#7-12 David prays that God would be well pleased with him, and
let him know that he was so. He pleads the wretchedness of his
case, if God withdrew from him. But the night of distress and
discouragement shall end in a morning of consolation and praise.
He prays that he might be enlightened with the knowledge of
God's will; and this is the first work of the Spirit. A good man
does not ask the way in which is the most pleasant walking, but
what is the right way. Not only show me what thy will is, but
teach me how to do it. Those who have the Lord for their God,
have his Spirit for their Guide; they are led by the Spirit. He
prays that he might be enlivened to do God's will. But we should
especially seek the destruction of our sins, our worst enemies,
that we may be devotedly God's servants.
* David acknowledges the great goodness of God, and prays for
help. (1-8) He prays for the prosperity of his kingdom. (9-15)

#1-8 When men become eminent for things as to which they have
had few advantages, they should be more deeply sensible that God
has been their Teacher. Happy those to whom the Lord gives that
noblest victory, conquest and dominion over their own spirits. A
prayer for further mercy is fitly begun with a thanksgiving for
former mercy. There was a special power of God, inclining the
people of Israel to be subject to David; it was typical of the
bringing souls into subjection to the Lord Jesus. Man's days
have little substance, considering how many thoughts and cares
of a never-dying soul are employed about a poor dying body.
Man's life is as a shadow that passes away. In their highest
earthly exaltation, believers will recollect how mean, sinful,
and vile they are in themselves; thus they will be preserved
from self-importance and presumption. God's time to help his
people is, when they are sinking, and all other helps fail.

#9-15 Fresh favours call for fresh returns of thanks; we must
praise God for the mercies we hope for by his promise, as well
as those we have received by his providence. To be saved from
the hurtful sword, or from wasting sickness, without deliverance
from the dominion of sin and the wrath to come, is but a small
advantage. The public prosperity David desired for his people,
is stated. It adds much to the comfort and happiness of parents
in this world, to see their children likely to do well. To see
them as plants, not as weeds, not as thorns; to see them as
plants growing, not withered and blasted; to see them likely to
bring forth fruit unto God in their day; to see them in their
youth growing strong in the Spirit. Plenty is to be desired,
that we may be thankful to God, generous to our friends, and
charitable to the poor; otherwise, what profit is it to have our
garners full? Also, uninterrupted peace. War brings abundance of
mischiefs, whether it be to attack others or to defend
ourselves. And in proportion as we do not adhere to the worship
and service of God, we cease to be a happy people. The subjects
of the Saviour, the Son of David, share the blessings of his
authority and victories, and are happy because they have the
Lord for their God.
* David extols the power, goodness, and mercy of the Lord. (1-9)
The glory of God's kingdom, and his care of those that love him.
(10-21)

#1-9 Those who, under troubles and temptations, abound in
fervent prayer, shall in due season abound in grateful praise,
which is the true language of holy joy. Especially we should
speak of God's wondrous work of redemption, while we declare his
greatness. For no deliverance of the Israelites, nor the
punishment of sinners, so clearly proclaims the justice of God,
as the cross of Christ exhibits it to the enlightened mind. It
may be truly said of our Lord Jesus Christ, that his words are
words of goodness and grace; his works are works of goodness and
grace. He is full of compassion; hence he came into the world to
save sinners. When on earth, he showed his compassion both to
the bodies and souls of men, by healing the one, and making wise
the other. He is of great mercy, a merciful High Priest, through
whom God is merciful to sinners.

#10-21 All God's works show forth his praises. He satisfies the
desire of every living thing, except the unreasonable children
of men, who are satisfied with nothing. He does good to all the
children of men; his own people in a special manner. Many
children of God, who have been ready to fall into sin, to fall
into despair, have tasted his goodness in preventing their
falls, or recovering them speedily by his graces and comforts.
And with respect to all that are heavy laden under the burden of
sin, if they come to Christ by faith, he will ease them, he will
raise them. He is very ready to hear and answer the prayers of
his people. He is present every where; but in a special way he
is nigh to them, as he is not to others. He is in their hearts,
and dwells there by faith, and they dwell in him. He is nigh to
those that call upon him, to help them in all times of need. He
will be nigh to them, that they may have what they ask, and find
what they seek, if they call upon him in truth and sincerity.
And having taught men to love his name and holy ways, he will
save them from the destruction of the wicked. May we then love
his name, and walk in his ways, while we desire that all flesh
should bless his holy name for ever and ever.
* Why we should not trust in men. (1-4) Why we should trust in
God. (5-10)

#1-4 If it is our delight to praise the Lord while we live, we
shall certainly praise him to all eternity. With this glorious
prospect before us, how low do worldly pursuits seem! There is a
Son of man in whom there is help, even him who is also the Son
of God, who will not fail those that trust in him. But all other
sons of men are like the man from whom they sprung, who, being
in honour, did not abide. God has given the earth to the
children of men, but there is great striving about it. Yet,
after a while, no part of the earth will be their own, except
that in which their dead bodies are laid. And when man returns
to his earth, in that very day all his plans and designs vanish
and are gone: what then comes of expectations from him?

#5-10 The psalmist encourages us to put confidence in God. We
must hope in the providence of God for all we need as to this
life, and in the grace of God for that which is to come. The God
of heaven became a man that he might become our salvation.
Though he died on the cross for our sins, and was laid in the
grave, yet his thoughts of love to us did not perish; he rose
again to fulfil them. When on earth, his miracles were examples
of what he is still doing every day. He grants deliverance to
captives bound in the chains of sin and Satan. He opens the eyes
of the understanding. He feeds with the bread of life those who
hunger for salvation; and he is the constant Friend of the poor
in spirit, the helpless: with him poor sinners, that are as
fatherless, find mercy; and his kingdom shall continue for ever.
Then let sinners flee to him, and believers rejoice in him. And
as the Lord shall reign for ever, let us stir up each other to
praise his holy name.
* The people of God are exhorted to praise him for his mercies
and care. (1-11) For the salvation and prosperity of the church.
(12-20)

#1-11 Praising God is work that is its own wages. It is comely;
it becomes us as reasonable creatures, much more as people in
covenant with God. He gathers outcast sinners by his grace, and
will bring them into his holy habitation. To those whom God
heals with the consolations of his Spirit, he speaks peace,
assures them their sins are pardoned. And for this, let others
praise him also. Man's knowledge is soon ended; but God's
knowledge is a depth that can never be fathomed. And while he
telleth the number of the stars, he condescends to hear the
broken-hearted sinner. While he feeds the young ravens, he will
not leave his praying people destitute. Clouds look dull and
melancholy, yet without them we could have no rain, therefore no
fruit. Thus afflictions look black and unpleasant; but from
clouds of affliction come showers that make the soul to yield
the peaceable fruits of righteousness. The psalmist delights not
in things wherein sinners trust and glory; but a serious and
suitable regard to God is, in his sight, of very great price. We
are not to be in doubt between hope and fear, but to act under
the gracious influences of hope and fear united.

#12-20 The church, like Jerusalem of old, built up and preserved
by the wisdom, power, and goodness of God, is exhorted to praise
him for all the benefits and blessings vouchsafed to her; and
these are represented by his favours in the course of nature.
The thawing word may represent the gospel of Christ, and the
thawing wind the Spirit of Christ; for the Spirit is compared to
the wind, #Joh 3:8|. Converting grace softens the heart that was
hard frozen, and melts it into tears of repentance, and makes
good reflections to flow, which before were chilled and stopped
up. The change which the thaw makes is very evident, yet how it
is done no one can say. Such is the change wrought in the
conversion of a soul, when God's word and Spirit are sent to
melt it and restore it to itself.
* The creatures placed in the upper world called on to praise
the Lord. (1-6) Also the creatures of this lower world,
especially his own people. (7-14)

#1-6 We, in this dark and sinful world, know little of the
heavenly world of light. But we know that there is above us a
world of blessed angels. They are always praising God, therefore
the psalmist shows his desire that God may be praised in the
best manner; also we show that we have communion with spirits
above, who are still praising him. The heavens, with all
contained in them, declare the glory of God. They call on us,
that both by word and deed, we glorify with them the Creator and
Redeemer of the universe.

#7-14 Even in this world, dark and bad as it is, God is praised.
The powers of nature, be they ever so strong, so stormy, do what
God appoints them, and no more. Those that rebel against God's
word, show themselves to be more violent than even the stormy
winds, yet they fulfil it. View the surface of the earth,
mountains and all hills; from the barren tops of some, and the
fruitful tops of others, we may fetch matter for praise. And
assuredly creatures which have the powers of reason, ought to
employ themselves in praising God. Let all manner of persons
praise God. Those of every rank, high and low. Let us show that
we are his saints by praising his name continually. He is not
only our Creator, but our Redeemer; who made us a people near
unto him. We may by "the Horn of his people" understand Christ,
whom God has exalted to be a Prince and a Saviour, who is indeed
the defence and the praise of all his saints, and will be so for
ever. In redemption, that unspeakable glory is displayed, which
forms the source of all our hopes and joys. May the Lord pardon
us, and teach our hearts to love him more and praise him better.
* Joy to all the people of God. (1-5) Terror to their enemies.
(6-9)

#1-5 New mercies continually demand new songs of praise, upon
earth and in heaven. And the children of Zion have not only to
bless the God who made them, but to rejoice in him, as having
created them in Christ Jesus unto good works, and formed them
saints as well as men. The Lord takes pleasure in his people;
they should rejoice in Him. When the Lord has made sinners feel
their wants and unworthiness, he will adorn them with the graces
of his Spirit, and cause them to bear his image, and rejoice in
his happiness for ever. Let his saints employ their waking hours
upon their beds in songs of praise. Let them rejoice, even upon
the bed of death, assured that they are going to eternal rest
and glory.

#6-9 Some of God's servants of old were appointed to execute
vengeance according to his word. They did not do it from
personal revenge or earthly politics, but in obedience to God's
command. And the honour intended for all the saints of God,
consists in their triumphs over the enemies of their salvation.
Christ never intended his gospel should be spread by fire and
sword, or his righteousness by the wrath of man. But let the
high praises of God be in our mouths, while we wield the sword
of the word of God, with the shield of faith, in warfare with
the world, the flesh, and the devil. The saints shall be more
than conquerors over the enemies of their souls, through the
blood of the Lamb and the word of his testimony. The completing
of this will be in the judgement of the great day. Then shall
the judgement be executed. Behold Jesus, and his gospel church,
chiefly in her millennial state. He and his people rejoice in
each other; by their prayers and efforts they work with him,
while he goes forth in the chariots of salvation, conquering
sinners by grace, or in chariots of vengeance, to destroy his
enemies.
* A psalm of praise.

- We are here stirred up to praise God. Praise God for his
sanctuary, and the privileges we enjoy by having it among us;
praise him because of his power and glory in the firmament.
Those who praise the Lord in heaven, behold displays of his
power and glory which we cannot now conceive. But the greatest
of all his mighty acts is known in his earthly sanctuary. The
holiness and the love of our God are more displayed in man's
redemption, than in all his other works. Let us praise our God
and Saviour for it. We need not care to know what instruments of
music are mentioned. Hereby is meant that in serving God we
should spare no cost or pains. Praise God with strong faith;
praise him with holy love and delight; praise him with entire
confidence in Christ; praise him with believing triumph over the
powers of darkness; praise him by universal respect to all his
commands; praise him by cheerful submission to all his
disposals; praise him by rejoicing in his love, and comforting
ourselves in his goodness; praise him by promoting the interests
of the kingdom of his grace; praise him by lively hope and
expectation of the kingdom of his glory. Since we must shortly
breathe our last, while we have breath let us praise the Lord;
then we shall breathe our last with comfort. Let every thing
that hath breath praise the Lord. Praise ye the Lord. Such is
the very suitable end of a book inspired by the Spirit of God,
written for the work of praise; a book which has supplied the
songs of the church for more than three thousand years; a book
which is quoted more frequently than any other by Christ and his
apostles; a book which presents the loftiest ideas of God and
his government, which is fitted to every state of human life,
which sets forth every state of religious experience, and which
bears simple and clear marks of its Divine origin.
** The subject of this book may be thus stated by an enlargement
on the opening verses. 1. The Proverbs of Solomon, the son of
David, king of Israel. 2. Which treat of the knowledge of
wisdom, of piety towards God, of instruction and moral
discipline, of the understanding wise and prudent counsels. 3.
Which treat of the attainment of instruction in wisdom, which
wisdom is to be shown in the conduct of life, and consists in
righteousness with regard to our fellow-creatures. 4. Which
treat of the giving to the simple sagacity to discover what is
right, by supplying them with just principles, and correct views
of virtue and vice; and to the young man knowledge, so that he
need not err through ignorance; and discretion, so that by
pondering well these precepts, he may not err through obstinacy.
Take the proverbs of other nations, and we shall find great
numbers founded upon selfishness, cunning, pride, injustice,
national contempt, and animosities. The principles of the
Proverbs of Solomon are piety, charity, justice, benevolence,
and true prudence. Their universal purity proves that they are
the word of God.

* The use of the Proverbs. (1-6) Exhortations to fear God and
obey parents. (7-9) To avoid the enticings of sinners. (10-19)
The address of Wisdom to sinners. (20-33)

#1-6 The lessons here given are plain, and likely to benefit
those who feel their own ignorance, and their need to be taught.
If young people take heed to their ways, according to Solomon's
Proverbs, they will gain knowledge and discretion. Solomon
speaks of the most important points of truth, and a greater than
Solomon is here. Christ speaks by his word and by his Spirit.
Christ is the Word and the Wisdom of God, and he is made to us
wisdom.

#7-9 Fools are persons who have no true wisdom, who follow their
own devices, without regard to reason, or reverence for God.
Children are reasonable creatures, and when we tell them what
they must do, we must tell them why. But they are corrupt and
wilful, therefore with the instruction there is need of a law.
Let Divine truths and commands be to us most honourable; let us
value them, and then they shall be so to us.

#10-19 Wicked people are zealous in seducing others into the
paths of the destroyer: sinners love company in sin. But they
have so much the more to answer for. How cautious young people
should be! "Consent thou not." Do not say as they say, nor do as
they do, or would have thee to do; have no fellowship with them.
Who could think that it should be a pleasure to one man to
destroy another! See their idea of worldly wealth; but it is
neither substance, nor precious. It is the ruinous mistake of
thousands, that they overvalue the wealth of this world. Men
promise themselves in vain that sin will turn to their
advantage. The way of sin is down-hill; men cannot stop
themselves. Would young people shun temporal and eternal ruin,
let them refuse to take one step in these destructive paths.
Men's greediness of gain hurries them upon practices which will
not suffer them or others to live out half their days. What is a
man profited, though he gain the world, if he lose his life?
much less if he lose his soul?

#20-33 Solomon, having showed how dangerous it is to hearken to
the temptations of Satan, here declares how dangerous it is not
to hearken to the calls of God. Christ himself is Wisdom, is
Wisdoms. Three sorts of persons are here called by Him: 1.
Simple ones. Sinners are fond of their simple notions of good
and evil, their simple prejudices against the ways of God, and
flatter themselves in their wickedness. 2. Scorners. Proud,
jovial people, that make a jest of every thing. Scoffers at
religion, that run down everything sacred and serious. 3. Fools.
Those are the worst of fools that hate to be taught, and have a
rooted dislike to serious godliness. The precept is plain; Turn
you at my reproof. We do not make a right use of reproofs, if we
do not turn from evil to that which is good. The promises are
very encouraging. Men cannot turn by any power of their own; but
God answers, Behold, I will pour out my Spirit unto you. Special
grace is needful to sincere conversion. But that grace shall
never be denied to any who seek it. The love of Christ, and the
promises mingled with his reproofs, surely should have the
attention of every one. It may well be asked, how long men mean
to proceed in such a perilous path, when the uncertainty of life
and the consequences of dying without Christ are considered? Now
sinners live at ease, and set sorrow at defiance; but their
calamity will come. Now God is ready to hear their prayers; but
then they shall cry in vain. Are we yet despisers of wisdom? Let
us hearken diligently, and obey the Lord Jesus, that we may
enjoy peace of conscience and confidence in God; be free from
evil, in life, in death, and for ever.
* Promises to those who seek wisdom. (1-9) The advantages of
wisdom. (10-22)

#1-9 Those who earnestly seek heavenly wisdom, will never
complain that they have lost their labour; and the freeness of
the gift does not do away the necessity of our diligence, #Joh
6:27|. Let them seek, and they shall find it; let them ask, and
it shall be given them. Observe who are thus favoured. They are
the righteous, on whom the image of God is renewed, which
consists in righteousness. If we depend upon God, and seek to
him for wisdom, he will enable us to keep the paths of judgment.
#10-22 If we are truly wise, we shall be careful to avoid all
evil company and evil practices. When wisdom has dominion over
us, then it not only fills the head, but enters into the heart,
and will preserve, both against corruptions within and
temptations without. The ways of sin are ways of darkness,
uncomfortable and unsafe: what fools are those who leave the
plain, pleasant, lightsome paths of uprightness, to walk in such
ways! They take pleasure in sin; both in committing it, and in
seeing others commit it. Every wise man will shun such company.
True wisdom will also preserve from those who lead to fleshly
lusts, which defile the body, that living temple, and war
against the soul. These are evils which excite the sorrow of
every serious mind, and cause every reflecting parent to look
upon his children with anxiety, lest they should be entangled in
such fatal snares. Let the sufferings of others be our warnings.
Our Lord Jesus deters from sinful pleasures, by the everlasting
torments which follow them. It is very rare that any who are
caught in this snare of the devil, recover themselves; so much
is the heart hardened, and the mind blinded, by the
deceitfulness of this sin. Many think that this caution, besides
the literal sense, is to be understood as a caution against
idolatry, and subjecting the soul to the body, by seeking any
forbidden object. The righteous must leave the earth as well as
the wicked; but the earth is a very different thing to them. To
the wicked it is all the heaven they ever shall have; to the
righteous it is the place of preparation for heaven. And is it
all one to us, whether we share with the wicked in the miseries
of their latter end, or share those everlasting joys that shall
crown believers?
* Exhortations to obedience and faith. (1-6) To piety, and to
improve afflictions. (7-12) To gain wisdom. (13-20) Guidance of
Wisdom. (21-26) The wicked and the upright. (27-35)

#1-6 In the way of believing obedience to God's commandments
health and peace may commonly be enjoyed; and though our days
may not be long upon earth, we shall live for ever in heaven.
Let not mercy and truth forsake thee; God's mercy in promising,
and his truth in performing: live up to them, keep up thine
interest in them, and take the comfort of them. We must trust in
the Lord with all our hearts, believing he is able and wise to
do what is best. Those who know themselves, find their own
understandings a broken reed, which, if they lean upon, will
fail. Do not design any thing but what is lawful, and beg God to
direct thee in every case, though it may seem quite plain. In
all our ways that prove pleasant, in which we gain our point, we
must acknowledge God with thankfulness. In all our ways that
prove uncomfortable, and that are hedged up with thorns, we must
acknowledge him with submission. It is promised, He shall direct
thy paths; so that thy way shall be safe and good, and happy at
last.

#7-12 There is not a greater enemy to the fear of the Lord in
the heart, than self-conceit of our own wisdom. The prudence and
sobriety which religion teaches, tend not only to the health of
the soul, but to the health of the body. Worldly wealth is but
poor substance, yet, such as it is, we must honour God with it;
and those that do good with what they have, shall have more to
do more good with. Should the Lord visit us with trials and
sickness, let us not forget that the exhortation speaks to us as
to children, for our good. We must not faint under an
affliction, be it ever so heavy and long, not be driven to
despair, or use wrong means for relief. The father corrects the
son whom he loves, because he loves him, and desires that he may
be wise and good. Afflictions are so far from doing God's
children any hurt, that, by the grace of God, they promote their
holiness.

#13-20 No precious jewels or earthly treasures are worthy to be
compared with true wisdom, whether the concerns of time or
eternity be considered. We must make wisdom our business; we
must venture all in it, and be willing to part with all for it.
This Wisdom is the Lord Jesus Christ and his salvation, sought
and obtained by faith and prayer. Were it not for unbelief,
remaining sinfulness, and carelessness, we should find all our
ways pleasantness, and our paths peace, for his are so; but we
too often step aside from them, to our own hurt and grief.
Christ is that Wisdom, by whom the worlds were made, and still
are in being; happy are those to whom he is made of God wisdom.
He has wherewithal to make good all his promises.

#21-26 Let us not suffer Christ's words to depart from us, but
keep sound wisdom and discretion; then shall we walk safely in
his ways. The natural life, and all that belongs to it, shall be
under the protection of God's providence; the spiritual life,
and all its interests, under the protection of his grace, so
that we shall be kept from falling into sin or trouble.

#27-35 Our business is to observe the precepts of Christ, and to
copy his example; to do justice, to love mercy, and to beware of
covetousness; to be ready for every good work, avoiding needless
strife, and bearing evils, if possible, rather than seeking
redress by law. It will be found there is little got by
striving. Let us not envy prosperous oppressors; far be it from
the disciples of Christ to choose any of their ways. These
truths may be despised by the covetous and luxurious, but
everlasting contempt will be the portion of such scorners, while
Divine favour is shown to the humble believer.
* Exhortation to the study of wisdom. (1-13) Cautions against
bad company. Exhortation to faith and holiness. (14-27)

#1-13 We must look upon our teachers as our fathers: though
instruction carry in it reproof and correction, bid it welcome.
Solomon's parents loved him, therefore taught him. Wise and
godly men, in every age of the world, and rank in society, agree
that true wisdom consists in obedience, and is united to
happiness. Get wisdom, take pains for it. Get the rule over thy
corruptions; take more pains to get this than the wealth of this
world. An interest in Christ's salvation is necessary. This
wisdom is the one thing needful. A soul without true wisdom and
grace is a dead soul. How poor, contemptible, and wretched are
those, who, with all their wealth and power, die without getting
understanding, without Christ, without hope, and without God!
Let us give heed to the sayings of Him who has the words of
eternal life. Thus our path will be plain before us: by taking,
and keeping fast hold of instruction, we shall avoid being
straitened or stumbling.
#14-27 The way of evil men may seem pleasant, and the nearest
way to compass some end; but it is an evil way, and will end
ill; if thou love thy God and thy soul, avoid it. It is not
said, Keep at a due distance, but at a great distance; never
think you can get far enough from it. The way of the righteous
is light; Christ is their Way, and he is the Light. The saints
will not be perfect till they reach heaven, but there they shall
shine as the sun in his strength. The way of sin is as darkness.
The way of the wicked is dark, therefore dangerous; they fall
into sin, but know not how to avoid it. They fall into trouble,
but never seek to know wherefore God contends with them, nor
what will be in the end of it. This is the way we are bid to
shun. Attentive hearing the word of God, is a good sign of a
work of grace begun in the heart, and a good means of carrying
it on. There is in the word of God a proper remedy for all
diseases of the soul. Keep thy heart with all diligence. We must
set a strict guard upon our souls; keep our hearts from doing
hurt, and getting hurt. A good reason is given; because out of
it are the issues of life. Above all, we should seek from the
Lord Jesus that living water, the sanctifying Spirit, issuing
forth unto everlasting life. Thus we shall be enabled to put
away a froward mouth and perverse lips; our eyes will be turned
from beholding vanity, looking straight forward, and walking by
the rule of God's word, treading in the steps of our Lord and
Master. Lord, forgive the past, and enable us to follow thee
more closely for the time to come.
* Exhortations to wisdom. The evils of licentiousness. (1-14)
Remedies against licentiousness, The miserable end of the
wicked. (15-23)

#1-14 Solomon cautions all young men, as his children, to
abstain from fleshly lusts. Some, by the adulterous woman, here
understand idolatry, false doctrine, which tends to lead astray
men's minds and manners; but the direct view is to warn against
seventh-commandment sins. Often these have been, and still are,
Satan's method of drawing men from the worship of God into false
religion. Consider how fatal the consequences; how bitter the
fruit! Take it any way, it wounds. It leads to the torments of
hell. The direct tendency of this sin is to the destruction of
body and soul. We must carefully avoid every thing which may be
a step towards it. Those who would be kept from harm, must keep
out of harm's way. If we thrust ourselves into temptation we
mock God when we pray, Lead us not into temptation. How many
mischiefs attend this sin! It blasts the reputation; it wastes
time; it ruins the estate; it is destructive to health; it will
fill the mind with horror. Though thou art merry now, yet sooner
or later it will bring sorrow. The convinced sinner reproaches
himself, and makes no excuse for his folly. By the frequent acts
of sin, the habits of it become rooted and confirmed. By a
miracle of mercy true repentance may prevent the dreadful
consequences of such sins; but this is not often; far more die
as they have lived. What can express the case of the self-ruined
sinner in the eternal world, enduring the remorse of his
conscience!

#15-23 Lawful marriage is a means God has appointed to keep from
these destructive vices. But we are not properly united, except
as we attend to God's word, seeking his direction and blessing,
and acting with affection. Ever remember, that though secret
sins may escape the eyes of our fellow-creatures, yet a man's
ways are before the eyes of the Lord, who not only sees, but
ponders all his goings. Those who are so foolish as to choose
the way of sin, are justly left of God to themselves, to go on
in the way to destruction.
* Cautions against rash suretiship. (1-5) A rebuke to
slothfulness. (6-11) Seven things hateful to God. (12-19)
Exhortations to walk according to God's commandments. (20-35)

#1-5 If we live as directed by the word of God, we shall find it
profitable even in this present world. We are stewards of our
worldly substance, and have to answer to the Lord for our
disposal of it; to waste it in rash schemes, or such plans as
may entangle us in difficulties and temptations, is wrong. A man
ought never to be surety for more than he is able and willing to
pay, and can afford to pay, without wronging his family; he
ought to look upon every sum he is engaged for, as his own debt.
If we must take all this care to get our debts to men forgiven,
much more to obtain forgiveness with God. Humble thyself to him,
make sure of Christ as thy Friend, to plead for thee; pray
earnestly that thy sins may be pardoned, and that thou mayest be
kept from going down to the pit.
#6-11 Diligence in business is every man's wisdom and duty; not
so much that he may attain worldly wealth, as that he may not be
a burden to others, or a scandal to the church. The ants are
more diligent than slothful men. We may learn wisdom from the
meanest insects, and be shamed by them. Habits of indolence and
indulgence grow upon people. Thus life runs to waste; and
poverty, though at first at a distance, gradually draws near,
like a traveller; and when it arrives, is like an armed man, too
strong to be resisted. All this may be applied to the concerns
of our souls. How many love their sleep of sin, and their dreams
of worldly happiness! Shall we not seek to awaken such? Shall we
not give diligence to secure our own salvation?

#12-19 If the slothful are to be condemned, who do nothing, much
more those that do all the ill they can. Observe how such a man
is described. He says and does every thing artfully, and with
design. His ruin shall come without warning, and without relief.
Here is a list of things hateful to God. Those sins are in a
special manner provoking to God, which are hurtful to the
comfort of human life. These things which God hates, we must
hate in ourselves; it is nothing to hate them in others. Let us
shun all such practices, and watch and pray against them; and
avoid, with marked disapproval, all who are guilty of them,
whatever may be their rank.

#20-35 The word of God has something to say to us upon all
occasions. Let not faithful reproofs ever make us uneasy. When
we consider how much this sin abounds, how heinous adultery is
in its own nature, of what evil consequence it is, and how
certainly it destroys the spiritual life in the soul, we shall
not wonder that the cautions against it are so often repeated.
Let us notice the subjects of this chapter. Let us remember Him
who willingly became our Surety, when we were strangers and
enemies. And shall Christians, who have such prospects, motives,
and examples, be slothful and careless? Shall we neglect what is
pleasing to God, and what he will graciously reward? May we
closely watch every sense by which poison can enter our minds or
affections.
* Invitations to learn wisdom. (1-5) The arts of seducers, with
warnings against them. (6-27)

#1-5 We must lay up God's commandments safely. Not only, Keep
them, and you shall live; but, Keep them as those that cannot
live without them. Those that blame strict and careful walking
as needless and too precise, consider not that the law is to be
kept as the apple of the eye; indeed the law in the heart is the
eye of the soul. Let the word of God dwell in us, and so be
written where it will be always at hand to be read. Thus we
shall be kept from the fatal effects of our own passions, and
the snares of Satan. Let God's word confirm our dread of sin,
and resolutions against it.

#6-27 Here is an affecting example of the danger of youthful
lusts. It is a history or a parable of the most instructive
kind. Will any one dare to venture on temptations that lead to
impurity, after Solomon has set before his eyes in so lively and
plain a manner, the danger of even going near them? Then is he
as the man who would dance on the edge of a lofty rock, when he
has just seen another fall headlong from the same place. The
misery of self-ruined sinners began in disregard to God's
blessed commands. We ought daily to pray that we may be kept
from running into temptation, else we invite the enemies of our
souls to spread snares for us. Ever avoid the neighbourhood of
vice. Beware of sins which are said to be pleasant sins. They
are the more dangerous, because they most easily gain the heart,
and close it against repentance. Do nothing till thou hast well
considered the end of it. Were a man to live as long as
Methuselah, and to spend all his days in the highest delights
sin can offer, one hour of the anguish and tribulation that must
follow, would far outweigh them.
* Christ, as Wisdom, calls to the sons of men. (1-11) The nature
and riches of Wisdom. (12-21) Christ one with the Father, in the
creation of the world, and rejoicing in his work for the
salvation of man. (22-31) Exhortations to hear Christ's word.
(32-36)

#1-11 The will of God is made known by the works of creation,
and by the consciences of men, but more clearly by Moses and the
prophets. The chief difficulty is to get men to attend to
instruction. Yet attention to the words of Christ, will guide
the most ignorant into saving knowledge of the truth. Where
there is an understanding heart, and willingness to receive the
truth in love, wisdom is valued above silver and gold.

#12-21 Wisdom, here is Christ, in whom are all the treasures of
wisdom and knowledge; it is Christ in the word, and Christ in
the heart; not only Christ revealed to us, but Christ revealed
in us. All prudence and skill are from the Lord. Through the
redemption of Christ's precious blood, the riches of his grace
abound in all wisdom and prudence. Man found out many inventions
for ruin; God found one for our recovery. He hates pride and
arrogance, evil ways and froward conversation; these render men
unwilling to hear his humbling, awakening, holy instructions.
True religion gives men the best counsel in all difficult cases,
and helps to make their way plain. His wisdom makes all truly
happy who receive it in the love of Christ Jesus. Seek him
early, seek him earnestly, seek him before any thing else.
Christ never said, Seek in vain. Those who love Christ, are such
as have seen his loveliness, and have had his love shed abroad
in their hearts; therefore they are happy. They shall be happy
in this world, or in that which is beyond compare better. Wealth
gotten by vanity will soon be diminished, but that which is well
got, will wear well; and that which is well spent upon works of
piety and charity, will be lasting. If they have not riches and
honour in this world, they shall have that which is infinitely
better. They shall be happy in the grace of God. Christ, by his
Spirit, guides believers into all truth, and so leads them in
the way of righteousness; and they walk after the Spirit. Also,
they shall be happy in the glory of God hereafter. In Wisdom's
promises, believers have goods laid up, not for days and years,
but for eternity; her fruit therefore is better than gold.

#22-31 The Son of God declares himself to have been engaged in
the creation of the world. How able, how fit is the Son of God
to be the Saviour of the world, who was the Creator of it! The
Son of God was ordained, before the world, to that great work.
Does he delight in saving wretched sinners, and shall not we
delight in his salvation?

#32-36 Surely we should hearken to Christ's voice with the
readiness of children. Let us all be wise, and not refuse such
mercy. Blessed are those who hear the Saviour's voice, and wait
on him with daily reading, meditation, and prayer. The children
of the world find time for vain amusements, without neglecting
what they deem the one thing needful. Does it not show contempt
of Wisdom's instructions, when people professing godliness, seek
excuses for neglecting the means of grace? Christ is Wisdom, and
he is Life to all believers; nor can we obtain God's favour,
unless we find Christ, and are found in him. Those who offend
Christ deceive themselves; sin is a wrong to the soul. Sinners
die because they will die, which justifies God when he judges.
* The invitations of Wisdom. (1-12) The invitations of folly.
(13-18)

#1-12 Christ has prepared ordinances to which his people are
admitted, and by which nourishment is given here to those that
believe in him, as well as mansions in heaven hereafter. The
ministers of the gospel go forth to invite the guests. The call
is general, and shuts out none that do not shut out themselves.
Our Saviour came, not to call the righteous, but sinners; not
the wise in their own eyes, who say they see. We must keep from
the company and foolish pleasures of the ungodly, or we never
can enjoy the pleasures of a holy life. It is vain to seek the
company of wicked men in the hope of doing them good; we are far
more likely to be corrupted by them. It is not enough to forsake
the foolish, we must join those that walk in wisdom. There is no
true wisdom but in the way of religion, no true life but in the
end of that way. Here is the happiness of those that embrace it.
A man cannot be profitable to God; it is for our own good.
Observe the shame and ruin of those who slight it. God is not
the Author of sin: and Satan can only tempt, he cannot force.
Thou shalt bear the loss of that which thou scornest: it will
add to thy condemnation.
#13-18 How diligent the tempter is, to seduce unwary souls into
sin! Carnal, sensual pleasure, stupefies conscience, and puts
out the sparks of conviction. This tempter has no solid reason
to offer; and where she gets dominion in a soul, all knowledge
of holy things is lost and forgotten. She is very violent and
pressing. We need to seek and pray for true wisdom, for Satan
has many ways to withdraw our souls from Christ. Not only
worldly lusts and abandoned seducers prove fatal to the souls of
men; but false teachers, with doctrines that flatter pride and
give liberty to lusts, destroy thousands. They especially draw
off such as have received only partial serious impressions. The
depths of Satan are depths of hell; and sin, without remorse, is
ruin, ruin without remedy. Solomon shows the hook; those that
believe him, will not meddle with the bait. Behold the wretched,
empty, unsatisfying, deceitful, and stolen pleasure sin
proposes; and may our souls be so desirous of the everlasting
enjoyment of Christ, that on earth we may live to him, daily, by
faith, and ere long be with him in glory.
* Through the whole of the Proverbs, we are to look for somewhat
beyond the first sense the passage may imply, and this we shall
find to be Christ. He is the Wisdom so often spoken of in this
book.

#1 The comfort of parents much depends on their children; and
this suggests to both, motives to their duties. #2,3|. Though
the righteous may be poor, the Lord will not suffer him to want
what is needful for spiritual life. #4|. Those who are fervent
in spirit, serving the Lord, are likely to be rich in faith, and
rich in good works. #5|. Here is just blame of those who trifle
away opportunities, both for here and for hereafter. #6|.
Abundance of blessings shall abide on good men; real blessings.
#7|. Both the just and the wicked must die; but between their
souls there is a vast difference. #8|. The wise in heart puts
his knowledge in practice. #9|. Dissemblers, after all their
shuffling, will be exposed. #10|. Trick and artifice will be no
excuse for iniquity. #11|. The good man's mouth is always open
to teach, comfort, and correct others. #12|. Where there is
hatred, every thing stirs up strife. By bearing with each other,
peace and harmony are preserved. #13|. Those that foolishly go
on in wicked ways, prepare rods for themselves. #14|. Whatever
knowledge may be useful, we must lay it up, that it may not be
to seek when we want it. The wise gain this wisdom by reading,
by hearing the word, by meditation, by prayer, by faith in
Christ, who is made of God unto us wisdom. #15|. This refers to
the common mistakes both of rich and poor, as to their outward
condition. Rich people's wealth exposes them to many dangers;
while a poor man may live comfortably, if he is content, keeps a
good conscience, and lives by faith. #16|. Perhaps a righteous
man has no more than what he works hard for, but that labour
tends to life. #17|. The traveller that has missed his way, and
cannot bear to be told of it, and to be shown the right way,
must err still. #18|. He is especially a fool who thinks to hide
anything from God; and malice is no better. #19|. Those that
speak much, speak much amiss. He that checks himself is a wise
man, and therein consults his own peace. #20,21|. The tongue of
the just is sincere, freed from the dross of guile and evil
design. Pious discourse is spiritual food to the needy. Fools
die for want of a heart, so the word is; for want of thought.
#22|. That wealth which is truly desirable, has no vexation of
spirit in the enjoyment; no grief for the loss; no guilt by the
abuse of it. What comes from the love of God, has the grace of
God for its companion. #23|. Only foolish and wicked men divert
themselves with doing harm to others, or tempting to sin. #24|.
The largest desire of eternal blessings the righteous can form,
will be granted. #25|. The course of prosperous sinners is like
a whirlwind, which soon spends itself, and is gone. #26|. As
vinegar sets the teeth on edge, and as the smoke causes the eyes
to smart, so the sluggard vexes his employer. #27,28|. What man
is he that loves life? Let him fear God, and that will secure to
him life enough in this world, and eternal life in the other.
#29|. The believer grows stronger in faith, and obeys with
increased delight. #30|. The wicked would be glad to have this
earth their home for ever, but it cannot be so. They must die
and leave all their idols behind. #31,32|. A good man discourses
wisely for the benefit of others. But it is the sin, and will be
the ruin of a wicked man, that he speaks what is displeasing to
God, and provoking to those he converses with. The righteous is
kept by the power of God; and nothing shall be able to separate
him from the love of God which is in Christ Jesus.
#1 However men may make light of giving short weight or measure,
and however common such crimes may be, they are an abomination
to the Lord. #2|. Considering how safe, and quiet, and easy the
humble are, we see that with the lowly is wisdom. #3|. An honest
man's principles are fixed, therefore his way is plain. #4|.
Riches will stand men in no stead in the day of death. #5,6|.
The ways of wickedness are dangerous. And sin will be its own
punishment. #7|. When a godly man dies, all his fears vanish;
but when a wicked man dies, his hopes vanish. #8|. The righteous
are often wonderfully kept from going into dangerous situations,
and the ungodly go in their stead. #9|. Hypocrites delude men
into error and sin by artful objections against the truths of
God's word. #10,11|. Nations prosper when wicked men are cast
down. #12|. A man of understanding does not judge of others by
their success. #13|. A faithful man will not disclose what he is
trusted with, unless the honour of God and the real good of
society require it. #14|. We shall often find it to our
advantage to advise with others. #15|. The welfare of our
families, our own peace, and our ability to pay just debts, must
not be brought into danger. But here especially let us consider
the grace of our Lord Jesus Christ in becoming Surety even for
enemies. #16|. A pious and discreet woman will keep esteem and
respect, as strong men keep possession of wealth. #17|. A cruel,
froward, ill-natured man, is vexatious to those that are, and
should be to him as his own flesh, and punishes himself. #18|.
He that makes it his business to do good, shall have a reward,
as sure to him as eternal truth can make it. #19|. True holiness
is true happiness. The more violent a man is in sinful pursuits,
the more he hastens his own destruction. #20|. Nothing is more
hateful to God, than hypocrisy and double dealing, which are
here signified. God delights in such as aim and act with
uprightness. #21|. Joining together in sin shall not protect the
sinners. #22|. Beauty is abused by those who have not discretion
or modesty with it. This is true of all bodily endowments. #23|.
The wicked desire mischief to others, but it shall return upon
themselves. #24|. A man may grow poor by not paying just debts,
not relieving the poor, not allowing needful expenses. Let men
be ever so saving of what they have, if God appoints, it comes
to nothing. #25|. Both in temporal and spiritual things, God
commonly deals with his people according to the measure by which
they deal with their brethren. #26|. We must not hoard up the
gifts of God's bounty, merely for our own advantage. #27|.
Seeking mischief is here set against seeking good; for those
that are not doing good are doing hurt, even to themselves.
#28|. The true believer is a branch of the living Vine. When
those that take root in the world wither, those who are grafted
into Christ shall be fruitful. #29|. He that brings trouble upon
himself and his family, by carelessness, or by wickedness, shall
be unable to keep and enjoy what he gets, as a man is unable to
hold the wind, or to satisfy himself with it. #30|. The
righteous are as trees of life; and their influence upon earth,
like the fruits of that tree, support and nourish the spiritual
life in many. #31|. Even the righteous, when they offend on
earth, shall meet with sharp corrections; much more will the
wicked meet the due reward of their sins. Let us then seek those
blessings which our Surety purchased by his sufferings and
death; let us seek to copy his example, and to keep his
commandments.
#1 Those who have grace, will delight in the instructions given
them. Those that stifle their convictions, are like brutes. #2|.
The man who covers selfish and vicious designs under a
profession of religion or friendship, will be condemned. #3|.
Though men may advance themselves by sinful arts, they cannot
settle and secure themselves. But those who by faith are rooted
in Christ, are firmly fixed. #4|. A wife who is pious, prudent,
and looks well to the ways of her household, who makes
conscience of her duty, and can bear crosses; such a one is an
honour and comfort to her husband. She that is the reverse of
this, preys upon him, and consumes him. #5|. Thoughts are not
free; they are under the Divine knowledge, therefore under the
Divine command. It is a man's shame to act with deceit, with
trick and design. #6|. Wicked people speak mischief to their
neighbours. A man may sometimes do a good work with one good
word. #7|. God's blessing is often continued to the families of
godly men, while the wicked are overthrown. #8|. The apostles
showed wisdom by glorying in shame for the name of Christ. #9|.
He that lives in a humble state, who has no one to wait upon
him, but gets bread by his own labour, is happier than he that
glories in high birth or gay attire, and wants necessaries.
#10|. A godly man would not put even an animal to needless pain.
But the wicked often speak of others as well used, when they
would not endure like treatment for a single day. #11|. It is
men's wisdom to mind their business, and follow an honest
calling. But it is folly to neglect business; and the grace of
God teaches men to disdain nothing but sin. #12|. When the
ungodly see others prosper by sin, they wish they could act in
the same way. But the root of Divine grace, in the heart of the
righteous, produces other desires and purposes. #13|. Many a man
has paid dear in this world for the transgression of his lips.
#14|. When men use their tongues aright, to teach and comfort
others, they enjoy acceptance through Christ Jesus; and the
testimony of their conscience, that they in some measure answer
the end of their being. #15|. A fool, in the sense of Scripture,
means a wicked man, one who acts contrary to the wisdom that is
from above. His rule is, to do what is right in his own eyes.
#16|. A foolish man is soon angry, and is hasty in expressing
it; he is ever in trouble and running into mischief. It is
kindness to ourselves to make light of injuries and affronts,
instead of making the worst of them. #17|. It is good for all to
dread and detest the sin of lying, and to be governed by
honesty. #18|. Whisperings and evil surmises, like a sword,
separate those that have been dear to each other. The tongue of
the wise is health, making all whole. #19|. If truth be spoken,
it will hold good; whoever may be disobliged, still it will keep
its ground. #20|. Deceit and falsehood bring terrors and
perplexities. But those who consult the peace and happiness of
others have joy in their own minds. #21|. If men are sincerely
righteous, the righteous God has engaged that no evil shall
happen to them. But they that delight in mischief shall have
enough of it. #22|. Make conscience of truth, not only in words,
but in actions. #23|. Foolish men proclaim to all the folly and
emptiness of their minds. #24|. Those who will not take pains in
an honest calling, living by tricks and dishonesty, are paltry
and beggarly. #25|. Care, fear, and sorrow, upon the spirits,
deprive men of vigour in what is to be done, or courage in what
is to be borne. A good word from God, applied by faith, makes
the heart glad. #26|. The righteous is abundant; though not in
this world's goods, yet in the graces and comforts of the
Spirit, which are the true riches. Evil men vainly flatter
themselves that their ways are not wrong. #27|. The slothful man
makes no good use of the advantages Providence puts in his way,
and has no comfort in them. The substance of a diligent man,
though not great, does good to him and his family. He sees that
God gives it to him in answer to prayer. #28|. The way of
religion is a straight, plain way; it is the way of
righteousness. There is not only life at the end, but life in
the way; all true comfort.
#1. There is great hope of those that reverence their parents.
There is little hope of any who will not hear those that deal
faithfully with them. #2|. By our words we must be justified or
condemned, #Mt 12:37|. #3|. He that thinks before he speaks,
that suppresses evil if he have thought it, keeps his soul from
a great deal both of guilt and grief. Many a one is ruined by an
ungoverned tongue. #4|. The slothful desire the gains the
diligent get, but hate the pains the diligent take; therefore
they have nothing. This is especially true as to the soul. #5|.
Where sin reigns, the man is loathsome. If his conscience were
awake, he would abhor himself, and repent in dust and ashes.
#6|. An honest desire to do right, preserves a man from fatal
mistakes, better than a thousand fine-drawn distinctions. #7|.
Some who are really poor, trade and spend as if they were rich:
this is sin, and will be shame, and it will end accordingly.
Some that are really rich, would be thought to be poor: in this
there is want of gratitude to God, want of justice and charity
to others. There are many hypocrites, empty of grace, who will
not be convinced of their poverty. There are many fearing
Christians, who are spiritually rich, yet think themselves poor;
by their doubts, and complaints, and griefs, they make
themselves poor. #8|. Great riches often tempt to violence
against those that possess them; but the poor are free from such
perils. #9|. The light of the righteous is as that of the sun,
which may be eclipsed and clouded, but will continue: the Spirit
is their Light, he gives a fulness of joy: that of the wicked is
as a lamp of their own kindling, easily put out. #10|. All
contentions, whether between private persons, families,
churches, or nations, are begun and carried forward by pride.
Disputes would be easily prevented or ended, if it were not for
pride. #11|. Wealth gotten by dishonesty or vice, has a secret
curse, which will speedily waste it. #12|. The delay of what is
anxiously hoped for, is very painful to the mind; obtaining it
is very pleasant. But spiritual blessings are chiefly intended.
#13|. He that stands in awe of God, and reverences his word,
shall escape destruction, and be rewarded for his godly fear.
#14|. The rule by which the wise regulate their conduct, is a
fountain yielding life and happiness. #15|. The way of sinners
is hard upon others, and hard to the sinner himself. The service
of sin is slavery; the road to hell is strewed with the thorns
and thistles that followed the curse. #16|. It is folly to talk
of things of which we know nothing, and to undertake what we are
no way fit for. #17|. Those that are wicked, and false to Christ
and to the souls of men, do mischief, and fall into mischief;
but those that are faithful, find sound words healing to others
and to themselves. #18|. He that scorns to be taught, will
certainly be brought down. #19|. There are in man strong desires
after happiness; but never let those expect any thing truly
sweet to their souls, who will not be persuaded to leave their
sins. #20|. Multitudes are brought to ruin by bad company. And
all that make themselves wicked will be destroyed. #21|. When
God pursues sinners he is sure to overtake them; and he will
reward the righteous. #22|. The servant of God who is not
anxious about riches, takes the best method of providing for his
children. #23|. The poor, yet industrious, thrive, though in a
homely manner, while those who have great riches are often
brought to poverty for want of judgment. #24|. He acts as if he
hated his child, who, by false indulgence, permits sinful habits
to gather strength, which will bring sorrow here, and misery
hereafter. #25|. It is the misery of the wicked, that even their
sensual appetites are always craving. The righteous feeds on the
word and ordinances, to the satisfying of his soul with the
promises of the gospel, and the Lord Jesus Christ, who is the
Bread of life.
#1 A woman who has no fear of God, who is wilful and wasteful,
and indulges her ease, will as certainly ruin her family, as if
she plucked her house down. #2|. Here are grace and sin in their
true colours. Those that despise God's precepts and promises,
despise God and all his power and mercy. #3|. Pride grows from
that root of bitterness which is in the heart. The root must be
plucked up, or we cannot conquer this branch. The prudent words
of wise men get them out of difficulties. #4|. There can be no
advantage without something which, though of little moment, will
affright the indolent. #5|. A conscientious witness will not
dare to represent anything otherwise than according to his
knowledge. #6|. A scorner treats Divine things with contempt. He
that feels his ignorance and unworthiness will search the
Scriptures in a humble spirit. #7|. We discover a wicked man if
there is no savour of piety in his discourse. #8|. We are
travellers, whose concern is, not to spy out wonders, but to get
to their journey's end; to understand the rules we are to walk
by, also the ends we are to walk toward. The bad man cheats
himself, and goes on in his mistake. #9|. Foolish and profane
men consider sin a mere trifle, to be made light of rather than
mourned over. Fools mock at the sin-offering; but those that
make light of sin, make light of Christ. #10|. We do not know
what stings of conscience, or consuming passions, torment the
prosperous sinner. Nor does the world know the peace of mind a
serious Christian enjoys, even in poverty and sickness. #11|.
Sin ruins many great families; whilst righteousness often raises
and strengthens even mean families. #12|. The ways of
carelessness, of worldliness, and of sensuality, seem right to
those that walk in them; but self-deceivers prove
self-destroyers. See the vanity of carnal mirth. #14|. Of all
sinners backsliders will have the most terror when they reflect
on their own ways. #15|. Eager readiness to believe what others
say, has ever proved mischievous. The whole world was thus
ruined at first. The man who is spiritually wise, depends on the
Saviour alone for acceptance. He is watchful against the enemies
of his salvation, by taking heed to God's word. #16|. Holy fear
guards against every thing unholy. #17|. An angry man is to be
pitied as well as blamed; but the revengeful is more hateful.
#18|. Sin is the shame of sinners; but wisdom is the honour of
the wise. #19|. Even bad men acknowledge the excellency of God's
people. #20|. Friendship in the world is governed by
self-interest. It is good to have God our Friend; he will not
desert us. #21|. To despise a man for his employment or
appearance is a sin. #22|. How wisely those consult their own
interest, who not only do good, but devise it! #23|. Labour of
the head, or of the hand, will turn to some good account. But if
men's religion runs all out in talk and noise, they will come to
nothing. #24|. The riches of men of wisdom and piety enlarge
their usefulness. #25|. An upright man will venture the
displeasure of the greatest, to bring truth to light. #26,27|.
Those who fear the Lord so as to obey and serve him, have a
strong ground of confidence, and will be preserved. Let us seek
to this Fountain of life, that we may escape the snares of
death. #28|. Let all that wish well to the kingdom of Christ, do
what they can, that many may be added to his church. #29|. A
mild, patient man is one that learns of Christ, who is Wisdom
itself. Unbridled passion is folly made known. #30|. An upright,
contented, and benevolent mind, tends to health. #31|. To
oppress the poor is to reproach our Creator. #32|. The wicked
man has his soul forced from him; he dies in his sins, under the
guilt and power of them. But godly men, though they have pain
and some dread of death, have the blessed hope, which God, who
cannot lie, has given them. #33|. Wisdom possesses the heart,
and thus regulates the affections and tempers. #34|. Piety and
holiness always promote industry, sobriety, and honesty. #35|.
The great King who reigns over heaven and earth, will reward
faithful servants who honour his gospel by the proper discharge
of the duties of their stations: he despises not the services of
the lowest.
#1 A right cause will be better pleaded with meekness than with
passion. Nothing stirs up anger like grievous words. #2|. He
that has knowledge, is to use it aright, for the good of others.
#3|. Secret sins, services, and sorrows, are under God's eye.
This speaks comfort to saints, and terror to sinners. #4|. A
good tongue is healing to wounded consciences, by comforting
them; to sin-sick souls, by convincing them; and it reconciles
parties at variance. #5|. If instruction is despised, reprove
men rather than suffer them to go on undisturbed in the way to
ruin. #6|. The wealth of worldly men increases their fears and
suspicions, adds strength to their passions, and renders the
fear of death more distressing. #7|. We use knowledge aright
when we disperse it; but the heart of the foolish has nothing to
disperse that is good. #8,9|. The wicked put other things in the
stead of Christ's atonement, or in the place of holy obedience.
Praying graces are his gift, and the work of his Spirit, with
which he is well pleased. #10|. He that hates reproof shall
perish in his sins, since he would not be parted from them.
#11|. There is nothing that can be hid from the eyes of God, not
even man's thoughts. #12|. A scorner cannot bear to reflect
seriously within his own heart. #13|. A gloomy, impatient,
unthankful spirit, springing from pride and undue attachment to
worldly objects, renders a man uneasy to himself and others.
#14|. A wise man seeks to gain more wisdom, growing in grace and
in the knowledge of Christ. But a carnal mind rests contented,
flattering itself. #15|. Some are much in affliction, and of a
sorrowful spirit. Such are to be pitied, prayed for, and
comforted. And others serve God with gladness of heart, and it
prompts their obedience, yet they should rejoice with trembling.
#16,17|. Believers often have enough when worldly eyes see
little; the Lord is with them, without the cares, troubles, and
temptations which are with the wealth of the wicked. #18|. He
that is slow to anger, not only prevents strife, but appeases
it, if kindled. #19|. Those who have no heart to their work,
pretend that they cannot do their work without hardship and
danger. And thus many live always in doubt about their state,
because always in neglect of some duty. #20|. Those who treat an
aged mother or a father with contempt or neglect, show their own
folly. #21|. Such as are truly wise, study that their thoughts,
words, and actions should be regular, sincere, and holy. #22|.
If men will not take time and pains to deliberate, they are not
likely to bring any thing to pass. #23|. Wisdom is needed to
suit our discourse to the occasions. #24|. A good man sets his
affections on things above; his way leads directly thither.
#25|. Pride is the ruin of multitudes. But those who are in
affliction God will support. #26|. The thoughts of wicked men
offend Him who knows the heart. #27|. The covetous man lets none
of his family have rest or enjoyment. And greediness of gain
often tempts to projects that bring ruin. #28|. A good man is
proved to be a wise man by this; he governs his tongue well.
#29|. God sets himself at a distance from those who set him at
defiance. #30|. How delightful to the humbled soul to hear the
good report of salvation by the Lord Jesus Christ! #31|.
Faithful, friendly reproofs help spiritual life, and lead to
eternal life. #32|. Sinners undervalue their own souls;
therefore they prefer the body before the soul, and wrong the
soul to please the body. #33|. The fear of the Lord will dispose
us to search the Scriptures with reverence; and it will cause us
to follow the leadings of the Holy Spirit. While we humbly place
all our dependence on the grace of God, we are exalted in the
righteousness of Christ.
#1 The renewing grace of God alone prepares the heart for every
good work. This teaches us that we are not sufficient of
ourselves to think or speak any thing wise and good. #2|.
Ignorance, pride, and self-flattery render us partial judges
respecting our own conduct. #3|. Roll the burden of thy care
upon God, and leave it with him, by faith and dependence on him.
#4|. God makes use of the wicked to execute righteous vengeance
on each other; and he will be glorified by their destruction at
last. #5|. Though sinners strengthen themselves and one another,
they shall not escape God's judgments. #6|. By the mercy and
truth of God in Christ Jesus, the sins of believers are taken
away, and the power of sin is broken. #7|. He that has all
hearts in his hand, can make a man's enemies to be at peace with
him. #8|. A small estate, honestly come by, will turn to better
account than a great estate ill-gotten. #9|. If men make God's
glory their end, and his will their rule, he will direct their
steps by his Spirit and grace. 10. Let kings and judges of the
earth be just, and rule in the fear of God. #11|. To observe
justice in dealings between man and man is God's appointment.
#12|. The ruler that uses his power aright, will find that to be
his best security. #13|. Put those in power who know how to
speak to the purpose. #14,15|. Those are fools, who, to obtain
the favour of an earthly prince, throw themselves out of God's
favour. #16|. There is joy and satisfaction of spirit, only in
getting wisdom. #17|. A sincerely religious man keeps at a
distance from every appearance of evil. Happy is the man that
walks in Christ, and is led by the Spirit of Christ. #18|. When
men defy God's judgments, and think themselves far from them, it
is a sign they are at the door. Let us not fear the pride of
others, but fear pride in ourselves. #19|. Humility, though it
exposes to contempt in the world, is much better than
high-spiritedness, which makes God an enemy. He that understands
God's word shall find good. #21|. The man whose wisdom dwells in
his heart, will be found more truly prudent than many who
possess shining talents. #22|. As waters to a thirsty land, so
is a wise man to his friends and neighbours. #23|. The wise
man's self-knowledge, always suggests something proper to be
spoken to others. #24|. The word of God cures the diseases that
weaken our souls. #25|. This is caution to all, to take heed of
deceiving themselves as to their souls. #26|. We must labour for
the meat which endureth to everlasting life, or we must perish.
#27,28|. Ungodly men bestow more pains to do mischief than would
be needful to do good. The whisperer separates friends: what a
hateful, but how common a character! #29,30|. Some do all the
mischief they can by force and violence, and are blind to the
result. #31|. Old people especially should be found in the way
of religion and godliness. #32|. To overcome our own passions,
requires more steady management, than obtaining victory over an
enemy. #33|. All the disposal of Providence concerning our
affairs, we must look upon to be the determining what we
referred to God; and we must be reconciled to them accordingly.
Blessed are those that give themselves up to the will of God;
for he knows what is good for them.
#1 These words recommend family love and peace, as needful for
the comfort of human life. #2|. The wise servant is more
deserving, and more likely to appear one of the family, than a
profligate son. #3|. God tries the heart by affliction. He thus
has often shown the sin remaining in the heart of the believer.
#4|. Flatterers, especially false teachers, are welcome to those
that live in sin. #5|. Those that laugh at poverty, treat God's
providence and precepts with contempt. #6|. It is an honour to
children to have wise and godly parents continued to them, even
after they are grown up and settled in the world. #7|. A fool,
in Solomon's Proverbs, signifies a wicked man, whom excellent
speech does not become, because his conversation contradicts it.
#8|. Those who set their hearts upon money, will do any thing
for it. What influence should the gifts of God have on our
hearts! #9|. The way to preserve peace is to make the best of
every thing; not to notice what has been said or done against
ourselves. #10|. A gentle reproof will enter, not only into the
head, but into the heart of a wise man. #11|. Satan, and the
messengers of Satan, shall be let loose upon an evil man. #12|.
Let us watch over our own passions, and avoid the company of
furious men. #13|. To render evil for good is devilish. He that
does so, brings a curse upon his family. #14|. What danger there
is in the beginning of strife! Resist its earliest display; and
leave it off, if it were possible, before you begin. #15|. It is
an offence to God to acquit the guilty, or to condemn those who
are not guilty. #16|. Man's neglect of God's favour and his own
interest is very absurd. #17|. No change of outward
circumstances should abate our affection for our friends or
relatives. But no friend, except Christ, deserves unlimited
confidence. In Him this text did receive, and still receives its
most glorious fulfilment. #18|. Let not any wrong their
families. Yet Christ's becoming Surety for men, was a glorious
display of Divine wisdom; for he was able to discharge the bond.
#19|. If we would keep a clear conscience and a quiet mind, we
must shun all excitements to anger. And a man who affects a
style of living above his means, goes the way to ruin. #20|.
There is nothing got by ill designs. And many have paid dear for
an unbridled tongue. #21|. This speaks very plainly what many
wise and good men feel very strongly, how grievous it is to have
a foolish, wicked child. #22|. It is great mercy that God gives
us leave to be cheerful, and cause to be cheerful, if by his
grace he gives us hearts to be cheerful. #23|. The wicked are
ready to part with their money, though loved, that they may not
suffer for their crimes. #24|. The prudent man keeps the word of
God continually in view. But the foolish man cannot fix his
thoughts, nor pursue any purpose with steadiness. #25|. Wicked
children despise the authority of their father, and the
tenderness of their mother. #26|. It is very wrong to find fault
for doing what is duty. #27, 28|. A man may show himself to be
a wise man, by the good temper of his mind, and by the good
government of his tongue. He is careful when he does speak, to
speak to the purpose. God knows his heart, and the folly that is
bound there; therefore he cannot be deceived in his judgment as
men may be.
#1 If we would get knowledge and grace, we must try all methods
of improving ourselves. #2|. Those make nothing to purpose, of
learning or religion, whose only design is to have something to
make a show with. #3|. As soon as sin entered, shame followed.
#4|. The well-spring of wisdom in the heart of a believer,
continually supplies words of wisdom. #5|. The merits of a cause
must be looked to, not the person. #6,7|. What mischief bad men
do to themselves by their ungoverned tongues! #8|. How base are
those that sow contention! and what fatal effects may be
expected from small beginnings of jealousy! #9|. Omissions of
duty, and in duty, are fatal to the soul, as well as commissions
of sin. #10,11|. The Divine power, made known in and through our
Lord Jesus Christ, forms a strong tower for the believer, who
relies on the Lord. How deceitful the defence of the rich man,
who has his portion and treasure in this world! It is a strong
city and a high wall only in his own conceit; for it will fail
when most in need. They will be exposed to the just wrath of
that Judge whom they despised as a Saviour. #12|. After the
heart has been lifted up with pride, a fall comes. But honour
shall be the reward of humility. #13|. Eagerness, with
self-conceit, will expose to shame. #14|. Firmness of mind
supports under many pains and trials. But when the conscience is
tortured with remorse, no human fortitude can bear the misery;
what then will hell be? #15|. We must get knowledge, not only
into our heads, but into our hearts. #16|. Blessed be the Lord,
who makes us welcome to come to his throne, without money and
without price. May his gifts make room for him in our souls.
#17|. It is well to listen to our enemies, that we may form a
better judgment of ourselves. #18|. It was customary sometimes
to refer matters to God, by casting lots, with solemn prayer.
The profaning the lot, by using it in matters of diversion, or
coveting what belongs to others, forms an objection to this now.
#19|. Great care must be taken to prevent quarrels among
relations and those under obligations to each other. Wisdom and
grace make it easy to forgive; but corruption makes it
difficult. #20|. The belly is here put for the heart, as
elsewhere; and what that is filled with, our satisfaction will
be accordingly, and our inward peace. #21|. Many a one has
caused his own death, or the death of others, by a false or
injurious tongue. #22|. A good wife is a great blessing to a
man, and it is a token of Divine favour. #23|. Poverty tells men
they must not order or demand. And at the throne of God's grace
we are all poor, and must use entreaties. #24|. Christ Jesus
never will forsake those who trust in and love him. May we be
such friends to others, for our Master's sake. Having loved his
own, which were in the world, he loved them unto the end; and we
are his friends if we do whatever he commands us, #Joh 15:14|.
#1 A poor man who fears God, is more honourable and happy,
than a man without wisdom and grace, however rich or advanced in
rank. #2|. What good can the soul do, if without knowledge? And
he sins who will not take time to ponder the path of his feet.
#3|. Men run into troubles by their own folly, and then fret at
the appointments of God. #4|. Here we may see how strong is
men's love of money. #5|. Those that tell lies in discourse, are
in a fair way to be guilty of bearing false-witness. #6|. We are
without excuse if we do not love God with all our hearts. His
gifts to us are past number, and all the gifts of men to us are
fruits of his bounty. #7|. Christ was left by all his disciples;
but the Father was with him. It encourages our faith that he had
so large an experience of the sorrows of poverty. #8|. Those
only love their souls aright that get true wisdom. #9|. Lying is
a damning, destroying sin. #10|. A man that has not wisdom and
grace, has no right or title to true joy. It is very unseemly
for one who is a servant to sin, to oppress God's free-men.
#11|. He attains the most true glory who endeavours most
steadily to overcome evil with good. #12|. Christ is a King,
whose wrath against his enemies will be as the roaring of a
lion, and his favour to his people as the refreshing dew. #13|.
It shows the vanity of the world, that we are liable to the
greatest griefs where we promise ourselves the greatest comfort.
#14|. A discreet and virtuous wife is more valuable than house
and riches. #15|. A sluggish, slothful disposition makes men
poor; it brings them to want. And this applies both to the
present life and that which is to come. #16|. If we keep God's
word, God's word will keep us from every thing really hurtful.
We abuse the doctrine of free grace, if we think that it does
away the necessity and advantage of obedience. Those that live
at random must die. This truth is clearly taught in words enough
to alarm the stoutest sinner. #17|. God has chosen the poor of
this world, to be rich in faith, and heirs of his kingdom. #18|.
When parents keep under foolish tenderness, they do their best
to render children a comfort to them, and happy in themselves.
#19|. The spared and spoiled child is likely to become a man of
great wrath. #20|. Those that would be wise in their latter end,
must be taught and ruled when young. #21|. What should we
desire, but that all our purposes may agree with God's holy
will? #22|. It is far better to have a heart to do good, and
want ability for it, than to have ability for it, and want a
heart to it. #23|. Those that live in the fear of God, shall get
safety, satisfaction, and true and complete happiness. #24|.
Indolence, when indulged, so grows upon people, that they have
no heart to do the most needful things for themselves. #25|. A
gentle rebuke goes farthest with a man of understanding. #26|.
The young man who wastes his father's substance, or makes his
aged mother destitute, is hateful, and will come to disgrace.
#27|. It is the wisdom of young men to dread hearing such talk
as puts loose and evil principles into the mind. #28|. Those are
the worst of sinners, who are glad of an opportunity to sin.
#29|. The unbelief of man shall not make God's threatenings of
no effect. Christ himself, when bearing sins not his own, was
not spared. Justice and judgment took hold of our blessed
Surety; and will God spare obstinate sinners?
#1 It seems hard to believe that men of the greatest abilities,
as well as the ignorant, should render themselves fools and
madmen, merely for the taste or excitement produced by strong
liquors. #2|. How formidable kings are to those who provoke
them! how much more foolish then is it to provoke the King of
kings! #3|. To engage in quarrels is the greatest folly that can
be. Yield, and even give up just demands, for peace' sake. #4|.
He who labours and endures hardship in his seed-time for
eternity, will be properly diligent as to his earthly business.
#5|. Though many capable of giving wise counsel are silent, yet
something may be drawn from them, which will reward those who
obtain it. #6|. It is hard to find those that have done, and
will do more good than they speak, or care to hear spoken of.
#7|. A good man is not liable to uneasiness in contriving what
he shall do, or in reflecting on what he has done, as those who
walk in deceit. And his family fare better for his sake. #8|. If
great men are good men, they may do much good, and prevent very
much evil. #9|. Some can say, Through grace, we are cleaner than
we have been; but it was the work of the Holy Spirit. #10|. See
the various deceits men use, of which the love of money is the
root. The Lord will not bless what is thus gotten. #11|. Parents
should observe their children, that they may manage them
accordingly. #12|. All our powers and faculties are from God,
and are to be employed for him. #13|. Those that indulge
themselves, may expect to want necessaries, which should have
been gotten by honest labour. #14|. Men use arts to get a good
bargain, and to buy cheap; whereas a man ought to be ashamed of
a fraud and a lie. #15|. He that prefers true knowledge to
riches, follows the ways of religion and happiness. If we really
believed this truth, the word of God would be valued as it
deserves, and the world would lose its tempting influence. #16|.
Those ruin themselves who entangle themselves in rash
suretiship. Also those who are in league with abandoned women.
Place no confidence in either. #17|. Wealth gotten by fraud may
be sweet, for the carnal mind takes pleasure in the success of
wicked devices; but it will be bitter in the reflection. #18|.
Especially we need advice in spiritual warfare. The word and
Spirit of God are the best counsellors in every point. #19|.
Those dearly buy their own praise, who put confidence in a man
because he speaks fairly. #20|. An undutiful child will become
very miserable. Never let him expect any peace or comfort. #21|.
An estate suddenly raised, is often as suddenly ruined. #22|.
Wait on the Lord, attend his pleasure, and he will protect thee.
#23|. A bargain made by fraud will prove a losing bargain in the
end. #24|. How can we form plans, and conduct business,
independently of the Lord? #25|. The evasions men often use with
their own consciences show how false and deceitful man is. #26|.
Justice should crush the wicked, and separate them from the
virtuous. #27|. The rational soul and conscience are as a lamp
within us, which should be used in examining our dispositions
and motives with the revealed will of God. #28|. Mercy and truth
are the glories of God's throne. #29|. Both young and old have
their advantages; and let neither despise or envy the other.
#30|. Severe rebukes sometimes do a great deal of good. But such
is the corruption of nature, that men are loath to be rebuked for
their sins. If God uses severe afflictions, to purify our hearts
and fit us for his service, we have cause to be very thankful.
#1 The believer, perceiving that the Lord rules every heart as
he sees fit, like the husbandman who turns the water through his
grounds as he pleases, seeks to have his own heart, and the
hearts of others, directed in his faith, fear, and love. #2|. We
are partial in judging ourselves and our actions. #3|. Many
deceive themselves with a conceit that outward devotions will
excuse unrighteousness. #4|. Sin is the pride, the ambition, the
glory, the joy, and the business of wicked men. #5|. The really
diligent employ foresight as well as labour. #6|. While men seek
wealth by unlawful practices, they seek death. #7|. Injustice
will return upon the sinner, and will destroy him here and for
ever. #8|. The way of mankind by nature is froward and strange.
#9|. It is best to shun bitter contention by pouring out the
heart before God. For by prudence and patience, with constant
prayer, the cross may be removed. #10|. The evil desires of a
wicked man's heart, lead to baseness in his conduct. #11|. The
simple may be made wise by punishments on the wicked, and by
instructions to those who are willing to be taught. #12|. Good
men envy not the prosperity of evil-doers; they see there is a
curse on them. #13|. Such as oppress the poor by beating down
wages, such as will not relieve according to their ability those
in distress, and those in authority who neglect to do justice,
stop their ears at the cry of the poor. But doubtless care is to
be used in the exercise of charity. #14|. If money can conquer
the fury of the passions, shall reason, the fear of God, and the
command of Christ, be too weak to bridle them? #15|. There is
true pleasure only in the practice of religion. #16|. Of all
wanderers in the ways of sin, those are in the most dangerous
condition who turn aside into the ways of darkness. Yet there is
hope even for them in the all-sufficient Saviour; but let them
flee to him without delay. #17|. A life of worldly pleasure
brings ruin on men. #18|. The righteous is often delivered out
of trouble, and the wicked comes in his stead, and so seems as a
ransom for him. #19|. Unbridled passions spoil the comfort of
all relations. #20|. The plenty obtained by prudence, industry,
and frugality, is desirable. But the foolish misspend what they
have upon their lusts. #21|. True repentance and faith will lead
him that relies on the mercy of God in Christ, to follow after
righteousness and mercy in his own conduct. #22|. Those that
have wisdom, often do great things, even against those confident
of their strength. #23|. It is our great concern to keep our
souls from being entangled and disquieted. #24|. Pride and
haughtiness make men passionate; such continually deal in wrath,
as if it were their trade to be angry. #25,26|. Here is the
misery of the slothful; their hands refuse to labour in an
honest calling, by which they might get an honest livelihood;
yet their hearts cease not to covet riches, pleasures, and
honours, which cannot be obtained without labour. But the
righteous and industrious have their desires satisfied. #27|.
When holiness is pretended, but wickedness intended, that
especially is an abomination. #28|. The doom of a false witness
is certain. #29|. A wicked man bids defiance to the terrors of
the law and the rebukes of Providence. But a good man asks, What
does God require of me? #30,31|. Means are to be used, but,
after all, our safety and salvation are only of the Lord. In our
spiritual warfare we must arm ourselves with the whole armour of
God; but our strength must be in the Lord, and in the power of
his might.
#1 We should be more careful to do that by which we may get and
keep a good name, than to raise or add unto a great estate. #2|.
Divine Providence has so ordered it, that some are rich, and
others poor, but all are guilty before God; and at the throne of
God's grace the poor are as welcome as the rich. #3|. Faith
foresees the evil coming upon sinners, and looks to Jesus Christ
as the sure refuge from the storm. #4|. Where the fear of God
is, there will be humility. And much is to be enjoyed by it;
spiritual riches, and eternal life at last. #5|. The way of sin
is vexatious and dangerous. But the way of duty is safe and
easy. #6|. Train children, not in the way they would go, that of
their corrupt hearts, but in the way they should go; in which,
if you love them, you would have them go. As soon as possible
every child should be led to the knowledge of the Saviour. #7|.
This shows how important it is for every man to keep out of
debt. As to the things of this life, there is a difference
between the rich and the poor; but let the poor remember, it is
the Lord that made the difference. #8|. The power which many
abuse, will soon fail them. #9|. He that seeks to relieve the
wants and miseries of others shall be blessed. #10|. Profane
scoffers and revilers disturb the peace. #11|. God will be the
Friend of a man in whose spirit there is no guile; this honour
have all the saints. #12|. God turns the counsels and designs of
treacherous men to their own confusion. #13|. The slothful man
talks of a lion without, but considers not his real danger from
the devil, that roaring lion within, and from his own
slothfulness, which kills him. #14|. The vile sin of
licentiousness commonly besots the mind beyond recovery. #15|.
Sin is foolishness, it is in the heart, there is an inward
inclination to sin: children bring it into the world with them;
and it cleaves close to the soul. We all need to be corrected by
our heavenly Father. #16|. We are but stewards, and must
distribute what God intrusts to our care, according to his will.
#17-21|. To these words, to this knowledge, the ear must be
bowed down, and the heart applied by faith and love. To live a
life of delight in God and dependence on him, is the foundation
of all practical religion. The way to know the certainty of the
word of truth, is to make conscience of our duty. #22,23|. He
that robs and oppresses the poor, does so at his peril. And if
men will not appear for them, God will. #24,25|. Our corrupt
hearts have so much tinder in them, that it is dangerous to have
to do with those that throw about the sparks of their passion.
#26,27|. Every man ought to be just to himself, and his family;
those are not so, who, by folly or other carelessness, waste
what they have. #28|. We are taught not to trespass on another
man's right. And it is hard to find a truly industrious man.
Such a man will rise. Seest thou a man diligent in the business
of religion? He is likely to excel. Let us then be diligent in
God's work.
#1-3 God's restraints of the appetite only say, Do thyself no
harm. #4,5|. Be not of those that will be rich. The things of
this world are not happiness and a portion for a soul; those
that hold them ever so fast, cannot hold them always, cannot
hold them long. #6-8|. Do not make thyself burdensome to any,
especially those not sincere. When we are called by God to his
feast, and to let our souls delight themselves, #Isa 25:6;
55:2|, we may safely partake of the Bread of life. #9|. It is
our duty to take all fit occasions to speak of Divine things;
but if what a wise man says will not be heard, let him hold his
peace. #10,11|. The fatherless are taken under God's special
protection. He is their Redeemer, who will take their part; and
he is mighty, almighty.

#12-16 Here is a parent instructing his child to give his mind
to the Scriptures. Here is a parent correcting his child:
accompanied with prayer, and blessed of God, it may prove a
means of preventing his destruction. Here is a parent
encouraging his child, telling him what would be for his good.
And what a comfort it would be, if herein he answered his
expectation! #17,18|. The believer's expectation shall not be
disappointed; the end of his trials, and of the sinner's
prosperity, is at hand.

#19-28 The gracious Saviour who purchased pardon and peace for
his people, with all the affection of a tender parent, counsels
us to hear and be wise, and is ready to guide our hearts in his
way. Here we have an earnest call to young people, to attend to
the advice of their godly parents. If the heart be guided, the
steps will be guided. Buy the truth, and sell it not; be willing
to part with any thing for it. Do not part with it for
pleasures, honours, riches, or any thing in this world. The
heart is what the great God requires. We must not think to
divide the heart between God and the world; he will have all or
none. Look to the rule of God's word, the conduct of his
providence, and the good examples of his people. Particular
cautions are given against sins most destructive to wisdom and
grace in the soul. It is really a shame to make a god of the
belly. Drunkenness stupefies men, and then all goes to ruin.
Licentiousness takes away the heart that should be given to God.
Take heed of any approaches toward this sin, it is very hard to
retreat from it. It bewitches men to their ruin.

#29-35 Solomon warns against drunkenness. Those that would be
kept from sin, must keep from all the beginnings of it, and fear
coming within reach of its allurements. Foresee the punishment,
what it will at last end in, if repentance prevent not. It makes
men quarrel. Drunkards wilfully make woe and sorrow for
themselves. It makes men impure and insolent. The tongue grows
unruly; the heart utters things contrary to reason, religion,
and common civility. It stupefies and besots men. They are in
danger of death, of damnation; as much exposed as if they slept
upon the top of a mast, yet feel secure. They fear no peril when
the terrors of the Lord are before them; they feel no pain when
the judgments of God are actually upon them. So lost is a
drunkard to virtue and honour, so wretchedly is his conscience
seared, that he is not ashamed to say, I will seek it again.
With good reason we were bid to stop before the beginning. Who
that has common sense would contract a habit, or sell himself to
a sin, which tends to such guilt and misery, and exposes a man
every day to the danger of dying insensible, and awaking in
hell? Wisdom seems in these chapters to take up the discourse as
at the beginning of the book. They must be considered as the
words of Christ to the sinner.
#1,2 Envy not sinners. And let not a desire ever come into thy
mind, Oh that I could shake off restraints! #3-6|. Piety and
prudence in outward affairs, both go together to complete a wise
man. By knowledge the soul is filled with the graces and
comforts of the spirit, those precious and pleasant riches. The
spirit is strengthened for the spiritual work and the spiritual
warfare, by true wisdom. #7-9|. A weak man thinks wisdom is too
high for him, therefore he will take no pains for it. It is bad
to do evil, but worse to devise it. Even the first risings of
sin in the heart are sin, and must be repented of. Those that
strive to make others hateful, make themselves so. #10|. Under
troubles we are apt to despair of relief. But be of good
courage, and God shall strengthen thy heart. #11,12|. If a man
know that his neighbour is in danger by any unjust proceeding,
he is bound to do all in his power to deliver him. And what is
it to suffer immortal souls to perish, when our persuasions and
example may be the means of preventing it? #13,14|. We are
quickened to the study of wisdom by considering both the
pleasure and the profit of it. All men relish things that are
sweet to the palate; but many have no relish for the things that
are sweet to the purified soul, and that make us wise unto
salvation. #15,16|. The sincere soul falls as a traveller may
do, by stumbling at some stone in his path; but gets up, and
goes on his way with more care and speed. This is rather to be
understood of falls into affliction, than falls into actual sin.
#17,18|. The pleasure we are apt to take in the troubles of an
enemy is forbidden. #19,20|. Envy not the wicked their
prosperity; be sure there is no true happiness in it. #21,22|.
The godly in the land, will be quiet in the land. There may be
cause to change for the better, but have nothing to do with them
that are given change. #23-26|. The wisdom God giveth, renders a
man fit for his station. Every one who finds the benefit of the
right answer, will be attached to him that gave it. #27|. We
must prefer necessaries before conveniences, and not go in debt.
#28,29|. There are three defaults in a witness pointed out.
#30-34|. See what a blessing the husbandman's calling is, and
what a wilderness this earth would be without it. See what great
difference there is in the management even of worldly affairs.
Sloth and self-indulgence are the bane of all good. When we see
fields overgrown with thorns and thistles, and the fences broken
down, we see an emblem of the far more deplorable state of many
souls. Every vile affection grows in men's hearts; yet they
compose themselves to sleep. Let us show wisdom by doubling our
diligence in every good thing.
#1-3 God needs not search into any thing; nothing can be hid
from him. But it is the honour of rulers to search out matters,
to bring to light hidden works of darkness. #4,5|. For a prince
to suppress vice, and reform his people, is the best way to
support his government. #6,7|. Religion teaches us humility and
self-denial. He who has seen the glory of the Lord in Christ
Jesus, will feel his own unworthiness. #8-10|. To be hasty in
beginning strife, will bring into difficulties. War must at
length end, and might better be prevented. It is so in private
quarrels; do all thou canst to settle the matter. #11,12|. A
word of counsel, or reproof, rightly spoken, is especially
beautiful, as fine fruit becomes still more beautiful in silver
baskets. #13|. See what ought to be the aim of him that is
trusted with any business; to be faithful. A faithful minister,
Christ's messenger, should be thus acceptable to us. #14|. He
who pretends to have received or given that which he never had,
is like the morning cloud, that disappoints those who look for
rain. #15|. Be patient to bear a present hurt. Be mild to speak
without passion; for persuasive language is the most effectual
to prevail over the hardened mind. #16|. God has given us leave
to use grateful things, but we are cautioned against excess.
#17|. We cannot be upon good terms with our neighbours, without
discretion as well as sincerity. How much better a Friend is God
than any other friend! The oftener we come to him, the more
welcome. #18|. A false testimony is dangerous in every thing.
#19|. Confidence in an unfaithful man is painful and vexatious;
when we put any stress on him, he not only fails, but makes us
feel for it. #20|. We take a wrong course if we think to relieve
those in sorrow by endeavouring to make them merry. #21,22|. The
precept to love even our enemies is an Old Testament
commandment. Our Saviour has shown his own great example in
loving us when we were enemies. #23|. Slanders would not be so
readily spoken, if they were not readily heard. Sin, if it
receives any check, becomes cowardly. #24|. It is better to be
alone, than to be joined to one who is a hinderance to the
comfort of life. #25|. Heaven is a country afar off; how
refreshing is good news from thence, in the everlasting gospel,
which signifies glad tidings, and in the witness of the Spirit
with our spirits that we are God's children! #26|. When the
righteous are led into sin, it is as hurtful as if the public
fountains were poisoned. #27|. We must be, through grace, dead
to the pleasures of sense, and also to the praises of men. #28|.
The man who has no command over his anger, is easily robbed of
peace. Let us give up ourselves to the Lord, and pray him to put
his Spirit within us, and cause us to walk in his statutes.
#1 Honour is out of season to those unworthy and unfit for it.
#2|. He that is cursed without cause, the curse shall do him no
more harm than the bird that flies over his head. #3|. Every
creature must be dealt with according to its nature, but
careless and profligate sinners never will be ruled by reason
and persuasion. Man indeed is born like the wild ass's colt; but
some, by the grace of God, are changed. #4,5|. We are to fit our
remarks to the man, and address them to his conscience, so as
may best end the debate. #6-9|. Fools are not fit to be trusted,
nor to have any honour. Wise sayings, as a foolish man delivers
and applies them, lose their usefulness. #10|. This verse may
either declare how the Lord, the Creator of all men, will deal
with sinners according to their guilt, or, how the powerful
among men should disgrace and punish the wicked. #11|. The dog
is a loathsome emblem of those sinners who return to their
vices, #2Pe 2:22|. #12|. We see many a one who has some little
sense, but is proud of it. This describes those who think their
spiritual state to be good, when really it is very bad. #13|.
The slothful man hates every thing that requires care and
labour. But it is foolish to frighten ourselves from real duties
by fancied difficulties. This may be applied to a man slothful
in the duties of religion. #14|. Having seen the slothful man in
fear of his work, here we find him in love with his ease. Bodily
ease is the sad occasion of many spiritual diseases. He does not
care to get forward with his business. Slothful professors turn
thus. The world and the flesh are hinges on which they are hung;
and though they move in a course of outward services, yet they
are not the nearer to heaven. #15|. The sluggard is now out of
his bed, but he might have lain there, for any thing he is
likely to bring to pass in his work. It is common for men who
will not do their duty, to pretend they cannot. Those that are
slothful in religion, will not be at the pains to feed their
souls with the bread of life, nor to fetch in promised blessings
by prayer. #16|. He that takes pains in religion, knows he is
working for a good Master, and that his labour shall not be in
vain. #17|. To make ourselves busy in other men's matters, is to
thrust ourselves into temptation. #18,19|. He that sins in jest,
must repent in earnest, or his sin will be his ruin. #20-22|.
Contention heats the spirit, and puts families and societies
into a flame. And that fire is commonly kindled and kept burning
by whisperers and backbiters. #23|. A wicked heart disguising
itself, is like a potsherd covered with the dross of silver.
#24-26|. Always distrust when a man speaks fair unless you know
him well. Satan, in his temptations, speaks fair, as he did to
Eve; but it is madness to give credit to him. #27|. What pains
men take to do mischief to others! but it is digging a pit, it
is rolling a stone, hard work; and they prepare mischief to
themselves. #28|. There are two sorts of lies equally
detestable. A slandering lie, the mischief of this every body
sees. A flattering lie, which secretly works ruin. A wise man
will be more afraid of a flatterer than of a slanderer.
#1 We know not what a day may bring forth. This does not forbid
preparing for to-morrow, but presuming upon to-morrow. We must
not put off the great work of conversion, that one thing
needful. #2|. There may be occasion for us to justify ourselves,
but not to praise ourselves. #3,4|. Those who have no command of
their passions, sink under the load. #5,6|. Plain and faithful
rebukes are better, not only than secret hatred, but than love
which compliments in sin, to the hurt of the soul. #7|. The poor
have a better relish of their enjoyments, and are often more
thankful for them, than the rich. In like manner the proud and
self-sufficient disdain the gospel; but those who hunger and
thirst after righteousness, find comfort from the meanest book
or sermon that testifies of Christ Jesus. #8|. Every man has his
proper place in society, where he may be safe and comfortable.
#9,10|. Depend not for relief upon a kinsman, merely for
kindred's sake; apply to those who are at hand, and will help in
need. But there is a Friend that sticketh closer than a brother,
and let us place entire confidence in him. #11|. An affectionate
parent urges his son to prudent conduct that should gladden his
heart. The good conduct of Christians is the best answer to all
who find fault with the gospel. #12|. Where there is temptation,
if we thrust ourselves into it, there will be sin, and
punishment will follow. #13|. An honest man may be made a
beggar, but he is not honest that makes himself one. #14|. It is
folly to be fond of being praised; it is a temptation to pride.
#15,16|. The contentions of a neighbour may be like a sharp
shower, troublesome for a time; the contentions of a wife are
like constant rain. #17|. We are cautioned to take heed whom we
converse with. And directed to have in view, in conversation, to
make one another wiser and better. #18|. Though a calling be
laborious and despised, yet those who keep to it, will find
there is something to be got by it. God is a Master who has
engaged to honour those who serve him faithfully. #19|. One
corrupt heart is like another; so are sanctified hearts: the
former bear the same image of the earthly, the latter the same
image of the heavenly. Let us carefully watch our own hearts,
comparing them with the word of God. #20|. Two things are here
said to be never satisfied, death and sin. The appetites of the
carnal mind for profit or pleasure are always desiring more.
Those whose eyes are ever toward the Lord, are satisfied in him,
and shall for ever be so. #21|. Silver and gold are tried by
putting them into the furnace and fining-pot; so is a man tried
by praising him. #22|. Some are so bad, that even severe methods
do not answer the end; what remains but that they should be
rejected? The new-creating power of God's grace alone is able to
make a change. #23-27|. We ought to have some business to do in
this world, and not to live in idleness, and not to meddle with
what we do not understand. We must be diligent and take pains.
Let us do what we can, still the world cannot be secured to us,
therefore we must choose a more lasting portion; but by the
blessing of God upon our honest labours, we may expect to enjoy
as much of earthly blessings as is good for us.
#1 Sin makes men cowards. Whatever difficulties the righteous
meet in the way of duty, they are not daunted. #2|. National
sins disturb the public repose. #3|. If needy persons get
opportunities of oppressing, their extortion will be more severe
than that of the more wealthy. #4|. Wicked people strengthen one
another in wicked ways. #5|. If a man seeks the Lord, it is a
good sign that he understands much, and it is a good means of
understanding more. #6|. An honest, godly, poor man, is better
than a wicked, ungodly, rich man; has more comfort in himself,
and is a greater blessing to the world. #7|. Companions of
riotous men not only grieve their parents, but shame them. #8|.
That which is ill got, though it may increase much, will not
last long. Thus the poor are repaid, and God is glorified. #9|.
The sinner at whose prayers God is angry, is one who obstinately
refuses to obey God's commands. #10|. The success of ungodly men
is their own misery. #11|. Rich men are so flattered, that they
think themselves superior to others. #12|. There is glory in the
land when the righteous have liberty. #13|. It is folly to
indulge sin, and excuse it. He who covers his sins, shall not
have any true peace. He who humbly confesses his sins, with true
repentance and faith, shall find mercy from God. The Son of God
is our great atonement. Under a deep sense of our guilt and
danger, we may claim salvation from that mercy which reigns
through righteousness unto eternal life, by Jesus Christ our
Lord. #14|. There is a fear which causes happiness. Faith and
love will deliver from the fear of eternal misery; but we should
always fear offending God, and fear sinning against him. #15|. A
wicked ruler, whatever we may call him, this scripture calls a
roaring lion, and a ranging bear. #16|. Oppressors want
understanding; they do not consult their own honour, ease, and
safety. #17|. The murderer shall be haunted with terrors. None
shall desire to save him from deserved punishment, nor pity him.
#18|. Uprightness will give men holy security in the worst
times; but the false and dishonest are never safe. #19|. Those
who are diligent, take the way to live comfortably. #20|. The
true way to be happy, is to be holy and honest; not to raise an
estate suddenly, without regard to right or wrong. #21|.
Judgment is perverted, when any thing but pure right is
considered. #22|. He that hastens to be rich, never seriously
thinks how quickly God may take his wealth from him, and leave
him in poverty. #23|. Upon reflection, most will have a better
opinion of a faithful reprover than of a soothing flatterer.
#24|. Here is the wickedness of those who think it no sin to rob
their parents, by wheedling them or threatening them, or by
wasting what they have, and running into debt. #25|. Those make
themselves always easy, that live in continual dependence upon
God and his grace, and live by faith. #26|. A fool trusts to his
own strength, merit, and righteousness. And trusts to his own
heart, which is not only deceitful above all things, but which
has often deceived him. #27|. A selfish man not only will not
look out for objects of compassion, but will look off from those
that call for his attention. #28|. When power is put into the
hands of the wicked, wise men decline public business. If the
reader will go diligently over this and the other chapters, in
many places where at first he may suppose there is least of
Christ, still he will find what will lead to him.
#1 If God wounds, who can heal? The word of God warns all to
flee from the wrath to come, to the hope set before us in Jesus
Christ. #2|. The people have cause to rejoice or mourn, as their
rulers are righteous or wicked. #3|. Divine wisdom best keeps us
from ruinous lusts. #4|. The Lord Jesus is the King who will
minister true judgment to the people. #5|. Flatterers put men
off their guard, which betrays them into foolish conduct. #6|.
Transgressions always end in vexations. Righteous men walk at
liberty, and walk in safety. #7|. This verse is applicable to
compassion for the distress of the poor, and the unfeeling
disregard shown by the wicked. #8|. The scornful mock at things
sacred and serious. Men who promote religion, which is true
wisdom, turn away the wrath of God. #9|. If a wise man dispute
with a conceited wrangler, he will be treated with anger or
ridicule; and no good is done. #10|. Christ told his disciples
that they should be hated of all men. The just, whom the
blood-thirsty hate, gladly do any thing for their salvation.
#11|. He is a fool who tells every thing he knows, and can keep
no counsel. #12|. One who loves flatterers, and hearkens to
slanderers, causes his servants to become liars and false
accusers. #13|. Some are poor, others have a great deal of
deceitful riches. They meet in the business of this world; the
Lord gives to both the comforts of this life. To some of both
sorts he gives his grace. #14|. The rich will look to
themselves, but the poor and needy the prince must defend and
plead for. #15|. Parents must consider the benefit of due
correction, and the mischief of undue indulgence. #16|. Let not
the righteous have their faith and hope shocked by the increase
of sin and sinners, but let them wait with patience. #17|.
Children must not be suffered to go without rebuke when they do
amiss. #18|. How bare does a place look without Bibles and
ministers! and what an easy prey is it to the enemy of souls!
That gospel is an open vision, which holds forth Christ, which
humbles the sinner and exalts the Saviour, which promotes
holiness in the life and conversation: and these are precious
truths to keep the soul alive, and prevent it from perishing.
#19|. Here is an unprofitable, slothful, wicked servant; one
that serves not from conscience, or love, but from fear. #20|.
When a man is self-conceited, rash, and given to wrangling,
there is more hope of the ignorant and profligate. #21|. Good
usage to a servant does not mean indulgence, which would ruin
even a child. The body is a servant to the soul; those that
humour it, and are over-tender of it, will find it forget its
place. #22|. An angry, passionate disposition makes men
provoking to one another, and provoking to God. #23|. Only those
who humble themselves shall be exalted and established. #24|.
The receiver is as bad as the thief. #25|. Many are ashamed to
own Christ now; and he will not own them in the day of judgment.
But he that trusts in the Lord will be saved from this snare.
#26|. The wisest course is, to look to God, and seek the favour
of the Ruler of rulers; for every creature is that to us which
God makes it to be. #27|. The just man abhors the sins of the
wicked, and shuns their company. Christ exposed the wickedness
of men, yet prayed for the wicked when they were crucifying him.
Hatred to sin in ourselves and others, is a needful branch of
the Christian temper. But all that are unholy, have rooted
hatred to godliness.
#1-6 Agur speaks of himself as wanting a righteousness, and
having done very foolishly. And it becomes us all to have low
thoughts of ourselves. He speaks of himself as wanting
revelation to guide him in the ways of truth and wisdom. The
more enlightened people are, the more they lament their
ignorance; the more they pray for clearer, still clearer
discoveries of God, and his rich grace in Christ Jesus. In ver.
#4|, there is a prophetic notice of Him who came down from
heaven to be our Instructor and Saviour, and then ascended into
heaven to be our Advocate. The Messiah is here spoken of as a
Person distinct from the Father, but his name as yet secret. The
great Redeemer, in the glories of his providence and grace,
cannot be found out to perfection. Had it not been for Christ,
the foundations of the earth had sunk under the load of the
curse upon the ground, for man's sin. Who, and what is the
mighty One that doeth all this? There is not the least ground to
suspect anything wanting in the word of God; adding to his words
opens the way to errors and corruptions.

#7-9 Agur wisely prayed for a middle state, that he might be
kept at a distance from temptations; he asked daily bread suited
to his station, his family, and his real good. There is a
remarkable similarity between this prayer and several clauses of
the Lord's prayer. If we are removed from vanity and lies; if we
are interested in the pardoning love of Christ, and have him for
our portion; if we walk with God, then we shall have all we can
ask or think, as to spiritual things. When we consider how those
who have abundance are prone to abuse the gift, and what it is
to suffer want, Agur's prayer will ever be found a wise one,
though seldom offered. Food convenient; what is so for one, may
not be so for another; but we may be sure that our heavenly
Father will supply all our need, and not suffer us to want
anything good for us; and why should we wish for more?

#10 Slander not a servant to his master, accuse him not in small
matters, to make mischief. #11-14|. In every age there are
monsters of ingratitude who ill-treat their parents. Many
persuade themselves they are holy persons, whose hearts are full
of sin, and who practise secret wickedness. There are others
whose lofty pride is manifest. There have also been cruel
monsters in every age. #15-17|. Cruelty and covetousness are two
daughters of the horseleech, that still cry, "Give, give," and
they are continually uneasy to themselves. Four things never are
satisfied, to which these devourers are compared. Those are
never rich that are always coveting. And many who have come to a
bad end, have owned that their wicked courses began by despising
their parents' authority. #18-20|. Four things cannot be fully
known. The kingdom of nature is full of marvels. The fourth is a
mystery of iniquity; the cursed arts by which a vile seducer
gains the affections of a female; and the arts which a vile
woman uses to conceal her wickedness. #21-23| Four sorts of
persons are very troublesome. Men of low origin and base spirit,
who, getting authority, become tyrants. Foolish and violent men
indulging in excesses. A woman of a contentious spirit and
vicious habits. A servant who has obtained undue influence. Let
those whom Providence has advanced from low beginnings,
carefully watch against that sin which most easily besets them.
#24-28|. Four things that are little, are yet to be admired.
There are those who are poor in the world, and of small account,
yet wise for their souls and another world. #29-33|. We may
learn from animals to go well; also to keep our temper under all
provocations. We must keep the evil thought in our minds from
breaking out into evil speeches. We must not stir up the
passions of others. Let nothing be said or done with violence,
but every thing with softness and calmness. Alas, how often have
we done foolishly in rising up against the Lord our King! Let us
humble ourselves before him. And having found peace with Him,
let us follow peace with all men.
* An exhortation to king Lemuel to take heed of sin, and to do
duties. (1-9) The description of a virtuous woman. (10-31)

#1-9 When children are under the mother's eye, she has an
opportunity of fashioning their minds aright. Those who are
grown up, should often call to mind the good teaching they
received when children. The many awful instances of promising
characters who have been ruined by vile women, and love of wine,
should warn every one to avoid these evils. Wine is to be used
for want or medicine. Every creature of God is good, and wine,
though abused, has its use. By the same rule, due praise and
consolation should be used as cordials to the dejected and
tempted, not administered to the confident and self-sufficient.
All in authority should be more carefully temperate even than
other men; and should be protectors of those who are unable or
afraid to plead their own cause. Our blessed Lord did not
decline the bitterest dregs of the cup of sorrow put into his
hands; but he puts the cup of consolation into the hands of his
people, and causes those to rejoice who are in the deepest
distress.
#10-31 This is the description of a virtuous woman of those
days, but the general outlines equally suit every age and
nation. She is very careful to recommend herself to her
husband's esteem and affection, to know his mind, and is willing
that he rule over her. 1. She can be trusted, and he will leave
such a wife to manage for him. He is happy in her. And she makes
it her constant business to do him good. 2. She is one that
takes pains in her duties, and takes pleasure in them. She is
careful to fill up time, that none be lost. She rises early. She
applies herself to the business proper for her, to women's
business. She does what she does, with all her power, and
trifles not. 3. She makes what she does turn to good account by
prudent management. Many undo themselves by buying, without
considering whether they can afford it. She provides well for
her house. She lays up for hereafter. 4. She looks well to the
ways of her household, that she may oblige all to do their duty
to God and one another, as well as to her. 5. She is intent upon
giving as upon getting, and does it freely and cheerfully. 6.
She is discreet and obliging; every word she says, shows she
governs herself by the rules of wisdom. She not only takes
prudent measures herself, but gives prudent advice to others.
The law of love and kindness is written in the heart, and shows
itself in the tongue. Her heart is full of another world, even
when her hands are most busy about this world. 7. Above all, she
fears the Lord. Beauty recommends none to God, nor is it any
proof of wisdom and goodness, but it has deceived many a man who
made his choice of a wife by it. But the fear of God reigning in
the heart, is the beauty of the soul; it lasts for ever. 8. She
has firmness to bear up under crosses and disappointments. She
shall reflect with comfort when she comes to be old, that she
was not idle or useless when young. She shall rejoice in a world
to come. She is a great blessing to her relations. If the fruit
be good, the tree must have our good word. But she leaves it to
her own works to praise her. Every one ought to desire this
honour that cometh from God; and according to this standard we
all ought to regulate our judgments. This description let all
women daily study, who desire to be truly beloved and respected,
useful and honourable. This passage is to be applied to
individuals, but may it not also be applied to the church of
God, which is described as a virtuous spouse? God by his grace
has formed from among sinful men a church of true believers, to
possess all the excellences here described.
** The name of this book signifies "The Preacher." The wisdom of
God here preaches to us, speaking by Solomon, who it is evident
was the author. At the close of his life, being made sensible of
his sin and folly, he recorded here his experience for the
benefit of others, as the book of his repentance; and he
pronounced all earthly good to be "vanity and vexation of
spirit." It convinces us of the vanity of the world, and that it
cannot make us happy; of the vileness of sin, and its certain
tendency to make us miserable. It shows that no created good can
satisfy the soul, and that happiness is to be found in God
alone; and this doctrine must, under the blessed Spirit's
teaching, lead the heart to Christ Jesus.

* Solomon shows that all human things are vain. (1-3) Man's toil
and want of satisfaction. (4-8) There is nothing new. (9-11) The
vexation in pursuit of knowledge. (12-18)

#1-3 Much is to be learned by comparing one part of Scripture
with another. We here behold Solomon returning from the broken
and empty cisterns of the world, to the Fountain of living
water; recording his own folly and shame, the bitterness of his
disappointment, and the lessons he had learned. Those that have
taken warning to turn and live, should warn others not to go on
and die. He does not merely say all things are vain, but that
they are vanity. VANITY OF VANITIES, ALL IS VANITY. This is the
text of the preacher's sermon, of which in this book he never
loses sight. If this world, in its present state, were all, it
would not be worth living for; and the wealth and pleasure of
this world, if we had ever so much, are not enough to make us
happy. What profit has a man of all his labour? All he gets by
it will not supply the wants of the soul, nor satisfy its
desires; will not atone for the sins of the soul, nor hinder the
loss of it: what profit will the wealth of the world be to the
soul in death, in judgment, or in the everlasting state?

#4-8 All things change, and never rest. Man, after all his
labour, is no nearer finding rest than the sun, the wind, or the
current of the river. His soul will find no rest, if he has it
not from God. The senses are soon tired, yet still craving what
is untried.

#9-11 Men's hearts and their corruptions are the same now as in
former times; their desires, and pursuits, and complaints, still
the same. This should take us from expecting happiness in the
creature, and quicken us to seek eternal blessings. How many
things and persons in Solomon's day were thought very great, yet
there is no remembrance of them now!

#12-18 Solomon tried all things, and found them vanity. He found
his searches after knowledge weariness, not only to the flesh,
but to the mind. The more he saw of the works done under the
sun, the more he saw their vanity; and the sight often vexed his
spirit. He could neither gain that satisfaction to himself, nor
do that good to others, which he expected. Even the pursuit of
knowledge and wisdom discovered man's wickedness and misery; so
that the more he knew, the more he saw cause to lament and
mourn. Let us learn to hate and fear sin, the cause of all this
vanity and misery; to value Christ; to seek rest in the
knowledge, love, and service of the Saviour.
* The vanity and vexation of mirth, sensual pleasure, riches,
and pomp. (1-11) Human wisdom insufficient. (12-17) This world
to be used according to the will of God. (18-26)

#1-11 Solomon soon found mirth and pleasure to be vanity. What
does noisy, flashy mirth towards making a man happy? The
manifold devices of men's hearts, to get satisfaction from the
world, and their changing from one thing to another, are like
the restlessness of a man in a fever. Perceiving it was folly to
give himself to wine, he next tried the costly amusements of
princes. The poor, when they read such a description, are ready
to feel discontent. But the remedy against all such feelings is
in the estimate of it all by the owner himself. All was vanity
and vexation of spirit: and the same things would yield the same
result to us, as to Solomon. Having food and raiment, let us
therewith be content. His wisdom remained with him; a strong
understanding, with great human knowledge. But every earthly
pleasure, when unconnected with better blessings, leaves the
mind as eager and unsatisfied as before. Happiness arises not
from the situation in which we are placed. It is only through
Jesus Christ that final blessedness can be attained.
#12-17 Solomon found that knowledge and prudence were preferable
to ignorance and folly, though human wisdom and knowledge will
not make a man happy. The most learned of men, who dies a
stranger to Christ Jesus, will perish equally with the most
ignorant; and what good can commendations on earth do to the
body in the grave, or the soul in hell? And the spirits of just
men made perfect cannot want them. So that if this were all, we
might be led to hate our life, as it is all vanity and vexation
of spirit.

#18-26 Our hearts are very loath to quit their expectations of
great things from the creature; but Solomon came to this at
length. The world is a vale of tears, even to those that have
much of it. See what fools they are, who make themselves drudges
to the world, which affords a man nothing better than
subsistence for the body. And the utmost he can attain in this
respect is to allow himself a sober, cheerful use thereof,
according to his rank and condition. But we must enjoy good in
our labour; we must use those things to make us diligent and
cheerful in worldly business. And this is the gift of God.
Riches are a blessing or a curse to a man, according as he has,
or has not, a heart to make a good use of them. To those that
are accepted of the Lord, he gives joy and satisfaction in the
knowledge and love of him. But to the sinner he allots labour,
sorrow, vanity, and vexation, in seeking a worldly portion,
which yet afterwards comes into better hands. Let the sinner
seriously consider his latter end. To seek a lasting portion in
the love of Christ and the blessings it bestows, is the only way
to true and satisfying enjoyment even of this present world.
* The changes of human affairs. (1-10) The Divine counsels
unchangeable. (11-15) The vanity of worldly power. (16-22)

#1-10 To expect unchanging happiness in a changing world, must
end in disappointment. To bring ourselves to our state in life,
is our duty and wisdom in this world. God's whole plan for the
government of the world will be found altogether wise, just, and
good. Then let us seize the favourable opportunity for every
good purpose and work. The time to die is fast approaching. Thus
labour and sorrow fill the world. This is given us, that we may
always have something to do; none were sent into the world to be
idle.

#11-15 Every thing is as God made it; not as it appears to us.
We have the world so much in our hearts, are so taken up with
thoughts and cares of worldly things, that we have neither time
nor spirit to see God's hand in them. The world has not only
gained possession of the heart, but has formed thoughts against
the beauty of God's works. We mistake if we think we were born
for ourselves; no, it is our business to do good in this life,
which is short and uncertain; we have but little time to be
doing good, therefore we should redeem time. Satisfaction with
Divine Providence, is having faith that all things work together
for good to them that love him. God doeth all, that men should
fear before him. The world, as it has been, is, and will be.
There has no change befallen us, nor has any temptation by it
taken us, but such as is common to men.

#16-22 Without the fear of the Lord, man is but vanity; set that
aside, and judges will not use their power well. And there is
another Judge that stands before the door. With God there is a
time for the redressing of grievances, though as yet we see it
not. Solomon seems to express his wish that men might perceive,
that by choosing this world as their portion, they brought
themselves to a level with the beasts, without being free, as
they are, from present vexations and a future account. Both
return to the dust from whence they were taken. What little
reason have we to be proud of our bodies, or bodily
accomplishments! But as none can fully comprehend, so few
consider properly, the difference between the rational soul of
man, and the spirit or life of the beast. The spirit of man goes
upward, to be judged, and is then fixed in an unchangeable state
of happiness or misery. It is as certain that the spirit of the
beast goes downward to the earth; it perishes at death. Surely
their case is lamentable, the height of whose hopes and wishes
is, that they may die like beasts. Let our inquiry be, how an
eternity of existence may be to us an eternity of enjoyment? To
answer this, is the grand design of revelation. Jesus is
revealed as the Son of God, and the Hope of sinners.
* Miseries from oppression. (1-3) Troubles from envy. (4-6) The
folly of covetousness. (7,8) The advantages of mutual
assistance. (9-12) The changes of royalty. (13-16)

#1-3 It grieved Solomon to see might prevail against right.
Wherever we turn, we see melancholy proofs of the wickedness and
misery of mankind, who try to create trouble to themselves and
to each other. Being thus hardly used, men are tempted to hate
and despise life. But a good man, though badly off while in this
world, cannot have cause to wish he had never been born, since
he is glorifying the Lord, even in the fires, and will be happy
at last, for ever happy. Ungodly men have most cause to wish the
continuance of life with all its vexations, as a far more
miserable condition awaits them if they die in their sins. If
human and worldly things were our chief good, not to exist would
be preferable to life, considering the various oppressions here
below.
#4-6 Solomon notices the sources of trouble peculiar to
well-doers, and includes all who labour with diligence, and whose
efforts are crowned with success. They often become great and
prosperous, but this excites envy and opposition. Others, seeing
the vexations of an active course, foolishly expect more
satisfaction in sloth and idleness. But idleness is a sin that
is its own punishment. Let us by honest industry lay hold on the
handful, that we may not want necessaries, but not grasp at both
hands full, which would only create vexation of spirit. Moderate
pains and gains do best.
#7,8 Frequently, the more men have, the more they would have;
and on this they are so intent, that they get no enjoyment from
what they have. Selfishness is the cause of this evil. A selfish
man cares for nobody; there is none to take care of but himself,
yet he will scarcely allow necessary rest to himself, and the
people he employs. He never thinks he has enough. He has enough
for his calling, for his family, but he has not enough for his
eyes. Many are so set upon the world, that in pursuit of it they
bereave themselves, not only of the favour of God and eternal
life, but of the pleasures of this life. The distant relations
or strangers who inherit such a man's wealth, never thank him.
Covetousness gathers strength by time and habit; men tottering
on the brink of the grave, grow more grasping and griping. Alas,
and how often do we see men professing to be followers of Him,
who, "though he was rich, for our sakes became poor," anxiously
scraping money together and holding it fast, excusing themselves
by common-place talking about the necessity of care, and the
danger of extravagance!

#9-12 Surely he has more satisfaction in life, who labours hard
to maintain those he loves, than the miser has in his toil. In
all things union tends to success and safety, but above all, the
union of Christians. They assist each other by encouragement, or
friendly reproof. They warm each other's hearts while they
converse together of the love of Christ, or join in singing his
praises. Then let us improve our opportunities of Christian
fellowship. In these things all is not vanity, though there will
be some alloy as long as we are under the sun. Where two are
closely joined in holy love and fellowship, Christ will by his
Spirit come to them; then there is a threefold cord.
#13-16 People are never long easy and satisfied; they are fond
of changes. This is no new thing. Princes see themselves
slighted by those they have studied to oblige; this is vanity
and vexation of spirit. But the willing servants of the Lord
Jesus, our King, rejoice in him alone, and they will love Him
more and more to all eternity.
* What renders devotion vain. (1-3) Of vows, and oppression.
(4-8) The vanity of riches shown. (9-7) The right use of riches.
(18-20)

#1-3 Address thyself to the worship of God, and take time to
compose thyself for it. Keep thy thoughts from roving and
wandering: keep thy affections from running out toward wrong
objects. We should avoid vain repetitions; copious prayers are
not here condemned, but those that are unmeaning. How often our
wandering thoughts render attendance on Divine ordinances little
better than the sacrifice of fools! Many words and hasty ones,
used in prayer, show folly in the heart, low thoughts of God,
and careless thoughts of our own souls.
#4-8 When a person made engagements rashly, he suffered his
mouth to cause his flesh to sin. The case supposes a man coming
to the priest, and pretending that his vow was made rashly, and
that it would be wrong to fulfil it. Such mockery of God would
bring the Divine displeasure, which might blast what was thus
unduly kept. We are to keep down the fear of man. Set God before
thee; then, if thou seest the oppression of the poor, thou wilt
not find fault with Divine Providence; nor think the worse of
the institution of magistracy, when thou seest the ends of it
thus perverted; nor of religion, when thou seest it will not
secure men from suffering wrong. But though oppressors may be
secure, God will reckon for all.

#9-17 The goodness of Providence is more equally distributed
than appears to a careless observer. The king needs the common
things of life, and the poor share them; they relish their
morsel better than he does his luxuries. There are bodily
desires which silver itself will not satisfy, much less will
worldly abundance satisfy spiritual desires. The more men have,
the better house they must keep, the more servants they must
employ, the more guests they must entertain, and the more they
will have hanging on them. The sleep of the labourer is sweet,
not only because he is tired, but because he has little care to
break his sleep. The sleep of the diligent Christian, and his
long sleep, are sweet; having spent himself and his time in the
service of God, he can cheerfully repose in God as his Rest. But
those who have every thing else, often fail to secure a good
night's sleep; their abundance breaks their rest. Riches do
hurt, and draw away the heart from God and duty. Men do hurt
with their riches, not only gratifying their own lusts, but
oppressing others, and dealing hardly with them. They will see
that they have laboured for the wind, when, at death, they find
the profit of their labour is all gone like the wind, they know
not whither. How ill the covetous worldling bears the calamities
of human life! He does not sorrow to repentance, but is angry at
the providence of God, angry at all about him; which doubles his
affliction.

#18-20 Life is God's gift. We must not view our calling as a
drudgery, but take pleasure in the calling where God puts us. A
cheerful spirit is a great blessing; it makes employments easy,
and afflictions light. Having made a proper use of riches, a man
will remember the days of his past life with pleasure. The
manner in which Solomon refers to God as the Giver, both of life
and its enjoyments, shows they ought to be received and to be
used, consistently with his will, and to his glory. Let this
passage recommend to all the kind words of the merciful
Redeemer, "Labour not for the meat that perisheth, but for that
meat which endureth unto everlasting life." Christ is the Bread
of life, the only food of the soul. All are invited to partake
of this heavenly provision.
* The vanity of riches. Also of long life and flourishing
families. (1-6) The little advantage any one has in outward
things. (7-12)

#1-6 A man often has all he needs for outward enjoyment; yet the
Lord leaves him so to covetousness or evil dispositions, that he
makes no good or comfortable use of what he has. By one means or
other his possessions come to strangers; this is vanity, and an
evil disease. A numerous family was a matter of fond desire and
of high honour among the Hebrews; and long life is the desire of
mankind in general. Even with these additions a man may not be
able to enjoy his riches, family, and life. Such a man, in his
passage through life, seems to have been born for no end or use.
And he who has entered on life only for one moment, to quit it
the next, has a preferable lot to him who has lived long, but
only to suffer.

#7-12 A little will serve to sustain us comfortably, and a great
deal can do no more. The desires of the soul find nothing in the
wealth of the world to give satisfaction. The poor man has
comfort as well as the richest, and is under no real
disadvantage. We cannot say, Better is the sight of the eyes
than the resting of the soul in God; for it is better to live by
faith in things to come, than to live by sense, which dwells
only upon present things. Our lot is appointed. We have what
pleases God, and let that please us. The greatest possessions
and honours cannot set us above the common events of human life.
Seeing that the things men pursue on earth increase vanities,
what is man the better for his worldly devices? Our life upon
earth is to be reckoned by days. It is fleeting and uncertain,
and with little in it to be fond of, or to be depended on. Let us
return to God, trust in his mercy through Jesus Christ, and
submit to his will. Then soon shall we glide through this
vexatious world, and find ourselves in that happy place, where
there is fulness of joy and pleasures for evermore.
* The benefit of a good name; of death above life; of sorrow
above vain mirth. (1-6) Concerning oppression, anger, and
discontent. (7-10) Advantages of wisdom. (11-22) Experience of
the evil of sin. (23-29)

#1-6 Reputation for piety and honesty is more desirable than all
the wealth and pleasure in this world. It will do more good to
go to a funeral than to a feast. We may lawfully go to both, as
there is occasion; our Saviour both feasted at the wedding of
his friend in Cana, and wept at the grave of his friend in
Bethany. But, considering how apt we are to be vain and indulge
the flesh, it is best to go to the house of mourning, to learn
the end of man as to this world. Seriousness is better than
mirth and jollity. That is best for us which is best for our
souls, though it be unpleasing to sense. It is better to have
our corruptions mortified by the rebuke of the wise, than to
have them gratified by the song of fools. The laughter of a fool
is soon gone, the end of his mirth is heaviness.

#7-10 The event of our trials and difficulties is often better
than at first we thought. Surely it is better to be patient in
spirit, than to be proud and hasty. Be not soon angry, nor quick
in resenting an affront. Be not long angry; though anger may
come into the bosom of a wise man, it passes through it as a
way-faring man; it dwells only in the bosom of fools. It is
folly to cry out upon the badness of our times, when we have
more reason to cry out for the badness of our own hearts; and
even in these times we enjoy many mercies. It is folly to cry up
the goodness of former times; as if former ages had not the like
things to complain of that we have: this arises from discontent,
and aptness to quarrel with God himself.

#11-22 Wisdom is as good as an inheritance, yea better. It
shelters from the storms and scorching heat of trouble. Wealth
will not lengthen out the natural life; but true wisdom will
give spiritual life, and strengthen men for services under their
sufferings. Let us look upon the disposal of our condition as
the work of God, and at last all will appear to have been for
the best. In acts of righteousness, be not carried into heats or
passions, no, not by a zeal for God. Be not conceited of thine
own abilities; nor find fault with every thing, nor busy thyself
in other men's matters. Many who will not be wrought upon by the
fear of God, and the dread of hell, will avoid sins which ruin
their health and estate, and expose to public justice. But those
that truly fear God, have but one end to serve, therefore act
steadily. If we say we have not sinned, we deceive ourselves.
Every true believer is ready to say, God be merciful to me a
sinner. Forget not at the same time, that personal
righteousness, walking in newness of life, is the only real
evidence of an interest by faith in the righteousness of the
Redeemer. Wisdom teaches us not to be quick in resenting
affronts. Be not desirous to know what people say; if they speak
well of thee, it will feed thy pride, if ill, it will stir up
thy passion. See that thou approve thyself to God and thine own
conscience, and then heed not what men say of thee; it is easier
to pass by twenty affronts than to avenge one. When any harm is
done to us, examine whether we have not done as bad to others.
#23-29 Solomon, in his search into the nature and reason of
things, had been miserably deluded. But he here speaks with
godly sorrow. He alone who constantly aims to please God, can
expect to escape; the careless sinner probably will fall to rise
no more. He now discovered more than ever the evil of the great
sin of which he had been guilty, the loving many strange women,
#1Ki 11:1|. A woman thoroughly upright and godly, he had not
found. How was he likely to find such a one among those he had
collected? If any of them had been well disposed, their
situation would tend to render them all nearly of the same
character. He here warns others against the sins into which he
had been betrayed. Many a godly man can with thankfulness
acknowledge that he has found a prudent, virtuous woman in the
wife of his bosom; but those men who have gone in Solomon's
track, cannot expect to find one. He traces up all the streams
of actual transgression to the fountain. It is clear that man is
corrupted and revolted, and not as he was made. It is lamentable
that man, whom God made upright, has found out so many ways to
render himself wicked and miserable. Let us bless Him for Jesus
Christ, and seek his grace, that we may be numbered with his
chosen people.
* Commendations of wisdom. (1-5) To prepare for sudden evils and
death. (6-8) It shall be well with the righteous, and ill with
the wicked. (9-13) Mysteries of Providence. (14-17)

#1-5 None of the rich, the powerful, the honourable, or the
accomplished of the sons of men, are so excellent, useful, or
happy, as the wise man. Who else can interpret the words of God,
or teach aright from his truths and dispensations? What madness
must it be for weak and dependent creatures to rebel against the
Almighty! What numbers form wrong judgments, and bring misery on
themselves, in this life and that to come!

#6-8 God has, in wisdom, kept away from us the knowledge of
future events, that we may be always ready for changes. We must
all die, no flight or hiding-place can save us, nor are there
any weapons of effectual resistance. Ninety thousand die every
day, upwards of sixty every minute, and one every moment. How
solemn the thought! Oh that men were wise, that they understood
these things, that they would consider their latter end! The
believer alone is prepared to meet the solemn summons.
Wickedness, by which men often escape human justice, cannot
secure from death.

#9-13 Solomon observed, that many a time one man rules over
another to his hurt, and that prosperity hardens them in their
wickedness. Sinners herein deceive themselves. Vengeance comes
slowly, but it comes surely. A good man's days have some
substance; he lives to a good purpose: a wicked man's days are
all as a shadow, empty and worthless. Let us pray that we may
view eternal things as near, real, and all-important.

#14-17 Faith alone can establish the heart in this mixed scene,
where the righteous often suffer, and the wicked prosper.
Solomon commended joy, and holy security of mind, arising from
confidence in God, because a man has no better thing under the
sun, though a good man has much better things above the sun,
than soberly and thankfully to use the things of this life
according to his rank. He would not have us try to give a reason
for what God does. But, leaving the Lord to clear up all
difficulties in his own time, we may cheerfully enjoy the
comforts, and bear up under the trials of life; while peace of
conscience and joy in the Holy Ghost will abide in us through
all outward changes, and when flesh and heart shall fail.
* Good and bad men fare alike as to this world. (1-3) All men
must die, Their portion as to this life. (4-10) Disappointments
common. (11,12) Benefits of wisdom. (13-18)

#1-3 We are not to think our searching into the word or works of
God useless, because we cannot explain all difficulties. We may
learn many things good for ourselves and useful to others. But
man cannot always decide who are objects of God's special love,
or under his wrath; and God will certainly put a difference
between the precious and the vile, in the other world. The
difference as to present happiness, arises from the inward
supports and consolations the righteous enjoy, and the benefit
they derive from varied trials and mercies. As far as the sons
of men are left to themselves, their hearts are full of evil;
and prosperity in sin, causes them even to set God at defiance
by daring wickedness. Though, on this side death, the righteous
and the wicked may often seem to fare alike, on the other side
there will be a vast difference between them.
#4-10 The most despicable living man's state, is preferable to
that of the most noble who have died impenitent. Solomon exhorts
the wise and pious to cheerful confidence in God, whatever their
condition in life. The meanest morsel, coming from their
Father's love, in answer to prayer, will have a peculiar relish.
Not that we may set our hearts upon the delights of sense, but
what God has given us we may use with wisdom. The joy here
described, is the gladness of heart that springs from a sense of
the Divine favour. This is the world of service, that to come is
the world of recompence. All in their stations, may find some
work to do. And above all, sinners have the salvation of their
souls to seek after, believers have to prove their faith, adorn
the gospel, glorify God, and serve their generation.

#11,12 Men's success seldom equals their expectations. We must
use means, but not trust to them: if we succeed, we must give
God the praise; if crossed, we must submit to his will. Those
who put off the great concerns of their souls, are caught in
Satan's net, which he baits with some worldly object, for which
they reject or neglect the gospel, and go on in sin till they
suddenly fall into destruction.

#13-18 A man may, by his wisdom, bring to pass that which he
could never do by his strength. If God be for us, who can be
against us, or stand before us? Solomon observes the power of
wisdom, though it may labour under outward disadvantages. How
forcible are right words! But wise and good men must often
content themselves with the satisfaction of having done good,
or, at least, endeavoured to do it, when they cannot do the good
they would, nor have the praise they should. How many of the
good gifts, both of nature and Providence, does one sinner
destroy and make waste! He who destroys his own soul destroys
much good. One sinner may draw many into his destroying ways.
See who are the friends and enemies of a kingdom or a family, if
one saint does much good, and one sinner destroys much good.
* To preserve a character for wisdom. (1-3) Respecting subjects
and rulers. (4-10) Of foolish talk. (11-15) Duties of rulers and
subjects. (16-20)

#1-3 Those especially who make a profession of religion, should
keep from all appearances of evil. A wise man has great
advantage over a fool, who is always at a loss when he has
anything to do. Sin is the reproach of sinners, wherever they
go, and shows their folly.

#4-10 Solomon appears to caution men not to seek redress in a
hasty manner, nor to yield to pride and revenge. Do not, in a
passion, quit thy post of duty; wait awhile, and thou wilt find
that yielding pacifies great offences. Men are not preferred
according to their merit. And those are often most forward to
offer help, who are least aware of the difficulties, or the
consequences. The same remark is applied to the church, or the
body of Christ, that all the members should have the same care
one for another.

#11-15 There is a practice in the East, of charming serpents by
music. The babbler's tongue is an unruly evil, full of deadly
poison; and contradiction only makes it the more violent. We
must find the way to keep him gentle. But by rash, unprincipled,
or slanderous talk, he brings open or secret vengeance upon
himself. Would we duly consider our own ignorance as to future
events, it would cut off many idle words which we foolishly
multiply. Fools toil a great deal to no purpose. They do not
understand the plainest things, such as the entrance into a
great city. But it is the excellency of the way to the heavenly
city, that it is a high-way, in which the simplest wayfaring men
shall not err, #Isa 35:8|. But sinful folly makes men miss that
only way to happiness.
#16-20 The happiness of a land depends on the character of its
rulers. The people cannot be happy when their princes are
childish, and lovers of pleasure. Slothfulness is of ill
consequence both to private and public affairs. Money, of
itself, will neither feed nor clothe, though it answers the
occasions of this present life, as what is to be had, may
generally be had for money. But the soul, as it is not redeemed,
so it is not maintained with corruptible things, as silver and
gold. God sees what men do, and hears what they say in secret;
and, when he pleases, brings it to light by strange and
unsuspected ways. If there be hazard in secret thoughts and
whispers against earthly rulers, what must be the peril from
every deed, word, or thought of rebellion against the King of
kings, and Lord of lords! He seeth in secret. His ear is ever
open. Sinner! curse not THIS KING in thy inmost thought. Your
curses cannot affect Him; but his curse, coming down upon you,
will sink you to the lowest hell.
* Exhortation to liberality. (1-6) An admonition to prepare for
death, and to young persons to be religious. (7-10)

#1-6 Solomon presses the rich to do good to others. Give freely,
though it may seem thrown away and lost. Give to many. Excuse
not thyself with the good thou hast done, from the good thou
hast further to do. It is not lost, but well laid out. We have
reason to expect evil, for we are born to trouble; it is wisdom
to do good in the day of prosperity. Riches cannot profit us, if
we do not benefit others. Every man must labour to be a blessing
to that place where the providence of God casts him. Wherever we
are, we may find good work to do, if we have but hearts to do
it. If we magnify every little difficulty, start objections, and
fancy hardships, we shall never go on, much less go through with
our work. Winds and clouds of tribulation are, in God's hands,
designed to try us. God's work shall agree with his word,
whether we see it or not. And we may well trust God to provide
for us, without our anxious, disquieting cares. Be not weary in
well-doing, for in due season, in God's time, you shall reap,
#Ga 6:9|.

#7-10 Life is sweet to bad men, because they have their portion
in this life; it is sweet to good men, because it is the time of
preparation for a better; it is sweet to all. Here is a caution
to think of death, even when life is most sweet. Solomon makes
an effecting address to young persons. They would desire
opportunity to pursue every pleasure. Then follow your desires,
but be assured that God will call you into judgment. How many
give loose to every appetite, and rush into every vicious
pleasure! But God registers every one of their sinful thoughts
and desires, their idle words and wicked words. If they would
avoid remorse and terror, if they would have hope and comfort on
a dying bed, if they would escape misery here and hereafter, let
them remember the vanity of youthful pleasures. That Solomon
means to condemn the pleasures of sin is evident. His object is
to draw the young to purer and more lasting joys. This is not
the language of one grudging youthful pleasures, because he can
no longer partake of them; but of one who has, by a miracle of
mercy, been brought back in safety. He would persuade the young
from trying a course whence so few return. If the young would
live a life of true happiness, if they would secure happiness
hereafter, let them remember their Creator in the days of their
youth.
* A description of the infirmities of age. (1-7) All is vanity:
also a warning of the judgment to come. (8-14)

#1-7 We should remember our sins against our Creator, repent,
and seek forgiveness. We should remember our duties, and set
about them, looking to him for grace and strength. This should
be done early, while the body is strong, and the spirits active.
When a man has the pain of reviewing a misspent life, his not
having given up sin and worldly vanities till he is forced to
say, I have no pleasure in them, renders his sincerity very
questionable. Then follows a figurative description of old age
and its infirmities, which has some difficulties; but the
meaning is plain, to show how uncomfortable, generally, the days
of old age are. As the four verses, #2-5|, are a figurative
description of the infirmities that usually accompany old age, so
ver. #6| notices the circumstances which take place in the hour
of death. If sin had not entered into the world, these
infirmities would not have been known. Surely then the aged
should reflect on the evil of sin.

#8-14 Solomon repeats his text, VANITY OF VANITIES, ALL IS
VANITY. These are the words of one that could speak by
dear-bought experience of the vanity of the world, which can do
nothing to ease men of the burden of sin. As he considered the
worth of souls, he gave good heed to what he spake and wrote;
words of truth will always be acceptable words. The truths of
God are as goads to such as are dull and draw back, and nails to
such as are wandering and draw aside; means to establish the
heart, that we may never sit loose to our duty, nor be taken
from it. The Shepherd of Israel is the Giver of inspired wisdom.
Teachers and guides all receive their communications from him.
The title is applied in Scripture to the Lord Jesus Christ, the
Son of God. The prophets sought diligently, what, or what manner
of time, the Spirit of Christ in them did signify, when it
testified beforehand the sufferings of Christ, and the glory
that should follow. To write many books was not suited to the
shortness of human life, and would be weariness to the writer,
and to the reader; and then was much more so to both than it is
now. All things would be vanity and vexation, except they led to
this conclusion, That to fear God, and keep his commandments, is
the whole of man. The fear of God includes in it all the
affections of the soul towards him, which are produced by the
Holy Spirit. There may be terror where there is no love, nay,
where there is hatred. But this is different from the gracious
fear of God, as the feelings of an affectionate child. The fear
of God, is often put for the whole of true religion in the
heart, and includes its practical results in the life. Let us
attend to the one thing needful, and now come to him as a
merciful Saviour, who will soon come as an almighty Judge, when
he will bring to light the things of darkness, and manifest the
counsels of all hearts. Why does God record in his word, that
ALL IS VANITY, but to keep us from deceiving ourselves to our
ruin? He makes our duty to be our interest. May it be graven in
all our hearts. Fear God, and keep his commandments, for this is
all that concerns man.
** This book is a Divine allegory, which represents the love
between Christ and his church of true believers, under figures
taken from the relation and affection that subsist between a
bridegroom and his espoused bride; an emblem often employed in
Scripture, as describing the nearest, firmest, and most sure
relation: see #Ps 45; Isa 54:5,6; 62:5; Jer 2:2; 3:1|; also in
Ezekiel, Hosea, and by our Lord himself, #Mt 9:15; 25:1|: see
also #Re 21:2,9; Eph 5:27|. There is no character in the church
of Christ, and no situation in which the believer is placed, but
what may be traced in this book, as humble inquirers will find,
on comparing it with other Scriptures, by the assistance of God
the Holy Spirit, in answer to their supplications. Much,
however, of the language has been misunderstood by expositors
and translators. The difference between the customs and manners
of Europe, and those of the East, must especially be kept in
view. The little acquaintance with eastern customs possessed by
most of our early expositors and translators, has in many cases
prevented a correct rendering. Also, the changes in our own
language, during the last two or three centuries, affect the
manner in which some expressions are viewed, and they must not
be judged by modern notions. But the great outlines, rightly
interpreted, fully accord with the affections and experience of
the sincere Christian.

* The title. (1) The church confesses her deformity. (2-6) The
church beseeches Christ to lead her to the resting-place of his
people. (7,8) Christ's commendation of the church, Her esteem
for Him. (9-17)

#1 This is "the Song of songs," excellent above any others, for
it is wholly taken up with describing the excellences of Christ,
and the love between him and his redeemed people.

#2-6 The church, or rather the believer, speaks here in the
character of the spouse of the King, the Messiah. The kisses of
his mouth mean those assurances of pardon with which believers
are favoured, filling them with peace and joy in believing, and
causing them to abound in hope by the power of the Holy Ghost.
Gracious souls take most pleasure in loving Christ, and being
loved of him. Christ's love is more valuable and desirable than
the best this world can give. The name of Christ is not now like
ointment sealed up, but like ointment poured forth; which
denotes the freeness and fulness of the setting forth of his
grace by the gospel. Those whom he has redeemed and sanctified,
are here the virgins that love Jesus Christ, and follow him
whithersoever he goes, #Re 14:4|. They entreat him to draw them
by the quickening influences of his Spirit. The more clearly we
discern Christ's glory, the more sensible shall we be that we
are unable to follow him suitably, and at the same time be more
desirous of doing it. Observe the speedy answer given to this
prayer. Those who wait at Wisdom's gate, shall be led into truth
and comfort. And being brought into this chamber, our griefs
will vanish. We have no joy but in Christ, and for this we are
indebted to him. We will remember to give thanks for thy love;
it shall make more lasting impressions upon us than any thing in
this world. Nor is any love acceptable to Christ but love in
sincerity, #Eph 6:24|. The daughters of Jerusalem may mean
professors not yet established in the faith. The spouse was
black as the tents of the wandering Arabs, but comely as the
magnificent curtains in the palaces of Solomon. The believer is
black, as being defiled and sinful by nature, but comely, as
renewed by Divine grace to the holy image of God. He is still
deformed with remains of sin, but comely as accepted in Christ.
He is often base and contemptible in the esteem of men, but
excellent in the sight of God. The blackness was owing to the
hard usage that had been suffered. The children of the church,
her mother, but not of God, her Father, were angry with her.
They had made her suffer hardships, which caused her to neglect
the care of her soul. Thus, under the emblem of a poor female,
made the chosen partner of a prince, we are led to consider the
circumstances in which the love of Christ is accustomed to find
its objects. They were wretched slaves of sin, in toil, or in
sorrow, weary and heavy laden, but how great the change when the
love of Christ is manifested to their souls!
#7,8 Observe the title given to Christ, O Thou whom my soul
loveth. Those that do so, may come to him boldly, and may humbly
plead with him. Is it with God's people a noon-time of outward
troubles, inward conflicts? Christ has rest for them. Those
whose souls love Jesus Christ, earnestly desire to share in the
privileges of his flock. Turning aside from Christ is what
gracious souls dread more than anything else. God is ready to
answer prayer. Follow the track, ask for the good old way,
observe the footsteps of the flock, look what has been the
practice of godly people. Sit under the direction of good
ministers; beside the tents of the under shepherds. Bring thy
charge with thee, they shall all be welcome. It will be the
earnest desire and prayer of the Christian, that God would so
direct him in his worldly business, and so order his situation
and employment, that he may have his Lord and Saviour always
before him.

#9-17 The Bridegroom gives high praises of his spouse. In the
sight of Christ believers are the excellent of the earth, fitted
to be instruments for promoting his glory. The spiritual gifts
and graces which Christ bestows on every true believer, are
described by the ornaments then in use, ver. #10,11|. The graces
of the saints are many, but there is dependence upon each other.
He who is the Author, will be the Finisher of the good work. The
grace received from Christ's fulness, springs forth into lively
exercises of faith, affection, and gratitude. Yet Christ, not
his gifts, is most precious to them. The word translated
"camphire," signifies "atonement or propitiation." Christ is
dear to all believers, because he is the propitiation for their
sins. No pretender must have his place in the soul. They
resolved to lodge him in their hearts all the night; during the
continuance of the troubles of life. Christ takes delight in the
good work which his grace has wrought on the souls of believers.
This should engage all who are made holy, to be very thankful
for that grace which has made those fair, who by nature were
deformed. The spouse (the believer) has a humble, modest eye,
discovering simplicity and godly sincerity; eyes enlightened and
guided by the Holy Spirit, that blessed Dove. The church
expresses her value for Christ. Thou art the great Original, but
I am but a faint and imperfect copy. Many are fair to look at,
yet their temper renders them unpleasant: but Christ is fair,
yet pleasant. The believer, ver. #16|, speaks with praise of
those holy ordinances in which true believers have fellowship
with Christ. Whether the believer is in the courts of the Lord,
or in retirement; whether following his daily labours, or
confined on the bed of sickness, or even in a dungeon, a sense
of the Divine presence will turn the place into a paradise. Thus
the soul, daily having fellowship with the Father, the Son, and
the Holy Spirit, enjoys a lively hope of an incorruptible,
undefiled, and unfading inheritance above.
* The mutual love of Christ and his church. (1-7) The hope and
calling of the church. (8-13) Christ's care of the church, Her
faith and hope. (14-17)

#1-7 Believers are beautiful, as clothed in the righteousness of
Christ; and fragrant, as adorned with the graces of his Spirit;
and they thrive under the refreshing beams of the Sun of
righteousness. The lily is a very noble plant in the East; it
grows to a considerable height, but has a weak stem. The church
is weak in herself, yet is strong in Him that supports her. The
wicked, the daughters of this world, who have no love to Christ,
are as thorns, worthless and useless, noxious and hurtful.
Corruptions are thorns in the flesh; but the lily now among
thorns, shall be transplanted into that paradise where there is
no brier or thorn. The world is a barren tree to the soul; but
Christ is a fruitful one. And when poor souls are parched with
convictions of sin, with the terrors of the law, or the troubles
of this world, weary and heavy laden, they may find rest in
Christ. It is not enough to pass by this shadow, but we must sit
down under it. Believers have tasted that the Lord Jesus is
gracious; his fruits are all the precious privileges of the new
covenant, purchased by his blood, and communicated by his
Spirit; promises are sweet to a believer, and precepts also.
Pardons are sweet, and peace of conscience sweet. If our mouths
are out of taste for the pleasures of sin, Divine consolations
will be sweet to us. Christ brings the soul to seek and to find
comforts through his ordinances, which are as a banqueting-house
where his saints feast with him. The love of Christ, manifested
by his death, and by his word, is the banner he displays, and
believers resort to it. How much better is it with the soul when
sick from love to Christ, than when surfeited with the love of
this world! And though Christ seemed to have withdrawn, yet he
was even then a very present help. All his saints are in his
hand, which tenderly holds their aching heads. Finding Christ
thus nigh to her, the soul is in great care that her communion
with him is not interrupted. We easily grieve the Spirit by
wrong tempers. Let those who have comfort, fear sinning it away.

#8-13 The church pleases herself with thoughts of further
communion with Christ. None besides can speak to the heart. She
sees him come. This may be applied to the prospect the Old
Testament saints had of Christ's coming in the flesh. He comes
as pleased with his own undertaking. He comes speedily. Even
when Christ seems to forsake, it is but for a moment; he will
soon return with everlasting loving-kindness. The saints of old
saw him, appearing through the sacrifices and ceremonial
institutions. We see him through a glass darkly, as he manifests
himself through the lattices. Christ invites the new convert to
arise from sloth and despondency, and to leave sin and worldly
vanities, for union and communion with him. The winter may mean
years passed in ignorance and sin, unfruitful and miserable, or
storms and tempests that accompanied his conviction of guilt and
danger. Even the unripe fruits of holiness are pleasant unto Him
whose grace has produced them. All these encouraging tokens and
evidences of Divine favour, are motives to the soul to follow
Christ more fully. Arise then, and come away from the world and
the flesh, come into fellowship with Christ. This blessed change
is owing wholly to the approaches and influences of the Sun of
righteousness.

#14-17 The church is Christ's dove; she returns to him, as her
Noah. Christ is the Rock, in whom alone she can think herself
safe, and find herself easy, as a dove in the hole of a rock,
when struck at by the birds of prey. Christ calls her to come
boldly to the throne of grace, having a great High Priest there,
to tell what her request is. Speak freely, fear not a slight or
a repulse. The voice of prayer is sweet and acceptable to God;
those who are sanctified have the best comeliness. The first
risings of sinful thoughts and desires, the beginnings of
trifling pursuits which waste the time, trifling visits, small
departures from truth, whatever would admit some conformity to
the world; all these, and many more, are little foxes which must
be removed. This is a charge to believers to mortify their
sinful appetites and passions, which are as little foxes, that
destroy their graces and comforts, and crush good beginnings.
Whatever we find a hinderance to us in that which is good, we
must put away. He feedeth among the lilies; this shows Christ's
gracious presence among believers. He is kind to all his people.
It becomes them to believe this, when under desertion and
absence, and so to ward off temptations. The shadows of the
Jewish dispensation were dispelled by the dawning of the gospel
day. And a day of comfort will come after a night of desertion.
Come over the mountains of Bether, "the mountains that divide,"
looking forward to that day of light and love. Christ will come
over every separating mountain to take us home to himself.
* The trials of the church by the withdrawing of Christ. (1-5)
The excellences of the church, The care of Christ for her.
(6-11)

#1-5 It was hard to the Old Testament church to find Christ in
the ceremonial law; the watchmen of that church gave little
assistance to those who sought after him. The night is a time of
coldness, darkness, and drowsiness, and of dim apprehensions
concerning spiritual things. At first, when uneasy, some feeble
efforts are made to obtain the comfort of communion with Christ.
This proves in vain; the believer is then roused to increased
diligence. The streets and broad-ways seem to imply the means of
grace in which the Lord is to be sought. Application is made to
those who watch for men's souls. Immediate satisfaction is not
found. We must not rest in any means, but by faith apply
directly to Christ. The holding of Christ, and not letting him
go, denotes earnest cleaving to him. What prevails is a humble,
ardent suing by prayer, with a lively exercise of faith on his
promises. So long as the faith of believers keeps hold of
Christ, he will not be offended at their earnest asking, yea, he
is well pleased with it. The believer desires to make others
acquainted with his Saviour. Wherever we find Christ, we must
take him home with us to our houses, especially to our hearts;
and we should call upon ourselves and each other, to beware of
grieving our holy Comforter, and provoking the departure of the
Beloved.

#6-11 A wilderness is an emblem of the world; the believer comes
out of it when he is delivered from the love of its sinful
pleasures and pursuits, and refuses to comply with its customs
and fashions, to seek happiness in communion with the Saviour. A
poor soul shall come up, at last, under the conduct of the
Comforter; like a cloud of incense ascending from the altar, or
the smoke of the burnt-offerings. This signifies pious and
devout affections, and the mounting of the soul heaven-ward. The
believer is filled with the graces of God's Spirit; his
devotions now are very lively. These graces and comforts are
from the heavenly Canaan. He, who is the Peace of his people,
the King of the heavenly Zion, has provided for the safe
conveyance of his redeemed through the wilderness of this world.
The bed, or palanquin, was contrived for rest and easy
conveyance, but its beauty and magnificence showed the quality
of its owner. The church is well guarded; more are with her than
are against her: believers, when they repose in Christ, and with
him, though they have their fears in the night, are yet safe.
The chariot here denotes the covenant of redemption, the way of
our salvation. This is that work of Christ, which makes him
loved and admired in the eyes of believers. It is framed and
contrived, both for the glory of Christ, and for the comfort of
believers; it is well ordered in all things and sure. The blood
of the covenant, that rich purple, is the cover of this chariot,
by which believers are sheltered from the wind and storms of
Divine wrath, and the troubles of this world; but the midst of
it is that love of Christ which passes knowledge, this is for
believers to repose upon. Christ, in his gospel, manifests
himself. Take special notice of his crown. Applying this to
Christ, it speaks the honour put upon him, and his power and
dominion.
* Christ sets forth the graces of the church. (1-7) Christ's
love to the church. (8-15) The church desires further influences
of Divine grace. (16)

#1-7 If each of these comparisons has a meaning applicable to
the graces of the church, or of the faithful Christian, they are
not clearly known; and great mistakes are made by fanciful
guesses. The mountain of myrrh appears to mean the mountain
Moriah, on which the temple was built, where the incense was
burned, and the people worshipped the Lord. This was his
residence till the shadows of the law given to Moses were
dispersed by the breaking of the gospel day, and the rising of
the Sun of righteousness. And though, in respect of his human
nature, Christ is absent from his church on earth, and will
continue to be so till the heavenly day break, yet he is
spiritually present in his ordinances, and with his people. How
fair and comely are believers, when justified in Christ's
righteousness, and adorned with spiritual graces! when their
thoughts, words, and deeds, though imperfect, are pure,
manifesting a heart nourished by the gospel!

#8-15 Observe the gracious call Christ gives to the church. It
is, 1. A precept; so this is Christ's call to his church to come
off from the world. These hills seem pleasant, but there are in
them lions' dens; they are mountains of the leopards. 2. As a
promise; many shall be brought as members of the church, from
every point. The church shall be delivered from her persecutors
in due time, though now she dwells among lions, #Ps 57:4|.
Christ's heart is upon his church; his treasure is therein; and
he delights in the affection she has for him; its working in the
heart, and its works in the life. The odours wherewith the
spouse is perfumed, are as the gifts and graces of the Spirit.
Love and obedience to God are more pleasing to Christ than
sacrifice or incense. Christ having put upon his spouse the
white raiment of his own righteousness, and the righteousness of
saints, and perfumed it with holy joy and comfort, he is well
pleased with it. And Christ walks in his garden unseen. A hedge
of protection is made around, which all the powers of darkness
cannot break through. The souls of believers are as gardens
enclosed, where is a well of living water, #Joh 4:14; 7:38|, the
influences of the Holy Spirit. The world knows not these wells
of salvation, nor can any opposer corrupt this fountain. Saints
in the church, and graces in the saints, are fitly compared to
fruits and spices. They are planted, and do not grow of
themselves. They are precious; they are the blessings of this
earth. They will be kept to good purpose when flowers are
withered. Grace, when ended in glory, will last for ever. Christ
is the source which makes these gardens fruitful; even a well of
living waters.
#16 The church prays for the influences of the blessed Spirit,
to make this garden fruitful. Graces in the soul are as spices
in these gardens, that in them which is valuable and useful. The
blessed Spirit, in his work upon the soul, is as the wind. There
is the north wind of conviction, and the south wind of comfort.
He stirs up good affections, and works in us both to will and to
do that which is good. The church invites Christ. Let him have
the honour of all the garden produces, and let us have the
comfort of his acceptance of it. We can invite him to nothing
but what is his own already. The believer can have no joy of the
fruits, unless they redound some way or other to the glory of
Christ. Let us then seek to keep separate from the world, as a
garden enclosed, and to avoid conformity thereto.
* Christ's answer. (1) The disappointments of the church from
her own folly. (2-8) The excellences of Christ. (9-16)

#1 See how ready Christ is to accept the invitations of his
people. What little good there is in us would be lost, if he did
not preserve it to himself. He also invites his beloved people
to eat and drink abundantly. The ordinances in which they honour
him, are means of grace.

#2-8 Churches and believers, by carelessness and security,
provoke Christ to withdraw. We ought to notice our spiritual
slumbers and distempers. Christ knocks to awaken us, knocks by
his word and Spirit, knocks by afflictions and by our
consciences; thus, #Re 3:20|. When we are unmindful of Christ,
still he thinks of us. Christ's love to us should engage ours to
him, even in the most self-denying instances; and we only can be
gainers by it. Careless souls put slights on Jesus Christ.
Another could not be sent to open the door. Christ calls to us,
but we have no mind, or pretend we have no strength, or we have
no time, and think we may be excused. Making excuses is making
light of Christ. Those put contempt upon Christ, who cannot find
in their hearts to bear a cold blast, or to leave a warm bed for
him. See the powerful influences of Divine grace. He put in his
hand to unbolt the door, as one weary of waiting. This betokens
a work of the Spirit upon the soul. The believer's rising above
self-indulgence, seeking by prayer for the consolations of
Christ, and to remove every hinderance to communion with him;
these actings of the soul are represented by the hands dropping
sweet-smelling myrrh upon the handles of the locks. But the
Beloved was gone! By absenting himself, Christ will teach his
people to value his gracious visits more highly. Observe, the
soul still calls Christ her Beloved. Every desertion is not
despair. Lord, I believe, though I must say, Lord, help my
unbelief. His words melted me, yet, wretch that I was, I made
excuses. The smothering and stifling of convictions will be very
bitter to think of, when God opens our eyes. The soul went in
pursuit of him; not only prayed, but used means, sought him in
the ways wherein he used to be found. The watchmen wounded me.
Some refer it to those who misapply the word to awakened
consciences. The charge to the daughters of Jerusalem, seems to
mean the distressed believer's desire of the prayers of the
feeblest Christian. Awakened souls are more sensible of Christ's
withdrawings than of any other trouble.
#9-16 Even those who have little acquaintance with Christ,
cannot but see amiable beauty in others who bear his image.
There are hopes of those who begin to inquire concerning Christ
and his perfections. Christians, who are well acquainted with
Christ themselves, should do all they can to make others know
something of him. Divine glory makes him truly lovely in the
eyes of all who are enlightened to discern spiritual things. He
is white in the spotless innocence of his life, ruddy in the
bleeding sufferings he went through at his death. This
description of the person of the Beloved, would form, in the
figurative language of those times, a portrait of beauty of
person and of grace of manners; but the aptness of some of the
allusions may not appear to us. He shall come to be glorified in
his saints, and to be admired in all that believe. May his love
constrain us to live to his glory.
* Inquiry where Christ must be sought. (1) Where Christ may be
found. (2,3) Christ's commendations of the church. (4-10) The
work of grace in the believer. (11-13)

#1 Those made acquainted with the excellences of Christ, and the
comfort of an interest in him, desire to know where they may
meet him. Those who would find Christ, must seek him early and
diligently.

#2,3 Christ's church is a garden, enclosed, and separated from
the world; he takes care of it, delights in it, and visits it.
Those who would find Christ, must attend him in his ordinances,
the word, sacraments, and prayer. When Christ comes to his
church, it is to entertain his friends. And to take believers to
himself: he picks the lilies one by one; and at the great day he
will send forth his angels to gather all his lilies, that he may
be for ever admired in them. The death of a believer is not more
than the owner of a garden plucking a favourite flower; and He
will preserve it from withering, yea, cause it to flourish for
ever, with increasing beauty. If our own hearts can witness for
us that we are Christ's, question not his being ours, for the
covenant never breaks on his side. It is the comfort of the
church, that he feeds among the lilies, that he takes delight in
his people.

#4-10 All the real excellence and holiness on earth centre in
the church. Christ goes forth subduing his enemies, while his
followers gain victories over the world, the flesh, and the
devil. He shows the tenderness of a Redeemer, the delight he
takes in his redeemed people, and the workings of his own grace
in them. True believers alone can possess the beauty of
holiness. And when their real character is known, it will be
commended. Both the church and believers, at their first
conversion, look forth as the morning, their light being small,
but increasing. As to their sanctification, they are fair as the
moon, deriving all their light, grace, and holiness from Christ;
and as to justification, clear as the sun, clothed with Christ,
the Sun of righteousness, and fighting the good fight of faith,
under the banners of Christ, against all spiritual enemies.

#11-13 In retirement and in meditation the Christian character
is formed and perfected. But not in the retirement of the idle,
the self-indulgent, or the trifler. When the Christian is
released from the discharge of his duties in life, the world has
no attractions for him. His prayer is, that all things belonging
to the Spirit may live and grow within him, and around him. Such
are the interesting cares and employments of him whom the world
wrongly deems unhappy, and lost to his true interests. In
humility and self-abasement, the humble Christian would turn
away from the sight of all; but the Lord delights to honour him.
Chiefly, however, may the reference be to the ministering angels
who shall be sent for the soul of the Christian. Their approach
may startle, but the departing soul shall find the Lord its
strength and its portion for ever. The church is called the
Shulamite: the word signifies perfection and peace; not in
herself, but in Christ, in whom she is complete, through his
righteousness; and has peace, which he made for her through his
blood, and gives unto her by his Spirit.
* The graces of the church. (1-9) The delight of the church in
Christ. (10-13)

#1-9 The similitudes here are different from what they were
before, and in the original refer to glorious and splendid
clothing. Such honour have all his saints; and having put on
Christ, they are distinguished by their beautiful and glorious
apparel. They adorn the doctrine of God their Saviour in all
things. Consistent believers honour Christ, recommend the
gospel, and convince and awaken sinners. The church resembles
the stately and spreading palm; while her love for Christ, and
the obedience resulting therefrom, are precious fruit of the
true Vine. The King is held in the galleries. Christ takes
delight in the assemblies and ordinances of his people; and
admires the fruit of his grace in them. When applied to the
church and to each faithful Christian, all this denotes that
beauty of holiness, in which they shall be presented to their
heavenly Bridegroom.

#10-13 The church, the believing soul, triumphs in its relation
to Christ, and interest in him. She humbly desires communion
with him. Let us walk together, that I may receive counsel,
instruction, and comfort from thee; and may make known my wants
and my grievances to thee, with freedom, and without
interruption. Communion with Christ is what all that are made
holy earnestly breathe after. And those who would converse with
Christ, must go forth from the world. Wherever we are, we may
keep up communion with God. Nor should we go where we cannot in
faith ask him to go with us. Those who would go abroad with
Christ, must begin early in the morning of their days; must
begin every day with him, seek him early, seek him diligently. A
gracious soul can reconcile itself to the poorest places, if it
may have communion with God in them; but the most delightful
fields will not satisfy, unless the Beloved is there. Let us not
think to be satisfied with any earthly object. Our own souls are
our vineyards; they should be planted with useful trees. We
should often search whether we are fruitful in righteousness.
Christ's presence will make the vine flourish, and the tender
grapes appear, as the returning sun revives the gardens. If we
can appeal to him, Thou knowest all things, thou knowest that I
love thee; if his Spirit witness with our spirit, that our souls
prosper, it is enough. And we must beg of him to search and try
us, to discover us to ourselves. The fruits and exercises of
graces are pleasant to the Lord Jesus. These must be laid up,
and always ready; that by our bringing forth much fruit, he may
be glorified. It is all from him, therefore it is fit it should
be all for him.
* Desire for communion with Christ. (1-4) The vehemence of this
desire. (5-7) The church pleads for others. (8-12) And prays for
Christ's coming. (13,14)

#1-4 The church wishes for the constant intimacy and freedom
with the Lord Jesus that a sister has with a brother. That they
might be as his brethren, which they are, when by grace they are
made partakers of a Divine nature. Christ is become as our
Brother; wherever we find him, let us be ready to own our
relation to him, and affection for him, and not fear being
despised for it. Is there in us an ardent wish to serve Christ
more and better? What then have we laid up in store, to show our
affection to the Beloved of our souls? What fruit unto holiness?
The church charges all her children that they never provoke
Christ to withdraw. We should reason with ourselves, when
tempted to do what would grieve the Spirit.
#5-7 The Jewish church came up from the wilderness, supported by
Divine power and favour. The Christian church was raised from a
low, desolate condition, by the grace of Christ relied on.
Believers, by the power of grace, are brought up from the
wilderness. A sinful state is a wilderness in which there is no
true comfort; it is a wandering, wanting state: There is no
coming out of this wilderness, but leaning on Christ as our
Beloved, by faith; not leaning to our own understanding, nor
trusting in any righteousness of our own; but in the strength of
him, who is the Lord our Righteousness. The words of the church
to Christ which follow, entreat an abiding place in his love,
and protection by his power. Set me as a seal upon thine heart;
let me always have a place in thine heart; let me have an
impression of love upon thine heart. Of this the soul would be
assured, and without a sense thereof no rest is to be found.
Those who truly love Christ, are jealous of every thing that
would draw them from him; especially of themselves, lest they
should do any thing to provoke him to withdraw from them. If we
love Christ, the fear of coming short of his love, or the
temptations to forsake him, will be most painful to us. No
waters can quench Christ's love to us, nor any floods drown it.
Let nothing abate our love to him. Nor will life, and all its
comforts, entice a believer from loving Christ. Love of Christ,
will enable us to repel and triumph over temptations from the
smiles of the world, as well as from its frowns.

#8-12 The church pleads for the Gentiles, who then had not the
word of God, nor the means of grace. Those who are brought to
Christ themselves, should contrive what they may do to help
others to him. Babes in Christ are always seen among Christians,
and the welfare of their weak brethren is an object of continual
prayer with the stronger believers. If the beginning of this
work were likened to a wall built upon Him the precious
Foundation and Corner-stone, then the Gentile church would
become as a palace for the great King, built of solid silver. If
the first preaching of the gospel were as the making a door
through the wall of partition, that door should be lasting, as
cased with boards of durable cedar. She shall be carefully and
effectually protected, enclosed so as to receive no damage. The
church is full of care for those yet uncalled. Christ says, I
will do all that is necessary to be done for them. See with what
satisfaction we should look back upon the times and seasons,
when we were in his eyes as those that find favour. Our hearts
are our vineyards, which we must keep with all diligence. To
Christ, and to his praise, all our fruits must be dedicated. All
that work for Christ, work for themselves, and shall be
unspeakable gainers by it.

#13,14 These verses close the conference between Christ and his
church. He first addresses her as dwelling in the gardens, the
assemblies and ordinances of his saints. He exhorts her to be
constant and frequent in prayers, supplications, and praises, in
which he delights. She replies, craving his speedy return to
take her to be wholly with Him. The heavens, those high
mountains of sweet spices, must contain Christ, till the times
come, when every eye shall see him, in all the glory of the
better world. True believers as they are looking for, so they
are hastening to the coming of that day of the Lord. Let every
Christian endeavour to perform the duties of his station, that
men may see his good works, and glorify his heavenly Father.
Continuing earnest in prayer for what we want, our thanksgivings
will abound, and our joy will be full; our souls will be
enriched, and our labours prospered. We shall be enabled to look
forward to death and judgment without fear. Even so, come, Lord
Jesus.
** Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and
Hezekiah. He has been well called the evangelical prophet, on
account of his numerous and full prophesies concerning the
coming and character, the ministry and preaching, the sufferings
and death of the Messiah, and the extent and continuance of his
kingdom. Under the veil of the deliverance from Babylon, Isaiah
points to a much greater deliverance, which was to be effected
by the Messiah; and seldom does he mention the one, without
alluding at the same time to the other; nay, he is often so much
enraptured with the prospect of the more distant deliverance, as
to lose sight of that which was nearer, and to dwell on the
Messiah's person, office, character, and kingdom.

* The corruptions prevailing among the Jews. (1-9) Severe
censures. (10-15) Exhortations to repentance. (16-20) The state
of Judah is lamented; with gracious promises of the gospel
times. (21-31)

#1-9 Isaiah signifies, "The salvation of the Lord;" a very
suitable name for this prophet, who prophesies so much of Jesus
the Saviour, and his salvation. God's professing people did not
know or consider that they owed their lives and comforts to
God's fatherly care and kindness. How many are very careless in
the affairs of their souls! Not considering what we do know in
religion, does us as much harm, as ignorance of what we should
know. The wickedness was universal. Here is a comparison taken
from a sick and diseased body. The distemper threatens to be
mortal. From the sole of the foot even to the head; from the
meanest peasant to the greatest peer, there is no soundness, no
good principle, no religion, for that is the health of the soul.
Nothing but guilt and corruption; the sad effects of Adam's
fall. This passage declares the total depravity of human nature.
While sin remains unrepented, nothing is done toward healing
these wounds, and preventing fatal effects. Jerusalem was
exposed and unprotected, like the huts or sheds built up to
guard ripening fruits. These are still to be seen in the East,
where fruits form a large part of the summer food of the people.
But the Lord had a small remnant of pious servants at Jerusalem.
It is of the Lord's mercies that we are not consumed. The evil
nature is in every one of us; only Jesus and his sanctifying
Spirit can restore us to spiritual health.
#10-15 Judea was desolate, and their cities burned. This
awakened them to bring sacrifices and offerings, as if they
would bribe God to remove the punishment, and give them leave to
go on in their sin. Many who will readily part with their
sacrifices, will not be persuaded to part with their sins. They
relied on the mere form as a service deserving a reward. The
most costly devotions of wicked people, without thorough
reformation of heart and life, cannot be acceptable to God. He
not only did not accept them, but he abhorred them. All this
shows that sin is very hateful to God. If we allow ourselves in
secret sin, or forbidden indulgences; if we reject the salvation
of Christ, our very prayers will become abomination.

#16-20 Not only feel sorrow for the sin committed, but break off
the practice. We must be doing, not stand idle. We must be doing
the good the Lord our God requires. It is plain that the
sacrifices of the law could not atone, even for outward national
crimes. But, blessed be God, there is a Fountain opened, in
which sinners of every age and rank may be cleansed. Though our
sins have been as scarlet and crimson, a deep dye, a double dye,
first in the wool of original corruption, and afterwards in the
many threads of actual transgression; though we have often
dipped into sin, by many backslidings; yet pardoning mercy will
take out the stain, #Ps 51:7|. They should have all the
happiness and comfort they could desire. Life and death, good
and evil, are set before us. O Lord, incline all of us to live
to thy glory.

#21-31 Neither holy cities nor royal ones are faithful to their
trust, if religion does not dwell in them. Dross may shine like
silver, and the wine that is mixed with water may still have the
colour of wine. Those have a great deal to answer for, who do
not help the oppressed, but oppress them. Men may do much by
outward restraints; but only God works effectually by the
influences of his Spirit, as a Spirit of Judgment. Sin is the
worst captivity, the worst slavery. The redemption of the
spiritual Zion, by the righteousness and death of Christ, and by
his powerful grace, most fully accord with what is here meant.
Utter ruin is threatened. The Jews should become as a tree when
blasted by heat; as a garden without water, which in those hot
countries would soon be burned up. Thus shall they be that trust
in idols, or in an arm of flesh. Even the strong man shall be as
tow; not only soon broken, and pulled to pieces, but easily
catching fire. When the sinner has made himself as tow and
stubble, and God makes himself as a consuming fire, what can
prevent the utter ruin of the sinner?
* The conversion of the Gentiles, Description of the sinfulness
of Israel. (1-9) The awful punishment of unbelievers. (10-22)

#1-9 The calling of the Gentiles, the spread of the gospel, and
that far more extensive preaching of it yet to come, are
foretold. Let Christians strengthen one another, and support one
another. It is God who teaches his people, by his word and
Spirit. Christ promotes peace, as well as holiness. If all men
were real Christians, there could be no war; but nothing
answering to these expressions has yet taken place on the earth.
Whatever others do, let us walk in the light of this peace. Let
us remember that when true religion flourishes, men delight in
going up to the house of the Lord, and in urging others to
accompany them. Those are in danger who please themselves with
strangers to God; for we soon learn to follow the ways of
persons whose company we keep. It is not having silver and gold,
horses and chariots, that displeases God, but depending upon
them, as if we could not be safe, and easy, and happy without
them, and could not but be so with them. Sin is a disgrace to
the poorest and the lowest. And though lands called Christian
are not full of idols, in the literal sense, are they not full
of idolized riches? and are not men so busy about their gains
and indulgences, that the Lord, his truths, and precepts, are
forgotten or despised?
#10-22 The taking of Jerusalem by the Chaldeans seems first
meant here, when idolatry among the Jews was done away; but our
thoughts are led forward to the destruction of all the enemies
of Christ. It is folly for those who are pursued by the wrath of
God, to think to hide or shelter themselves from it. The shaking
of the earth will be terrible to those who set their affections
on things of the earth. Men's haughtiness will be brought down,
either by the grace of God convincing them of the evil of pride,
or by the providence of God depriving them of all the things
they were proud of. The day of the Lord shall be upon those
things in which they put their confidence. Those who will not be
reasoned out of their sins, sooner or later shall be frightened
out of them. Covetous men make money their god; but the time
will come when they will feel it as much their burden. This
whole passage may be applied to the case of an awakened sinner,
ready to leave all that his soul may be saved. The Jews were
prone to rely on their heathen neighbours; but they are here
called upon to cease from depending on mortal man. We are all
prone to the same sin. Then let not man be your fear, let not
him be your hope; but let your hope be in the Lord your God. Let
us make this our great concern.
* The calamities about to come upon the land. (1-9) The
wickedness of the people. (10-15) The distress of the proud,
luxurious women of Zion. (16-26)

#1-9 God was about to deprive Judah of every stay and support.
The city and the land were to be made desolate, because their
words and works had been rebellious against the Lord; even at
his holy temple. If men do not stay themselves upon God, he will
soon remove all other supports, and then they must sink. Christ
is the Bread of life and the Water of life; if he be our Stay,
we shall find that is a good part not to be taken away, #Joh
6:27|. Here note, 1. That the condition of sinners is
exceedingly woeful. 2. It is the soul that is damaged by sin. 3.
Whatever evil befalls sinners, be sure that they bring it on
themselves.

#10-15 The rule was certain; however there might be national
prosperity or trouble, it would be well with the righteous and
ill with the wicked. Blessed be God, there is abundant
encouragement to the righteous to trust in him, and for sinners
to repent and return to him. It was time for the Lord to show
his might. He will call men to a strict account for all the
wealth and power intrusted to and abused by them. If it is
sinful to disregard the necessities of the poor, how odious and
wicked a part do they act, who bring men into poverty, and then
oppress them!

#16-26 The prophet reproves and warns the daughters of Zion of
the sufferings coming upon them. Let them know that God notices
the folly and vanity of proud women, even of their dress. The
punishments threatened answered the sin. Loathsome diseases
often are the just punishment of pride. It is not material to
ask what sort of ornaments they wore; many of these things, if
they had not been in fashion, would have been ridiculed then as
now. Their fashions differed much from those of our times, but
human nature is the same. Wasting time and money, to the neglect
of piety, charity, and even of justice, displease the Lord. Many
professors at the present day, seem to think there is no harm in
worldly finery; but were it not a great evil, would the Holy
Spirit have taught the prophet to expose it so fully? The Jews
being overcome, Jerusalem would be levelled with the ground;
which is represented under the idea of a desolate female seated
upon the earth. And when the Romans had destroyed Jerusalem,
they struck a medal, on which was represented a woman sitting on
the ground in a posture of grief. If sin be harboured within the
walls, lamentation and mourning are near the gates.
* The havoc occasioned by war. (1) The times of the Messiah.
(2-6)

#1 This first verse belongs to the third chapter. When the
troubles should come upon the land, as the unmarried state was
deemed reproachful among the Jews, these women would act
contrary to common usage, and seek husbands for themselves.

#2-6 Not only the setting forth Christ's kingdom in the times of
the apostles, but its enlargement by gathering the dispersed
Jews into the church, is foretold. Christ is called the Branch
of the Lord, being planted by his power, and flourishing to his
praise. The gospel is the fruit of the Branch of the Lord; all
the graces and comforts of the gospel spring from Christ. It is
called the fruit of the earth, because it sprang up in this
world, and was suited for the present state. It will be good
evidence that we are distinguished from those merely called
Israel, if we are brought to see all beauty in Christ, and
holiness. As a type of this blessed day, Jerusalem should again
flourish as a branch, and be blessed with the fruits of the
earth. God will keep for himself a holy seed. When most of those
that have a place and a name in Zion, and in Jerusalem, shall be
cut off by their unbelief, some shall be left. Those only that
are holy shall be left, when the Son of man shall gather out of
his kingdom every thing which offends. By the judgment of God's
providence, sinners were destroyed and consumed; but by the
Spirit of grace they are reformed and converted. The Spirit
herein acts as a Spirit of judgment, enlightening the mind,
convincing the conscience; also as a Spirit of burning,
quickening and strengthening the affections, and making men
zealously affected in a good work. An ardent love to Christ and
souls, and zeal against sin, will carry men on with resolution
in endeavours to turn away ungodliness from Jacob. Every
affliction serves believers as a furnace, to purify them from
dross; and the convincing, enlightening, and powerful influences
of the Holy Spirit, gradually root out their lusts, and render
them holy as He is holy. God will protect his church, and all
that belong to it. Gospel truths and ordinances are the glory of
the church. Grace in the soul is the glory of it; and those that
have it are kept by the power of God. But only those who are
weary will seek rest; only those who are convinced that a storm
is approaching, will look for shelter. Affected with a deep
sense of the Divine displeasure, to which we are exposed by sin,
let us at once have recourse to Jesus Christ, and thankfully
accept the refuge he affords.
* The state and conduct of the Jewish nation. (1-7) The
judgments which would come. (8-23) The executioners of these
judgments. (24-30)

#1-7 Christ is God's beloved Son, and our beloved Saviour. The
care of the Lord over the church of Israel, is described by the
management of a vineyard. The advantages of our situation will
be brought into the account another day. He planted it with the
choicest vines; gave them a most excellent law, instituted
proper ordinances. The temple was a tower, where God gave tokens
of his presence. He set up his altar, to which the sacrifices
should be brought; all the means of grace are denoted thereby.
God expects fruit from those that enjoy privileges. Good
purposes and good beginnings are good things, but not enough;
there must be vineyard fruit; thoughts and affections, words and
actions, agreeable to the Spirit. It brought forth bad fruit.
Wild grapes are the fruits of the corrupt nature. Where grace
does not work, corruption will. But the wickedness of those that
profess religion, and enjoy the means of grace, must be upon the
sinners themselves. They shall no longer be a peculiar people.
When errors and vice go without check or control, the vineyard
is unpruned; then it will soon be grown over with thorns. This
is often shown in the departure of God's Spirit from those who
have long striven against him, and the removal of his gospel
from places which have long been a reproach to it. The
explanation is given. It is sad with a soul, when, instead of
the grapes of humility, meekness, love, patience, and contempt
of the world, for which God looks, there are the wild grapes of
pride, passion, discontent, and malice, and contempt of God;
instead of the grapes of praying and praising, the wild grapes
of cursing and swearing. Let us bring forth fruit with patience,
that in the end we may obtain everlasting life.
#8-23 Here is a woe to those who set their hearts on the wealth
of the world. Not that it is sinful for those who have a house
and a field to purchase another; but the fault is, that they
never know when they have enough. Covetousness is idolatry; and
while many envy the prosperous, wretched man, the Lord denounces
awful woes upon him. How applicable to many among us! God has
many ways to empty the most populous cities. Those who set their
hearts upon the world, will justly be disappointed. Here is woe
to those who dote upon the pleasures and the delights of sense.
The use of music is lawful; but when it draws away the heart
from God, then it becomes a sin to us. God's judgments have
seized them, but they will not disturb themselves in their
pleasures. The judgments are declared. Let a man be ever so
high, death will bring him low; ever so mean, death will bring
him lower. The fruit of these judgments shall be, that God will
be glorified as a God of power. Also, as a God that is holy; he
shall be owned and declared to be so, in the righteous
punishment of proud men. Those are in a woeful condition who set
up sin, and who exert themselves to gratify their base lusts.
They are daring in sin, and walk after their own lusts; it is in
scorn that they call God the Holy One of Israel. They confound
and overthrow distinctions between good and evil. They prefer
their own reasonings to Divine revelations; their own devices to
the counsels and commands of God. They deem it prudent and
politic to continue profitable sins, and to neglect self-denying
duties. Also, how light soever men make of drunkenness, it is a
sin which lays open to the wrath and curse of God. Their judges
perverted justice. Every sin needs some other to conceal it.

#24-30 Let not any expect to live easily who live wickedly. Sin
weakens the strength, the root of a people; it defaces the
beauty, the blossoms of a people. When God's word is despised,
and his law cast away, what can men expect but that God should
utterly abandon them? When God comes forth in wrath, the hills
tremble, fear seizes even great men. When God designs the ruin
of a provoking people, he can find instruments to be employed in
it, as he sent for the Chaldeans, and afterwards the Romans, to
destroy the Jews. Those who would not hear the voice of God
speaking by his prophets, shall hear the voice of their enemies
roaring against them. Let the distressed look which way they
will, all appears dismal. If God frowns upon us, how can any
creature smile? Let us diligently seek the well-grounded
assurance, that when all earthly helps and comforts shall fail,
God himself will be the strength of our hearts, and our portion
for ever.
* The vision which Isaiah beheld in the temple. (1-8) The Lord
declares the blindness to come upon the Jewish nation, and the
destruction which would follow. (9-13)

#1-8 In this figurative vision, the temple is thrown open to
view, even to the most holy place. The prophet, standing outside
the temple, sees the Divine Presence seated on the mercy-seat,
raised over the ark of the covenant, between the cherubim and
seraphim, and the Divine glory filled the whole temple. See God
upon his throne. This vision is explained, #Joh 12:41|, that
Isaiah now saw Christ's glory, and spake of Him, which is a full
proof that our Saviour is God. In Christ Jesus, God is seated on
a throne of grace; and through him the way into the holiest is
laid open. See God's temple, his church on earth, filled with
his glory. His train, the skirts of his robes, filled the
temple, the whole world, for it is all God's temple. And yet he
dwells in every contrite heart. See the blessed attendants by
whom his government is served. Above the throne stood the holy
angels, called seraphim, which means "burners;" they burn in
love to God, and zeal for his glory against sin. The seraphim
showing their faces veiled, declares that they are ready to
yield obedience to all God's commands, though they do not
understand the secret reasons of his counsels, government, or
promises. All vain-glory, ambition, ignorance, and pride, would
be done away by one view of Christ in his glory. This awful
vision of the Divine Majesty overwhelmed the prophet with a
sense of his own vileness. We are undone if there is not a
Mediator between us and this holy God. A glimpse of heavenly
glory is enough to convince us that all our righteousnesses are
as filthy rags. Nor is there a man that would dare to speak to
the Lord, if he saw the justice, holiness, and majesty of God,
without discerning his glorious mercy and grace in Jesus Christ.
The live coal may denote the assurance given to the prophet, of
pardon, and acceptance in his work, through the atonement of
Christ. Nothing is powerful to cleanse and comfort the soul, but
what is taken from Christ's satisfaction and intercession. The
taking away sin is necessary to our speaking with confidence and
comfort, either to God in prayer, or from God in preaching; and
those shall have their sin taken away who complain of it as a
burden, and see themselves in danger of being undone by it. It
is great comfort to those whom God sends, that they go for God,
and may therefore speak in his name, assured that he will bear
them out.

#9-13 God sends Isaiah to foretell the ruin of his people. Many
hear the sound of God's word, but do not feel the power of it.
God sometimes, in righteous judgment, gives men up to blindness
of mind, because they will not receive the truth in the love of
it. But no humble inquirer after Christ, need to fear this awful
doom, which is a spiritual judgment on those who will still hold
fast their sins. Let every one pray for the enlightening of the
Holy Spirit, that he may perceive how precious are the Divine
mercies, by which alone we are secured against this dreadful
danger. Yet the Lord would preserve a remnant, like the tenth,
holy to him. And blessed be God, he still preserves his church;
however professors or visible churches may be lopped off as
unfruitful, the holy seed will shoot forth, from whom all the
numerous branches of righteousness shall arise.
* Ahaz threatened by Israel and Syria; and is assured their
attack would be in vain. (1-9) God gives a sure sign by the
promise of the long-expected Messiah. (10-16) The folly and sin
of seeking relief from Assyria are reproved. (17-25)

#1-9 Ungodly men are often punished by others as bad as
themselves. Being in great distress and confusion, the Jews gave
up all for lost. They had made God their enemy, and knew not how
to make him their friend. The prophet must teach them to despise
their enemies, in faith and dependence on God. Ahaz, in fear,
called them two powerful princes. No, says the prophet, they are
but tails of smoking firebrands, burnt out already. The two
kingdoms of Syria and Israel were nearly expiring. While God has
work for the firebrands of the earth, they consume all before
them; but when their work is fulfilled, they will be
extinguished in smoke. That which Ahaz thought most formidable,
is made the ground of their defeat; because they have taken evil
counsel against thee; which is an offence to God. God scorns the
scorners, and gives his word that the attempt should not
succeed. Man purposes, but God disposes. It was folly for those
to be trying to ruin their neighbours, who were themselves near
to ruin. Isaiah must urge the Jews to rely on the assurances
given them. Faith is absolutely necessary to quiet and compose
the mind in trials.
#10-16 Secret disaffection to God is often disguised with the
colour of respect to him; and those who are resolved that they
will not trust God, yet pretend they will not tempt him. The
prophet reproved Ahaz and his court, for the little value they
had for Divine revelation. Nothing is more grievous to God than
distrust, but the unbelief of man shall not make the promise of
God of no effect; the Lord himself shall give a sign. How great
soever your distress and danger, of you the Messiah is to be
born, and you cannot be destroyed while that blessing is in you.
It shall be brought to pass in a glorious manner; and the
strongest consolations in time of trouble are derived from
Christ, our relation to him, our interest in him, our
expectations of him and from him. He would grow up like other
children, by the use of the diet of those countries; but he
would, unlike other children, uniformly refuse the evil and
choose the good. And although his birth would be by the power of
the Holy Ghost, yet he should not be fed with angels' food. Then
follows a sign of the speedy destruction of the princes, now a
terror to Judah. "Before this child," so it may be read; "this
child which I have now in my arms," (Shear-jashub, the prophet's
own son, ver. #3|,) shall be three or four years older, these
enemies' forces shall be forsaken of both their kings. The
prophecy is so solemn, the sign is so marked, as given by God
himself after Ahaz rejected the offer, that it must have raised
hopes far beyond what the present occasion suggested. And, if
the prospect of the coming of the Divine Saviour was a
never-failing support to the hopes of ancient believers, what
cause have we to be thankful that the Word was made flesh! May
we trust in and love Him, and copy his example.

#17-25 Let those who will not believe the promises of God,
expect to hear the alarms of his threatenings; for who can
resist or escape his judgments? The Lord shall sweep all away;
and whomsoever he employs in any service for him, he will pay.
All speaks a sad change of the face of that pleasant land. But
what melancholy change is there, which sin will not make with a
people? Agriculture would cease. Sorrows of every kind will come
upon all who neglect the great salvation. If we remain
unfruitful under the means of grace, the Lord will say, Let no
fruit grow on thee henceforth for ever.
* Exhortations and warnings. (1-8) Comfort for those who fear
God. (9-16) Afflictions to idolaters. (17-22)

#1-8 The prophet is to write on a large roll, or on a metal
tablet, words which meant, "Make speed to spoil, hasten to the
prey:" pointing out that the Assyrian army should come with
speed, and make great spoil. Very soon the riches of Damascus
and of Samaria, cities then secure and formidable, shall be
taken away by the king of Assyria. The prophet pleads with the
promised Messiah, who should appear in that land in the fulness
of time, and, therefore, as God, would preserve it in the mean
time. As a gentle brook is an apt emblem of a mild government,
so an overflowing torrent represents a conqueror and tyrant. The
invader's success was also described by a bird of prey,
stretching its wings over the whole land. Those who reject
Christ, will find that what they call liberty is the basest
slavery. But no enemy shall pluck the believer out of Emmanuel's
hand, or deprive him of his heavenly inheritance.

#9-16 The prophet challenges the enemies of the Jews. Their
efforts would be vain, and themselves broken to pieces. It
concerns us, in time of trouble, to watch against all such fears
as put us upon crooked courses for our own security. The
believing fear of God preserves against the disquieting fear of
man. If we thought rightly of the greatness and glory of God, we
should see all the power of our enemies restrained. The Lord,
who will be a Sanctuary to those who trust in him, will be a
Stone of stumbling, and a Rock of offence, to those who make the
creature their fear and their hope. If the things of God be an
offence to us, they will undo us. The apostle quotes this as to
all who persisted in unbelief of the gospel of Christ, #1Pe
2:8|. The crucified Emmanuel, who was and is a Stumbling-stone
and Rock of offence to unbelieving Jews, is no less so to
thousands who are called Christians. The preaching of the cross
is foolishness in their esteem; his doctrines and precepts
offend them.

#17-22 The prophet foresaw that the Lord would hide his face;
but he would look for his return in favour to them again. Though
not miraculous signs, the children's names were memorials from
God, suited to excite attention. The unbelieving Jews were prone
to seek counsel in difficulties, from diviners of different
descriptions, whose foolish and sinful ceremonies are alluded
to. Would we know how we may seek to our God, and come to the
knowledge of his mind? To the law and to the testimony; for
there you will see what is good, and what the Lord requires. We
must speak of the things of God in the words which the Holy
Ghost teaches, and be ruled by them. To those that seek to
familiar spirits, and regard not God's law and testimony, there
shall be horror and misery. Those that go away from God, go out
of the way of all good; for fretfulness is a sin that is its own
punishment. They shall despair, and see no way of relief, when
they curse God. And their fears will represent every thing as
frightful. Those that shut their eyes against the light of God's
word, will justly be left to darkness. All the miseries that
ever were felt or witnessed on earth, are as nothing, compared
with what will overwhelm those who leave the words of Christ, to
follow delusions.
* The Son that should be born, and his kingdom. (1-7) The
judgments to come upon Israel, and on the enemies of the kingdom
of Christ. (8-21)

#1-7 The Syrians and Assyrians first ravaged the countries here
mentioned, and that region was first favoured by the preaching
of Christ. Those that want the gospel, walk in darkness, and in
the utmost danger. But when the gospel comes to any place, to
any soul, light comes. Let us earnestly pray that it may shine
into our hearts, and make us wise unto salvation. The gospel
brings joy with it. Those who would have joy, must expect to go
through hard work, as the husbandman, before he has the joy of
harvest; and hard conflict, as the soldier, before he divides
the spoil. The Jews were delivered from the yoke of many
oppressors; this was a shadow of the believer's deliverance from
the yoke of Satan. The cleansing the souls of believers from the
power and pollution of sin, would be by the influence of the
Holy Spirit, as purifying fire. These great things for the
church, shall be done by the Messiah, Emmanuel. The Child is
born; it was certain; and the church, before Christ came in the
flesh, benefitted by his undertaking. It is a prophecy of him
and of his kingdom, which those that waited for the Consolation
of Israel read with pleasure. This Child was born for the
benefit of us men, of us sinners, of all believers, from the
beginning to the end of the world. Justly is he called
Wonderful, for he is both God and man. His love is the wonder of
angels and glorified saints. He is the Counsellor, for he knew
the counsels of God from eternity; and he gives counsel to men,
in which he consults our welfare. He is the Wonderful
Counsellor; none teaches like him. He is God, the mighty One.
Such is the work of the Mediator, that no less power than that
of the mighty God could bring it to pass. He is God, one with
the Father. As the Prince of Peace, he reconciles us to God; he
is the Giver of peace in the heart and conscience; and when his
kingdom is fully established, men shall learn war no more. The
government shall be upon him; he shall bear the burden of it.
Glorious things are spoken of Christ's government. There is no
end to the increase of its peace, for the happiness of its
subjects shall last for ever. The exact agreement of this
prophecy with the doctrine of the New Testament, shows that
Jewish prophets and Christian teachers had the same view of the
person and salvation of the Messiah. To what earthly king or
kingdom can these words apply? Give then, O Lord, to thy people
to know thee by every endearing name, and in every glorious
character. Give increase of grace in every heart of thy redeemed
upon earth.

#8-21 Those are ripening apace for ruin, whose hearts are
unhumbled under humbling providences. For that which God
designs, in smiting us, is, to turn us to himself; and if this
point be not gained by lesser judgments, greater may be
expected. The leaders of the people misled them. We have reason
to be afraid of those that speak well of us, when we do ill.
Wickedness was universal, all were infected with it. They shall
be in trouble, and see no way out; and when men's ways displease
the Lord, he makes even their friends to be at war with them.
God would take away those they thought to have help from. Their
rulers were the head. Their false prophets were the tail and the
rush, the most despicable. In these civil contests, men preyed
on near relations who were as their own flesh. The people turn
not to Him who smites them, therefore he continues to smite: for
when God judges, he will overcome; and the proudest, stoutest
sinner shall either bend or break.
* Woes against proud oppressors. (1-4) The Assyrian but an
instrument in the hand of God for the punishment of his people.
(5-19) The deliverance from him. (20-34)

#1-4 These verses are to be joined with the foregoing chapter.
Woe to the superior powers that devise and decree unrighteous
decrees! And woe to the inferior officers that draw them up, and
enter them on record! But what will sinners do? Whither will
they flee?

#5-19 See what a change sin made. The king of Assyria, in his
pride, thought to act by his own will. The tyrants of the world
are tools of Providence. God designs to correct his people for
their hypocrisy, and bring them nearer to him; but is that
Sennacherib's design? No; he designs to gratify his own
covetousness and ambition. The Assyrian boasts what great things
he has done to other nations, by his own policy and power. He
knows not that it is God who makes him what he is, and puts the
staff into his hand. He had done all this with ease; none moved
the wing, or cried as birds do when their nests are rifled.
Because he conquered Samaria, he thinks Jerusalem would fall of
course. It was lamentable that Jerusalem should have set up
graven images, and we cannot wonder that she was excelled in
them by the heathen. But is it not equally foolish for
Christians to emulate the people of the world in vanities,
instead of keeping to things which are their special honour? For
a tool to boast, or to strive against him that formed it, would
not be more out of the way, than for Sennacherib to vaunt
himself against Jehovah. When God brings his people into
trouble, it is to bring sin to their remembrance, and humble
them, and to awaken them to a sense of their duty; this must be
the fruit, even the taking away of sin. When these points are
gained by the affliction, it shall be removed in mercy. This
attempt upon Zion and Jerusalem should come to nothing. God will
be as a fire to consume the workers of iniquity, both soul and
body. The desolation should be as when a standard-bearer
fainteth, and those who follow are put to confusion. Who is able
to stand before this great and holy Lord God?

#20-34 By our afflictions we may learn not to make creatures our
confidence. Those only can with comfort stay upon God, who
return to him in truth, not in pretence and profession only. God
will justly bring this wasting away on a provoking people, but
will graciously set bounds to it. It is against the mind and
will of God, that his people, whatever happens, should give way
to fear. God's anger against his people is but for a moment; and
when that is turned from us, we need not fear the fury of man.
The rod with which he corrected his people, shall not only be
laid aside, but thrown into the fire. To encourage God's people,
the prophet puts them in mind of what God had formerly done
against the enemies of his church. God's people shall be
delivered from the Assyrians. Some think it looks to the
deliverance of the Jews out of their captivity; and further yet,
to the redemption of believers from the tyranny of sin and
Satan. And this, "because of the anointing;" for his people
Israel's sake, the believers among them that had received the
unction of Divine grace. And for the sake of the Messiah, the
Anointed of God. Here is, ver. #28-34|, a prophetical
description of Sennacherib's march towards Jerusalem, when he
threatened to destroy that city. Then the Lord, in whom Hezekiah
trusted, cut down his army like the hewing of a forest. Let us
apply what is here written, to like matters in other ages of the
church of Christ. Because of the anointing of our great
Redeemer, the yoke of every antichrist must be broken from off
his church: and if our souls partake of the unction of the Holy
Spirit, complete and eternal deliverances will be secured to us.
* The peaceful character of Christ's kingdom and subjects. (1-9)
The conversion of the Gentiles and Jews. (10-16)

#1-9 The Messiah is called a Rod, and a Branch. The words
signify a small, tender product; a shoot, such as is easily
broken off. He comes forth out of the stem of Jesse; when the
royal family was cut down and almost levelled with the ground,
it would sprout again. The house of David was brought very low
at the time of Christ's birth. The Messiah thus gave early
notice that his kingdom was not of this world. But the Holy
Spirit, in all his gifts and graces, shall rest and abide upon
him; he shall have the fulness of the Godhead dwelling in him,
#Col 1:19; 2:9|. Many consider that seven gifts of the Holy
Spirit are here mentioned. And the doctrine of the influences of
the Holy Spirit is here clearly taught. The Messiah would be
just and righteous in all his government. His threatening shall
be executed by the working of his Spirit according to his word.
There shall be great peace and quiet under his government. The
gospel changes the nature, and makes those who trampled on the
meek of the earth, meek like them, and kind to them. But it
shall be more fully shown in the latter days. Also Christ, the
great Shepherd, shall take care of his flock, that the nature of
troubles, and of death itself, shall be so changed, that they
shall not do any real hurt. God's people shall be delivered, not
only from evil, but from the fear of it. Who shall separate us
from the love of Christ? The better we know the God of love, the
more shall we be changed into the same likeness, and the better
disposed to all who have any likeness to him. This knowledge
shall extend as the sea, so far shall it spread. And of this
blessed power there have been witnesses in every age of
Christianity, though its most glorious time, here foretold, is
not yet arrived. Meanwhile let us aim that our example and
endeavours may help to promote the honour of Christ and his
kingdom of peace.
#10-16 When the gospel should be publicly preached, the Gentiles
would seek Christ Jesus as their Lord and Saviour, and find rest
of soul. When God's time is come for the deliverance of his
people, mountains of opposition shall become plains before him.
God can soon turn gloomy days into glorious ones. And while we
expect the Lord to gather his ancient people, and bring them
home to his church, also to bring in the fulness of the
Gentiles, when all will be united in holy love, let us tread the
highway of holiness he has made for his redeemed. Let us wait
for the mercy of our Lord Jesus Christ unto eternal life,
looking to him to prepare our way through death, that river
which separates this world from the eternal world.
* This is a hymn of praise suited to the times of the Messiah.

- The song of praise in this chapter is suitable for the return
of the outcasts of Israel from their long captivity, but it is
especially suitable to the case of a sinner, when he first finds
peace and joy in believing; to that of a believer, when his
peace is renewed after corrections for backslidings; and to that
of the whole company of the redeemed, when they meet before the
throne of God in heaven. The promise is sure, and the blessings
contained in it are very rich; and the benefits enjoyed through
Jesus Christ, call for the most enlarged thanksgivings. By Jesus
Christ, the Root of Jesse, the Divine anger against mankind was
turned away, for he is our Peace. Those to whom God is
reconciled, he comforts. They are taught to triumph in God and
their interest in him. I will trust him to prepare me for his
salvation, and preserve me to it. I will trust him with all my
concerns, not doubting but he will make all to work for good.
Faith in God is a sovereign remedy against tormenting fears.
Many Christians have God for their strength, who have him not
for their song; they walk in darkness: but those who have God
for their strength ought to make him their song; that is, give
him the glory of it, and take to themselves the comfort of it.
This salvation is from the love of God the Father, it comes to
us through God the Son, it is applied by the new-creating power
of God the Spirit. When this is seen by faith, the trembling
sinner learns to hope in God, and is delivered from fear. The
purifying and sanctifying influences of the Holy Ghost often are
denoted under the emblem of springing water. This work flows
through the mediation of Christ, and is conveyed to our souls by
means of God's ordinances. Blessed be God, we have wells of
salvation opened on every side, and may draw from them the
waters of life and consolation. In the second part of this
gospel song, ver. #4-6|, believers encourage one another to praise
God, and seek to draw others to join them in it. No difference
of opinions about the times and seasons, and other such matters,
ought to divide the hearts of Christians. Let it be our care
that we may be placed amongst those to whom he will say, Come,
ye blessed of my Father, receive the kingdom prepared for you
from the beginning of the world.
* The armies of God's wrath. (1-5) The conquest of Babylon.
(6-18) Its final desolation. (19-22)

#1-5 The threatenings of God's word press heavily upon the
wicked, and are a sore burden, too heavy for them to bear. The
persons brought together to lay Babylon waste, are called God's
sanctified or appointed ones; designed for this service, and
made able to do it. They are called God's mighty ones, because
they had their might from God, and were now to use it for him.
They come from afar. God can make those a scourge and ruin to
his enemies, who are farthest off, and therefore least dreaded.

#6-18 We have here the terrible desolation of Babylon by the
Medes and Persians. Those who in the day of their peace were
proud, and haughty, and terrible, are quite dispirited when
trouble comes. Their faces shall be scorched with the flame. All
comfort and hope shall fail. The stars of heaven shall not give
their light, the sun shall be darkened. Such expressions are
often employed by the prophets, to describe the convulsions of
governments. God will visit them for their iniquity,
particularly the sin of pride, which brings men low. There shall
be a general scene of horror. Those who join themselves to
Babylon, must expect to share her plagues, #Re 18:4|. All that
men have, they would give for their lives, but no man's riches
shall be the ransom of his life. Pause here and wonder that men
should be thus cruel and inhuman, and see how corrupt the nature
of man is become. And that little infants thus suffer, which
shows that there is an original guilt, by which life is
forfeited as soon as it is begun. The day of the Lord will,
indeed, be terrible with wrath and fierce anger, far beyond all
here stated. Nor will there be any place for the sinner to flee
to, or attempt an escape. But few act as though they believed
these things.
#19-22 Babylon was a noble city; yet it should be wholly
destroyed. None shall dwell there. It shall be a haunt for wild
beasts. All this is fulfilled. The fate of this proud city is a
proof of the truth of the Bible, and an emblem of the
approaching ruin of the New Testament Babylon; a warning to
sinners to flee from the wrath to come, and it encourages
believers to expect victory over every enemy of their souls, and
of the church of God. The whole world changes and is liable to
decay. Wherefore let us give diligence to obtain a kingdom which
cannot be moved; and in this hope let us hold fast that grace
whereby we may serve God acceptably with reverence and godly
fear.
* The destruction of Babylon, and the death of its proud
monarch. (1-23) Assurance of the destruction of Assyria. (24-27)
The destruction of the Philistines. (28-32)

#1-23 The whole plan of Divine Providence is arranged with a
view to the good of the people of God. A settlement in the land
of promise is of God's mercy. Let the church receive those whom
God receives. God's people, wherever their lot is cast, should
endeavour to recommend religion by a right and winning
conversation. Those that would not be reconciled to them, should
be humbled by them. This may be applied to the success of the
gospel, when those were brought to obey it who had opposed it.
God himself undertakes to work a blessed change. They shall have
rest from their sorrow and fear, the sense of their present
burdens, and the dread of worse. Babylon abounded in riches. The
king of Babylon having the absolute command of so much wealth,
by the help of it ruled the nations. This refers especially to
the people of the Jews; and it filled up the measure of the king
of Babylon's sins. Tyrants sacrifice their true interest to
their lusts and passions. It is gracious ambition to covet to be
like the Most Holy, for he has said, Be ye holy, for I am holy;
but it is sinful ambition to aim to be like the Most High, for
he has said, He who exalts himself shall be abased. The devil
thus drew our first parents to sin. Utter ruin should be brought
upon him. Those that will not cease to sin, God will make to
cease. He should be slain, and go down to the grave; this is the
common fate of tyrants. True glory, that is, true grace, will go
up with the soul to heaven, but vain pomp will go down with the
body to the grave; there is an end of it. To be denied burial,
if for righteousness' sake, may be rejoiced in, #Mt 5:12|. But
if the just punishment of sin, it denotes that impenitent
sinners shall rise to everlasting shame and contempt. Many
triumphs should be in his fall. God will reckon with those that
disturb the peace of mankind. The receiving the king of Babylon
into the regions of the dead, shows there is a world of spirits,
to which the souls of men remove at death. And that souls have
converse with each other, though we have none with them; and
that death and hell will be death and hell indeed, to all who
fall unholy, from the height of this world's pomps, and the
fulness of its pleasures. Learn from all this, that the seed of
evil-doers shall never be renowned. The royal city is to be
ruined and forsaken. Thus the utter destruction of the New
Testament Babylon is illustrated, #Re 18:2|. When a people will
not be made clean with the besom of reformation, what can they
expect but to be swept off the face of the earth with the besom
of destruction?
#24-27 Let those that make themselves a yoke and a burden to
God's people, see what they are to expect. Let those that are
the called according to God's purpose, comfort themselves, that
whatever God has purposed, it shall stand. The Lord of hosts has
purposed to break the Assyrian's yoke; his hand is stretched out
to execute this purpose; who has power to turn it back? By such
dispensations of providence, the Almighty shows in the most
convincing manner, that sin is hateful in his sight.

#28-32 Assurance is given of the destruction of the Philistines
and their power, by famine and war. Hezekiah would be more
terrible to them than Uzziah had been. Instead of rejoicing,
there would be lamentation, for the whole land would be ruined.
Such destruction will come upon the proud and rebellious, but
the Lord founded Zion for a refuge to poor sinners, who flee
from the wrath to come, and trust in his mercy through Christ
Jesus. Let us tell all around of our comforts and security, and
exhort them to seek the same refuge and salvation.
* The Divine judgments about to come upon the Moabites.

- This prophecy coming to pass within three years, would confirm
the prophet's mission, and the belief in all his other
prophecies. Concerning Moab it is foretold, 1. That their chief
cities should be surprised by the enemy. Great changes, and very
dismal ones, may be made in a very little time. 2. The Moabites
would have recourse to their idols for relief. Ungodly men, when
in trouble, have no comforter. But they are seldom brought by
their terrors to approach our forgiving God with true sorrow and
believing prayer. 3. There should be the cries of grief through
the land. It is poor relief to have many fellow-sufferers,
fellow-mourners. 4. The courage of their soldiers should fail.
God can easily deprive a nation of that on which it most
depended for strength and defence. 5. These calamities should
cause grief in the neighbouring parts. Though enemies to Israel,
yet as our fellow-creatures, it should be grievous to see them
in such distress. In ver. #6-9|, the prophet describes the woeful
lamentations heard through the country of Moab, when it became a
prey to the Assyrian army. The country should be plundered. And
famine is usually the sad effect of war. Those who are eager to
get abundance of this world, and to lay up what they have
gotten, little consider how soon it may be all taken from them.
While we warn our enemies to escape from ruin, let us pray for
them, that they may seek and find forgiveness of their sins.
* Moab is exhorted to yield obedience. (1-5) The pride and the
judgments of Moab. (6-14)

#1-5 God tells sinners what they may do to prevent ruin; so he
does to Moab. Let them send the tribute they formerly engaged to
pay to Judah. Take it as good advice. Break off thy sins by
righteousness, it may lengthen thy quiet. And this may be
applied to the great gospel duty of submission to Christ. Send
him the lamb, the best you have, yourselves a living sacrifice.
When you come to God, the great Ruler, come in the name of the
Lamb, the Lamb of God. Those who will not submit to Christ,
shall be as a bird that wanders from her nest, which shall be
snatched up by the next bird of prey. Those who will not yield
to the fear of God, shall be made to yield to the fear of every
thing else. He advises them to be kind to the seed of Israel.
Those that expect to find favour when in trouble themselves,
must show favour to those in trouble. What is here said
concerning the throne of Hezekiah, also belongs, in a much
higher sense, to the kingdom of Jesus Christ. Though by
subjection to Him we may not enjoy worldly riches or honours,
but may be exposed to poverty and contempt, we shall have peace
of conscience and eternal life.

#6-14 Those who will not be counselled, cannot be helped. More
souls are ruined by pride than by any other sin whatever. Also,
the very proud are commonly very passionate. With lies many seek
to gain the gratification of pride and passion, but they shall
not compass proud and angry projects. Moab was famous for fields
and vineyards; but they shall be laid waste by the invading
army. God can soon turn laughter into mourning, and joy into
heaviness. In God let us always rejoice with holy triumph; in
earthly things let us always rejoice with holy trembling. The
prophet looks with concern on the desolations of such a pleasant
country; it causes inward grief. The false gods of Moab are
unable to help; and the God of Israel, the only true God, can
and will make good what he has spoken. Let Moab know her ruin is
very near, and prepare. The most awful declarations of Divine
wrath, discover the way of escape to those who take warning.
There is no escape, but by submission to the Son of David, and
devoting ourselves to him. And, at length, when the appointed
time comes, all the glory, prosperity, and multitude of the
wicked shall perish.
* Syria and Israel threatened. (1-11) The woe of Israel's
enemies. (12-14)

#1-11 Sin desolates cities. It is strange that great conquerors
should take pride in being enemies to mankind; but it is better
that flocks should lie down there, than that they should harbour
any in open rebellion against God and holiness. The strong holds
of Israel, the kingdom of the ten tribes, will be brought to
ruin. Those who are partakers in sin, are justly made partakers
in ruin. The people had, by sins, made themselves ripe for ruin;
and their glory was as quickly cut down and taken away by the
enemy, as the corn is out of the field by the husbandman. Mercy
is reserved in the midst of judgment, for a remnant. But very
few shall be marked to be saved. Only here and there one was
left behind. But they shall be a remnant made holy. The few that
are saved were awakened to return to God. They shall acknowledge
his hand in all events; they shall give him the glory due to his
name. To bring us to this, is the design of his providence, as
he is our Maker; and the work of his grace, as he is the Holy
One of Israel. They shall look off from their idols, the
creatures of their own fancy. We have reason to account those
afflictions happy, which part between us and our sins. The God
of our salvation is the Rock of our strength; and our
forgetfulness and unmindfulness of him are at the bottom of all
sin. The pleasant plants, and shoots from a foreign soil, are
expressions for strange and idolatrous worship, and the vile
practices connected therewith. Diligence would be used to
promote the growth of these strange slips, but all in vain. See
the evil and danger of sin, and its certain consequences.
#12-14 The rage and force of the Assyrians resembled the mighty
waters of the sea; but when the God of Israel should rebuke
them, they would flee like chaff, or like a rolling thing,
before the whirlwind. In the evening Jerusalem would be in
trouble, because of the powerful invader, but before morning his
army would be nearly cut off. Happy are those who remember God
as their salvation, and rely on his power and grace. The trouble
of the believers, and the prosperity of their enemies, will be
equally short; while the joy of the former, and the destruction
of those that hate and spoil them, shall last for ever.
* God's care for his people; and the increase of the church.

- This chapter is one of the most obscure in Scripture, though
more of it probably was understood by those for whose use it was
first intended, than by us now. Swift messengers are sent by
water to a nation marked by Providence, and measured out,
trodden under foot. God's people are trampled on; but whoever
thinks to swallow them up, finds they are cast down, yet not
deserted, not destroyed. All the dwellers on earth must watch
the motions of the Divine Providence, and wait upon the
directions of the Divine will. God gives assurance to his
prophet, and by him to be given to his people. Zion is his rest
for ever, and he will look after it. He will suit to their case
the comforts and refreshments he provides for them; they will be
acceptable, because seasonable. He will reckon with his and
their enemies; and as God's people are protected at all seasons
of the year, so their enemies are exposed at all seasons. A
tribute of praise should be brought to God from all this. What
is offered to God, must be offered in the way he has appointed;
and we may expect him to meet us where he records his name. Thus
shall the nations of the earth be convinced that Jehovah is the
God, and Israel is his people, and shall unite in presenting
spiritual sacrifices to his glory. Happy are those who take
warning by his judgment on others, and hasten to join him and
his people. Whatever land or people may be intended, we are here
taught not to think that God takes no care of his church, and
has no respect to the affairs of men, because he permits the
wicked to triumph for a season. He has wise reasons for so
doing, which we cannot now understand, but which will appear at
the great day of his coming, when he will bring every work into
judgment, and reward every man according to his works.
* Judgments upon Egypt. (1-17) Its deliverance, and the
conversion of the people. (18-25)

#1-17 God shall come into Egypt with his judgments. He will
raise up the causes of their destruction from among themselves.
When ungodly men escape danger, they are apt to think themselves
secure; but evil pursues sinners, and will speedily overtake
them, except they repent. The Egyptians will be given over into
the hand of one who shall rule them with rigour, as was shortly
after fulfilled. The Egyptians were renowned for wisdom and
science; yet the Lord would give them up to their own perverse
schemes, and to quarrel, till their land would be brought by
their contests to become an object of contempt and pity. He
renders sinners afraid of those whom they have despised and
oppressed; and the Lord of hosts will make the workers of
iniquity a terror to themselves, and to each other; and every
object around a terror to them.

#18-25 The words, "In that day," do not always refer to the
passage just before. At a time which was to come, the Egyptians
shall speak the holy language, the Scripture language; not only
understand it, but use it. Converting grace, by changing the
heart, changes the language; for out of the abundance of the
heart the mouth speaks. So many Jews shall come to Egypt, that
they shall soon fill five cities. Where the sun was worshipped,
a place infamous for idolatry, even there shall be a wonderful
reformation. Christ, the great Altar, who sanctifies every gift,
shall be owned, and the gospel sacrifices of prayer and praise
shall be offered up. Let the broken-hearted and afflicted, whom
the Lord has wounded, and thus taught to return to, and call
upon him, take courage; for He will heal their souls, and turn
their sorrowing supplications into joyful praises. The Gentile
nations shall not only unite with each other in the gospel fold
under Christ, the great Shepherd, but they shall all be united
with the Jews. They shall be owned together by him; they shall
all share in one and the same blessing. Meeting at the same
throne of grace, and serving with each other in the same
business of religion, should end all disputes, and unite the
hearts of believers to each other in holy love.
* The invasion and conquest of Egypt and Ethiopia.

- Isaiah was a sign to the people by his unusual dress, when he
walked abroad. He commonly wore sackcloth as a prophet, to show
himself mortified to the world. He was to loose this from his
loins; to wear no upper garments, and to go barefooted. This
sign was to signify, that the Egyptians and Ethiopians should be
led away captives by the king of Assyria, thus stripped. The
world will often deem believers foolish, when singular in
obedience to God. But the Lord will support his servants under
the most trying effects of their obedience; and what they are
called upon to suffer for his sake, commonly is light, compared
with what numbers groan under from year to year from sin. Those
who make any creature their expectation and glory, and so put it
in the place of God, will, sooner or later, be ashamed of it.
But disappointment in creature-confidences, instead of driving
us to despair, should drive us to God, and our expectation shall
not be in vain. The same lesson is in force now; and where shall
we look for aid in the hour of necessity, but to the Lord our
Righteousness?
* The taking of Babylon. (1-10) Of the Edomites. (11,12) Of the
Arabs. (13-17)

#1-10 Babylon was a flat country, abundantly watered. The
destruction of Babylon, so often prophesied of by Isaiah, was
typical of the destruction of the great foe of the New Testament
church, foretold in the Revelation. To the poor oppressed
captives it would be welcome news; to the proud oppressors it
would be grievous. Let this check vain mirth and sensual
pleasures, that we know not in what heaviness the mirth may end.
Here is the alarm given to Babylon, when forced by Cyrus. An ass
and a camel seem to be the symbols of the Medes and Persians.
Babylon's idols shall be so far from protecting her, that they
shall be broken down. True believers are the corn of God's
floor; hypocrites are but as chaff and straw, with which the
wheat is now mixed, but from which it shall be separated. The
corn of God's floor must expect to be threshed by afflictions
and persecutions. God's Israel of old was afflicted. Even then
God owns it is his still. In all events concerning the church,
past, present, and to come, we must look to God, who has power
to do any thing for his church, and grace to do every thing that
is for her good.
#11,12 God's prophets and ministers are as watchmen in the city
in a time of peace, to see that all is safe. As watchmen in the
camp in time of war, to warn of the motions of the enemy. After
a long sleep in sin and security, it is time to rise, to awake
out of sleep. We have a great deal of work to do, a long journey
to go; it is time to be stirring. After a long dark night is
there any hope of the day dawning? What tidings of the night?
What happens to-night? We must never be secure. But many make
curious inquiries of the watchmen. They would willingly have
nice questions solved, or difficult prophecies interpreted; but
they do not seek into the state of their own souls, about the
way of salvation, and the path of duty. The watchman answers by
way of prophecy. There comes first a morning of light, and
peace, and opportunity; but afterward comes a night of trouble
and calamity. If there be a morning of youth and health, there
will come a night of sickness and old age; if a morning of
prosperity in the family, in the public, yet we must look for
changes. It is our wisdom to improve the present morning, in
preparation for the night that is coming after it. Inquire,
return, come. We are urged to do it quickly, for there is no
time to trifle. Those that return and come to God, will find
they have a great deal of work to do, and but little time to do
it in.

#13-17 The Arabians lived in tents, and kept cattle. A
destroying army shall be brought upon them, and make them an
easy prey. We know not what straits we may be brought into
before we die. Those may know the want of necessary food who now
eat bread to the full. Neither the skill of archers, nor the
courage of mighty men, can protect from the judgments of God.
That is poor glory, which will thus quickly come to nothing.
Thus hath the Lord said to me; and no word of his shall fall to
the ground. We may be sure the Strength of Israel will not lie.
Happy are those only whose riches and glory are out of the reach
of invaders; all other prosperity will speedily pass away.
* The siege and taking of Jerusalem. (1-7) The wicked conduct of
its inhabitants. (8-14) The displacing of Shebna, and the
promotion of Eliakim, applied to the Messiah. (15-25)

#1-7 Why is Jerusalem in such terror? Her slain men are not
slain with the sword, but with famine; or, slain with fear,
disheartened. Their rulers fled, but were overtaken. The
servants of God, who foresee and warn sinners of coming
miseries, are affected by the prospect. But all the horrors of a
city taken by storm, faintly shadow forth the terrors of the day
of wrath.

#8-14 The weakness of Judah now appeared more than ever. Now
also they discovered their carnal confidence and their carnal
security. They looked to the fortifications. They made sure of
water for the city. But they were regardless of God in all these
preparations. They did not care for his glory in what they did.
They did not depend upon him for a blessing on their endeavours.
For every creature is to us what God makes it to be; and we must
bless him for it, and use it for him. There was great contempt
of God's wrath and justice, in contending with them. God's
design was to humble them, and bring them to repentance. They
walked contrary to this. Actual disbelief of another life after
this, is at the bottom of the carnal security and brutish
sensuality, which are the sin, the shame, and ruin of so great a
part of mankind. God was displeased at this. It is a sin against
the remedy, and it is not likely they should ever repent of it.
Whether this unbelief works by presumption or despair, it
produces the same contempt of God, and is a token that a man
will perish wilfully.

#15-25 This message to Shebna is a reproof of his pride, vanity,
and security; what vanity is all earthly grandeur, which death
will so soon end! What will it avail, whether we are laid in a
magnificent tomb, or covered with the green sod? Those who, when
in power, turn and toss others, will be justly turned and tossed
themselves. Eliakim should be put into Shebna's place. Those
called to places of trust and power, should seek to God for
grace to enable them to do their duty. Eliakim's advancement is
described. Our Lord Jesus describes his own power as Mediator,
#Re 3:7|, that he has the key of David. His power in the kingdom
of heaven, and in ordering all the affairs of that kingdom, is
absolute. Rulers should be fathers to those under their
government; and the honour men bring unto their families, by
their piety and usefulness, is more to be valued than what they
derive from them by their names and titles. The glory of this
world gives a man no real worth or excellence; it is but hung
upon him, and it will soon drop from him. Eliakim was compared
to a nail in a sure place; all his family are said to depend
upon him. In eastern houses, rows of large spikes were built up
in the walls. Upon these the moveables and utensils were hung.
Our Lord Jesus is as a nail in a sure place. That soul cannot
perish, nor that concern fall to the ground, which is by faith
hung upon Christ. He will set before the believer an open door,
which no man can shut, and bring both body and soul to eternal
glory. But those who neglect so great salvation will find, that
when he shutteth none can open, whether it be shutting out from
heaven, or shutting up in hell for ever.
* The overthrow of Tyre. (1-14) It is established again. (15-18)

#1-14 Tyre was the mart of the nations. She was noted for mirth
and diversions; and this made her loath to consider the warnings
God gave by his servants. Her merchants were princes, and lived
like princes. Tyre being destroyed and laid waste, the merchants
should abandon her. Flee to shift for thine own safety; but
those that are uneasy in one place, will be so in another; for
when God's judgments pursue sinners, they will overtake them.
Whence shall all this trouble come? It is a destruction from the
Almighty. God designed to convince men of the vanity and
uncertainty of all earthly glory. Let the ruin of Tyre warn all
places and persons to take heed of pride; for he who exalts
himself shall be abased. God will do it, who has all power in
his hand; but the Chaldeans shall be the instruments.
#15-18 The desolations of Tyre were not to be for ever. The Lord
will visit Tyre in mercy. But when set at liberty, she will use
her old arts of temptation. The love of worldly wealth is
spiritual idolatry; and covetousness is spiritual idolatry. This
directs those that have wealth, to use it in the service of God.
When we abide with God in our worldly callings, when we do all
in our power to further the gospel, then our merchandise and
hire are holiness to the Lord, if we look to his glory.
Christians should carry on business as God's servants, and use
riches as his stewards.
* The desolation of the land. (1-12) A few shall be preserved.
(13-15) God's kingdom advanced by his judgments. (16-23)

#1-12 All whose treasures and happiness are laid up on earth,
will soon be brought to want and misery. It is good to apply to
ourselves what the Scripture says of the vanity and vexation of
spirit which attend all things here below. Sin has turned the
earth upside down; the earth is become quite different to man,
from what it was when God first made it to be his habitation. It
is, at the best, like a flower, which withers in the hands of
those that please themselves with it, and lay it in their
bosoms. The world we live in is a world of disappointment, a
vale of tears; the children of men in it are but of few days,
and full of trouble, See the power of God's curse, how it makes
all empty, and lays waste all ranks and conditions. Sin brings
these calamities upon the earth; it is polluted by the sins of
men, therefore it is made desolate by God's judgments. Carnal
joy will soon be at end, and the end of it is heaviness. God has
many ways to embitter wine and strong drink to those who love
them; distemper of body, anguish of mind, and the ruin of the
estate, will make strong drink bitter, and the delights of sense
tasteless. Let men learn to mourn for sin, and rejoice in God;
then no man, no event, can take their joy from them.

#13-15 There shall be a remnant preserved from the general ruin,
and it shall be a devout and pious remnant. These few are
dispersed; like the gleanings of the olive tree, hid under the
leaves. The Lord knows those that are his; the world does not.
When the mirth of carnal worldlings ceases, the joy of the
saints is as lively as ever, because the covenant of grace, the
fountain of their comforts, and the foundation of their hopes,
never fails. Those who rejoice in the Lord can rejoice in
tribulation, and by faith may triumph when all about them are in
tears. They encourage their fellow-sufferers to do likewise,
even those who are in the furnace of affliction. Or, in the
valleys, low, dark, miry places. In every fire, even the
hottest, in every place, even the remotest, let us keep up our
good thoughts of God. If none of these trials move us, then we
glorify the Lord in the fires.

#16-23 Believers may be driven into the uttermost parts of the
earth; but they are singing, not sighing. Here is terror to
sinners; the prophet laments the miseries he saw breaking in
like a torrent; and the small number of believers. He foresees
that sin would abound. The meaning is plain, that evil pursues
sinners. Unsteady, uncertain are all these things. Worldly men
think to dwell in the earth as in a palace, as in a castle; but
it shall be removed like a cottage, like a lodge put up for the
night. It shall fall and not rise again; but there shall be new
heavens and a new earth, in which shall dwell nothing but
righteousness. Sin is a burden to the whole creation; it is a
heavy burden, under which it groans now, and will sink at last.
The high ones, that are puffed up with their grandeur, that
think themselves out of the reach of danger, God will visit for
their pride and cruelty. Let us judge nothing before the time,
though some shall be visited. None in this world should be
secure, though their condition be ever so prosperous; nor need
any despair, though their condition be ever so deplorable. God
will be glorified in all this. But the mystery of Providence is
not yet finished. The ruin of the Redeemer's enemies must make
way for his kingdom, and then the Sun of Righteousness will
appear in full glory. Happy are those who take warning by the
sentence against others; every impenitent sinner will sink under
his transgression, and rise no more, while believers enjoy
everlasting bliss.
* A song of praise. (1-5) A declaration of the gospel blessings.
(6-8) The destruction of the enemies of Christ's church. (9-12)

#1-5 However this might show the deliverance of the Jews out of
captivity, it looked further, to the praises that should be
offered up to God for Christ's victories over our spiritual
enemies, and the comforts he has provided for all believers.
True faith simply credits the Lord's testimony, and relies on
his truth to perform his promises. As God weakens the strong who
are proud and secure, so he strengthens the weak that are
humble, and stay themselves upon him. God protects his people in
all weathers. The Lord shelters those who trust in him from the
insolence of oppressors. Their insolence is but the noise of
strangers; it is like the heat of the sun scorching in the
middle of the day; but where is it when the sun is set? The Lord
ever was, and ever will be, the Refuge of distressed believers.
Having provided them a shelter, he teaches them to flee unto it.

#6-8 The kind reception of repentant sinners, is often in the
New Testament likened to a feast. The guests invited are all
people, Gentiles as well as Jews. There is that in the gospel
which strengthens and makes glad the heart, and is fit for those
who are under convictions of sin, and mourning for it. There is
a veil spread over all nations, for all sat in darkness. But
this veil the Lord will destroy, by the light of his gospel
shining in the world, and the power of his Spirit opening men's
eyes to receive it. He will raise those to spiritual life who
were long dead in trespasses and sins. Christ will himself, in
his resurrection, triumph over death. Grief shall be banished;
there shall be perfect and endless joy. Those that mourn for sin
shall be comforted. Those who suffer for Christ shall have
consolations. But in the joys of heaven, and not short of them,
will fully be brought to pass this saying, God shall wipe away
all tears. The hope of this should now do away over-sorrow, all
weeping that hinders sowing. Sometimes, in this world God takes
away the reproach of his people from among men; however, it will
be done fully at the great day. Let us patiently bear sorrow and
shame now; both will be done away shortly.

#9-12 With joy and praise will those entertain the glad tidings
of the Redeemer, who looked for him; and with a triumphant song
will glorified saints enter into the joy of their Lord. And it
is not in vain to wait for him; for the mercy comes at last,
with abundant recompence for the delay. The hands once stretched
out upon the cross, to make way for our salvation, will at
length be stretched forth to destroy all impenitent sinners.
Moab is here put for all adversaries of God's people; they shall
all be trodden down or threshed. God shall bring down the pride
of the enemies by one humbling judgment after another. This
destruction of Moab is typical of Christ's victory, and the
pulling down of Satan's strong holds. Therefore, beloved
brethren, be ye stedfast, unmovable, always abounding in the
work of the Lord; for your labour is not in vain in the Lord.
* The Divine mercies encourage to confidence in God. (1-4) His
judgments. (5-11) His people exhorted to wait upon Him. (12-19)
Deliverance promised. (20,21)

#1-4 "That day," seems to mean when the New Testament Babylon
shall be levelled with the ground. The unchangeable promise and
covenant of the Lord are the walls of the church of God. The
gates of this city shall be open. Let sinners then be encouraged
to join to the Lord. Thou wilt keep him in peace; in perfect
peace, inward peace, outward peace, peace with God, peace of
conscience, peace at all times, in all events. Trust in the Lord
for that peace, that portion, which will be for ever. Whatever
we trust to the world for, it will last only for a moment; but
those who trust in God shall not only find in him, but shall
receive from him, strength that will carry them to that
blessedness which is for ever. Let us then acknowledge him in
all our ways, and rely on him in all trials.

#5-11 The way of the just is evenness, a steady course of
obedience and holy conversation. And it is their happiness that
God makes their way plain and easy. It is our duty, and will be
our comfort, to wait for God, to keep up holy desires toward him
in the darkest and most discouraging times. Our troubles must
never turn us from God; and in the darkest, longest night of
affliction, with our souls must we desire him; and this we must
wait and pray to him for. We make nothing of our religion,
whatever our profession may be, if we do not make heart-work of
it. Though we come ever so early, we shall find God ready to
receive us. The intention of afflictions is to teach
righteousness: blessed is the man whom the Lord thus teaches.
But sinners walk contrary to him. They will go on in their evil
ways, because they will not consider what a God he is whose laws
they persist in despising. Scorners and the secure will shortly
feel, what now they will not believe, that it is a fearful thing
to fall into the hands of the living God. They will not see the
evil of sin; but they shall see. Oh that they would abandon
their sins, and turn to the Lord, that he may have mercy upon
them.
#12-19 Every creature, every business, any way serviceable to
our comfort, God makes to be so; he makes that work for us which
seemed to make against us. They had been slaves of sin and
Satan; but by the Divine grace they were taught to look to be
set free from all former masters. The cause opposed to God and
his kingdom will sink at last. See our need of afflictions.
Before, prayer came drop by drop; now they pour it out, it comes
now like water from a fountain. Afflictions bring us to secret
prayer. Consider Christ as the Speaker addressing his church.
His resurrection from the dead was an earnest of all the
deliverance foretold. The power of his grace, like the dew or
rain, which causes the herbs that seem dead to revive, would
raise his church from the lowest state. But we may refer to the
resurrection of the dead, especially of those united to Christ.

#20,21 When dangers threaten, it is good to retire and lie hid;
when we commend ourselves to God to hide us, he will hide us
either under heaven or in heaven. Thus we shall be safe and
happy in the midst of tribulations. It is but for a short time,
as it were for a little moment; when over, it will seem as
nothing. God's place is the mercy-seat; there he delights to be:
when he punishes, he comes out of his place, for he has no
pleasure in the death of sinners. But there is hardly any truth
more frequently repeated in Scripture, than God's determined
purpose to punish the workers of iniquity. Let us keep close to
the Lord, and separate from the world; and let us seek comfort
in secret prayer. A day of vengeance is coming on the world, and
before it comes we are to expect tribulation and suffering. But
because the Christian looks for these things, shall he be
restless and dismayed? No, let him repose himself in his God.
Abiding in him, the believer is safe. And let us wait patiently
the fulfilling of God's promises.
* God's care over his people. (1-5) A promise of their recall to
Divine favour. (6-13)

#1-5 The Lord Jesus with his strong sword, the virtue of his
death, and the preaching of his gospel, does and will destroy
him that had the power of death, that is, the devil, that old
serpent. The world is a fruitless, worthless wilderness; but the
church is a vineyard, a place that has great care taken of it,
and from which precious fruits are gathered. God will keep it in
the night of affliction and persecution, and in the day of peace
and prosperity, the temptations of which are not less dangerous.
God also takes care of the fruitfulness of this vineyard. We
need the continual waterings of Divine grace; if these be at any
time withdrawn, we wither, and come to nothing. Though God
sometimes contends with his people, yet he graciously waits to
be reconciled unto them. It is true, when he finds briers and
thorns instead of vines, and they are set in array against him,
he will tread them down and burn them. Here is a summary of the
doctrine of the gospel, with which the church is to be watered
every moment. Ever since sin first entered, there has been, on
God's part, a righteous quarrel, but, on man's part, most
unrighteous. Here is a gracious invitation given. Pardoning
mercy is called the power of our Lord; let us take hold on that.
Christ crucified is the power of God. Let us by lively faith
take hold on his strength who is a strength to the needy,
believing there is no other name by which we can be saved, as a
man that is sinking catches hold of a bough, or cord, or plank,
that is in his reach. This is the only way, and it is a sure
way, to be saved. God is willing to be reconciled to us.

#6-13 In the days of the gospel, the latter days, the gospel
church shall be more firmly fixed than the Jewish church, and
shall spread further. May our souls be continually watered and
kept, that we may abound in the fruits of the Spirit, in all
goodness, righteousness, and truth. The Jews yet are kept a
separate and a numerous people; they have not been rooted out as
those who slew them. The condition of that nation, through so
many ages, forms a certain proof of the Divine origin of the
Scriptures; and the Jews live amongst us, a continued warning
against sin. But though winds are ever so rough, ever so high,
God can say to them, Peace, be still. And though God will
afflict his people, yet he will make their afflictions to work
for the good of their souls. According to this promise, since
the captivity in Babylon, no people have shown such hatred to
idols and idolatry as the Jews. And to all God's people, the
design of affliction is to part between them and sin. The
affliction has done us good, when we keep at a distance from the
occasions of sin, and use care that we may not be tempted to it.
Jerusalem had been defended by grace and the Divine protection;
but when God withdrew, she was left like a wilderness. This has
awfully come to pass. And this is a figure of the deplorable
state of the vineyard, the church, when it brought forth wild
grapes. Sinners flatter themselves they shall not be dealt with
severely, because God is merciful, and is their Maker. We see
how weak those pleas will be. Verses #12,13|, seem to predict
the restoration of the Jews after the Babylonish captivity, and
their recovery from their present dispersion. This is further
applicable to the preaching of the gospel, by which sinners are
gathered into the grace of God; the gospel proclaims the
acceptable year of the Lord. Those gathered by the sounding of
the gospel trumpet, are brought in to worship God, and added to
the church; and the last trumpet will gather the saints
together.
* The desolations of Samaria. (1-4) The prosperity of Judah;
with reproofs for sinfulness and unbelief. (5-15) Christ is
pointed out as the sure Foundation for all believers. (16-22)
God's dealings with his people. (23-29)

#1-4 What men are proud of, be it ever so mean, is to them as a
crown; but pride is the forerunner of destruction. How foolishly
drunkards act! Those who are overcome with wine are overcome by
Satan; and there is not greater drudgery in the world than hard
drinking. Their health is ruined; men are broken in their
callings and estates, and their families are ruined by it. Their
souls are in danger of being undone for ever, and all merely to
gratify a base lust. In God's professing people, like Israel, it
is worse than in any other. And he is just in taking away the
plenty they thus abuse. The plenty they were proud of, is but a
fading flower. Like the early fruit, which, as soon as
discovered, is plucked and eaten.

#5-15 The prophet next turns to Judah, whom he calls the residue
of his people. Happy are those alone, who glory in the Lord of
hosts himself. Hence his people get wisdom and strength for
every service and every conflict. But it is only in Christ Jesus
that the holy God communicates with sinful man. And whether
those that teach are drunk with wine, or intoxicated with false
doctrines and notions concerning the kingdom and salvation of
the Messiah, they not only err themselves, but lead multitudes
astray. All places where such persons have taught are filled
with errors. For our instruction in the things of God, it is
needful that the same precept and the same line should be often
repeated to us, that we may the better understand them. God, by
his word, calls us to what is really for our advantage; the
service of God is the only true rest for those weary of the
service of sin, and there is no refreshment but under the easy
yoke of the Lord Jesus. All this had little effect upon the
people. Those who will not understand what is plain, but scorn
and despise it as mean and trifling, are justly punished. If we
are at peace with God, we have, in effect, made a covenant with
death; whenever it comes, it cannot do us any real damage, if we
are Christ's. But to think of making death our friend, while by
sin we are making God our enemy, is absurd. And do not they make
lies their refuge who trust in their own righteousness, or to a
death-bed repentance? which is a resolution to sin no more, when
it is no longer in their power to do so.

#16-22 Here is a promise of Christ, as the only foundation of
hope for escaping the wrath to come. This foundation was laid in
Zion, in the eternal counsels of God. This foundation is a
stone, firm and able to support his church. It is a tried stone,
a chosen stone, approved of God, and never failed any who made
trial of it. A corner stone, binding together the whole
building, and bearing the whole weight; precious in the sight of
the Lord, and of every believer; a sure foundation on which to
build. And he who in any age or nation shall believe this
testimony, and rest all his hopes, and his never-dying soul on
this foundation, shall never be confounded. The right effect of
faith in Christ is, to quiet and calm the soul, till events
shall be timed by Him, who has all times in his own hand and
power. Whatever men trust to for justification, except the
righteousness of Christ; or for wisdom, strength, and holiness,
except the influences of the Holy Ghost; or for happiness,
except the favour of God; that protection in which they thought
to shelter themselves, will prove not enough to answer the
intention. Those who rest in a righteousness of their own, will
have deceived themselves: the bed is too short, the covering too
narrow. God will be glorified in the fulfilling of his counsels.
If those that profess to be members of God's church, make
themselves like Philistines and Canaanites, they must expect to
be dealt with as such. Then dare not to ridicule the reproofs of
God's word, or the approaches of judgements.

#23-29 The husbandman applies to his calling with pains and
prudence, in all the works of it according to their nature. Thus
the Lord, who has given men this wisdom, is wonderful in
counsel, and excellent in his working. As the occasion requires,
he threatens, corrects, spares, shows mercy, or executes
vengeance. Afflictions are God's threshing instruments, to
loosen us from the world, to part between us and our chaff, and
to prepare us for use. God will proportion them to our strength;
they shall be no heavier than there is need. When his end is
answered, the trials and sufferings of his people shall cease;
his wheat shall be gathered into the garner, but the chaff shall
be burned with unquenchable fire.
* Judgements on Jerusalem and on its enemies. (1-8) The
senselessness and hypocrisy of the Jews. (9-16) The conversion
of the Gentiles, and future blessings for the Jews. (17-24)

#1-8 Ariel may signify the altar of burnt-offerings. Let
Jerusalem know that outward religious services will not make men
free from judgements. Hypocrites never can please God, nor make
their peace with him. God had often and long, by a host of
angels, encamped round about Jerusalem for protection and
deliverance; but now he fought against it. Proud looks and proud
language shall be brought down by humbling providences. The
destruction of Jerusalem's enemies is foretold. The army of
Sennacherib went as a dream; and thus the multitudes, that
through successive ages fight against God's altar and worship,
shall fall. Speedily will sinners awake from their soothing
dreams in the pains of hell.

#9-16 The security of sinners in sinful ways, is cause for
lamentation and wonder. The learned men, through prejudice, said
that the Divine prophecies were obscure; and the poor urged
their want of learning. The Bible is a sealed book to every man,
learned or unlearned, till he begins to study it with a simple
heart and a teachable spirit, that he may thence learn the truth
and the will of God. To worship God, is to approach him. And if
the heart be full of his love and fear, out of the abundance of
it the mouth will speak; but there are many whose religion is
lip-labour only. When they pretend to be speaking to God, they
are thinking of a thousand foolish things. They worship the God
of Israel according to their own devices. Numbers are only
formal in worship. And their religion is only to comply with
custom, and to serve their own interest. But the wanderings of
mind, and defects in devotion, which are the believer's burden,
are very different from the withdrawing of the heart from God,
so severely blamed. And those who make religion no more than a
pretence, to serve a turn, deceive themselves. And as those that
quarrel with God, so those that think to conceal themselves from
him, in effect charge him with folly. But all their perverse
conduct shall be entirely done away.

#17-24 The wonderful change here foretold, may refer to the
affairs of Judah, though it looks further. When a great harvest
of souls was gathered to Christ from among the Gentiles, then
the wilderness was turned into a fruitful field; and the Jewish
church, that had long been a fruitful field, became as a
deserted forest. Those who, when in trouble, can truly rejoice
in God, shall soon have cause greatly to rejoice in him. The
grace of meekness contributes to the increase of our holy joy.
The enemies who were powerful shall become mean and weak. To
complete the repose of God's people, the scorners at home shall
be cut off by judgements. All are apt to speak unadvisedly, and
to mistake what they hear, but it is very unfair to make a man
an offender for a word. They did all they could to bring those
into trouble who told them of their faults. But He that redeemed
Abraham out of his snares and troubles, will redeem those who
are, by faith, his true seed, out of theirs. It will be the
greatest comfort to godly parents to see their children renewed
creatures, the work of God's grace. May those who now err in
spirit, and murmur against the truth, come to understanding, and
learn true doctrine. The Spirit of truth shall set right their
mistakes, and lead them into all truth. This should encourage us
to pray for those that have erred, and are deceived. All who
murmured at the truths of God, as hard sayings, shall learn and
be aware what God designed in all. See the change religion
produces in the hearts of men, and the peace and pleasure of a
humble and devout spirit.
* The Jews reproved for seeking aid from Egypt. (1-7) Judgements
in consequence of their contempt of God's word. (8-18) God's
mercies to his church. (19-26) The ruin of the Assyrian army,
and of all God's enemies. (27-33)

#1-7 It was often the fault and folly of the Jews, that when
troubled by their neighbours on one side, they sought for
succour from others, instead of looking up to God. Nor can we
avoid the dreadful consequences of adding sin to sin, but by
making the righteousness of Christ our refuge, and seeking for
the sanctification of the Holy Spirit. Men have always been
prone to lean to their own understandings, but this will end in
their shame and misery. They would not trust in God. They took
much pains to gain the Egyptians. The riches so spent turned to
a bad account. See what dangers men run into who forsake God to
follow their carnal confidences. The Creator is the Rock of
ages, the creature a broken reed; we cannot expect too little
from man, or too much from God. Our strength is to sit still, in
humble dependence upon God and his goodness, and quiet
submission to his will.

#8-18 The Jews were the only professing people God then had in
the world, yet many among them were rebellious. They had the
light, but they loved darkness rather. The prophets checked them
in their sinful pursuits, so that they could not proceed without
fear; this they took amiss. But faithful ministers will not be
driven from seeking to awaken sinners. God is the Holy One of
Israel, and so they shall find him. They did not like to hear of
his holy commandments and his hatred of sin; they desired that
they might no more be reminded of these things. But as they
despised the word of God, their sins undermined their safety.
Their state would be dashed in pieces like a potter's vessel.
Let us return from our evil ways, and settle in the way of duty;
that is the way to be saved. Would we be strengthened, it must
be in quietness and in confidence, keeping peace in our own
minds, and relying upon God. They think themselves wiser than
God; but the project by which they thought to save themselves
was their ruin. Only here and there one shall escape, as a
warning to others. If men will not repent, turn to God, and seek
happiness in his favour and service, their desires will but
hasten their ruin. Those who make God alone their confidence,
will have comfort. God ever waits to be gracious to all that
come to him by faith in Christ, and happy are those who wait for
him.

#19-26 God's people will soon arrive at the Zion above, and then
they will weep no more for ever. Even now they would have more
comfort, as well as holiness, if they were more constant in
prayer. A famine of bread is not so great a judgment as a famine
of the word of God. There are right-hand and left-hand errors;
the tempter is busy courting us into by-paths. It is happy if,
by the counsels of a faithful minister or friend, or the checks
of conscience, and the strivings of God the Spirit, we are set
right when doubting, and prevented from going wrong. They shall
be cured of their idolatry. To all true penitents sin becomes
very hateful. This is shown daily in the conversion of souls, by
the power of Divine grace, to the fear and love of God. Abundant
means of grace, with the influences of the Holy Spirit, would be
extended to places destitute of them. The effect of this should
be comfort and joy to the people of God. Light, that is,
knowledge, shall increase. This is the light which the gospel
brought into the world, and which proclaims healing to the
broken-hearted.
#27-33 God curbs and restrains from doing mischief. With a word
he guides his people into the right way, but with a bridle he
turns his enemies upon their own ruin. Here, in threatening the
ruin of Sennacherib's army, the prophet points at the final and
everlasting destruction of all impenitent sinners. Tophet was a
valley near Jerusalem, where fires were continually burning to
destroy things that were hurtful and offensive, and there the
idolatrous Jews caused their children to pass through the fire
to Moloch. This denotes the certainty of the destruction, as an
awful emblem of the place of torment in the other world. No
oppressor shall escape the Divine wrath. Let sinners then flee
to Christ, seeking to be reconciled to Him, that they may be
safe and happy, when destruction from the Almighty shall sweep
away all the workers of iniquity.
* The sin and folly of seeking help from Egypt. (1-5) God's care
for Jerusalem. (6-9)

#1-5 God will oppose the help sought from workers of iniquity.
Sinners may be convicted of folly by plain and self-evident
truths, which they cannot deny, but will not believe. There is
no escaping the judgments of God; and evil pursues sinners. The
Lord of hosts will come down to fight for Mount Zion. The Lion
of the tribe of Judah will appear for the defence of his church.
And as birds hovering over their young ones to protect them,
with such compassion and affection will the Lord of hosts defend
Jerusalem. He will so defend it, as to secure its safety.

#6-9 They have been backsliding children, yet children; let them
return, and their backslidings shall be healed, though they have
sunk deep into misery, and cannot easily recover. Many make an
idol of their silver and gold, and by the love of that are drawn
from God; but those who turn to God, will be ready to part with
it. Then, when they have cast away their idols, shall the
Assyrian fall by the sword of an angel, who strikes more
strongly than a mighty man, yet more secretly than a mean man.
God can make the stoutest heart to tremble. But if we keep up
the fire of holy love and devotion in our hearts and houses, we
may depend upon God to protect us and them.
* Times of peace and happiness. (1-8) An interval of trouble,
yet comfort and blessings in the end. (9-20)

#1-8 Christ our righteous King, and his true disciples, are
evidently here intended. The consolations and graces of his
Spirit are as rivers of water in this dry land; and as the
overhanging rock affords refreshing shade and shelter to the
weary traveller in the desert, so his power, truth, and love,
yield the believer the only real protection and refreshment in
the weary land through which he journeys to heaven. Christ bore
the storm himself, to keep it off from us. To him let the
trembling sinner flee for refuge; for he alone can protect and
refresh us in every trial. See what pains sinners take in sin;
they labour at it, their hearts are intent upon it, and with art
they work iniquity; but this is our comfort, that they can do no
more mischief than God permits. Let us seek to have our hearts
more freed from selfishness. The liberal soul devises liberal
things concerning God, and desires that He will grant wisdom and
prudence, the comforts of his presence, the influence of his
Spirit, and in due time the enjoyment of his glory.

#9-20 When there was so much provocation given to the holy God,
bad times might be expected. Alas! how many careless ones there
are, who support self-indulgence by shameful niggardliness! We
deserve to be deprived of the supports of life, when we make
them the food of lusts. Let such tremble and be troubled.
Blessed times shall be brought in by the pouring out of the
Spirit from on high; then, and not till then, there will be good
times. The present state of the Jews shall continue until a more
abundant pouring out of the Spirit from on high. Peace and
quietness shall be found in the way and work of righteousness.
True satisfaction is to be had only in true religion. And real
holiness is real happiness now, and shall be perfect happiness,
that is, perfect holiness for ever. The good seed of the word
shall be sown in all places, and be watered by Divine grace; and
laborious, patient labourers shall be sent forth into God's
husbandry.
* God's judgments against the enemies of his church. (1-14) The
happiness of his people. (15-24)

#1-14 Here we have the proud and false destroyer justly reckoned
with for all his fraud and violence. The righteous God often
pays sinners in their own coin. Those who by faith humbly wait
for God, shall find him gracious to them; as the day, so let the
strength be. If God leaves us to ourselves any morning, we are
undone; we must every morning commit ourselves to him, and go
forth in his strength to do the work of the day. When God
arises, his enemies are scattered. True wisdom and knowledge
lead to strength of salvation, which renders us stedfast in the
ways of God; and true piety is the only treasure which can never
be plundered or spent. The distress Jerusalem was brought into,
is described. God's time to appear for his people, is, when all
other helpers fail. Let all who hear what God has done,
acknowledge that he can do every thing. Sinners in Zion will
have much to answer for, above other sinners. And those that
rebel against the commands of the word, cannot take its comforts
in time of need. His wrath will burn those everlastingly who
make themselves fuel for it. It is a fire that shall never be
quenched, nor ever go out of itself; it is the wrath of an
ever-living God preying on the conscience of a never-dying soul.
#15-24 The true believer watches against all occasions of sin.
The Divine power will keep him safe, and his faith in that power
will keep him easy. He shall want nothing needful for him. Every
blessing of salvation is freely bestowed on all that ask with
humble, believing prayer; and the believer is safe in time and
for ever. Those that walk uprightly shall not only have bread
given, and their water sure, but they shall, by faith, see the
King of kings in his beauty, the beauty of holiness. The
remembrance of the terror they were in, shall add to the
pleasure of their deliverance. It is desirable to be quiet in
our own houses, but much more so to be quiet in God's house; and
in every age Christ will have a seed to serve him. Jerusalem had
no large river running by it, but the presence and power of God
make up all wants. We have all in God, all we need, or can
desire. By faith we take Christ for our Prince and Saviour; he
reigns over his redeemed people. All that refuse to have Him to
reign over them, make shipwreck of their souls. Sickness is
taken away in mercy, when the fruit of it is the taking away of
sin. If iniquity be taken away, we have little reason to
complain of outward affliction. This last verse leads our
thoughts, not only to the most glorious state of the gospel
church on earth, but to heaven, where no sickness or trouble can
enter. He that blotteth out our transgressions, will heal our
souls.
* God's vengeance against the enemies of his church. (1-8) Their
desolation. (9-17)

#1-8 Here is a prophecy of the wars of the Lord, all which are
both righteous and successful. All nations are concerned. And as
they have all had the benefit of his patience, so all must
expect to feel his resentment. The description of bloodshed
suggests tremendous ideas of the Divine judgments. Idumea here
denotes the nations at enmity with the church; also the kingdom
of antichrist. Our thoughts cannot reach the horrors of that
awful season, to those found opposing the church of Christ.
There is a time fixed in the Divine counsels for the deliverance
of the church, and the destruction of her enemies. We must
patiently wait till then, and judge nothing before the time.
Through Christ, mercy is exercised to every believer,
consistently with justice, and his name is glorified.

#9-17 Those who aim to ruin the church, can never do that, but
will ruin themselves. What dismal changes sin can make! It turns
a fruitful land into barrenness, a crowded city into a
wilderness. Let us compare all we discover in the book of the
Lord, with the dealings of providence around us, that we may be
more diligent in seeking the kingdom of God and his
righteousness. What the mouth of the Lord has commanded, his
Spirit will perform. And let us observe how the evidences of the
truth continually increase, as one prophecy after another is
fulfilled, until these awful scenes bring in more happy days. As
Israel was a figure of the Christian church, so the Edomites,
their bitter enemies, represent the enemies of the kingdom of
Christ. God's Jerusalem may be laid in ruins for a time, but the
enemies of the church shall be desolate for ever.
* The flourishing state of Christ's kingdom. (1-4) The
privileges of his people. (5-10)

#1-4 Judea was prosperous in the days of Hezekiah, but the
kingdom of Christ is the great subject intended. Converting
grace makes the soul that was a wilderness, to rejoice with joy
and singing, and to blossom abundantly. The feeble and
faint-hearted are encouraged. This is the design of the gospel.
Fear is weakening; the more we strive against it, the stronger
we are, both for doing and suffering; and he that says to us, Be
strong, has laid help for us upon One who is mighty. Assurance
is given of the approach of Messiah, to take vengeance on the
powers of darkness, to recompense with abundant comforts those
that mourn in Zion; He will come and save. He will come again at
the end of time, to punish those who have troubled his people;
and to give those who were troubled such rest as will be a full
reward for all their troubles.

#5-10 When Christ shall come to set up his kingdom in the world,
then wonders, great wonders, shall be wrought on men's souls. By
the word and Spirit of Christ, the spiritually blind were
enlightened; and those deaf to the calls of God were made to
hear them readily. Those unable to do any thing good, by Divine
grace were made active therein. Those that knew not how to speak
of God or to God, had their lips opened to show forth his
praise. When the Holy Ghost came upon the Gentiles that heard
the word, then were the fountains of life opened. Most of the
earth is still a desert; neither means of grace, spiritual
worshippers, nor fruits of holiness, are to be found in it. But
the way of religion and godliness shall be laid open. The way of
holiness is the way of God's commandment; it is the good old
way. And the way to heaven is a plain way. Those knowing but
little, and unlearned, shall be kept from missing the road. It
shall be a safe way; nothing can do them any real hurt. Christ,
the way to God, shall be clearly made known; and the way of a
believer's duty shall be plainly marked out. Let us then go
forward cheerfully, assured that the end of this way shall be
everlasting joy, and rest for the soul. Those who by faith are
made citizens of the gospel Zion, rejoice in Christ Jesus; and
their sorrows and sighs are made to flee away by Divine
consolations. Thus these prophecies conclude. Our joyful hopes
and prospects of eternal life should swallow up all the sorrows
and all the joys of this present time. But of what avail is it
to admire the excellence of God's word, unless we can call its
precious promises our own? Do we love God, not only as our
Creator, but because he gave his only Son to die for us? And are
we walking in the ways of holiness? Let us try ourselves by such
plain questions, rather than spend time on things that may be
curious and amusing, but are unprofitable.
* See #2Ki 18:17-37|, and the commentary thereon.
* This chapter is the same as #2Ki 19|.
* Hezekiah's sickness and recovery. (1-8) His thanksgiving.
(9-22)

#1-8 When we pray in our sickness, though God send not to us
such an answer as he here sent to Hezekiah, yet, if by his
Spirit he bids us be of good cheer, assures us that our sins are
forgiven, and that, whether we live or die, we shall be his, we
do not pray in vain. See #2Ki 20:1-11|.
#9-22 We have here Hezekiah's thanksgiving. It is well for us to
remember the mercies we receive in sickness. Hezekiah records
the condition he was in. He dwells upon this; I shall no more
see the Lord. A good man wishes not to live for any other end
than that he may serve God, and have communion with him. Our
present residence is like that of a shepherd in his hut, a poor,
mean, and cold lodging, and with a trust committed to our
charge, as the shepherd has. Our days are compared to the
weaver's shuttle, #Job 7:6|, passing and repassing very swiftly,
every throw leaving a thread behind it; and when finished, the
piece is cut off, taken out of the loom, and showed to our
Master to be judged of. A good man, when his life is cut off,
his cares and fatigues are cut off with it, and he rests from
his labours. But our times are in God's hand; he has appointed
what shall be the length of the piece. When sick, we are very
apt to calculate our time, but are still at uncertainty. It
should be more our care how we shall get safe to another world.
And the more we taste of the loving-kindness of God, the more
will our hearts love him, and live to him. It was in love to our
poor perishing souls that Christ delivered them. The pardon does
not make the sin not to have been sin, but not to be punished as
it deserves. It is pleasant to think of our recoveries from
sickness, when we see them flowing from the pardon of sin.
Hezekiah's opportunity to glorify God in this world, he made the
business, and pleasure, and end of life. Being recovered, he
resolves to abound in praising and serving God. God's promises
are not to do away, but to quicken and encourage the use of
means. Life and health are given that we may glorify God and do
good.
* This chapter is the same as #2Ki 20:12-19|.
* The preaching of the gospel, and glad tidings of the coming of
Christ. (1-11) The almighty power of God. (12-17) The folly of
idolatry. (18-26) Against unbelief. (27-31)

#1-11 All human life is a warfare; the Christian life is the
most so; but the struggle will not last always. Troubles are
removed in love, when sin is pardoned. In the great atonement of
the death of Christ, the mercy of God is exercised to the glory
of his justice. In Christ, and his sufferings, true penitents
receive of the Lord's hand double for all their sins; for the
satisfaction Christ made by his death was of infinite value. The
prophet had some reference to the return of the Jews from
Babylon. But this is a small event, compared with that pointed
out by the Holy Ghost in the New Testament, when John the
Baptist proclaimed the approach of Christ. When eastern princes
marched through desert countries, ways were prepared for them,
and hindrances removed. And may the Lord prepare our hearts by
the teaching of his word and the convictions of his Spirit, that
high and proud thoughts may be brought down, good desires
planted, crooked and rugged tempers made straight and softened,
and every hinderance removed, that we may be ready for his will
on earth, and prepared for his heavenly kingdom. What are all
that belongs to fallen man, or all that he does, but as the
grass and the flower thereof! And what will all the titles and
possessions of a dying sinner avail, when they leave him under
condemnation! The word of the Lord can do that for us, which all
flesh cannot. The glad tidings of the coming of Christ were to
be sent forth to the ends of the earth. Satan is the strong man
armed; but our Lord Jesus is stronger; and he shall proceed, and
do all that he purposes. Christ is the good Shepherd; he shows
tender care for young converts, weak believers, and those of a
sorrowful spirit. By his word he requires no more service, and
by his providence he inflicts no more trouble, than he will
strengthen them for. May we know our Shepherd's voice, and
follow him, proving ourselves his sheep.

#12-17 All created beings shrink to nothing in comparison with
the Creator. When the Lord, by his Spirit, made the world, none
directed his Spirit, or gave advice what to do, or how to do it.
The nations, in comparison of him, are as a drop which remains
in the bucket, compared with the vast ocean; or as the small
dust in the balance, which does not turn it, compared with all
the earth. This magnifies God's love to the world, that, though
it is of such small account and value with him, yet, for the
redemption of it, he gave his only-begotten Son, #Joh 3:16|. The
services of the church can make no addition to him. Our souls
must have perished for ever, if the only Son of the Father had
not given himself for us.

#18-26 Whatever we esteem or love, fear or hope in, more than
God, that creature we make equal with God, though we do not make
images or worship them. He that is so poor, that he has scarcely
a sacrifice to offer, yet will not be without a god of his own.
They spared no cost upon their idols; we grudge what is spent in
the service of our God. To prove the greatness of God, the
prophet appeals to all ages and nations. Those who are ignorant
of this, are willingly ignorant. God has the command of all
creatures, and of all created things. The prophet directs us to
use our reason as well as our senses; to consider who created
the hosts of heaven, and to pay our homage to Him. Not one fails
to fulfil his will. And let us not forget, that He spake all the
promises, and engaged to perform them.
#27-31 The people of God are reproved for their unbelief and
distrust of God. Let them remember they took the names Jacob and
Israel, from one who found God faithful to him in all his
straits. And they bore these names as a people in covenant with
Him. Many foolish frets, and foolish fears, would vanish before
inquiry into the causes. It is bad to have evil thoughts rise in
our minds, but worse to turn them into evil words. What they had
known, and had heard, was sufficient to silence all these fears
and distrusts. Where God had begun the work of grace, he will
perfect it. He will help those who, in humble dependence on him,
help themselves. As the day, so shall the strength be. In the
strength of Divine grace their souls shall ascend above the
world. They shall run the way of God's commandments cheerfully.
Let us watch against unbelief, pride, and self-confidence. If we
go forth in our own strength, we shall faint, and utterly fall;
but having our hearts and our hopes in heaven, we shall be
carried above all difficulties, and be enabled to lay hold of
the prize of our high calling in Christ Jesus.
* God's care of his people. (1-9) They are encouraged not to
fear. (10-20) The vanity and folly of idolatry. (21-29)

#1-9 Can any heathen god raise up one in righteousness, make
what use of him he pleases, and make him victorious over the
nations? The Lord did so with Abraham, or rather, he would do so
with Cyrus. Sinners encourage one another in the ways of sin;
shall not the servants of the living God stir up one another in
his service? God's people are the seed of Abraham his friend.
This is certainly the highest title ever given to a mortal. It
means that Abraham, by Divine grace, was made like to God, and
that he was admitted to communion with Him. Happy are the
servants of the Lord, whom he has called to be his friends, and
to walk with him in faith and holy obedience. Let not such as
have thus been favoured yield to fear; for the contest may be
sharp, but the victory shall be sure.
#10-20 God speaks with tenderness; Fear thou not, for I am with
thee: not only within call, but present with thee. Art thou
weak? I will strengthen thee. Art thou in want of friends? I
will help thee in the time of need. Art thou ready to fall? I
will uphold thee with that right hand which is full of
righteousness, dealing forth rewards and punishments. There are
those that strive with God's people, that seek their ruin. Let
not God's people render evil for evil, but wait God's time. It
is the worm Jacob; so little, so weak, so despised and trampled
on by every body. God's people are as worms, in humble thoughts
of themselves, and in their enemies' haughty thoughts of them;
worms, but not vipers, not of the serpent's seed. Every part of
God's word is calculated to humble man's pride, and to make him
appear little in his own eyes. The Lord will help them, for he
is their Redeemer. The Lord will make Jacob to become a
threshing instrument. God will make him fit for use, new, and
having sharp spikes. This has fulfilment in the triumphs of the
gospel of Christ, and of all faithful followers of Christ, over
the power of darkness. God has provided comforts to supply all
their wants, and to answer all their prayers. Our way to heaven
lies through the wilderness of this world. The soul of man is in
want, and seeks for satisfaction; but becomes weary of seeking
that in the world, which is not to be had in it. Yet they shall
have a constant supply, where one would least expect it. I will
open rivers of grace, rivers of living water, which Christ spake
of the Spirit, #Joh 7:38,39|. When God sets up his church in the
Gentile wilderness, there shall be a great change, as if thorns
and briers were turned into cedars, and fir-trees, and myrtles.
These blessings are kept for the poor in spirit, who long for
Divine enlightening, pardon, and holiness. And God will render
their barren souls fruitful in the grace of his Spirit, that all
who behold may consider it.

#21-29 There needs no more to show the folly of sin, than to
bring to notice the reasons given in defence of it. There is
nothing in idols worthy of regard. They are less than nothing,
and worse than nothing. Let the advocates of other doctrines
than that of salvation through Christ, bring their arguments.
Can they tell of a cure for human depravity? Jehovah has power
which cannot be withstood; this he will make appear. But the
certain knowledge of the future must be only with Jehovah, who
fulfils his own plans. All prophecies, except those of the
Bible, have been uncertain. In the work of redemption the Lord
showed himself much more than in the release of the Jews from
Babylon. The good tidings the Lord will send in the gospel, is a
mystery hid from ages and generations. A Deliverer is raised up
for us, of nobler name and greater power than the deliverer of
the captive Jews. May we be numbered among his obedient servants
and faithful friends.
* The character and coming of Christ. (1-4) The blessings of his
kingdom. (5-12) The prevalence of true religion. (13-17)
Unbelief and blindness reproved. (18-25)

#1-4 This prophecy was fulfilled in Christ, #Mt 12:17|. Let our
souls rely on him, and rejoice in him; then, for his sake, the
Father will be well-pleased with us. The Holy Spirit not only
came, but rested upon him, and without measure. He patiently
bore the contradiction of sinners. His kingdom is spiritual; he
was not to appear with earthly honours. He is tender of those
oppressed with doubts and fears, as a bruised reed; those who
are as smoking flax, as the wick of a lamp newly lighted, which
is ready to go out again. He will not despise them, nor lay upon
them more work or more suffering than they can bear. By a long
course of miracles and his resurrection, he fully showed the
truth of his holy religion. By the power of his gospel and grace
he fixes principles in the minds of men, which tend to make them
wise and just. The most distant nations wait for his law, wait
for his gospel, and shall welcome it. If we would make our
calling and election sure, and have the Father delight over us
for good, we must behold, hear, believe in, and obey Christ.

#5-12 The work of redemption brings back man to the obedience he
owes to God as his Maker. Christ is the light of the world. And
by his grace he opens the understandings Satan has blinded, and
sets at liberty from the bondage of sin. The Lord has supported
his church. And now he makes new promises, which shall as
certainly be fulfilled as the old ones were. When the Gentiles
are brought into the church, he is glorified in them and by
them. Let us give to God those things which are his, taking heed
that we do not serve the creature more than the Creator.
#13-17 The Lord will appear in his power and glory. He shall
cry, in the preaching of his word. He shall cry aloud in the
gospel woes, which must be preached with gospel blessings, to
awaken a sleeping world. He shall conquer by the power of his
Spirit. And those that contradict and blaspheme his gospel, he
shall put to silence and shame; and that which hinders its
progress shall be taken out of the way. To those who by nature
were blind, God will show the way to life and happiness by Jesus
Christ. They are weak in knowledge, but He will make darkness
light. They are weak in duty, but their way shall be plain.
Those whom God brings into the right way, he will guide in it.
This passage is a prophecy, and is also applicable to every
believer; for the Lord will never leave nor forsake them.

#18-25 Observe the call given to this people, and the character
given of them. Multitudes are ruined for want of observing that
which they cannot but see; they perish, not through ignorance,
but carelessness. The Lord is well-pleased in the making known
his own righteousness. For their sins they were spoiled of all
their possessions. This fully came to pass in the destruction of
the Jewish nation. There is no resisting, nor escaping God's
anger. See the mischief sin makes; it provokes God to anger. And
those not humbled by lesser judgments, must expect greater.
Alas! how many professed Christians are blind as the benighted
heathen! While the Lord is well-pleased in saving sinners
through the righteousness of Christ he will also glorify his
justice, by punishing all proud despisers. Seeing God has poured
out his wrath on his once-favoured people, because of their sins,
let us fear, lest a promise being left us of entering into his
rest, any of us should be found to come short of it.
* God's unchangeable love for his people. (1-7) Apostates and
idolaters addressed. (8-13) The deliverance from Babylon, and
the conversion of the Gentiles. (14-21) Admonition to repent of
sin. (22-28)

#1-7 God's favour and good-will to his people speak abundant
comfort to all believers. The new creature, wherever it is, is
of God's forming. All who are redeemed with the blood of his
Son, he has set apart for himself. Those that have God for them
need not fear who or what be against them. What are Egypt and
Ethiopia, all their lives and treasures, compared with the
blood of Christ?  True believers are precious in God's sight,
his delight is in them, above any people. Though they went as
through fire and water, yet, while they had God with them, they
need fear no evil; they should be born up, and brought out. The
faithful are encouraged. They were to be assembled from every
quarter. And with this pleasing object in view, the prophet
again dissuades from anxious fears.
#8-13 Idolaters are called to appear in defence of their idols.
Those who make them, and trust in them, are like unto them. They
have the shape and faculties of men; but they have not common
sense. But God's people know the power of his grace, the
sweetness of his comforts, the kind care of his providence, and
the truth of his promise. All servants of God can give such an
account of what he has wrought in them, and done for them, as
may lead others to know and believe his power, truth, and love

#14-21 The deliverance from Babylon is foretold, but there is
reference to greater events. The redemption of sinners by
Christ, the conversion of the Gentiles, and the recall of the
Jews, are described. All that is to be done to rescue sinners,
and to bring the believer to glory, is little, compared with
that wondrous work of love, the redemption of man.

#22-28 Those who neglect to call upon God, are weary of him. The
Master tired not the servants with his commands, but they tired
him with disobedience. What were the riches of God's mercy
toward them? I, even I, am he who yet blotteth out thy
transgressions. This encourages us to repent, because there is
forgiveness with God, and shows the freeness of Divine mercy.
When God forgives, he forgets. It is not for any thing in us,
but for his mercies' sake, his promise' sake; especially for his
Son's sake. He is pleased to reckon it his honour. Would man
justify himself before God? The attempt is desperate: our first
father broke the covenant, and we all have copied his example.
We have no reason to expect pardon, except we seek it by faith
in Christ; and that is always attended by true repentance, and
followed by newness of life, by hatred of sin, and love to God.
Let us then put him in remembrance of the promises he has made
to the penitent, and the satisfaction his Son has made for them.
Plead these with him in wrestling for pardon; and declare these
things, that thou mayest be justified freely by his grace. This
is the only way, and it is a sure way to peace.
* Here are promises of the influences of the Holy Spirit. (1-8)
An exposure of the folly of idolatry. (9-20) Also the
deliverance of God's people. (21-28)

#1-8 Israel is here called Jeshurun, which means "the upright
one." Such only are Israelites indeed, in whom is no guile.
Those that serve God he will own. He will help them over
difficulties, and in their services. Water is the emblem of the
Holy Spirit; as water refreshes, cleanses, and makes the earth
fruitful, so do his influences the soul. This gift of the Holy
Ghost is the great blessing, the plentiful pouring out of which
God kept for the latter days. Where God gives his Spirit, he
will give all other blessings. Hereby shall be a great increase
of the church; thus it shall be spread to distant places. Was
there any other Rock, or Protector, that could defend them? None
besides could foretell these things to come, of which God by his
prophets gave notice. All was set in order in the Divine
predictions, as well as in the Divine purposes. Could any other
have done so? Who can compare with Israel's Redeemer and King?
#9-20 Image-making is described, to expose the folly of
idolaters. Though a man had used part of a log for fuel, he fell
down before an image made of the remainder, praying it to
deliver him. Man greatly dishonours God, when he represents him
after the image of man. Satan blinds the eyes of unbelievers,
causing absurd reasonings in matters of religion. Whether men
seek happiness in worldly things, or run into unbelief,
superstition, or any false system, they feed on ashes. A heart
deceived by pride, love of sin, and departure from God, turns
men aside from his holy truth and worship. While the affections
are depraved, a man holds fast the lie as his best treasure. Are
our hearts set upon the wealth of the world and its pleasures?
They will certainly prove a lie. If we trust to outward
professions and doings, as if those would save us, we deceive
ourselves. Self-suspicion is the first step towards
self-deliverance. He that would deliver his soul, must question
his conscience, Is there not a lie in my right hand?

#21-28 Return unto me. It is the great concern of those who have
backslidden from God, like the Jews of old, to hasten their
return to him. The work of redemption wrought for us by Christ,
encourages to hope for all blessings from him. Our
transgressions and our sins are as a thick cloud between heaven
and earth: sins separate between us and God; they threaten a
storm of wrath. When God pardons sin, he blots out, he dispels
this cloud, this thick cloud, so that the way to heaven is open
again. The cloud is scattered by the Sun of righteousness; it is
quite gone. The comforts that flow into the soul when sin is
pardoned, are like clear shining after clouds and rain. Let not
Israel be discouraged; nothing is too hard for God: having made
all, he can make what use he pleases of any. Those that learn to
know Christ, see all knowledge to be foolishness, in comparison
with the knowledge of him. And his enemies will find their
counsels turned into foolishness, and themselves taken in their
craftiness. The exact fulfilling the prophecies of Scripture
confirms the truth of the whole, and proves its Divine origin.
The particular favours God designed for his people in captivity,
were foretold here, long before they went into captivity. Very
great difficulties would be in the way of their deliverance; but
it is promised that by Divine power they should all be removed.
God knew who should be the Deliverer of his people; and let his
church know it, that when they heard such a name talked of, they
might know their redemption drew nigh. It is the greatest
honour of the greatest men, to be employed as instruments of the
Divine favour to his people. In things wherein men serve
themselves, and look no further, God makes them do all his
pleasure. And a nobler Shepherd than Cyrus does his Father's
will, till his work is fully completed.
* The deliverance of the Jews by Cyrus. (1-4) God calls for
obedience to his almighty power. (5-10) The settlement of his
people. (11-19) The conversion of the Gentiles. (20-25)

#1-4 Cyrus is called God's anointed; he was designed and
qualified for his great service by the counsel of God. The gates
of Babylon which led to the river, were left open the night that
Cyrus marched his army into the empty channel. The Lord went
before him, giving entrance to the cities he besieged. He gave
him also treasures, which had been hidden in secret places. The
true God was to Cyrus an unknown God; yet God foreknew him; he
called him by his name. The exact fulfilment of this must have
shown Cyrus that Jehovah was the only true God, and that it was
for the sake of Israel that he was prospered. In all the changes
of states and kingdoms, God works out the good of his church.

#5-10 There is no God beside Jehovah. There is nothing done
without him. He makes peace, put here for all good; and creates
evil, not the evil of sin, but the evil of punishment. He is the
Author of all that is true, holy, good, or happy; and evil,
error, and misery, came into the world by his permission,
through the wilful apostasy of his creatures, but are restrained
and overruled to his righteous purpose. This doctrine is
applied, for the comfort of those that earnestly longed, yet
quietly waited, for the redemption of Israel. The redemption of
sinners by the Son of God, and the pouring out the Spirit, to
give success to the gospel, are chiefly here intended. We must
not expect salvation without righteousness; together the Lord
hath created them. Let not oppressors oppose God's designs for
his people. Let not the poor oppressed murmur, as if God dealt
unkindly with them. Men are but earthen pots; they are broken
potsherds, and are very much made so by mutual contentions. To
contend with him is as senseless as for clay to find fault
with the potter. Let us turn God's promises into prayers,
beseeching him that salvation may abound among us, and let us
rest assured that the Judge of all the earth will do right.
#11-19 Believers may ask in prayer for what they need; if for
their good, it will not be withheld. But how common to hear God
called to account for his dealings with man! Cyrus provided for
the returning Jews. Those redeemed by Christ shall be provided
for. The restoration would convince many, and convert some; and
all that truly join the Lord, find his service perfect freedom.
Though God be his people's God and Saviour, yet sometimes he
lays them under his frowns; but let them wait upon the Lord who
hides his face. There is a world without end; and it will be
well or ill with us, according as it shall be with us in that
world. The Lord we serve and trust, is God alone. All that God
has said is plain, satisfactory, and just. As God in his word
calls us to seek him, so he never denied believing prayers, nor
disappointed believing expectations. He gives grace sufficient,
and comfort and satisfaction of soul.

#20-25 The nations are exhorted to draw near to Jehovah. None
besides is able to help; he is the Saviour, who can save without
the assistance of any, but without whom none can save. If the
heart is brought into the obedience of Christ, the knee will
cheerfully obey his commands. To Christ men shall come from
every nation for blessings; all that hate his cause shall be put
to shame, and all believers shall rejoice in him as their Friend
and Portion. All must come to him: may we now come to him as the
Lord our Righteousness, walking according to his commandments.
* The idols could not save themselves, but God saves his people.
(1-4) The folly of worshipping idols. (5-13)

#1-4 The heathen insulted the Jews, as if their idols Bel and
Nebo were too hard for Jehovah. But their worshippers cannot
help them; both the idols and the idolaters are gone into
captivity. Let not God's people be afraid of either. Those
things from which ungodly men expect safety and happiness, will
be found unable to save them from death and hell. The true God
will never fail his worshippers. The history of the life of
every believer is a kind of abstract of the history of Israel.
Our spiritual life is upheld by his grace, as constantly as our
natural life by his providence. And God will never leave them.
The Author will be the Finisher of their well-being, when, by
decays, they need help as much as in infancy. This promise to
Israel, enfeebled and grown old as a nation, is applicable to
every aged follower of Christ. When compassed about with
infirmities, and perhaps those around begin to grow weary of
you, yet I am He that I have promised to be, He that you would
have me to be. I will bear you up; carry you on in your way, and
carry you home at last. If we learn to trust in and love him, we
need not be anxious about our remaining days or years; he will
still provide for us and watch over us, both as the creatures of
his power, and as new-created by his Spirit.

#5-13 Here the folly of those who made idols, and then prayed to
them, is exposed. How does the profuseness of idolaters shame
the niggardliness of many who call themselves God's servants,
but are for a religion which costs them nothing! The service of
sin always costs a great deal. God puts it to them what
senseless, helpless things idols are. Let, then, the Jews show
themselves men, avoiding such abominations. Many Scripture
prophecies, delivered long ago, are not yet fulfilled; but the
fulfilling of some is an earnest that the rest will come to
pass. Nothing can help more to make us easy, than to be assured
that God will do all his pleasure. Even those who know not and
mind not God's revealed will, are called and used to fulfil the
counsels of his secret will. Heaven and earth shall pass away,
sooner than one tittle of the word of God. Obstinate sinners are
addressed. Such were far from acceptance, but they were summoned
to hearken to the word of the Lord. The salvation of a sinner
begins with a humble and contrite heart, that trembles at God's
word, with godly sorrow working true repentance, and faith in
his mercy, through the obedience unto death of our Divine
Surety. Christ, as the Divine righteousness and salvation to his
people, would come in the appointed time. His salvation abides
in his church for all believers.
* God's judgments on Babylon. (1-6) Carelessness and confidence
shall not prevent the evil. (7-15)

#1-6 Babylon is represented under the emblem of a female in deep
distress. She was to be degraded and endure sufferings; and is
represented sitting on the ground, grinding at the hand mill, the
lowest and most laborious service. God was righteous in his
vengeance, and none should interpose. The prophet exults in the
Lord of hosts, as the Redeemer and Holy One of Israel. God often
permits wicked men to prevail against his people; but those who
cruelly oppress them will be punished.

#7-15 Let us beware of acting and speaking as Babylon did; of
trusting in tyranny and oppression; of boasting as to our
abilities, relying on ourselves, and ascribing success to our
own prudence and wisdom; lest we partake of her plagues. Those
in the height of prosperity, are apt to fancy themselves out of
the reach of adversity. It is also common for sinners to think
they shall be safe, because they think to be secret in wicked
ways. But their security shall be their ruin. Let us draw from
such passages as the foregoing, those lessons of humility and
trust in God which they convey. If we believe the word of God,
we may know how it will be with the righteous and the wicked to
all eternity. We may learn how to escape the wrath to come, to
glorify God, to have peace through life, hope in death, and
everlasting happiness. Let us then stand aloof from all
delusions.
* The Jews reproved for their idolatry. (1-8) Yet deliverance is
promised them. (9-15) Solemn warnings of judgment upon those who
persisted in evil. (16-22)

#1-8 The Jews valued themselves on descent from Jacob, and used
the name of Jehovah as their God. They prided themselves
respecting Jerusalem and the temple, yet there was no holiness
in their lives. If we are not sincere in religion, we do but
take the name of the Lord in vain. By prophecy they were shown
how God would deal with them, long before it came to pass. God
has said and done enough to prevent men's boasting of
themselves, which makes the sin and ruin of the proud worse;
sooner or later every mouth shall be stopped, and all become
silent before Him. We are all born children of disobedience.
Where original sin is, actual sin will follow. Does not the
conscience of every man witness to the truth of Scripture? May
the Lord prove us, and render us doers of the word.

#9-15 We have nothing ourselves to plead with God, why he should
have mercy upon us. It is for his praise, to the honour of his
mercy, to spare. His bringing men into trouble was to do them
good. It was to refine them, but not as silver; not so
thoroughly as men refine silver. If God should take that course,
they are all dross, and, as such, might justly be put away. He
takes them as refined in part only. Many have been brought home
to God as chosen vessels, and a good work of grace begun in
them, in the furnace of affliction. It is comfort to God's
people, that God will secure his own honour, therefore work
deliverance for them. And if God delivers his people, he cannot
be at a loss for instruments to be employed. God has formed a
plan, in which, for his own sake, and the glory of his grace, he
saves all that come to Him.

#16-22 The Holy Spirit qualifies for service; and those may
speak boldly, whom God and his Spirit send. This is to be
applied to Christ. He was sent, and he had the Spirit without
measure. Whom God redeems, he teaches; he teaches to profit by
affliction, and then makes them partakers of his holiness. Also,
by his grace he leads them in the way of duty; and by his
providence he leads in the way of deliverance. God did not
afflict them willingly. If their sins had not turned them away,
their peace should have been always flowing and abundant.
Spiritual enjoyments are ever joined with holiness of life and
regard to God's will. It will make the misery of the disobedient
the more painful, to think how happy they might have been. And
here is assurance given of salvation out of captivity. Those
whom God designs to bring home to himself, he will take care of,
that they want not for their journey. This is applicable to the
grace laid up for us in Jesus Christ, from whom all good flows
to us, as the water to Israel out of the rock, for that Rock was
Christ. The spiritual blessings of redemption, and the rescue of
the church from antichristian tyranny, are here pointed to. But
whatever changes take place, the Lord warned impenitent sinners
that no good would come to them; that inward anguish and outward
trouble, which spring from guilt and from the Divine wrath, must
be their portion for ever.
* The unbelief and rejection of the Jews. (1-6) Gracious promise
to the Gentiles. (7-12) God's love to the church. (13-17) Its
increase. (18-23) And deliverance. (24-26)

#1-6 The great Author of redemption shows the authority for his
work. The sword of his word slays the lusts of his people, and
all at enmity with them. His sharp arrows wound the conscience;
but all these wounds will be healed, when the sinner prays to
him for mercy. But even the Redeemer, who spake as never man
spake in his personal ministry, often seemed to labour in vain.
And if Jacob will not be brought back to God, and Israel will
not be gathered, still Christ will be glorious. This promise is
in part fulfilled in the calling of the Gentiles. Men perish in
darkness. But Christ enlightens men, and so makes them holy and
happy.
#7-12 The Father is the Lord, the Redeemer, and Holy One of
Israel, as sending the Son to be the Redeemer. Man, whom he came
to save, put contempt upon him. To this he submitted for our
salvation. He is a pledge for all the blessings of the covenant;
in him God was reconciling the world to himself. Pardoning mercy
is a release from the curse of the law; renewing grace is a
release from the dominion of sin: both are from Christ. He saith
to those in darkness, Show yourselves. Not only see, but be
seen, to the glory of God, and your own comforts. Though there
are difficulties in the way to heaven, yet the grace of God will
carry us over them, and make even the mountains a way. This
denotes the free invitations and the encouraging promises of the
gospel, and the outpouring of the Spirit.

#13-17 Let there be universal joy, for God will have mercy upon
the afflicted, because of his compassion; upon his afflicted,
because of his covenant. We have no more reason to question his
promise and grace, than we have to question his providence and
justice. Be assured that God has a tender affection for his
church and people; he would not have them to be discouraged.
Some mothers do neglect their children; but God's compassions to
his people, infinitely exceed those of the tenderest parents
toward their children. His setting them as a mark on his hand,
or a seal upon his arm, denotes his being ever mindful of them.
As far as we have scriptural evidence that we belong to his
ransomed flock, we may be sure that he will never forsake us.
Let us then give diligence to make our calling and election
sure, and rejoice in the hope and glory of God.

#18-23 Zion is addressed as an afflicted widow, bereaved of her
children. Numbers flock to her, and she is assured that they
come to be a comfort to her. There are times when the church is
desolate and few in number; yet its desolations shall not last
for ever, and God will repair them. God can raise up friends for
returning Israelites, even among Gentiles. They shall bring
their children, and make them thy children. Let all deal
tenderly and carefully with young converts and beginners in
religion. Princes shall protect the church. It shall appear that
God is the sovereign Lord of all. And those who in the exercise
of faith, hope, and patience, wait on God for the fulfilment of
his promises, shall never be confounded.

#24-26 We were lawful captives to the justice of God, yet
delivered by a price of unspeakable value. Here is an express
promise: Even the prey of the terrible shall be delivered. We
may here view Satan deprived of his prey, bound and cast into
the pit; and all the powers that have combined to enslave,
persecute, or corrupt the church, are destroyed; that all the
earth may know that our Saviour and Redeemer is Jehovah, the
mighty One of Jacob. And every effort we make to rescue our
fellow-sinners from the bondage of Satan, is, in some degree,
helping forward that great change.
* The rejection of the Jews. (1-3) The sufferings and exaltation
of the Messiah. (4-9) Consolation to the believer, and warning
to the unbeliever. (10,11)

#1-3 Those who have professed to be people of God, and seem to
be dealt severely with, are apt to complain, as if God had been
hard with them. Here is an answer for such murmurings; God never
deprived any of their advantages, except for their sins. The
Jews were sent into Babylon for their idolatry, a sin which
broke the covenant; and they were at last rejected for
crucifying the Lord of glory. God called on them to leave their
sins, and prevent their own ruin. Last of all, the Son came to
his own, but his own received him not. When God calls men to
happiness, and they will not answer, they are justly left to be
miserable. To silence doubts concerning his power, proofs of it
are given. The wonders which attended his sufferings and death,
proclaimed that he was the Son of God, #Mt 27:54|.

#4-9 As Jesus was God and man in one person, we find him
sometimes speaking, or spoken of, as the Lord God; at other
times, as man and the servant of Jehovah. He was to declare the
truths which comfort the broken, contrite heart, those weary of
sin, harassed with afflictions. And as the Holy Spirit was upon
him, that he might speak as never man spake; so the same Divine
influence daily wakened him to pray, to preach the gospel, and
to receive and deliver the whole will of the Father. The Father
justified the Son when he accepted the satisfaction he made for
the sin of man. Christ speaks in the name of all believers. Who
dares to be an enemy to those unto whom he is a Friend? or who
will contend with those for whom he is an Advocate? Thus St. Paul
applies it, #Ro 8:33|.

#10,11 A child of God is afraid of incurring his displeasure.
This grace usually appears most in believers when in darkness,
when other graces appear not. Those that truly fear God, obey
the voice of Christ. A sincere servant of God may for a long
time be without views of eternal happiness. What is likely to be
an effectual cure in this sad case? Let him trust in the name of
the Lord; and let him stay himself upon the promises of the
covenant, and build his hopes on them. Let him trust in Christ,
trust in that name of his, The Lord our Righteousness; stay
himself upon God as his God, in and through a Mediator.
Presuming sinners are warned not to trust in themselves. Their
own merit and sufficiency are light and heat to them.
Creature-comforts are as sparks, short-lived, and soon gone; yet
the children of this world, while they last, seek to warm
themselves by them, and walk with pride and pleasure in the
light of them. Those that make the world their comfort, and
their own righteousness their confidence, will certainly meet
with bitterness in the end. A godly man's way may be dark, but
his end shall be peace and everlasting light. A wicked man's way
may be pleasant, but his end and abode for ever will be utter
darkness.
* Exhortations to trust the Messiah. (1-3) The power of God, and
the weakness of man. (4-8) Christ defends his people. (9-16)
Their afflictions and deliverances. (17-23)

#1-3 It is good for those privileged by the new birth, to
consider that they were shapen in sin. This should cause low
thoughts of ourselves, and high thoughts of Divine grace. It is
the greatest comfort to be made serviceable to the glory of God.
The more holiness men have, and the more good they do, the more
gladness they have. Let us seriously reflect upon our guilt. To
do so will tend to keep the heart humble, and the conscience
awake and tender. They make Christ more precious to the soul,
and give strength to our attempts and prayers for others.

#4-8 The gospel of Christ shall be preached and published. How
shall we escape if we neglect it? There is no salvation without
righteousness. The soul shall, as to this world, vanish like
smoke, and the body be thrown by like a worn-out garment. But
those whose happiness is in Christ's righteousness and
salvation, will have the comfort of it when time and days shall
be no more. Clouds darken the sun, but do not stop its course.
The believer will enjoy his portion, while revilers of Christ
are in darkness

#9-16 The people whom Christ has redeemed with his blood, as
well as by his power, will obtain joyful deliverance from every
enemy. He that designs such joy for us at last, will he not work
such deliverance in the mean time, as our cases require? In this
world of changes, it is a short step from joy to sorrow, but in
that world, sorrow shall never come in view. They prayed for the
display of God's power; he answers them with consolations of his
grace. Did we dread to sin against God, we should not fear the
frowns of men. Happy is the man that fears God always. And
Christ's church shall enjoy security by the power and providence
of the Almighty.

#17-23 God calls upon his people to mind the things that belong
to their everlasting peace. Jerusalem had provoked God, and was
made to taste the bitter fruits. Those who should have been her
comforters, were their own tormentors. They have no patience by
which to keep possession of their own souls, nor any confidence
in God's promise, by which to keep possession of its comfort.
Thou art drunken, not as formerly, with the intoxicating cup of
Babylon's idolatries, but with the cup of affliction. Know,
then, the cause of God's people may for a time seem as lost, but
God will protect it, by convincing the conscience, or
confounding the projects, of those that strive against it. The
oppressors required souls to be subjected to them, that every
man should believe and worship as they would have them. But all
they could gain by violence was, that people were brought to
outward hypocritical conformity, for consciences cannot be
forced.
* The welcome news of Christ's kingdom. (1-12) The humiliation
of the Messiah. (13-15)

#1-12 The gospel proclaims liberty to those bound with fears.
Let those weary and heavy laden under the burden of sin, find
relief in Christ, shake themselves from the dust of their doubts
and fears, and loose themselves from those bands. The price paid
by the Redeemer for our salvation, was not silver or gold, or
corruptible things, but his own precious blood. Considering the
freeness of this salvation, and how hurtful to temporal comfort
sins are, we shall more value the redemption which is in Christ.
Do we seek victory over every sin, recollecting that the glory
of God requires holiness in every follower of Christ? The good
news is, that the Lord Jesus reigns. Christ himself brought
these tidings first. His ministers proclaim these good tidings:
keeping themselves clean from the pollutions of the world, they
are beautiful to those to whom they are sent. Zion's watchmen
could scarcely discern any thing of God's favour through the
dark cloud of their afflictions; but now the cloud is scattered,
they shall plainly see the performance. Zion's waste places
shall then rejoice; all the world will have the benefit. This is
applied to our salvation by Christ. Babylon is no place for
Israelites. And it is a call to all in the bondage of sin and
Satan, to use the liberty Christ has proclaimed. They were to go
with diligent haste, not to lose time nor linger; but they were
not to go with distrustful haste. Those in the way of duty, are
under God's special protection; and he that believes this, will
not hasten for fear.

#13-15 Here begins that wonderful, minute, and faithful
description of the office, character, and glory of the Messiah,
which has struck conviction to many of the most hardened
unbelievers. Christ is Wisdom itself; in the work of our
redemption there appeared the wisdom of God in a mystery. Those
that saw him, said, Surely never man looked so miserable: never
was sorrow like unto his sorrow. But God highly exalted him.
That shall be discovered by the gospel of Christ, which could
never be told in any other way. And Christ having once shed his
blood for sinners, its power still continues. May all opposers
see the wisdom of ceasing from their opposition, and be made
partakers of the blood of sprinkling, and the baptism of the
Holy Ghost; obeying him, and praising his salvation.
* The person, (1-3) sufferings, (4-9) humiliation, and
exaltation of Christ, are minutely described; with the blessings
to mankind from his death. (10-12)

#1-3 No where in all the Old Testament is it so plainly and
fully prophesied, that Christ ought to suffer, and then to enter
into his glory, as in this chapter. But to this day few discern,
or will acknowledge, that Divine power which goes with the word.
The authentic and most important report of salvation for
sinners, through the Son of God, is disregarded. The low
condition he submitted to, and his appearance in the world, were
not agreeable to the ideas the Jews had formed of the Messiah.
It was expected that he should come in pomp; instead of that, he
grew up as a plant, silently, and insensibly. He had nothing of
the glory which one might have thought to meet with him. His
whole life was not only humble as to outward condition, but also
sorrowful. Being made sin for us, he underwent the sentence sin
had exposed us to. Carnal hearts see nothing in the Lord Jesus
to desire an interest in him. Alas! by how many is he still
despised in his people, and rejected as to his doctrine and
authority!
#4-9 In these verses is an account of the sufferings of Christ;
also of the design of his sufferings. It was for our sins, and
in our stead, that our Lord Jesus suffered. We have all sinned,
and have come short of the glory of God. Sinners have their
beloved sin, their own evil way, of which they are fond. Our
sins deserve all griefs and sorrows, even the most severe.  We
are saved from the ruin, to which by sin we become liable, by
laying our sins on Christ. This atonement was to be made for our
sins. And this is the only way of salvation. Our sins were the
thorns in Christ's head, the nails in his hands and feet, the
spear in his side. He was delivered to death for our offences.
By his sufferings he purchased for us the Spirit and grace of
God, to mortify our corruptions, which are the distempers of our
souls.  We may well endure our lighter sufferings, if He has
taught us to esteem all things but loss for him, and to love him
who has first loved us.
#10-12 Come, and see how Christ loved us! We could not put him
in our stead, but he put himself. Thus he took away the sin of
the world, by taking it on himself. He made himself subject to
death, which to us is the wages of sin. Observe the graces and
glories of his state of exaltation. Christ will not commit the
care of his family to any other. God's purposes shall take
effect. And whatever is undertaken according to God's pleasure
shall prosper. He shall see it accomplished in the conversion
and salvation of sinners. There are many whom Christ justifies,
even as many as he gave his life a ransom for. By faith we are
justified; thus God is most glorified, free grace most advanced,
self most abased, and our happiness secured. We must know him,
and believe in him, as one that bore our sins, and saved us from
sinking under the load, by taking it upon himself. Sin and
Satan, death and hell, the world and the flesh, are the strong
foes he has vanquished. What God designed for the Redeemer he
shall certainly possess. When he led captivity captive, he
received gifts for men, that he might give gifts to men. While
we survey the sufferings of the Son of God, let us remember our
long catalogue of transgressions, and consider him as suffering
under the load of our guilt. Here is laid a firm foundation for
the trembling sinner to rest his soul upon. We are the purchase
of his blood, and the monuments of his grace; for this he
continually pleads and prevails, destroying the works of the
devil.
* The increase of the church by the conversion of the Jews and
Gentiles. (1-5) Its certain deliverance. (6-10) Its triumphant
state is described. (11-17)

#1-5 Observe the low state of religion in the world, for a long
time before Christianity was brought in. But by preaching the
gospel, multitudes were converted from idols to the living God.
This is matter of great rejoicing to the church. The bounds of
the church were extended. Though its state on earth is but mean
and movable, like a tent or tabernacle, it is sometimes a
growing state, and must be enlarged as the family increases. But
the more numerous the church grows, the more she must fortify
herself against errors and corruptions. Thy Maker is thy
Husband. Christ is the Holy One of Israel, the Mediator of the
covenant made with the Old Testament church. Long he had been
called the God of Israel; but now he shall be called the God of
the whole earth. And he will cleanse from sin, and cause every
true believer to rejoice in this sacred union. We never can
enough admire this mercy, or duly value this privilege.

#6-10 As God is slow to anger, so he is swift to show mercy. And
how sweet the returns of mercy would be, when God should come
and comfort them! He will have mercy on them. God's gathering
his people takes rise from his mercy, not any merit of theirs;
and it is with great mercies, with everlasting kindness. The
wrath is little, the mercies great; the wrath for a moment, the
kindness everlasting. We are neither to despond under
afflictions, nor to despair of relief. Mountains have been
shaken and removed, but the promises of God never were broken by
any event. Mountains and hills also signify great men.
Creature-confidences shall fail; but when our friends fail us,
our God does not. All this is alike applicable to the church at
large, and to each believer. God will rebuke and correct his
people for sins; but he will not cast them off. Let this
encourage us to give the more diligence to make our calling and
election sure.

#11-17 Let the people of God, when afflicted and tossed, think
they hear God speaking comfortably to them by these words,
taking notice of their griefs and fears. The church is all
glorious when full of the knowledge of God; for none teaches
like him. It is a promise of the teaching and gifts of the Holy
Spirit. All that are taught of God are taught to love one
another. This seems to relate especially to the glorious times
to succeed the tribulations of the church. Holiness, more than
any thing, is the beauty of the church. God promises protection.
There shall be no fears within; there shall be no fightings
without. Military men value themselves on their splendid titles,
but God calls them, "Wasters made to destroy," for they make
wasting and destruction their business. He created them,
therefore he will serve his own designs by them. The day is
coming when God will reckon with wicked men for their hard
speeches, #Jude 15|. Security and final victory are the
heritage of each faithful servant of the Lord. The righteousness
by which they are justified, and the grace by which they are
sanctified, are the gift of God, and the effect of his special
love. Let us beseech him to sanctify our souls, and to employ us
in his service.
* An invitation to receive freely the blessings of the Saviour.
(1-5) Gracious offers of pardon and peace. (6-13)

#1-5 All are welcome to the blessings of salvation, to whom
those blessings are welcome. In Christ there is enough for all,
and enough for each. Those satisfied with the world, that see no
need of Christ, do not thirst. They are in no uneasiness about
their souls: but where God gives grace, he gives a thirst after
it; and where he has given a thirst after it, he will give it.
Come to Christ, for he is the Fountain opened, he is the Rock
smitten. Come to holy ordinances, to the streams that make glad
the city of our God. Come to the healing waters, come to the
living waters, #Re 22:17|. Our Saviour referred to this, #Joh
7:37|. Come, and buy; make it your own by application of the
grace of the gospel to yourselves. Come, and eat; make it still
more your own, and enjoy it. The world comes short of our
expectations; we promise ourselves, at least, water in it, and
we are disappointed; but Christ outdoes our expectations. We
come to him, and we find wine and milk. The gifts offered to us
are such as no price can be set upon. The things offered are
already paid for; for Christ purchased them at the full price of
his own blood, #1Pe 1:19|. Our wants are beyond number, and we
have nothing to supply them; if Christ and heaven are ours, we
see ourselves for ever indebted to free grace. Hearken
diligently; let the proud heart stoop; not only come, but accept
God's offers. All the wealth and pleasure in the world, will not
yield solid comfort and content to the soul. They do not satisfy
even the appetites of the body; for all is vanity and vexation.
Let the disappointments we meet with in the world, help to drive
us to Christ, and to seek for satisfaction in him only. Then,
and not before, we shall find rest for our souls. Hear, and your
soul shall live. On what easy terms is happiness offered us! By
the sure mercies of David, we are to understand the Messiah. All
his mercies are covenant mercies; they are purchased by him,
they are promised in him, and out of his hand they are dispensed
to us. We know not how to find the way to the waters, but Christ
is given to be a Leader, a Commander, to show us what to do, and
enable us to do it. Our business is to obey him, and follow him.
And there is no coming to the Father but by him. He is the Holy
One of Israel, true to his promises; and he has promised to
glorify Christ, by giving him the heathen for his inheritance.
#6-13 Here is a gracious offer of pardon, and peace, and of all
happiness. It shall not be in vain to seek God, now his word is
calling to us, and his Spirit is striving with us. But there is
a day coming when he will not be found. There may come such a
time in this life; it is certain that at death and judgment the
door will be shut. There must be not only a change of the way,
but a change of the mind. We must alter our judgments about
persons and things. It is not enough to break off from evil
practices, we must strive against evil thoughts. To repent is to
return to our Lord, against whom we have rebelled. If we do so,
God will multiply to pardon, as we have multiplied to offend.
But let none trifle with this plenteous mercy, or use it as an
occasion to sin. Men's thoughts concerning sin, Christ, and
holiness, concerning this world and the other, vastly differ
from God's; but in nothing more than in the matter of pardon. We
forgive, and cannot forget; but when God forgives sin, he
remembers it no more. The power of his word in the kingdoms of
providence and grace, is as certain as in that of nature. Sacred
truth produces a spiritual change in the mind of men, which
neither rain nor snow can make on the earth. It shall not return
to the Lord without producing important effects. If we take a
special view of the church, we shall find what great things God
has done, and will do for it. The Jews shall come to their own
land; this shall represent the blessings promised. Gospel grace
will make a great change in men. Delivered from the wrath to
come, the converted sinner finds peace in his conscience; and
love constrains him to devote himself to the service of his
Redeemer. Instead of being profane, contentious, selfish, or
sensual, behold him patient, humble, kind, and peaceable. The
hope of helping in such a work should urge us to spread the
gospel of salvation. And do thou help us, O Spirit of all truth,
to have such views of the fulness, freeness, and greatness of
the rich mercy in Christ, as may remove from us all narrow views
of sovereign grace.
* A charge to keep the Divine precepts. (1,2) Blessings
promised. (3-8) Reproof to the careless watchmen, the teachers
and rulers of the Jews. (9-12)

#1,2 The Lord tells us what are his expectations of duty from
us. Be honest and just in all dealings. Also strictly observe
the sabbath day. To have the blessing of God upon employments
all the week, make conscience of keeping the sabbath holy. Have
nothing to do with sin. Blessed is the man that keeps his hand
from all things displeasing to God and hurtful to his own soul.
Those who, through the Spirit, wait for the hope of
righteousness by faith, will be found walking in ways of holy
obedience.

#3-8 Unbelief often suggests things to discourage believers,
against which God has expressly guarded. Spiritual blessings are
unspeakably better than having sons and daughters; for children
are a care, and may prove a grief and shame, but the blessings
we partake of in God's house, are comforts which cannot be made
bitter. Those who love the Lord truly, will serve him
faithfully, and then his commandments are not grievous. Three
things are promised. Assistance: I will not only bid them
welcome, but incline them to come. Acceptance, and comfort:
though they came mourning to the house of prayer, they shall go
away rejoicing. They shall find ease by casting their cares and
burdens upon God. Many a sorrowful spirit has been made joyful
in the house of prayer. The Gentiles shall be one body with the
Jews, that, as Christ says, #Joh 10:16|, there may be one fold
and one Shepherd. Thanks be to God that none are separated from
him except by wilful sin and unbelief; and if we come to him, we
shall be accepted through the sacrifice of our great High
Priest.

#9-12 Desolating judgments are called for; and this severe
rebuke of the rulers and teachers of the Jewish church, is
applicable to other ages and places. It is bad with a people
when their shepherds slumber, and are eager after the world. Let
us pray the Great Shepherd to send us pastors after his own
heart, who will feed us with knowledge, that we may rejoice in
his holy name, and that believers may be daily added to the
church.
* The blessed death of the righteous. (1,2) The abominable
idolatries of the Jewish nation. (3-12) Promises to the humble
and contrite. (13-21)

#1,2 The righteous are delivered from the sting of death, not
from the stroke of it. The careless world disregards this. Few
lament it as a public loss, and very few notice it as a public
warning. They are taken away in compassion, that they may not
see the evil, nor share in it, nor be tempted by it. The
righteous man, when he dies, enters into peace and rest.

#3-12 The Lord here calls apostates and hypocrites to appear
before him. When reproved for their sins, and threatened with
judgments, they ridiculed the word of God. The Jews were guilty
of idolatry before the captivity; but not after that affliction.
Their zeal in the worship of false gods, may shame our
indifference in the worship of the true God. The service of sin
is disgraceful slavery; those who thus debase themselves to
hell, will justly have their portion there. Men incline to a
religion that inflames their unholy passions. They are led to do
any evil, however great or vile, if they think it will atone for
crimes, or purchase indulgence for some favourite lust. This
explains idolatry, whether pagan, Jewish, or antichristian. But
those who set up anything instead of God, for their hope and
confidence, never will come to a right end. Those who forsake
the only right way, wander in a thousand by-paths. The pleasures
of sin soon tire, but never satisfy. Those who care not for the
word of God and his providences, show they have no fear of God.
Sin profits not; it ruins and destroys.

#13-21 The idols and their worshippers shall come to nothing;
but those who trust in God's grace, shall be brought to the joys
of heaven. With the Lord there is neither beginning of days, nor
end of life, nor change of time. His name is holy, and all must
know him as a holy God. He will have tender regard to those who
bring their mind to their condition, and dread his wrath. He
will make his abode with those whose hearts he has thus humbled,
in order to revive and comfort them. When troubles last long,
even good men are tempted to entertain hard thoughts of God.
Therefore He will not contend for ever, for he will not forsake
the work of his own hands, nor defeat the purchase of his Son's
blood. Covetousness is a sin that particularly lays men under
the Divine displeasure. See the sinfulness of sin. See also that
troubles cannot reform men unless God's grace work in them.
Peace shall be published, perfect peace. It is the fruit of
preaching lips, and praying lips. Christ came and preached peace
to Gentiles, as well as to the Jews; to after-ages, who were
afar off in time, as well as to those of that age. But the
wicked would not be healed by God's grace, therefore would not
be healed by his comforts. Their ungoverned lusts and passions
made them like the troubled sea. Also the terrors of conscience
disturbed their enjoyments. God hath said it, and all the world
cannot unsay it, That there is no peace to those who allow
themselves in any sin. If we are recovered from such an awful
state, it is only by the grace of God. And the influences of the
Holy Spirit, and that new heart, from whence comes grateful
praise, the fruit of our lips, are his gift. Salvation, with all
its fruits, hopes, and comforts, is his work, and to him belongs
all the glory. There is no peace for the wicked man; but let the
wicked forsake his way, and the unrighteous man his thoughts;
and let him return to the Lord, and he will have mercy upon him,
and to our God, and he will abundantly pardon.
* Hypocrisy reproved. (1,2) A counterfeit and a true fast, with
promises to real godliness, and, (3-12) to the keeping the
sabbath.  (13,14)

#1,2 The Holy Spirit had hypocrites of every age in view.
Self-love and timid Christians may say, Spare thyself; dislike
to the cross and other motives will say, "Spare the rich and
powerful;" but God says, "Spare not:" and we must obey God, not
men. We all need earnestly to pray for God's assistance in
examining ourselves. Men may go far toward heaven, yet come
short; and they may go to hell with a good reputation.
#3-12 A fast is a day to afflict the soul; if it does not
express true sorrow for sin, and does not promote the putting
away of sin, it is not a fast. These professors had shown sorrow
on stated or occasioned fasts. But they indulged pride,
covetousness, and malignant passions. To be liberal and merciful
is more acceptable to God than mere fasting, which, without
them, is vain and hypocritical. Many who seem humble in God's
house, are hard at home, and harass their families. But no man's
faith justifies, which does not work by love. Yet persons,
families, neighbourhoods, churches, or nations, show repentance
and sorrow for sin, by keeping a fast sincerely, and, from right
motives, repenting, and doing good works. The heavy yoke of sin
and oppression must be removed. As sin and sorrow dry the bones
and weaken the strongest human constitution; so the duties of
kindness and charity strengthen and refresh both body and mind.
Those who do justly and love mercy, shall have the comfort, even
in this world. Good works will bring the blessing of God,
provided they are done from love to God and man, and wrought in
the soul by the Holy Spirit.
#13,14 The sabbath is a sign between God and his professing
people; his appointing it is a sign of his favour to them; and
their observing it is a sign of their obedience to him. We must
turn from travelling on that day; from doing our pleasure on
that holy day, without the control and restraint of conscience;
or from indulging in the pleasures of sense. On sabbath days we
must not follow our callings, or our pleasures. In all we say
and do, we must put a difference between this day and other
days. Even in Old Testament times the sabbath was called the
Lord's day, and is fitly called so still; and for a further
reason, it is the Lord Christ's day, #Re 1:10|. If we thus
remember the sabbath day to keep it holy, we shall have the
comfort and profit of it, and have reason to say, It is good to
draw near to God.
* Reproofs of sin and wickedness. (1-8) Confession of sin, and
lamentation for the consequences. (9-15) Promises of
deliverance. (16-21)

#1-8 If our prayers are not answered, and the salvation we wait
for is not wrought for us, it is not because God is weary of
hearing prayer, but because we are weary of praying. See here
sin in true colours, exceedingly sinful; and see sin in its
consequences, exceedingly hurtful, separating from God, and so
separating us, not only from all good, but to all evil. Yet
numbers feed, to their own destruction, on infidel and wicked
systems. Nor can their skill or craft, in devising schemes, as
the spider weaves its web, deliver or save them. No schemes of
self-wrought salvation shall avail those who despise the
Redeemer's robe of righteousness. Every man who is destitute of
the Spirit of Christ, runs swiftly to evil of some sort; but
those regardless of Divine truth and justice, are strangers to
peace.

#9-15 If we shut our eyes against the light of Divine truth, it
is just with God to hide from our eyes the things that belong to
our peace. The sins of those who profess themselves God's
people, are worse than the sins of others. And the sins of a
nation bring public judgments, when not restrained by public
justice. Men may murmur under calamities, but nothing will truly
profit while they reject Christ and his gospel.

#16-21 This passage is connected with the following chapters. It
is generally thought to describe the coming of the Messiah, as
the Avenger and Deliverer of his church. There was none to
intercede with God to turn away his wrath; none to interpose for
the support of justice and truth. Yet He engaged his own
strength and righteousness for his people. God will make his
justice upon the enemies of his church and people plainly
appear. When the enemy threatens to bear down all without
control, then the Spirit of the Lord shall stop him, put him to
flight. He that has delivered, will still deliver. A far more
glorious salvation is promised to be wrought out by the Messiah
in the fulness of time, which all the prophets had in view. The
Son of God shall come to us to be our Redeemer; the Spirit of
God shall come to be our Sanctifier: thus the Comforter shall
abide with the church for ever, #Joh 14:16|. The word of Christ
will always continue in the mouths of the faithful; and whatever
is pretended to be the mind of the Spirit, must be tried by the
Scriptures. We must lament the progress of infidelity and
impiety. But the cause of the Redeemer shall gain a complete
victory even on earth, and the believer will be more than
conqueror when the Lord receives him to his glory in heaven.
* The glories of the church of God, when the fulness of the
Gentiles shall come in; (1-8) and the Jews shall be converted
and gathered from their dispersions; (9-14) and the kingdoms of
this world shall become the kingdom of our Lord, and of his
Christ. (15-22)

#1-8 As far as we have the knowledge of God in us, and the
favour of God towards us, our light is come. And if God's glory
is seen upon us to our honour, we ought, not only with our lips,
but in our lives, to return its praise. We meet with nothing in
the history of the Jews which can be deemed a fulfilment of the
prophecy in this chapter; we must conclude it relates
principally to future events. It predicts the purity and
enlargement of the church. The conversion of souls is here
described. They fly to Christ, to the church, to the word and
ordinances, as doves to their own home; thither they fly for
refuge and shelter, thither they fly for rest. What a pleasant
sight to see poor souls hastening to Christ!
#9-14 God will be very gracious. We must begin with his promise,
thence all mercies take rise. Many shall be brought into the
church, even from far countries. Christ is always ready to
receive all who come to him; and the gate of mercy is always
open, night and day. All that are about the church shall be made
serviceable to it. But those who will not be subject to Christ's
golden sceptre, to his word and Spirit, who will not be kept in
by the laws and rules of his family, shall be broken in pieces
by his iron rod. The peculiar advantages of every nation, and of
every description of men, shall join to beautify the church of
Christ. We must suppose this to be accomplished in the beauties
of holiness, and the graces and comforts of the Spirit, with
which gospel ordinances are adorned and enriched. Blessed be his
name, the gates of Zion are ever open to returning sinners.

#15-22 We must look for the full accomplishment in times and
things, exceeding those of the Old Testament church. The nations
and their kings shall lay themselves out for the good of the
church. Such a salvation, such a redemption, shall be wrought
out for thee, as discovers itself to be the work of the Lord.
Every thing shall be changed for the better. In thy land shall
no more be heard threats of those that do violence, nor
complaints of those that suffer violence. Thy walls shall be
means of safety, thy gates shall be written upon with praises to
God. In the close of this chapter are images and expressions
used in the description of the New Jerusalem, #Re 21:23; 22:5|.
Nothing can answer to this but some future glorious state of the
church on earth, or the state of the church triumphant in
heaven. Those that make God their only light, shall have him
their all-sufficient light. And the happiness shall know no
change or alloy. No people on earth are all righteous; but there
are no mixtures in heaven. They shall be wholly righteous. The
spirits of just men shall there be made perfect. The glory of
the church shall be to the honour of God. When it shall be
finished, it will appear a work of wonder. It may seem too
difficult to be brought about, but the God of almighty power has
undertaken it. It may seem to be delayed and put off; but the
Lord will hasten it in the time appointed by his wisdom, though
not in the time prescribed by our folly. Let this hope cheer us
under all difficulties, and stir us up to all diligence, that we
may have an abundant entrance into this everlasting kingdom of
our Lord and Saviour Jesus Christ.
* The Messiah, his character and office. (1-3) His promises of
the future blessedness of the church. (4-9) The church praises
God for these mercies. (10,11)

#1-3 The prophets had the Holy Spirit of God at times, teaching
them what to say, and causing them to say it; but Christ had the
Spirit always, without measure, to qualify him, as man, for the
work to which he was appointed. The poor are commonly best
disposed to receive the gospel, #Jas 2:5|; and it is only likely
to profit us when received with meekness. To such as are poor in
spirit, Christ preached good tidings when he said, Blessed are
the meek. Christ's satisfaction is accepted. By the dominion of
sin in us, we are bound under the power of Satan; but the Son is
ready, by his Spirit, to make us free; and then we shall be free
indeed. Sin and Satan were to be destroyed; and Christ triumphed
over them on his cross. But the children of men, who stand out
against these offers, shall be dealt with as enemies. Christ was
to be a Comforter, and so he is; he is sent to comfort all who
mourn, and who seek to him, and not to the world, for comfort.
He will do all this for his people, that they may abound in the
fruits of righteousness, as the branches of God's planting.
Neither the mercy of God, the atonement of Christ, nor the
gospel of grace, profit the self-sufficient and proud. They must
be humbled, and led to know their own character and wants, by
the Holy Spirit, that they may see and feel their need of the
sinner's Friend and Saviour. His doctrine contains glad tidings
indeed to those who are humbled before God.
#4-9 Promises are here made to the Jews returned out of
captivity, which extend to all those who, through grace, are
delivered out of spiritual thraldom. An unholy soul is like a
city that is broken down, and has no walls, like a house in
ruins; but by the power of Christ's gospel and grace, it is
fitted to be a habitation of God, through the Spirit. When, by
the grace of God, we attain to holy indifference as to the
affairs of this world; when, though our hands are employed about
them, our hearts are not entangled with them, but preserved
entire for God and his service, then the sons of the alien are
our ploughmen and vine-dressers. Those whom He sets at liberty,
he sets to work. His service is perfect freedom; it is the
greatest honour. All believers are made, to our God, kings and
priests; and always ought to conduct themselves as such. Those
who have the Lord for their portion, have reason to say, that
they have worthy portion, and to rejoice in it. In the fulness
of heaven's joys we shall receive more than double for all our
services and sufferings. God desires truth, and therefore hates
all injustice. Nor will it justify any man's robbery to say, it
was for burnt-offerings; and that robbery is most hateful which
is under this pretence. Let the children of godly parents be
such, that all may see the fruits of a good education; an answer
to the prayers for them, in the fruit of God's blessing.
#10,11 Those only shall be clothed with the garments of
salvation hereafter, that are covered with the robe of Christ's
righteousness now, and by the sanctification of the Spirit have
God's image renewed upon them. These blessings shall spring
forth for ages to come, as the fruits of the earth. So duly, so
constantly, and with such advantage to mankind, will the Lord
God cause righteousness and praise to spring forth. They shall
spread far; the great salvation shall be published and
proclaimed, to the ends of the earth. Let us be earnest in
prayer, that the Lord God may cause that righteousness to spring
forth among us, which constitutes the excellence and glory of
the Christian profession.
* God's care of his church and people. (1-5) The office of
ministers in preaching the gospel.  (6-9) Every hinderance shall
be removed from the way of salvation. (10-12)

#1-5 The Son of God here assures his church of his unfailing
love, and his pleading for her under all trails and
difficulties. She shall be called by a new name, a pleasant
name, such as she was never called by before. The state of true
religion in the world, before the preaching of the gospel, no
man seemed to have any real concern for. God, by his grace, has
wrought that in his church, which makes her his delight. Let us
thence learn motives to holiness. If the Lord rejoices over us,
we should rejoice in his service.
#6-9 God's professing people must be a praying people. He is not
displeased with us for being earnest, as men commonly are; he
bids us to cry after him, and give him no rest, #Lu 11:5,6|. It
is a sign that God is coming to a people in mercy, when he pours
out a spirit of prayer upon them. See how uncertain our
creature-comforts are. See also God's mercy in giving plenty,
and peace to enjoy it. Let us delight in attending the courts of
the Lord, that we may enjoy the consolations of his Spirit.

#10-12 Way shall be made for Christ's salvation; all
difficulties shall be removed. He brings a reward of comfort and
peace with him; but a work of humiliation and reformation before
him; and they shall be called, The holy people, and, The
redeemed of the Lord. Holiness puts honour and beauty upon any
place or person, makes them admired, beloved, and sought after.
Many events may have been part fulfilments of this, as earnests
of more glorious times yet to come. The close connection between
the blessedness of the Jews and of the Gentiles, runs through
the Scriptures. The Lord Jesus will complete his work, and he
never will forsake one whom he has redeemed and sanctified.
* Christ's victory over his enemies. (1-6) His mercy toward his
church. (7-14) The prayer of the church. (15-19)

#1-6 The prophet, in vision, beholds the Messiah returning in
triumph from the conquest of his enemies, of whom Edom was a
type. Travelling, not as wearied by the combat, but, in the
greatness of his strength, prepared to overcome every opposing
power. Messiah declares that he had been treading the wine-press
of the wrath of God, #Re 14:19; 19:13|, and by his own power,
without any human help, he had crushed his obstinate opposers,
for the day of vengeance was determined on, being the appointed
season for rescuing his church. Once, he appeared on earth in
apparent weakness, to pour out his precious blood as an
atonement for our sins; but he will in due time appear in the
greatness of his strength. The vintage ripens apace; the day of
vengeance, fixed and determined on, approaches apace; let
sinners seek to be reconciled to their righteous Judge, ere he
brings down their strength to the earth. Does Christ say, "I
come quickly?" let our hearts reply, "Even so, come; let the
year of the redeemed come."

#7-14 The latter part of this chapter, and the whole of the
next, seem to express the prayers of the Jews on their
conversation. They acknowledge God's great mercies and favours
to their nation. They confess their wickedness and hardness of
heart; they entreat his forgiveness, and deplore the miserable
condition under which they have so long suffered. The
only-begotten Son of the Father became the Angel or Messenger of
his love; thus he redeemed and bare them with tenderness. Yet
they murmured, and resisted his Holy Spirit, despising and
persecuting his prophets, rejecting and crucifying the promised
Messiah. All our comforts and hopes spring from the
loving-kindness of the Lord, and all our miseries and fears from
our sins. But he is the Saviour, and when sinners seek after
him, who in other ages glorified himself by saving and feeding
his purchased flock, and leading them safely through dangers,
and has given his Holy Spirit to prosper the labours of his
ministers, there is good ground to hope they are discovering the
way of peace.

#15-19 They beseech him to look down on the abject condition of
their once-favoured nation. Would it not be glorious to his name
to remove the veil from their hearts, to return to the tribes of
his inheritance? The Babylonish captivity, and the
after-deliverance of the Jews, were shadows of the events here
foretold. The Lord looks down upon us in tenderness and mercy.
Spiritual judgments are more to be dreaded than any other
calamities; and we should most carefully avoid those sins which
justly provoke the Lord to leave men to themselves and to their
deceiver. "Our Redeemer from everlasting" is thy name; thy
people have always looked upon thee as the God to whom they
might appeal. The Lord will hear the prayers of those who belong
to him, and deliver them from those not called by his name.
* The church prays that God's power may be manifested. (1-5) A
confession of sin, and afflictions bewailed. (6-12)

#1-5 They desire that God would manifest himself to them and for
them, so that all may see it. This is applicable to the second
coming of Christ, when the Lord himself shall descend from
heaven. They plead what God had used to do, and had declared his
gracious purpose to do, for his people. They need not fear being
disappointed of it, for it is sure; or disappointed in it, for
it is sufficient. The happiness of his people is bound up in
what God has designed for them, and is preparing for them, and
preparing them for; what he has done or will do. Can we believe
this, and then think any thing too great to expect from his
truth, power, and love? It is spiritual and cannot be
comprehended by human understanding. It is ever ready. See what
communion there is between a gracious God and a gracious soul.
We must make conscience of doing our duty in every thing the
Lord our God requires. Thou meetest him; this speaks his
freeness and forwardness in doing them good. Though God has been
angry with us for our sins, and justly, yet his anger has soon
ended; but in his favour is life, which goes on and continues,
and on that we depend for our salvation.

#6-12 The people of God, in affliction, confess and bewail their
sins, owning themselves unworthy of his mercy. Sin is that
abominable thing which the Lord hates. Our deeds, whatever they
may seem to be, if we think to merit by them at God's hand, are
as rags, and will not cover us; filthy rags, and will but defile
us. Even our few good works in which there is real excellence,
as fruits of the Spirit, are so defective and defiled as done by
us, that they need to be washed in the fountain open for sin and
uncleanness. It bodes ill when prayer is kept back. To pray, is
by faith to take hold of the promises the Lord has made of his
good-will to us, and to plead them; to take hold of him,
earnestly begging him not to leave us; or soliciting his return.
They brought their troubles upon themselves by their own folly.
Sinners are blasted, and then carried away, by the wind of their
own iniquity; it withers and then ruins them. When they made
themselves as an unclean thing, no wonder that God loathed them.
Foolish and careless as we are, poor and despised, yet still
Thou art our Father. It is the wrath of a Father we are under,
who will be reconciled; and the relief our case requires is
expected only from him. They refer themselves to God. They do
not say, "Lord, rebuke us not," for that may be necessary; but,
"Not in thy displeasure." They state their lamentable condition.
See what ruin sin brings upon a people; and an outward
profession of holiness will be no defence against it. God's
people presume not to tell him what he shall say, but their
prayer is, Speak for the comfort and relief of thy people. How
few call upon the Lord with their whole hearts, or stir
themselves to lay hold upon him! God may delay for a time to
answer our prayers, but he will, in the end, answer those who
call on his name and hope in his mercy.
* The calling of the Gentiles, and the rejection of the Jews.
(1-7) The Lord would preserve a remnant. (8-10) Judgments upon
the wicked. (11-16) The future happy and flourishing state of
the church. (17-25)

#1-7 The Gentiles came to seek God, and find him, because they
were first sought and found of him. Often he meets some
thoughtless trifler or profligate opposer, and says to him,
Behold me; and a speedy change takes place. All the gospel day,
Christ waited to be gracious. The Jews were bidden, but would
not come. It is not without cause they are rejected of God. They
would do what most pleased them. They grieved, they vexed the
Holy Spirit. They forsook God's temple, and sacrificed in
groves. They cared not for the distinction between clean and
unclean meats, before it was taken away by the gospel. Perhaps
this is put for all forbidden pleasures, and all that is thought
to be gotten by sin, that abominable thing which the Lord hates.
Christ denounced many woes against the pride and hypocrisy of
the Jews. The proof against them is plain. And let us watch
against pride and self-preference, remembering that every sin,
and the most secret thoughts of man's heart, are known and will
be judged by God.

#8-10 In the bunch of unripe grapes, at present of no value, the
new wine is contained. The Jews have been kept a distinct
people, that all may witness the fulfilment of ancient
prophecies and promises. God's chosen, the spiritual seed of
praying Jacob, shall inherit his mountains of bliss and joy, and
be carried safe to them through the vale of tears. All things
are for the display of God's glory in the redemption of sinners.

#11-16 Here the different states of the godly and wicked, of the
Jews who believed, and of those who persisted in unbelief, are
set against one another. They prepared a table for that troop of
deities which the heathen worship, and poured out
drink-offerings to that countless number. Their worshippers
spared no cost to honour them, which should shame the
worshippers of the true God. See the malignity of sin; it is
doing by choice what we know will displease God. In every age
and nation, the Lord leaves those who persist in doing evil, and
despise the call of the gospel. God's servants shall have the
bread of life, and shall want nothing good for them. But those
who forsake the Lord, shall be ashamed of vain confidence in
their own righteousness, and the hopes they built thereon.
Worldly people bless themselves in the abundance of this world's
goods; but God's servants bless themselves in him. He is their
strength and portion. They shall honour him as the God of truth.
And it was promised that in him should all the families of the
earth be blessed. They shall think themselves happy in having
him for their God, who made them forget their troubles.

#17-25 In the grace and comfort believers have in and from
Christ, we are to look for this new heaven and new earth. The
former confusions, sins and miseries of the human race, shall be
no more remembered or renewed. The approaching happy state of
the church is described under a variety of images. He shall be
thought to die in his youth, and for his sins, who only lives to
the age of a hundred years. The event alone can determine what
is meant; but it is plain that Christianity, if universal, would
so do away violence and evil, as greatly to lengthen life. In
those happy days, all God's people shall enjoy the fruit of
their labours. Nor will children then be the trouble of their
parents, or suffer trouble themselves. The evil dispositions of
sinners shall be completely mortified; all shall live in
harmony. Thus the church on earth shall be full of happiness,
like heaven. This prophecy assures the servants of Christ, that
the time approaches, wherein they shall be blessed with the
undisturbed enjoyment of all that is needful for their
happiness. As workers together with God, let us attend his
ordinances, and obey his commands.
* God looks at the heart, and vengeance is threatened for guilt.
(1-4) The increase of the church, when Jew and Gentile shall be
gathered to the Redeemer. (5-14) Every enemy of the church shall
be destroyed, and the final ruin of ungodly men shall be seen.
(15-24)

#1-4 The Jews gloried much in their temple. But what
satisfaction can the Eternal Mind take in a house made with
men's hands? God has a heaven and an earth of his own making,
and temples of man's making; but he overlooks them, that he may
look with favour to him who is poor in spirit and serious,
self-abasing and self-denying; whose heart truly sorrows for
sin: such a heart is a living temple for God. The sacrifice of
the wicked is not only unacceptable, but a great offence to God.
And he that now offers a sacrifice after the law, does in effect
set aside Christ's sacrifice. He that burns incense, puts
contempt upon the incense of Christ's intercession, and is as if
he blessed an idol. Men shall be deceived by the vain
confidences with which they deceive themselves. Unbelieving
hearts, and unpurified consciences, need no more to make them
miserable, than to have their own fears brought upon them.
Whatever men put in the place of the priesthood, atonement, and
intercession of Christ, will be found hateful to God.

#5-14 The prophet turns to those that trembled at God's word, to
comfort and encourage them. The Lord will appear, to the joy of
the humble believer, and to the confusion of hypocrites and
persecutors. When the Spirit was poured out, and the gospel went
forth from Zion, multitudes were converted in a little time. The
word of God, especially his promises, and ordinances, are the
consolations of the church. The true happiness of all Christians
is increased by every convert brought to Christ. The gospel
brings with it, wherever it is received in its power, such a
river of peace, as will carry us to the ocean of boundless and
endless bliss. Divine comforts reach the inward man; the joy of
the Lord will be the strength of the believer. Both God's mercy
and justice shall be manifested, and for ever magnified.

#15-24 A prophetic declaration is given of the Lord's vengeance
on all enemies of his church, especially that of all
antichristian opposers of the gospel in the latter days. Ver.
#19,20|, set forth the abundance of means for conversion of
sinners. These expressions are figurative, and express the
plentiful and gracious helps for bringing God's elect home to
Christ. All shall be welcome; and nothing shall be wanting for
their assistance and encouragement. A gospel ministry shall be
set up in the church; they would have solemn worship before the
Lord. In the last verse the nature of the punishment of sinners
in the world to come is represented. Then shall the righteous
and wicked be separated. Our Saviour applies this to the
everlasting misery and torment of impenitent sinners in the
future state. To the honour of that free grace which thus
distinguishes them, let the redeemed of the Lord, with humility,
and not without holy trembling, sing triumphant songs. With this
affecting representation of the opposite states of the righteous
and wicked, characters which include the whole human race,
Isaiah concludes his prophecies. May God grant, for Christ's
sake, that our portion may be with those who fear and love his
name, who cleave to his truths, and persevere in every good
work, looking to receive from the Lord Jesus Christ the gracious
invitation, Come, ye blessed of my Father, inherit the kingdom
prepared for you from the foundation of the world.
** Jeremiah was a priest, a native of Anathoth, in the tribe of
Benjamin. He was called to the prophetic office when very young,
about seventy years after the death of Isaiah, and exercised it
for about forty years with great faithfulness, till the sins of
the Jewish nation came to their full measure and destruction
followed. The prophecies of Jeremiah do not stand as they were
delivered. Blayney has endeavoured to arrange them in more
regular order, namely, ch. 1-20; 22; 23; 25; 26; 35; 36; 45; 24;
29; 30; 31; 27; 28; 21; 34; 37; 32; 33; 38; 39; (ver. 15-18,
1-14.) 40-44; 46-52. The general subject of his prophecies is
the idolatry and other sins of the Jews; the judgments by which
they were threatened, with references to their future
restoration and deliverance, and promises of the Messiah. They
are remarkable for plain and faithful reproofs, affectionate
expostulations, and awful warnings.

* Jeremiah's call to the prophetic office. (1-10) A vision of an
almond-tree and of a seething-pot, Divine protection is
promised. (11-19)

#1-10 Jeremiah's early call to the work and office of a prophet
is stated. He was to be a prophet, not to the Jews only, but to
the neighbouring nations. He is still a prophet to the whole
world, and it would be well if they would attend to these
warnings. The Lord who formed us, knows for what particular
services and purposes he intended us. But unless he sanctify us
by his new-creating Spirit, we shall neither be fit for his holy
service on earth, nor his holy happiness in heaven. It becomes
us to have low thoughts of ourselves. Those who are young,
should consider that they are so, and not venture beyond their
powers. But though a sense of our own weakness and insufficiency
should make us go humbly about our work, it should not make us
draw back when God calls us. Those who have messages to deliver
from God, must not fear the face of man. The Lord, by a sign,
gave Jeremiah such a gift as was necessary. God's message should
be delivered in his own words. Whatever worldly wise men or
politicians may think, the safety of kingdoms is decided
according to the purpose and word of God.

#11-19 God gave Jeremiah a view of the destruction of Judah and
Jerusalem by the Chaldeans. The almond-tree, which is more
forward in the spring than any other, represented the speedy
approach of judgments. God also showed whence the intended ruin
should arise. Jeremiah saw a seething-pot boiling, representing
Jerusalem and Judah in great commotion. The mouth or face of the
furnace or hearth, was toward the north; from whence the fire
and fuel were to come. The northern powers shall unite. The
cause of these judgments was the sin of Judah. The whole counsel
of God must be declared. The fear of God is the best remedy
against the fear of man. Better to have all men our enemies than
God our enemy; those who are sure they have God with them, need
not, ought not to fear, whoever is against them. Let us pray
that we may be willing to give up personal interests, and that
nothing may move us from our duty.
* God expostulates with his people. (1-8) Their revolt beyond
example. (9-13) Guilt the cause of sufferings. (14-19) The sins
of Judah. (20-28) Their false confidence. (29-37)

#1-8 Those who begin well, but do not persevere, will justly be
upbraided with their hopeful and promising beginnings. Those who
desert religion, commonly oppose it more than those who never
knew it. For this they could have no excuse. God's spiritual
Israel must own their obligations to him for safe conduct
through the wilderness of this world, so dangerous to the soul.
Alas, that many, who once appeared devoted to the Lord, so live
that their professions aggravate their crimes! Let us be careful
that we do not lose in zeal and fervency, as we gain knowledge.

#9-13 Before God punishes sinners, he pleads with them, to bring
them to repentance. He pleads with us, what we should plead with
ourselves. Be afraid to think of the wrath and curse which will
be the portion of those who throw themselves out of God's grace
and favour. Grace in Christ is compared to water from a
fountain, it being cooling and refreshing, cleansing and making
fruitful: to living water, because it quickens dead sinners,
revives drooping saints, supports and maintains spiritual life,
and issues in eternal life, and is ever-flowing. To forsake this
Fountain is the first evil; this is done when the people of God
neglect his word and ordinances. They hewed them out broken
cisterns, that could hold no water. Such are the world, and the
things in it; such are the inventions of men when followed and
depended on. Let us, with purpose of heart, cleave to the Lord
only; whither else shall we go? How prone are we to forego the
consolations of the Holy Spirit, for the worthless joys of the
enthusiast and hypocrite!

#14-19 Is Israel a servant? No, they are the seed of Abraham. We
may apply this spiritually: Is the soul of man a slave? No, it
is not; but has sold its own liberty, and enslaved itself to
divers lusts and passions. The Assyrian princes, like lions,
prevailed against Israel. People from Egypt destroyed their
glory and strength. They brought these calamities on themselves
by departing from the Lord. The use and application of this is,
Repent of thy sin, that thy correction may not be thy ruin. What
has a Christian to do in the ways of forbidden pleasure or vain
sinful mirth, or with the pursuits of covetousness and ambition?

#20-28 Notwithstanding all their advantages, Israel had become
like the wild vine that bears poisonous fruit. Men are often as
much under the power of their unbridled desires and their sinful
lusts, as the brute beasts. But the Lord here warns them not to
weary themselves in pursuits which could only bring distress and
misery. As we must not despair of the mercy of God, but believe
that to be sufficient for the pardon of our sins, so neither
must we despair of the grace of God, but believe that it is able
to subdue our corruptions, though ever so strong.
#29-37 The nation had not been wrought upon by the judgements of
God, but sought to justify themselves. The world is, to those
who make it their home and their portion, a wilderness and a
land of darkness; but those who dwell in God, have the lines
fallen to them in pleasant places. Here is the language of
presumptuous sinners. The Jews had long thrown off serious
thoughts of God. How many days of our lives pass without
suitable remembrance of him! The Lord was displeased with their
confidences, and would not prosper them therein. Men employ all
their ingenuity, but cannot find happiness in the way of sin, or
excuse for it. They may shift from one sin to another, but none
ever hardened himself against God, or turned from him, and
prospered.
* Exhortations to repentance. (1-5) Judah more guilty than
Israel. (6-11) But pardon is promised. (12-20) The children of
Israel express their sorrow and repentance. (21-25)

#1-5 In repentance, it is good to think upon the sins of which
we have been guilty, and the places and companies where they
have been committed. How gently the Lord had corrected them! In
receiving penitents, he is God, and not man. Whatever thou hast
said or done hitherto, wilt thou not from this time apply to me?
Will not this grace of God overcome thee? Now pardon is
proclaimed, wilt thou not take the benefit? They will hope to
find in him the tender compassions of a Father towards a
returning prodigal. They will come to him as the Guide of their
youth: youth needs a guide. Repenting sinners may encourage
themselves that God will not keep his anger to the end. All
God's mercies, in every age, suggest encouragement; and what can
be so desirable for the young, as to have the Lord for their
Father, and the Guide of their youth? Let parents daily direct
their children earnestly to seek this blessing.

#6-11 If we mark the crimes of those who break off from a
religious profession, and the consequences, we see abundant
reason to shun evil ways. It is dreadful to be proved more
criminal than those who have actually perished in their sins;
yet it will be small comfort in everlasting punishment, for them
to know that others were viler than they.

#12-20 See God's readiness to pardon sin, and the blessings
reserved for gospel times. These words were proclaimed toward
the north; to Israel, the ten tribes, captive in Assyria. They
are directed how to return. If we confess our sins, the Lord is
faithful and just to forgive them. These promises are fully to
come to pass in the bringing back the Jews in after-ages. God
will graciously receive those that return to him; and by his
grace, he takes them out from among the rest. The ark of the
covenant was not found after the captivity. The whole of that
dispensation was to be done away, which took place after the
multitude of believers had been greatly increased by the
conversion of the Gentiles, and of the Israelites scattered
among them. A happy state of the church is foretold. He can
teach all to call him Father; but without thorough change of
heart and life, no man can be a child of God, and we have no
security for not departing from Him.

#21-25 Sin is turning aside to crooked ways. And forgetting the
Lord our God is at the bottom of all sin. By sin we bring
ourselves into trouble. The promise to those that return is, God
will heal their backslidings, by his pardoning mercy, his
quieting peace, and his renewing grace. They come devoting
themselves to God. They come disclaiming all expectations of
relief and succour from any but the Lord. Therefore they come
depending upon him only. He is the Lord, and he only can save.
It points out the great salvation from sin Jesus Christ wrought
out for us. They come justifying God in their troubles, and
judging themselves for their sins. True penitents learn to call
sin shame, even the sin they have been most pleased with. True
penitents learn to call sin death and ruin, and to charge upon
it all they suffer. While men harden themselves in sin, contempt
and misery are their portion: for he that covereth his sins
shall not prosper, but he that confesseth and forsaketh them,
shall find mercy.
* Exhortations and promises. (1-2) Judah exhorted to repentance.
(3-4) Judgements denounced. (5-18) The approaching ruin of
Judah. (19-31)

#1,2 The first two verses should be read with the last chapter.
Sin must be put away out of the heart, else it is not put away
out of God's sight, for the heart is open before him.

#3,4 An unhumbled heart is like ground untilled. It is ground
which may be improved; it is our ground let out to us; but it is
fallow; it is over-grown with thorns and weeds, the natural
product of the corrupt heart. Let us entreat the Lord to create
in us a clean heart, and to renew a right spirit within us; for
except a man be born again, he cannot enter into the kingdom of
heaven.

#5-18 The fierce conqueror of the neighbouring nations was to
make Judah desolate. The prophet was afflicted to see the people
lulled into security by false prophets. The approach of the
enemy is described. Some attention was paid in Jerusalem to
outward reformation; but it was necessary that their hearts
should be washed, in the exercise of true repentance and faith,
from the love and pollution of sin. When lesser calamities do
not rouse sinners and reform nations, sentence will be given
against them. The Lord's voice declares that misery is
approaching, especially against wicked professors of the gospel;
when it overtakes them, it will be plainly seen that the fruit
of wickedness is bitter, and the end is fatal.
#19-31 The prophet had no pleasure in delivering messages of
wrath. He is shown in a vision the whole land in confusion.
Compared with what it was, every thing is out of order; but the
ruin of the Jewish nation would not be final. Every end of our
comforts is not a full end. Though the Lord may correct his
people very severely, yet he will not cast them off. Ornaments
and false colouring would be of no avail. No outward privileges
or profession, no contrivances would prevent destruction. How
wretched the state of those who are like foolish children in the
concerns of their souls! Whatever we are ignorant of, may the
Lord make of good understanding in the ways of godliness. As sin
will find out the sinner, so sorrow will, sooner or later, find
out the secure.
* The Jews' profession of religion was hypocritical. (1-9) The
cruel proceedings of their enemies. (10-18) Their apostasy and
idolatry. (19-31)

#1-9 None could be found who behaved as upright and godly men.
But the Lord saw the true character of the people through all
their disguises. The poor were ignorant, and therefore they were
wicked. What can be expected but works of darkness, from people
that know nothing of God and religion? There are God's poor,
who, notwithstanding poverty, know the way of the Lord, walk in
it, and do their duty; but these were willingly ignorant, and
their ignorance would not be their excuse. The rich were
insolent and haughty, and the abuse of God's favours made their
sin worse.

ver. #10-18| Multitudes are ruined by believing that God will
not be so strict as his word says he will; by this artifice
Satan undid mankind. Sinners are not willing to own any thing to
be God's word, that tends to part them from, or to disquiet them
in, their sins. Mocking and misusing the Lord's messengers,
filled the measure of their iniquity. God can bring trouble upon
us from places and causes very remote. He has mercy in store for
his people, therefore will set bounds to this desolating
judgment. Let us not overlook the "nevertheless," ver. 18. This
is the Lord's covenant with Israel. He thereby proclaims his
holiness, and his utter displeasure against sin while sparing
the sinner, #Ps 89:30-35|.
#19-31 Unhumbled hearts are ready to charge God with being
unjust in their afflictions. But they may read their sin in
their punishment. If men will inquire wherefore the Lord doeth
hard things unto them, let them think of their sins. The
restless waves obeyed the Divine decree, that they should not
pass the sandy shores, which were as much a restraint as lofty
mountains; but they burst all restraints of God's law, and were
wholly gone into wickedness. Neither did they consider their
interest. While the Lord, year after year, reserves to us the
appointed weeks of harvest, men live on his bounty; yet they
transgress against him. Sin deprives us of God's blessings; it
makes the heaven as brass, and the earth as iron. Certainly the
things of this world are not the best things; and we are not to
think, that, because evil men prosper, God allows their
practices. Though sentence against evil works is not executed
speedily, it will be executed. Shall I not visit for these
things? This speaks the certainty and the necessity of God's
judgments. Let those who walk in bad ways consider that an end
will come, and there will be bitterness in the latter end.
* The invasion of Judea. (1-8) The justice of God's proceedings.
(9-17) All methods used to amend them had been without success.
(18-30)

#1-8 Whatever methods are used, it is vain to contend with God's
judgments. The more we indulge in the pleasures of this life,
the more we unfit ourselves for the troubles of this life. The
Chaldean army shall break in upon the land of Judah, and in a
little time devour all. The day is coming, when those careless
and secure in sinful ways will be visited. It is folly to trifle
when we have eternal salvation to work out, and the enemies of
that salvation to fight against. But they were thus eager, not
that they might fulfil God's counsels, but that they might fill
their own treasures; yet God thereby served his own purposes.
The corrupt heart of man, in its natural state, casts out evil
thoughts, just as a fountain casts out her waters. It is always
flowing, yet always full. The God of mercy is loath to depart
even from a provoking people, and is earnest with them, that by
repentance and reformation, they may prevent things from coming
to extremity.
#9-17 When the Lord arises to take vengeance, no sinners of any
age or rank, or of either sex escape. They were set upon the
world, and wholly carried away by the love of it. If we judge of
this sin by God's word, we find multitudes in every station and
rank given up to it. Those are to be reckoned our worst and most
dangerous enemies, who flatter us in a sinful way. Oh that men
would be wise for their souls! Ask for the old paths; the way of
godliness and righteousness has always been the way God has
owned and blessed. Ask for the old paths set forth by the
written word of God. When you have found the good way, go on in
it, you will find abundant recompence at your journey's end. But
if men will not obey the voice of God and flee to his appointed
Refuge, it will plainly appear at the day of judgment, that they
are ruined because they reject God's word.

#18-30 God rejects their outward services, as worthless to atone
for their sins. Sacrifice and incense were to direct them to a
Mediator; but when offered to purchase a license to go on in
sin, they provoke God. The sins of God's professing people make
them an easy prey to their enemies. They dare not show
themselves. Saints may rejoice in hope of God's mercies, though
they see them only in the promise: sinners must mourn for fear
of God's judgments, though they see them only in the
threatenings. They are the worst of revolters, and are all
corrupters. Sinners soon become tempters. They are compared to
ore supposed to have good metal in it, but which proves all
dross. Nothing will prevail to part between them and their sins.
Reprobate silver shall they be called, useless and worthless.
When warnings, corrections, rebukes, and all means of grace,
leave men unrenewed, they will be left, as rejected of God, to
everlasting misery. Let us pray, then, that we may be refined by
the Lord, as silver is refined.
* Confidence in the temple is vain. (1-16) The provocation by
persisting in idolatry. (17-20) God justifies his dealings with
them. (21-28) And threatens vengeance. (29-34)

#1-16 No observances, professions, or supposed revelations, will
profit, if men do not amend their ways and their doings. None
can claim an interest in free salvation, who allow themselves in
the practice of known sin, or live in the neglect of known duty.
They thought that the temple they profaned would be their
protection. But all who continue in sin because grace has
abounded, or that grace may abound, make Christ the minister of
sin; and the cross of Christ, rightly understood, forms the most
effectual remedy to such poisonous sentiments. The Son of God
gave himself for our transgressions, to show the excellence of
the Divine law, and the evil of sin. Never let us think we may
do wickedness without suffering for it.

#17-20 The Jews took pride in showing zeal for their idols. Let
us learn to be earnest in the service of our God, even from this
bad example. Let us think it an honour to be employed in any
work for God. Let us be as diligent ourselves, and as careful to
teach our children the truths of God, as many are to teach the
mysteries of iniquity. The direct tendency of this sin is malice
against God, but it will hurt themselves. And they shall find
there is no escaping. God's wrath is fire unquenchable.

#21-28 God shows that obedience was required of them. That which
God commanded was, Hearken diligently to the voice of the Lord
thy God. The promise is very encouraging. Let God's will be
your rule, and his favour shall be your happiness. God was
displeased with disobedience. We understand the gospel as little
as the Jews understood the law, if we think that even the
sacrifice of Christ lessens our obligation to obey.
#29-34 In token both of sorrow and of slavery, Jerusalem must be
degraded, and separated from God, as she had been separated to
him. The heart is the place in which God has chosen to put his
name; but if sin has the innermost and uppermost place there, we
pollute the temple of the Lord. The destruction of Jerusalem
appears here very terrible. The slain shall be many; they having
made it the place of their sin. Evil pursues sinners, even after
death. Those who will not, by the grace of God, be cured of vain
mirth, shall, by the justice of God, be deprived of all mirth.
How many ruin their health and property without complaining,
when engaged in Satan's service! May we learn to relish holy
joys, and to sit loose to all others though lawful.
* The remains of the dead exposed. (1-3) The stupidity of the
people, compared with the instinct of the brute creation. (4-13)
The alarm of the invasion, and lamentation. (14-22)

#1-3 Though no real hurt can be done to a dead body, yet
disgrace to the remains of wicked persons may alarm those yet
alive; and this reminds us that the Divine justice and
punishments extend beyond the grave. Whatever befalls us here,
let us humble ourselves before God, and seek his mercy.
#4-13 What brought this ruin? 1. The people would not attend to
reason; they would not act in the affairs of their souls with
common prudence. Sin is backsliding; it is going back from the
way that leads to life, to that which leads to destruction. 2.
They would not attend to the warning of conscience. They did not
take the first step towards repentance: true repentance begins
in serious inquiry as to what we have done, from conviction that
we have done amiss. 3. They would not attend to the ways of
providence, nor understand the voice of God in them, ver. #7|.
They know not how to improve the seasons of grace, which God
affords. Many boast of their religious knowledge, yet, unless
taught by the Spirit of God, the instinct of brutes is a more
sure guide than their supposed wisdom. 4. They would not attend
to the written word. Many enjoy abundance of the means of grace,
have Bibles and ministers, but they have them in vain. They will
soon be ashamed of their devices. The pretenders to wisdom were
the priests and the false prophets.  They flattered people in
sin, and so flattered them into destruction, silencing their
fears and complaints with, All is well. Selfish teachers may
promise peace when there is no peace; and thus men encourage
each other in committing evil; but in the day of visitation they
will have no refuge to flee unto.
#14-22 At length they begin to see the hand of God lifted up.
And when God appears against us, every thing that is against us
appears formidable. As salvation only can be found in the Lord,
so the present moment should be seized. Is there no medicine
proper for a sick and dying kingdom? Is there no skilful,
faithful hand to apply the medicine? Yes, God is able to help
and to heal them. If sinners die of their wounds, their blood is
upon their own heads. The blood of Christ is balm in Gilead, his
Spirit is the Physician there, all-sufficient; so that the
people may be healed, but will not. Thus men die unpardoned and
unchanged, for they will not come to Christ to be saved.
* The people are corrected, Jerusalem is destroyed. (1-11) The
captives suffer in a foreign land. (12-22) God's
loving-kindness, He threatens the enemies of his people. (23-26)

#1-11 Jeremiah wept much, yet wished he could weep more, that he
might rouse the people to a due sense of the hand of God. But
even the desert, without communion with God, through Christ
Jesus, and the influences of the Holy Spirit, must be a place
for temptation and evil; while, with these blessings, we may
live in holiness in crowded cities. The people accustomed their
tongues to lies. So false were they, that a brother could not be
trusted. In trading and bargaining they said any thing for their
own advantage, though they knew it to be false. But God marked
their sin. Where no knowledge of God is, what good can be
expected? He has many ways of turning a fruitful land into
barrenness for the wickedness of those that dwell therein.
#12-22 In Zion the voice of joy and praise used to be heard,
while the people kept close to God; but sin has altered the
sound, it is now the voice of lamentation. Unhumbled hearts
lament their calamity, but not their sin, which is the cause of
it. Let the doors be shut ever so fast, death steals upon us. It
enters the palaces of princes and great men, though stately,
strongly built, and guarded. Nor are those more safe that are
abroad; death cuts off even the children from without, and the
young men from the streets. Hearken to the word of the Lord, and
mourn with godly sorrow. This alone can bring true comfort; and
it can turn the heaviest afflictions into precious mercies.
#23-26 In this world of sin and sorrow, ending soon in death and
judgement, how foolish for men to glory in their knowledge,
health, strength, riches, or in any thing which leaves them
under the dominion of sin and the wrath of God! and of which an
account must hereafter be rendered; it will but increase their
misery. Those are the true Israel who worship God in the Spirit,
rejoice in Christ Jesus, and have no confidence in the flesh.
Let us prize the distinction which comes from God, and will last
for ever. Let us seek it diligently.
* The absurdity of idolatry. (1-16) Destruction denounced
against Jerusalem. (17-25)

#1-16 The prophet shows the glory of Israel's God, and exposes
the folly of idolaters. Charms and other attempts to obtain
supernatural help, or to pry into futurity, are copied from the
wicked customs of the heathen. Let us stand in awe, and not dare
provoke God, by giving that glory to another which is due to him
alone. He is ready to forgive, and save all who repent and
believe in the name of his Son Jesus Christ. Faith learns these
blessed truths from the word of God; but all knowledge not from
that source, leads to doctrines of vanity.

#17-25 The Jews who continued in their own land, felt secure.
But, sooner or later, sinners will find all things as the word
of God has declared, and that its threatenings are not empty
terrors. Submission will support the believer under every grief
allotted to him; but what can render the load of Divine
vengeance easy to be borne by those who fall under it in sullen
despair? Those cannot expect to prosper, who do not, by faith
and prayer, take God with them in all their ways. The report of
the enemy's approach was very dreadful. Yet the designs which
men lay deep, and think well formed, are dashed to pieces in a
moment. Events are often overruled, so as to be quite contrary
to what we intended and expected. If the Lord has directed our
steps into the ways of peace and righteousness, let us entreat
him to enable us to walk therein. Say not, Lord, do not correct
me; but, Lord, do not correct me in anger. We may bear the smart
of God's rod, but we cannot bear the weight of his wrath. Those
who restrain prayer, prove that they know not God; for those who
know him will seek him, and seek his favour. If even severe
corrections lead sinners to be convinced of wholesome truths,
they will have abundant cause for gratitude. And they will then
humble themselves before the Lord.
* The disobedient Jews reproved. (1-10) Their utter ruin.
(11-17) The people would be destroyed who sought the prophet's
life. (18-23)

#1-10 God never promised to bestow blessings on his rational
creatures, while they persist in wilful disobedience. Pardon and
acceptance are promised freely to all believers; but no man can
be saved who does not obey the command of God to repent, to
believe in Christ, to separate from sin and the world, to choose
self-denial and newness of life. In general, men will hearken to
those who speak of doctrines, promises, and privileges; but when
duties are mentioned, they will not bend their ear.
#11-17 Evil pursues sinners, and entangles them in snares, out
of which they cannot free themselves. Now, in their distress,
their many gods and many altars stand them in no stead. And
those whose own prayers will not be heard, cannot expect benefit
from the prayers of others. Their profession of religion shall
prove of no use. When trouble came upon them, they made this
their confidence, but God has rejected it. His altar shall yield
them no satisfaction. The remembrance of God's former favours to
them shall be no comfort under troubles; and his remembrance of
them shall be no argument for their relief. Every sin against
the Lord is a sin against ourselves, and so it will be found
sooner or later.
#18-23 The prophet Jeremiah tells much concerning himself, the
times he lived in being very troublesome. Those of his own city
plotted how they might cause his death. They thought to end his
days, but he outlived most of his enemies; they thought to blast
his memory, but it lives to this day, and will be blessed while
time lasts. God knows all the secret designs of his and his
people's enemies, and can, when he pleases, make them known.
God's justice is a terror to the wicked, but a comfort to the
godly. When we are wronged, we have a God to commit our cause
to, and it is our duty to commit it to him. We should also look
well to our own spirits, that we are not overcome with evil, but
that by patient continuance in praying for our enemies, and in
kindness to them, we may overcome evil with good.
* Jeremiah complains of the prosperity of the wicked. (1-6) The
heavy judgments to come upon the nation. (7-13) Divine mercy to
them, and even to the nations around. (14-17)

#1-6 When we are most in the dark concerning God's
dispensations, we must keep up right thoughts of God, believing
that he never did the least wrong to any of his creatures. When
we find it hard to understand any of his dealings with us, or
others, we must look to general truths as our first principles,
and abide by them: the Lord is righteous. The God with whom we
have to do, knows how our hearts are toward him. He knows both
the guile of the hypocrite and the sincerity of the upright.
Divine judgments would pull the wicked out of their pasture as
sheep for the slaughter. This fruitful land was turned into
barrenness for the wickedness of those that dwelt therein. The
Lord reproved the prophet. The opposition of the men of Anathoth
was not so formidable as what he must expect from the rulers of
Judah.  Our grief that there should be so much evil is often
mixed with peevishness on account of the trials it occasions us.
And in this our favoured day, and under our trifling
difficulties, let us consider how we should behave, if called to
sufferings like those of saints in former ages.
#7-13 God's people had been the dearly-beloved of his soul,
precious in his sight, but they acted so, that he gave them up
to their enemies. Many professing churches become like speckled
birds, presenting a mixture of religion and the world, with its
vain fashions, pursuits, and pollutions. God's people are as men
wondered at, as a speckled bird; but this people had by their
own folly made themselves so; and the beasts and birds are
called to prey upon them. The whole land would be made desolate.
But until the judgments were actually inflicted, none of the
people would lay the warning to heart. When God's hand is lifted
up, and men will not see, they shall be made to feel. Silver and
gold shall not profit in the day of the Lord's anger. And the
efforts of sinners to escape misery, without repentance and
works answerable thereto, will end in confusion.

#14-17 The Lord would plead the cause of his people against
their evil neighbours. Yet he would afterwards show mercy to
those nations, when they should learn true religion. This seems
to look forward to the times when the fulness of the Gentiles
shall come in. Those who would have their lot with God's people,
and a last end like theirs, must learn their ways, and walk in
them.
* The glory of the Jews should be marred. (1-11) All ranks
should suffer misery, An earnest exhortation to repentance.
(12-17) An awful message to Jerusalem and its king. (18-27)

#1-11 It was usual with the prophets to teach by signs. And we
have the explanation, ver. #9-11|. The people of Israel had been
to God as this girdle. He caused them to cleave to him by the
law he gave them, the prophets he sent among them, and the
favours he showed them. They had by their idolatries and sins
buried themselves in foreign earth, mingled among the nations,
and were so corrupted that they were good for nothing. If we are
proud of learning, power, and outward privileges, it is just
with God to wither them. The minds of men should be awakened to
a sense of their guilt and danger; yet nothing will be effectual
without the influences of the Spirit.

#12-17 As the bottle was fitted to hold the wine, so the sins of
the people made them vessels of wrath, fitted for the judgments
of God; with which they should be filled till they caused each
other's destruction. The prophet exhorts them to give glory to
God, by confessing their sins, humbling themselves in
repentance, and returning to his service. Otherwise they would
be carried into other countries in all the darkness of idolatry
and wickedness. All misery, witnessed or foreseen, will affect a
feeling mind, but the pious heart must mourn most over the
afflictions of the Lord's flock.

#18-27 Here is a message sent to king Jehoiakim, and his queen.
Their sorrows would be great indeed. Do they ask, Wherefore come
these things upon us? Let them know, it is for their obstinacy
in sin. We cannot alter the natural colour of the skin; and so
is it morally impossible to reclaim and reform these people. Sin
is the blackness of the soul; it is the discolouring of it; we
were shapen in it, so that we cannot get clear of it by any
power of our own. But Almighty grace is able to change the
Ethiopian's skin. Neither natural depravity, nor strong habits
of sin, form an obstacle to the working of God, the new-creating
Spirit. The Lord asks of Jerusalem, whether she is determined
not be made clean. If any poor slave of sin feels that he could
as soon change his nature as master his headstrong lusts, let
him not despair; for things impossible to men are possible with
God. Let us then seek help from Him who is mighty to save.
* A drought upon the land of Judah. (1-7) A confession of sin in
the name of the people. (8-9) The Divine purpose to punish is
declared. (10-16) The people supplicate. (17-22)

#1-9 The people were in tears. But it was rather the cry of
their trouble, and of their sin, than of their prayer. Let us be
thankful for the mercy of water, that we may not be taught to
value it by feeling the want of it. See what dependence
husbandmen have upon the Divine providence. They cannot plough
nor sow in hope, unless God water their furrows. The case even
of the wild beasts was very pitiable. The people are not forward
to pray, but the prophet prays for them. Sin is humbly
confessed. Our sins not only accuse us, but answer against us.
Our best pleas in prayer are those fetched from the glory of
God's own name. We should dread God's departure, more than the
removal of our creature-comforts. He has given Israel his word
to hope in. It becomes us in prayer to show ourselves more
concerned for God's glory than for our own comfort. And if we
now return to the Lord, he will save us to the glory of his
grace.

#10-16 The Lord calls the Jews "this people," not "his people."
They had forsaken his service, therefore he would punish them
according to their sins. He forbade Jeremiah to plead for them.
The false prophets were the most criminal. The Lord pronounces
condemnation on them; but as the people loved to have it so,
they were not to escape judgments. False teachers encourage men
to expect peace and salvation, without repentance, faith,
conversion, and holiness of life. But those who believe a lie
must not plead it for an excuse. They shall feel what they say
they will not fear.
#17-22 Jeremiah acknowledged his own sins, and those of the
people, but pleaded with the Lord to remember his covenant. In
their distress none of the idols of the Gentiles could help
them, nor could the heavens give rain of themselves. The Lord
will always have a people to plead with him at his mercy-seat.
He will heal every truly repenting sinner. Should he not see fit
to hear our prayers on behalf of our guilty land, he will
certainly bless with salvation all who confess their sins and
seek his mercy.
* The destruction of the wicked described. (1-9) The prophet
laments such messages, and is reproved. (10-14) He supplicates
pardon, and is promised protection. (15-21)

#1-9 The Lord declares that even Moses and Samuel must have
pleaded in vain. The putting of this as a case, though they
should stand before him, shows that they do not, and that saints
in heaven do not pray for saints on earth. The Jews were
condemned to different kinds of misery by the righteous judgment
of God, and the remnant would be driven away, like the chaff,
into captivity. Then was the populous city made desolate. Bad
examples and misused authority often produce fatal effects, even
after men are dead, or have repented of their crimes: this
should make all greatly dread being the occasion of sin in
others.

#10-14 Jeremiah met with much contempt and reproach, when they
ought to have blessed him, and God for him. It is a great and
sufficient support to the people of God, that however
troublesome their way may be, it shall be well with them in
their latter end. God turns to the people. Shall the most hardy
and vigorous of their efforts be able to contend with the
counsel of God, or with the army of the Chaldeans? Let them hear
their doom. The enemy will treat the prophet well. But the
people who had great estates would be used hardly. All parts of
the country had added to the national guilt; and let each take
shame to itself.

#15-21 It is matter of comfort that we have a God, to whose
knowledge of all things we may appeal. Jeremiah pleads with God
for mercy and relief against his enemies, persecutors, and
slanderers. It will be a comfort to God's ministers, when men
despise them, if they have the testimony of their own
consciences. But he complains, that he found little pleasure in
his work. Some good people lose much of the pleasantness of
religion by the fretfulness and uneasiness of their natural
temper, which they indulge. The Lord called the prophet to cease
from his distrust, and to return to his work. If he attended
thereto, he might be assured the Lord would deliver him from his
enemies. Those who are with God, and faithful to him, he will
deliver from trouble or carry through it. Many things appear
frightful, which do not at all hurt a real believer in Christ.
* Prohibitions given to the prophet. (1-9) The justice of God in
these judgments. (10-13) Future restoration of the Jews, and the
conversion of the Gentiles. (14-21)

#1-9 The prophet must conduct himself as one who expected to see
his country ruined very shortly. In the prospect of sad times,
he is to abstain from marriage, mourning for the dead, and
pleasure. Those who would convince others of the truths of God,
must make it appear by their self-denial, that they believe it
themselves. Peace, inward and outward, family and public, is
wholly the work of God, and from his loving-kindness and mercy.
When He takes his peace from any people, distress must follow.
There may be times when it is proper to avoid things otherwise
our duty; and we should always sit loose to the pleasures and
concerns of this life.
#10-13 Here seems to be the language of those who quarrel at the
word of God, and instead of humbling and condemning themselves,
justify themselves, as though God did them wrong. A plain and
full answer is given. They were more obstinate in sin than their
fathers, walking every one after the devices of his heart. Since
they will not hearken, they shall be hurried away into a far
country, a land they know not. If they had God's favour, that
would make even the land of their captivity pleasant.

#14-21 The restoration from the Babylonish captivity would be
remembered in place of the deliverance from Egypt; it also
typified spiritual redemption, and the future deliverance of the
church from antichristian oppression. But none of the sins of
sinners can be hidden from God, or shall be overlooked by him.
He will find out and raise up instruments of his wrath, that
shall destroy the Jews, by fraud like fishers, by force like
hunters. The prophet, rejoicing at the hope of mercy to come,
addressed the Lord as his strength and refuge. The deliverance
out of captivity shall be a figure of the great salvation to be
wrought by the Messiah. The nations have often known the power
of Jehovah in his wrath; but they shall know him as the strength
of his people, and their refuge in time of trouble.
* The fatal consequences of the idolatry of the Jews. (1-4) The
happiness of the man that trusts in God; the end of the opposite
character. (5-11) The malice of the prophet's enemies. (12-18)
The observance of the sabbath. (19-27)

#1-4 The sins which men commit make little impression on their
minds, yet every sin is marked in the book of God; they are all
so graven upon the table of the heart, that they will all be
remembered by the conscience. That which is graven in the heart
will become plain in the life; men's actions show the desires
and purposes of their hearts. What need we have to humble
ourselves before God, who are so vile in his sight! How should
we depend on his mercy and grace, begging of God to search and
prove us; not to suffer us to be deceived by our own hearts, but
to create in us a clean and holy nature by his Spirit!

#5-11 He who puts confidence in man, shall be like the heath in
a desert, a naked tree, a sorry shrub, the product of barren
ground, useless and worthless. Those who trust to their own
righteousness and strength, and think they can do without
Christ, make flesh their arm, and their souls cannot prosper in
graces or comforts. Those who make God their Hope, shall
flourish like a tree always green, whose leaf does not wither.
They shall be fixed in peace and satisfaction of mind; they
shall not be anxious in a year of drought. Those who make God
their Hope, have enough in him to make up the want of all
creature-comforts. They shall not cease from yielding fruit in
holiness and good works. The heart, the conscience of man, in
his corrupt and fallen state, is deceitful above all things. It
calls evil good, and good evil; and cries peace to those to whom
it does not belong. Herein the heart is desperately wicked; it
is deadly, it is desperate. The case is bad indeed, if the
conscience, which should set right the errors of other
faculties, is a leader in the delusion. We cannot know our own
hearts, nor what they will do in an hour of temptation. Who can
understand his errors? Much less can we know the hearts of
others, or depend upon them. He that believes God's testimony in
this matter, and learns to watch his own heart, will find this
is a correct, though a sad picture, and learns many lessons to
direct his conduct. But much in our own hearts and in the hearts
of others, will remain unknown. Yet whatever wickedness there is
in the heart, God sees it. Men may be imposed upon, but God
cannot be deceived. He that gets riches, and not by right,
though he may make them his hope, never shall have joy of them.
This shows what vexation it is to a worldly man at death, that
he must leave his riches behind; but though the wealth will not
follow to another world, guilt will, and everlasting torment.
The rich man takes pains to get an estate, and sits brooding
upon it, but never has any satisfaction in it; by sinful courses
it comes to nothing. Let us be wise in time; what we get, let us
get it honestly; and what we have, use it charitably, that we
may be wise for eternity.

#12-18 The prophet acknowledges the favour of God in setting up
religion. There is fulness of comfort in God, overflowing,
ever-flowing fulness, like a fountain. It is always fresh and
clear, like spring-water, while the pleasures of sin are
puddle-waters. He prays to God for healing, saving mercy. He
appeals to God concerning his faithful discharge of the office
to which he was called. He humbly begs that God would own and
protect him in the work to which he had plainly called him.
Whatever wounds or diseases we find to be in our hearts and
consciences, let us apply to the Lord to heal us, to save us,
that our souls may praise his name. His hands can bind up the
troubled conscience, and heal the broken heart; he can cure the
worst diseases of our nature.

#19-27 The prophet was to lay before the rulers and the people
of Judah, the command to keep holy the sabbath day. Let them
strictly observe the fourth command. If they obeyed this word,
their prosperity should be restored. It is a day of rest, and
must not be made a day of labour, unless in cases of necessity.
Take heed, watch against the profanation of the sabbath. Let not
the soul be burdened with the cares of this world on sabbath
days. The streams of religion run deep or shallow, according as
the banks of the sabbath are kept up or neglected. The degree of
strictness with which this ordinance is observed, or the neglect
shown towards it, is a good test to find the state of spiritual
religion in any land. Let all, by their own example, by
attention to their families, strive to check this evil, that
national prosperity may be preserved, and, above all, that souls
may be saved.
* God's power over his creatures is represented by the potter.
(1-10) The Jews exhorted to repentance, and judgments foretold.
(11-17) The prophet appeals to God. (18-23)

#1-10 While Jeremiah looks upon the potter's work, God darts
into his mind two great truths. God has authority, and power, to
form and fashion kingdoms and nations as he pleases. He may
dispose of us as he thinks fit; and it would be as absurd for us
to dispute this, as for the clay to quarrel with the potter. But
he always goes by fixed rules of justice and goodness. When God
is coming against us in judgments, we may be sure it is for our
sins; but sincere conversion from the evil of sin will prevent
the evil of punishment, as to persons, and to families, and
nations.
#11-17 Sinners call it liberty to live at large; whereas for a
man to be a slave to his lusts, is the very worst slavery. They
forsook God for idols. When men are parched with heat, and meet
with cooling, refreshing streams, they use them. In these things
men will not leave a certainty for an uncertainty; but Israel
left the ancient paths appointed by the Divine law. They walked
not in the highway, in which they might travel safely, but in a
way in which they must stumble: such was the way of idolatry,
and such is the way of iniquity. This made their land desolate,
and themselves miserable. Calamities may be borne, if God smile
upon us when under them; but if he is displeased, and refuses
his help, we are undone. Multitudes forget the Lord and his
Christ, and wander from the ancient paths, to walk in ways of
their own devising. But what will they do in the day of
judgment!

#18-23 When the prophet called to repentance, instead of obeying
the call, the people devised devices against him. Thus do
sinners deal with the great Intercessor, crucifying him afresh,
and speaking against him on earth, while his blood is speaking
for them in heaven. But the prophet had done his duty to them;
and the same will be our rejoicing in a day of evil.
* By the type of breaking an earthen vessel, Jeremiah is to
predict the destruction of Judah.

#1-9 The prophet must give notice of ruin coming upon Judah and
Jerusalem. Both rulers and ruled must attend to it. That place
which holiness made the joy of the whole earth, sin made the
reproach and shame of the whole earth. There is no fleeing from
God's justice, but by fleeing to his mercy.

#10-15 The potter's vessel, after it is hardened, can never be
pieced again when it is broken. And as the bottle was broken, so
shall Judah and Jerusalem be broken by the Chaldeans. No human
hand can repair it; but if they return to the Lord he will heal.
As they filled Tophet with the slain sacrificed to their idols,
so will God fill the whole city with the slain that shall fall
as sacrifices to his justice. Whatever men may think, God will
appear as terrible against sin and sinners as the Scriptures
state; nor shall the unbelief of men make his promise or his
threatenings of no effect. The obstinacy of sinners in sinful
ways, is their own fault; if they are deaf to the word of God,
it is because they have stopped their ears. We have need to pray
that God, by his grace, would deliver us from hardness of heart,
and contempt of his word and commandments.
* The doom of Pashur, who ill-treated the prophet. (1-6)
Jeremiah complains of hard usage. (7-13) He regrets his ever
having been born. (14-18)

#1-6 Pashur smote Jeremiah, and put him in the stocks. Jeremiah
was silent till God put a word into his mouth. To confirm this,
Pashur has a name given him, "Fear on every side." It speaks a
man not only in distress, but in despair; not only in danger,
but in fear on every side. The wicked are in great fear where no
fear is, for God can make the most daring sinner a terror to
himself. And those who will not hear of their faults from God's
prophets, shall be made to hear them from their consciences.
Miserable is the man thus made a terror to himself. His friends
shall fail him. God lets him live miserably, that he may be a
monument of Divine justice.

#7-13 The prophet complains of the insult and injury he
experienced. But ver. #7| may be read, Thou hast persuaded me,
and I was persuaded. Thou wast stronger than I; and didst
overpower me by the influence of thy Spirit upon me. So long as
we see ourselves in the way of God, and of duty, it is weakness
and folly, when we meet with difficulties and discouragements,
to wish we had never set out in it. The prophet found the grace
of God mighty in him to keep him to his business,
notwithstanding the temptation he was in to throw it up.
Whatever injuries are done to us, we must leave them to that God
to whom vengeance belongs, and who has said, I will repay. So
full was he of the comfort of God's presence, the Divine
protection he was under, and the Divine promise he had to depend
upon, that he stirred up himself and others to give God the
glory. Let the people of God open their cause before Him, and he
will enable them to see deliverance.

#14-18 When grace has the victory, it is good to be ashamed of
our folly, to admire the goodness of God, and be warned to guard
our spirits another time. See how strong the temptation was,
over which the prophet got the victory by Divine assistance! He
is angry that his first breath was not his last. While we
remember that these wishes are not recorded for us to utter the
like, we may learn good lessons from them. See how much those
who think they stand, ought to take heed lest they fall, and to
pray daily, Lead us not into temptation. How frail, changeable,
and sinful is man! How foolish and unnatural are the thoughts
and wishes of our hearts, when we yield to discontent! Let us
consider Him who endured the contradiction of sinners against
himself, lest we should be at any time weary and faint in our
minds under our lesser trials.
* The only way of deliverance is to be surrendering to the
Babylonians. (1-10) The wickedness of the king and his
household. (11-14)

#1-10 When the siege had begun, Zedekiah sent to ask of Jeremiah
respecting the event. In times of distress and danger, men often
seek those to counsel and pray for them, whom, at other times,
they despise and oppose; but they only seek deliverance from
punishment. When professors continue in disobedience, presuming
upon outward privileges, let them be told that the Lord will
prosper his open enemies against them. As the king and his
princes would not surrender, the people are exhorted to do so.
No sinner on earth is left without a Refuge, who really desires
one; but the way of life is humbling, it requires self-denial,
and exposes to difficulties.
#11-14 The wickedness of the king and his family was the worse
because of their relation to David. They were urged to act with
justice, at once, lest the Lord's anger should be unquenchable.
If God be for us, who can be against us? But if he be against
us, who can do any thing for us?
* Justice is recommended, and destruction threatened in case of
disobedience. (1-9) The captivity of Jehoiakim, and the end of
Jeconiah. (10-19) The doom of the royal family. (20-30)

#1-9 The king of Judah is spoken to, as sitting upon the throne
of David, the man after God's own heart. Let him follow his
example, that he may have the benefit of the promises made to
him. The way to preserve a government, is to do the duty of it.
But sin will be the ruin of the houses of princes, as well as of
meaner men. And who can contend with destroyers of God's
preparing? God destroys neither persons, cities, nor nations,
except for sin; even in this world he often makes it plain for
what crimes he sends punishment; and it will be clear at the day
of judgement.

#10-19 Here is a sentence of death upon two kings, the wicked
sons of a very pious father. Josiah was prevented from seeing
the evil to come in this world, and removed to see the good to
come in the other world; therefore, weep not for him, but for
his son Shallum, who is likely to live and die a wretched
captive. Dying saints may be justly envied, while living sinners
are justly pitied. Here also is the doom of Jehoiakim. No doubt
it is lawful for princes and great men to build, beautify, and
furnish houses; but those who enlarge their houses, and make
them sumptuous, need carefully to watch against the workings of
vain-glory. He built his houses by unrighteousness, with money
gotten unjustly. And he defrauded his workmen of their wages.
God notices the wrong done by the greatest to poor servants and
labourers, and will repay those in justice, who will not, in
justice, pay those whom they employ. The greatest of men must
look upon the meanest as their neighbours, and be just to them
accordingly. Jehoiakim was unjust, and made no conscience of
shedding innocent blood. Covetousness, which is the root of all
evil, was at the bottom of all. The children who despise their
parents' old fashions, commonly come short of their real
excellences. Jehoiakim knew that his father found the way of
duty to be the way of comfort, yet he would not tread in his
steps. He shall die unlamented, hateful for oppression and
cruelty.

#20-30 The Jewish state is described under a threefold
character. Very haughty in a day of peace and safety. Very
fearful on alarm of trouble. Very much cast down under pressure
of trouble. Many never are ashamed of their sins till brought by
them to the last extremity. The king shall close his days in
bondage. Those that think themselves as signets on God's right
hand, must not be secure, but fear lest they should be plucked
thence. The Jewish king and his family shall be carried to
Babylon. We know where we were born, but where we shall die we
know not; it is enough that our God knows. Let it be our care
that we die in Christ, then it will be well with us wherever we
die, though it may be in a far country. The Jewish king shall
be despised. Time was when he was delighted in; but all those in
whom God has no pleasure, some time or other, will be so
lowered, that men will have no pleasure in them. Whoever are
childless, it is the Lord that writes them so; and those who
take no care to do good in their days, cannot expect to prosper.
How little is earthly grandeur to be depended upon, or
flourishing families to be rejoiced in! But those who hear the
voice of Christ, and follow him, have eternal life, and shall
never perish, neither shall any enemy pluck them out of his
almighty hands.
* The restoration of the Jews to their own land. (1-8) The
wickedness of the priests and prophets of Judah, The people
exhorted not to listen to false promises. (9-22) The pretenders
to inspiration threatened. (23-32) Also the scoffers at true
prophecy. (33-40)

#1-8 Woe be to those who are set to feed God's people, but take
no concern to do them good! Here is a word of comfort to the
neglected sheep. Though only a remnant of God's flock is left,
he will find them out, and they shall be brought to their former
habitations. Christ is spoken of as a branch from David's
family. He is righteous himself, and through him all his people
are made righteous. Christ shall break the usurped power of
Satan. All the spiritual seed of believing Abraham and praying
Jacob shall be protected, and shall be saved from the guilt and
dominion of sin. In the days of Christ's government in the soul,
the soul dwells at ease. He is here spoken of as "the Lord our
Righteousness." He is so our Righteousness as no creature could
be. His obedience unto death is the justifying righteousness of
believers, and their title to heavenly happiness. And their
sanctification, as the source of all their personal obedience is
the effect of their union with him, and of the supply of this
Spirit. By this name every true believer shall call him, and
call upon him. We have nothing to plead but this, Christ has
died, yea, rather is risen again; and we have taken him for our
Lord. This righteousness which he has wrought out to the
satisfaction of law and justice, becomes ours; being a free gift
given to us, through the Spirit of God, who puts it upon us,
clothes us with it, enables us to lay hold upon it, and claim an
interest in it. "The Lord our Righteousness" is a sweet name to
a convinced sinner; to one that has felt the guilt of sin in his
conscience; seen his need of that righteousness, and the worth
of it. This great salvation is far more glorious than all former
deliverances of his church. May our souls be gathered to Him,
and be found in him.
#9-22 The false prophets of Samaria had deluded the Israelites
into idolatries; yet the Lord considered the false prophets of
Jerusalem as guilty of more horrible wickedness, by which the
people were made bold in sin. These false teachers would be
compelled to suffer the most bitter part of the Lord's
indignation. They made themselves believe that there was no harm
in sin, and practised accordingly; then they made others believe
so. Those who are resolved to go on in evil ways, will justly be
given up to believe strong delusions. But which of them had
received any revelation of God, or understood any thing of his
word? There was a time coming when they would reflect on their
folly and unbelief with remorse. The teaching and example of the
true prophets led men to repentance, faith, and righteousness.
The false prophets led men to rest in forms and notions, and to
be quiet in their sins. Let us take heed that we do not follow
unrighteousness.

#23-32 Men cannot be hidden from God's all-seeing eye. Will they
never see what judgments they prepare for themselves? Let them
consider what a vast difference there is between these
prophecies and those delivered by the true prophets of the Lord.
Let them not call their foolish dreams Divine oracles. The
promises of peace these prophets make are no more to be compared
to God's promises than chaff to wheat. The unhumbled heart of
man is like a rock; if not melted by the word of God as a fire,
it will be broken to pieces by it as a hammer. How can they be
long safe, or at all easy, who have a God of almighty power
against them? The word of God is no smooth, lulling, deceitful
message. And by its faithfulness it may certainly be
distinguished from false doctrines.

#33-40 Those are miserable indeed who are forsaken and forgotten
of God; and men's jesting at God's judgments will not baffle
them. God had taken Israel to be a people near to him, but they
shall now be cast out of his presence. It is a mark of great and
daring impiety for men to jest with the words of God. Every idle
and profane word will add to the sinner's burden in the day of
judgment, when everlasting shame will be his portion.
* Good and bad figs represent the Jews in captivity, and those
who remain in their own land.

- The prophet saw two baskets of figs set before the temple, as
offerings of first-fruits. The figs in one basket were very
good, those in the other basket very bad. What creature viler
than a wicked man? and what more valuable than a godly man? This
vision was to raise the spirits of those gone into captivity, by
assuring them of a happy return; and to humble and awaken the
proud and secure spirits of those yet in Jerusalem, by assuring
them of a miserable captivity. The good figs represents the
pious captives. We cannot determine as to God's love or hatred
by what is before us. Early suffering sometimes proves for the
best. The sooner the child is corrected, the better effect the
correction is likely to have. Even this captivity was for their
good; and God's intentions never are in vain. By afflictions
they were convinced of sin, humbled under the hand of God,
weaned from the world, taught to pray, and turned from sins,
particularly from idolatry. God promises that he will own them
in captivity. The Lord will own those who are his, in all
conditions. God assures them of his protection in trouble, and a
glorious deliverance in due time. When our troubles are
sanctified to us, we may be sure that they will end well. They
shall return to him with their whole heart. Thus they should
have liberty to own him for their God, to pray to him, and
expect blessings from him. The bad figs were Zedekiah and those
of his party yet in the land. These should be removed for their
hurt, and forsaken of all mankind. God has many judgments, and
those that escape one, may expect another, till they are brought
to repent. Doubtless, this prophecy had its fulfilment in that
age; but the Spirit of prophecy may here look forward to the
dispersion of the unbelieving Jews, in all the nations of the
earth. Let those who desire blessings from the Lord, beg that he
will give them a heart to know him.
* The Jews rebuked for not obeying calls to repentance. (1-7)
Their captivity during seventy years is expressly foretold.
(8-14) Desolations upon the nations shown by the emblem of a cup
of wrath. (15-29) The judgments again declared. (30-38)

#1-7 The call to turn from evil ways to the worship and service
of God, and for sinners to trust in Christ, and partake of his
salvation, concerns all men. God keeps an account how long we
possess the means of grace; and the longer we have them, the
heavier will our account be if we have not improved them. Rising
early, points out the earnest desire that this people should
turn and live. Personal and particular reformation must be
insisted on as necessary to a national deliverance; and every
one must turn from his own evil way. Yet all was to no purpose.
They would not take the right and only method to turn away the
wrath of God.
#8-14 The fixing of the time during which the Jewish captivity
should last, would not only confirm the prophecy, but also
comfort the people of God, and encourage faith and prayer. The
ruin of Babylon is foretold: the rod will be thrown into the
fire when the correcting work is done. When the set time to
favour Zion is come, Babylon shall be punished for their
iniquity, as other nations have been punished for their sins.
Every threatening of the Scripture will certainly be
accomplished.

#15-29 The evil and the good events of life are often
represented in Scripture as cups. Under this figure is
represented the desolation then coming upon that part of the
world, of which Nebuchadnezzar, who had just began to reign and
act, was to be the instrument; but this destroying sword would
come from the hand of God. The desolations the sword should make
in all these kingdoms, are represented by the consequences of
excessive drinking. This may make us loathe the sin of
drunkenness, that the consequences of it are used to set forth
such a woeful condition. Drunkenness deprives men of the use of
their reason, makes men as mad. It takes from them the valuable
blessing, health; and is a sin which is its own punishment. This
may also make us dread the judgments of war. It soon fills a
nation with confusion. They will refuse to take the cup at thy
hand. They will not believe Jeremiah; but he must tell them it
is the word of the Lord of hosts, and it is in vain for them to
struggle against Almighty power. And if God's judgments begin
with backsliding professors, let not the wicked expect to
escape.

#30-38 The Lord has just ground of controversy with every nation
and every person; and he will execute judgment on all the
wicked. Who can avoid trembling when God speaks in displeasure?
The days are fully come; the time fixed in the Divine counsels,
which will make the nations wholly desolate. The tender and
delicate shall share the common calamity. Even those who used to
live in peace, and did nothing to provoke, shall not escape.
Blessed be God, there is a peaceable habitation above, for all
the sons of peace. The Lord will preserve his church and all
believers in all changes; for nothing can separate them from his
love.
* The destruction of the temple and city foretold. (1-6)
Jeremiah's life is threatened. (7-15) He is defended by the
elders. (16-24)

#1-6 God's ambassadors must not seek to please men, or to save
themselves from harm. See how God waits to be gracious. If they
persisted in disobedience, it would ruin their city and temple.
Can any thing else be expected? Those who will not be subject to
the commands of God, make themselves subject to the curse of
God.

#7-15 The priests and prophets charged Jeremiah as deserving
death, and bore false witness against him. The elders of Israel
came to inquire into this matter. Jeremiah declares that the
Lord sent him to prophesy thus. As long as ministers keep close
to the word they have from God, they need not fear. And those
are very unjust who complain of ministers for preaching of hell
and damnation; for it is from a desire to bring them to heaven
and salvation. Jeremiah warns them of their danger if they go on
against him. All men may know, that to hurt, or put to death, or
to show hatred to their faithful reprovers, will hasten and
increase their own punishment.

#16-24 When secure sinners are threatened with taking away the
Spirit of God, and the kingdom of God, it is what is warranted
from the word of God. Hezekiah who protected Micah, prospered.
Did Jehoiakim, who slew Urijah, prosper? The examples of bad
men, and the bad consequences of their sins, should deter from
what is evil. Urijah was faithful in delivering his message, but
faulty in leaving his work. And the Lord was pleased to permit
him to lose his life, while Jeremiah was protected in danger.
Those are safest who most simply trust in the Lord, whatever
their outward circumstances may be; and that He has all men's
hearts in his hands, encourages us to trust him in the way of
duty. He will honour and recompense those who show kindness to
such as are persecuted for his sake.
* The neighbouring nations to be subdued. (1-11) Zedekiah is
warned to yield. (12-18) The vessels of the temple to be carried
to Babylon, but afterwards to be restored. (19-22)

#1-11 Jeremiah is to prepare a sign that all the neighbouring
countries would be made subject to the king of Babylon. God
asserts his right to dispose of kingdoms as he pleases. Whatever
any have of the good things of this world, it is what God sees
fit to give; we should therefore be content. The things of this
world are not the best things, for the Lord often gives the
largest share to bad men. Dominion is not founded in grace.
Those who will not serve the God who made them, shall justly be
made to serve their enemies that seek to ruin them. Jeremiah
urges them to prevent their destruction, by submission. A meek
spirit, by quiet submission to the hardest turns of providence,
makes the best of what is bad. Many persons may escape
destroying providences, by submitting to humbling providences.
It is better to take up a light cross in our way, than to pull a
heavier on our own heads. The poor in spirit, the meek and
humble, enjoy comfort, and avoid many miseries to which the
high-spirited are exposed. It must, in all cases, be our
interest to obey God's will.

#12-18 Jeremiah persuades the king of Judah to surrender to the
king of Babylon. Is it their wisdom to submit to the heavy iron
yoke of a cruel tyrant, that they may secure their lives; and is
it not much more our wisdom to submit to the pleasant and easy
yoke of our Lord and Master, Jesus Christ, that we may secure
our souls? It were well if sinners would be afraid of the
destruction threatened against all who will not have Christ to
reign over them. Why should they die the second death,
infinitely worse than that by sword and famine, when they may
submit and live? And those who encourage sinners to go on in
sinful ways, will perish with them.

#19-22 Jeremiah assures them that the brazen vessels should go
after the golden ones. All shall be carried to Babylon. But he
concludes with a gracious promise, that the time would come when
they should be brought back. Though the return of the prosperity
of the church does not come in our time, we must not despair,
for it will come in God's time.
* A false prophet opposes Jeremiah. (1-9) The false prophet
warned of his approaching death. (10-17)

#1-9 Hananiah spoke a false prophecy. Here is not a word of good
counsel urging the Jews to repent and return to God. He promises
temporal mercies, in God's name, but makes no mention of the
spiritual mercies which God always promised with earthly
blessings. This was not the first time Jeremiah had prayed for
the people, though he prophesied against them. He appeals to the
event, to prove Hananiah's falsehood. The prophet who spake only
of peace and prosperity, without adding that they must not by
wilful sin stop God's favours, will be proved a false prophet.
Those who do not declare the alarming as well as the encouraging
parts of God's word, and call men to repentance, and faith, and
holiness, tread in the steps of the false prophets. The gospel
of Christ encourages men to do works meet for repentance, but
gives no encouragement to continue in sin.

#10-17 Hananiah is sentenced to die, and Jeremiah, when he has
received direction from God, boldly tells him so; but not before
he received that commission. Those have much to answer for, who
tell sinners that they shall have peace, though they harden
their hearts in contempt of God's word. The servant of God must
be gentle to all men. He must give up even his right, and leave
the Lord to plead his cause. Every attempt of ungodly men to
make vain the purposes of God, will add to their miseries.
* Two letters to the captives in Babylon; In the first, they are
recommended to be patient and composed. (1-19) In the second,
judgments are denounced against the false prophets who deceived
them. (20-32)

#1-7 The written word of God is as truly given by inspiration of
God as his spoken word. The zealous servant of the Lord will use
every means to profit those who are far off, as well as those
who are near him. The art of writing is very profitable for this
end; and by the art of printing it is rendered most beneficial
for circulating the knowledge of the word of God.  God's sending
to the captives by this letter would show that he had not
forsaken them, though he was displeased, and corrected them. If
they live in the fear of God, they may live comfortably in
Babylon. In all conditions of life, it is our wisdom and duty
not to throw away the comfort of what we may have, because we
have not all we would have. They are directed to seek the good
of the country where they were captives. While the king of
Babylon protected them, they must live quiet and peaceable lives
under him, in all godliness and honesty; patiently leaving it to
God to work deliverance for them in due time.
#8-19 Let men beware how they call those prophets whom they
choose after their own fancies, and how they consider their
fancies and dreams to be revelations from God. False prophets
flatter people in their sins, because they love to be flattered;
and they speak smoothly to their prophets, that their prophets
may speak smoothly to them. God promises that they should return
after seventy years were accomplished. By this it appears, that
the seventy years of the captivity are not to be reckoned from
the last captivity, but the first. It will be the bringing to
pass of God's good word to them. This shall form God's purposes.
We often do not know our own minds, but the Lord is never at an
uncertainty. We are sometimes ready to fear that God's designs
are all against us; but as to his own people, even that which
seems evil, is for good. He will give them, not the expectations
of their fears, or the expectations of their fancies, but the
expectations of their faith; the end he has promised, which will
be the best for them. When the Lord pours out an especial spirit
of prayer, it is a good sign that he is coming toward us in
mercy. Promises are given to quicken and encourage prayer. He
never said, Seek ye me in vain.  Those who remained at Jerusalem
would be utterly destroyed, notwithstanding what the false
prophets said to the contrary.  The reason has often been given,
and it justifies the eternal ruin of impenitent sinners; Because
they have not hearkened to my words; I called, but they refused.
#20-32 Jeremiah foretells judgments upon the false prophets, who
deceived the Jews in Babylon. Lying was bad; lying to the people
of the Lord, to delude them into a false hope, was worse; but
pretending to rest their own lies upon the God of truth, was
worst of all. They flattered others in their sins, because they
could not reprove them without condemning themselves. The most
secret sins are known to God; and there is a day coming when he
will bring to light all the hidden works of darkness. Shemaiah
urges the priests to persecute Jeremiah. Their hearts are
wretchedly hardened who justify doing mischief by having power
to do it. They were in a miserable thraldom for mocking the
messengers of the Lord, and misusing his prophets; yet in their
distress they trespass still more against the Lord. Afflictions
will not of themselves cure men of their sins, unless the grace
of God works with them. Those who slight the blessings, deserve
to lose the benefit of God's word, like Shemaiah. The
accusations against many active Christians in all ages, amount
to no more than this, that they earnestly counsel men to attend
to their true interest and duties, and to wait for the
performance of God's promises in his appointed way.
* Troubles which shall be before the restoration of Israel.
(1-11) Encouragement to trust Divine promises. (12-17) The
blessings under Christ, and the wrath on the wicked. (18-24)

#1-11 Jeremiah is to write what God had spoken to him. The very
words are such as the Holy Ghost teaches. These are the words
God ordered to be written; and promises written by his order,
are truly his word. He must write a description of the trouble
the people were now in, and were likely to be in. A happy end
should be put to these calamities. Though the afflictions of the
church may last long, they shall not last always. The Jews shall
be restored again. They shall obey, or hearken to the Messiah,
the Christ, the Son of David, their King. The deliverance of the
Jews from Babylon, is pointed out in the prophecy, but the
restoration and happy state of Israel and Judah, when converted
to Christ their King, are foretold; also the miseries of the
nations before the coming of Christ. All men must honour the Son
as they honour the Father, and come into the service and worship
of God by him. Our gracious Lord pardons the sins of the
believer, and breaks off the yoke of sin and Satan, that he may
serve God without fear, in righteousness and true holiness
before him all the remainder of his days, as the redeemed
subject of Christ our King.

#12-17 When God is against a people, who will be for them? Who
can be for them, so as to do them any kindness? Incurable griefs
are owing to incurable lusts. Yet, though the captives suffered
justly, and could not help themselves, the Lord intended to
appear for them, and to punish their oppressors; and he will
still do so. But every effort to heal ourselves must prove
fruitless, so long as we neglect the heavenly Advocate and
sanctifying Spirit. The dealings of His grace with every true
convert, and every returning backslider, are the same in effect
as his proceedings to the Jews.

#18-24 We have here further intimations of the favour of God for
them after the days of their calamity have expired. The proper
work and office of Christ, as Mediator, is to draw near unto
God, for us, as the High Priest of our profession. His own
undertaking, in compliance with his Father's will, and in
compassion to fallen man, engaged him. Jesus Christ was, in all
this, truly wonderful. They shall be taken again into covenant
with the Lord, according to the covenant made with their
fathers. "I will be your God:" it is his good-will to us, which
is the summary of that part of the covenant. The wrath of God
against the wicked is very terrible, like a whirlwind. The
purposes of his wrath, as well as the purposes of his love, will
all be fulfilled. God will comfort all that turn to him; but
those who approach him must have their hearts engaged to do it
with reverence, devotion, and faith. How will they escape who
neglect so great salvation?
* The restoration of Israel. (1-9) Promises of guidance and
happiness; Rachel lamenting. (10-17) Ephraim laments his errors.
(18-20) The promised Saviour. (21-26) God's care over the
church. (27-34) Peace and prosperity in gospel time. (35-40)

#1-9 God assures his people that he will again take them into
covenant relation to himself. When brought very low, and
difficulties appear, it is good to remember that it has been so
with the church formerly. But it is hard under present frowns to
take comfort from former smiles; yet it is the happiness of
those who, through grace, are interested in the love of God,
that it is an everlasting love, from everlasting in the
counsels, to everlasting in the continuance. Those whom God
loves with this love, he will draw to himself, by the influences
of his Spirit upon their souls. When praising God for what he
has done, we must call upon him for the favours his church needs
and expects. When the Lord calls, we must not plead that we
cannot come; for he that calls us, will help us, will strengthen
us. The goodness of God shall lead them to repentance. And they
shall weep for sin with more bitterness, and more tenderness,
when delivered out of their captivity, than when groaning under
it. If we take God for our Father, and join the church of the
first-born, we shall want nothing that is good for us. These
predictions doubtless refer also to a future gathering of the
Israelites from all quarters of the globe. And they figuratively
describe the conversion of sinners to Christ, and the plain and
safe way in which they are led.

#10-17 He that scattered Israel, knows where to find them. It is
comfortable to observe the goodness of the Lord in the gifts of
providence. But our souls are never valuable as gardens, unless
watered with the dews of God's Spirit and grace. A precious
promise follows, which will not have full accomplishment except
in the heavenly Zion. Let them be satisfied of God's
loving-kindness, and they will be satisfied with it, and desire
no more to make them happy. Rachel is represented as rising from
her grave, and refusing to be comforted, supposing her offspring
rooted out. The murder of the children at Bethlehem, by Herod,
#Mt 2:16-18|, in some degree fulfilled this prediction, but
could not be its full meaning. If we have hope in the end,
concerning an eternal inheritance, for ourselves and those
belonging to us, all temporal afflictions may be borne, and will
be for our good.

#18-20 Ephraim (the ten tribes) is weeping for sin. He is angry
at himself for his sin, and folly, and frowardness. He finds he
cannot, by his own power, keep himself close with God, much less
bring himself back when he is revolted. Therefore he prays, Turn
thou me, and I shall be turned. His will was bowed to the will
of God. When the teaching of God's Spirit went with the
corrections of his providence, then the work was done. This is
our comfort in affliction, that the Lord thinks upon us. God has
mercy in store, rich mercy, sure mercy, suitable mercy, for all
who seek him in sincerity.

#21-26 The way from the bondage of sin to the liberty of God's
children, is a high-way. It is plain, it is safe; yet none are
likely to walk in it, unless they set their hearts towards it.
They are encouraged by the promise of a new, unheard-of,
extraordinary thing; a creation, a work of Almighty power; the
human nature of Christ, formed and prepared by the power of the
Holy Ghost: and this is here mentioned as an encouragement to
the Jews to return to their own land. And a comfortable prospect
is given them of a happy settlement there. Godliness and honesty
God has joined: let no man think to put them asunder, or to make
the one atone for the want of the other. In the love and favour
of God the weary soul shall find rest, and the sorrowful shall
find joy. And what can we see with more satisfaction than the
good of Jerusalem, and peace upon Israel?

#27-34 The people of God shall become numerous and prosperous.
In #Heb 8:8,9|, this place is quoted as the sum of the covenant
of grace made with believers in Jesus Christ. Not, I will give
them a new law; for Christ came not to destroy the law, but to
fulfil it; but the law shall be written in their hearts by the
finger of the Spirit, as formerly written in the tables of
stone. The Lord will, by his grace, make his people willing
people in the day of his power. All shall know the Lord; all
shall be welcome to the knowledge of God, and shall have the
means of that knowledge. There shall be an outpouring of the
Holy Spirit, at the time the gospel is published. No man shall
finally perish, but for his own sins; none, who is willing to
accept of Christ's salvation.

#35-40 As surely as the heavenly bodies will continue their
settled course, according to the will of their Creator, to the
end of time, and as the raging sea obeys him, so surely will the
Jews be continued a separate people. Words can scarcely set
forth more strongly the restoration of Israel. The rebuilding of
Jerusalem, and its enlargement and establishment, shall be an
earnest of the great things God will do for the gospel church.
The personal happiness of every true believer, as well as the
future restoration of Israel, is secured by promise, covenant,
and oath. This Divine love passes knowledge; and to those who
take hold upon it, every present mercy is an earnest of
salvation.
* Jeremiah buys a field. (1-15) The prophet's prayer. (16-25)
God declares that he will give up his people, but promises to
restore them. (26-44)

#1-15 Jeremiah, being in prison for his prophecy, purchased a
piece of ground. This was to signify, that though Jerusalem was
besieged, and the whole country likely to be laid waste, yet the
time would come, when houses, and fields, and vineyards, should
be again possessed. It concerns ministers to make it appear that
they believe what they preach to others. And it is good to
manage even our worldly affairs in faith; to do common business
with reference to the providence and promise of God.
#16-25 Jeremiah adores the Lord and his infinite perfections.
When at any time we are perplexed about the methods of
Providence, it is good for us to look to first principles. Let
us consider that God is the fountain of all being, power, and
life; that with him no difficulty is such as cannot be overcome;
that he is a God of boundless mercy; that he is a God of strict
justice; and that he directs every thing for the best. Jeremiah
owns that God was righteous in causing evil to come upon them.
Whatever trouble we are in, personal or public, we may comfort
ourselves that the Lord sees it, and knows how to remedy it. We
must not dispute God's will, but we may seek to know what it
means.

#26-44 God's answer discovers the purposes of his wrath against
that generation of the Jews, and the purposes of his grace
concerning future generations. It is sin, and nothing else, that
ruins them. The restoration of Judah and Jerusalem is promised.
This people were now at length brought to despair. But God gives
hope of mercy which he had in store for them hereafter.
Doubtless the promises are sure to all believers. God will own
them for his, and he will prove himself theirs. He will give
them a heart to fear him. All true Christians shall have a
disposition to mutual love. Though they may have different views
about lesser things, they shall all be one in the great things
of God; in their views of the evil of sin, and the low estate of
fallen man, the way of salvation through the Saviour, the nature
of true holiness, the vanity of the world, and the importance of
eternal things. Whom God loves, he loves to the end. We have no
reason to distrust God's faithfulness and constancy, but only
our own hearts. He will settle them again in Canaan. These
promises shall surely be performed. Jeremiah's purchase was the
pledge of many a purchase that should be made after the
captivity; and those inheritances are but faint resemblances of
the possessions in the heavenly Canaan, which are kept for all
who have God's fear in their hearts, and do not depart from him.
Let us then bear up under our trials, assured we shall obtain
all the good he has promised us.
* The restoration of the Jews. (1-13) The Messiah promised;
happiness of his times. (14-26)

#1-13 Those who expect to receive comforts from God, must call
upon him. Promises are given, not to do away, but to quicken and
encourage prayer. These promises lead us to the gospel of
Christ; and in that God has revealed truth to direct us, and
peace to make us easy. All who by sanctifying grace are cleansed
from the filth of sin, by pardoning mercy are freed from the
guilt. When sinners are thus justified, washed, and sanctified
in the name of the Lord Jesus, and by the Holy Spirit, they are
enabled to walk before God in peace and purity. Many are led to
perceive the real difference between the people of God and the
world around them, and to fear the Divine wrath. It is promised
that the people who were long in sorrow, shall again be filled
with joy. Where the Lord gives righteousness and peace, he will
give all needful supplies for temporal wants; and all we have
will be comforts, as sanctified by the word and by prayer.

#14-26 To crown the blessings God has in store, here is a
promise of the Messiah. He imparts righteousness to his church,
for he is made of God to us righteousness; and believers are
made the righteousness of God in him. Christ is our Lord God,
our righteousness, our sanctification, and our redemption. His
kingdom is an everlasting kingdom. But in this world prosperity
and adversity succeed each other, as light and darkness, day and
night. The covenant of priesthood shall be secured. And all true
believers are a holy priesthood, a royal priesthood, they offer
up spiritual sacrifices, acceptable to God; themselves, in the
first place, as living sacrifices. The promises of that covenant
shall have full accomplishment in the gospel Israel. In #Ga
6:16|, all that walk according to the gospel rule, are made to
be the Israel of God, on whom shall be peace and mercy. Let us
not despise the families which were of old the chosen people of
God, though for a time they seem to be cast off.
* Zedekiah's death at Babylon foretold. (1-7) The Jews reproved
for compelling their poor brethren to return to unlawful
bondage. (8-22)

#1-7 Zedekiah is told that the city shall be taken, and that he
shall die a captive, but he shall die a natural death. It is
better to live and die penitent in a prison, than to live and
die impenitent in a palace.

#8-22 A Jew should not be held in servitude above seven years.
This law they and their fathers had broken. And when there was
some hope that the siege was raised, they forced the servants
they had released into their services again. Those who think to
cheat God by dissembled repentance and partial reformation, put
the greatest cheat upon their own souls. This shows that liberty
to sin, is really only liberty to have the sorest judgments. It
is just with God to disappoint expectations of mercy, when we
disappoint the expectations of duty. And when reformation
springs only from terror, it is seldom lasting. Solemn vows thus
entered into, profane the ordinances of God; and the most
forward to bind themselves by appeals to God, are commonly most
ready to break them. Let us look to our hearts, that our
repentance may be real, and take care that the law of God
regulates our conduct.
* The obedience of the Rechabites. (1-11) The Jews' disobedience
to the Lord. (12-19)

#1-11 Jonadab was famous for wisdom and piety. He lived nearly
300 years before, #2Ki 10:15|. Jonadab charged his posterity not
to drink wine. He also appointed them to dwell in tents, or
movable dwellings: this would teach them not to think of settling
any where in this world. To keep low, would be the way to
continue long in the land where they were strangers. Humility
and contentment are always the best policy, and men's surest
protection. Also, that they might not run into unlawful
pleasures, they were to deny themselves even lawful delights.
The consideration that we are strangers and pilgrims should
oblige us to abstain from all fleshly lusts. Let them have
little to lose, and then losing times would be the less
dreadful: let them sit loose to what they had, and then they
might with less pain be stript of it. Those are in the best
frame to meet sufferings who live a life of self-denial, and who
despise the vanities of the world. Jonadab's posterity observed
these rules strictly, only using proper means for their safety
in a time of general suffering.

#12-19 The trial of the Rechabites' constancy was for a sign; it
made the disobedience of the Jews to God the more marked. The
Rechabites were obedient to one who was but a man like
themselves, and Jonadab never did for his seed what God has done
for his people. Mercy is promised to the Rechabites. We are not
told respecting the performance of this promise; but doubtless
it was performed, and travellers say the Rechabites may be found
a separate people to this day. Let us follow the counsels of our
pious forefathers, and we shall find good in so doing.
* Baruch is to write the prophecies of Jeremiah. (1-8) The
princes advise them to hide themselves. (9-19) The king having
heard a part, burns the roll. (20-32)

#1-8 The writing of the Scriptures was by Divine appointment.
The Divine wisdom directed to this as a proper means; if it
failed, the house of Judah would be the more without excuse. The
Lord declares to sinners the evil he purposes to do against
them, that they may hear, and fear, and return from their evil
ways; and whenever any one makes this use of God's warnings, in
dependence on his promised mercy, he will find the Lord ready to
forgive his sins. All others will be left without excuse; and
the consideration that great is the anger God has pronounced
against us for sin, should quicken both our prayers and our
endeavours.

#9-19 Shows of piety and devotion may be found even among those,
who, though they keep up forms of godliness, are strangers and
enemies to the power of it. The princes patiently attended the
reading of the whole book. They were in great fear. But even
those who are convinced to the truth and importance of what they
hear, and are disposed to favour those who preach it, often have
difficulties and reserves about their safety, interest, or
preferment, so that they do not act according to their
convictions, and try to get rid of what they find troublesome.

#20-32 Those who despise the word of God, will soon show, as
this king did, that they hate it; and, like him, they would wish
it destroyed. See what enmity there is against God in the carnal
mind, and wonder at his patience. The princes showed some
concern, till they saw how light the king made of it. Beware of
making light of God's word!
* The Chaldean army will return. (1-10) Jeremiah is imprisoned.
(11-21)

#1-10 Numbers witness the fatal effects of other men's sins, yet
heedlessly step into their places, and follow the same
destructive course. When in distress, we ought to desire the
prayers of ministers and Christian friends. And it is common for
those to desire to be prayed for, who will not be advised; yet
sinners are often hardened by a pause in judgments. But if God
help us not, no creature can. Whatever instruments God has
determined to use, they shall do the work, though they seem
unlikely.

#11-21 There are times when it is the wisdom of good men to
retire, to enter into their chambers, and to shut the doors,
#Isa 26:20|. Jeremiah was seized as a deserter, and committed to
prison. But it is no new thing for the best friends of the
church to be belied, as in the interests of her worst enemies.
When thus falsely accused, we may deny the charge, and commit
our cause to Him who judges righteously. Jeremiah obtained mercy
of the Lord to be faithful, and would not, to obtain mercy of
man, be unfaithful to God or to his prince; he tells the king
the whole truth. When Jeremiah delivered God's message, he spake
with boldness; but when he made his own request, he spake
submissively. A lion in God's cause must be a lamb in his own.
And God gave Jeremiah favour in the eyes of the king. The Lord
God can make even the cells of a prison become pastures to his
people, and will raise up friends to provide for them, so that
in the days of famine they shall be satisfied.
* Jeremiah is cast into a dungeon, from whence he is delivered
by an Ethiopian. (1-13) He advises the king to surrender to the
Chaldeans. (14-28)

#1-13 Jeremiah went on in his plain preaching. The princes went
on in their malice. It is common for wicked people to look upon
God's faithful ministers as enemies, because they show what
enemies the wicked are to themselves while impenitent. Jeremiah
was put into a dungeon. Many of God's faithful witnesses have
been privately made away in prisons. Ebed-melech was an
Ethiopian; yet he spoke to the king faithfully, These men have
done ill in all they have done to Jeremiah. See how God can
raise up friends for his people in distress. Orders were given
for the prophet's release, and Ebed-melech saw him drawn up. Let
this encourage us to appear boldly for God. Special notice is
taken of his tenderness for Jeremiah. What do we behold in the
different characters then, but the same we behold in the
different characters now, that the Lord's children are conformed
to his example, and the children of Satan to their master?

#14-28 Jeremiah was not forward to repeat the warnings, which
seemed only to endanger his own life, and to add to the king's
guilt, but asked whether he feared to do the will of God. The
less men fear God, the more they fear men; often they dare not
act according to their own judgments and consciences.
* The taking of Jerusalem. (1-10) Jeremiah used well. (11-14)
Promises of safety to Ebed-melech. (15-18)

#1-10 Jerusalem was so strong, that the inhabitants believed the
enemy could never enter it. But sin provoked God to withdraw his
protection, and then it was as weak as other cities. Zedekiah
had his eyes put out; so he was condemned to darkness who had
shut his eyes against the clear light of God's word. Those who
will not believe God's words, will be convinced by the event.
Observe the wonderful changes of Providence, how uncertain are
earthly possessions; and see the just dealings of Providence:
but whether the Lord makes men poor or rich, nothing will profit
them while they cleave to their sins.

#11-14 The servants of God alone are prepared for all events;
and they are delivered and comforted, while the wicked suffer.
They often meet with more kindness from the profane, than from
hypocritical professors of godliness. The Lord will raise them
up friends, do them good, and perform all his promises.

#15-18 Here is a message to assure Ebed-melech of a recompence
for his great kindness to Jeremiah. Because thou hast put thy
trust in me, saith the Lord. God recompenses men's services
according to their principles. Those who trust God in the way of
duty, as this good man did, will find that their hope shall not
fail in times of the greatest danger.
* Jeremiah is directed to go to Gedaliah. (1-6) A conspiracy
against Gedaliah. (7-16)

#1-6 The captain of the guard seems to glory that he had been
God's instrument to fulfil, what Jeremiah had been God's
messenger to foretell. Many can see God's justice and truth with
regard to others, who are heedless and blind as to themselves
and their own sins. But, sooner or later, all men shall be made
sensible that their sin is the cause of all their miseries.
Jeremiah has leave to dispose of himself; but is advised to go
to Gedaliah, governor of the land under the king of Babylon. It
is doubtful whether Jeremiah acted right in this decision. But
those who desire the salvation of sinners, and the good of the
church, are apt to expect better times from slight appearances,
and they will prefer the hope of being useful, to the most
secure situations without it.

#7-16 Jeremiah had never in his prophecies spoken of any good
days for the Jews, to come immediately after the captivity; yet
Providence seemed to encourage such an expectation. But how soon
is this hopeful prospect blighted! When God begins a judgment,
he will complete it. While pride, ambition, or revenge, bears
rule in the heart, men will form new projects, and be restless
in mischief, which commonly ends in their own ruin. Who would
have thought, that after the destruction of Jerusalem, rebellion
would so soon have sprung up? There can be no thorough change
but what grace makes. And if the miserable, who are kept in
everlasting chains for the judgment of the great day, were again
permitted to come on earth, the sin and evil of their nature
would be unchanged. Lord, give us new hearts, and that new mind
in which the new birth consists, since thou hast said we cannot
without it see thy heavenly kingdom.
* Ishmael murders Gedaliah. (1-10) Johanan recovers the
captives, and purposes to retire to Egypt. (11-18)

#1-10 Those who hate the worshippers of God, often put on the
appearance of piety, that they may the easier hurt them. As
death often meets men where they least expect it, we should
continually search whether we are in such a state and frame of
mind, as we would wish to be found in when called to appear
before our Judge. Sometimes the ransom of a man's life is his
riches. But those who think to bribe death, saying, Slay us not,
for we have treasures in the field, will find themselves
wretchedly deceived. This melancholy history warns us, never to
be secure in this world. We never can be sure of peace on this
side heaven.

#11-18 The success of villany must be short, and none can
prosper who harden their hearts against God. And those justly
lose comfort in real fears, who excuse themselves in sin by
pretended fears. The removal of a prudent and peaceable ruler,
and the succession of another who is rash and ambitious, affects
the welfare of many. Only those are happy and steady who fear
the Lord and walk in his ways.
* Johanan desires Jeremiah to ask counsel of God. (1-6) They are
assured of safety in Judea, but of destruction in Egypt. (7-22)

#1-6 To serve a turn, Jeremiah is sought out, and the captains
ask for his assistance. In every difficult, doubtful case, we
must look to God for direction; and we may still, in faith, pray
to be guided by a spirit of wisdom in our hearts, and the
leadings of Providence. We do not truly desire to know the mind
of God, if we do not fully resolve to comply with it when we
know it. Many promise to do what the Lord requires, while they
hope to have their pride flattered, and their favourite lusts
spared. Yet something betrays the state of their hearts.

#7-22 If we would know the mind of the Lord in doubtful cases,
we must wait as well as pray. God is ever ready to return in
mercy to those he has afflicted; and he never rejects any who
rely on his promises. He has declared enough to silence even the
causeless fears of his people, which discourage them in the way
of duty. Whatever loss or suffering we may fear from obedience,
is provided against in God's word; and he will protect and
deliver all who trust in him and serve him. It is folly to quit
our place, especially to quit a holy land, because we meet with
trouble in it. And the evils we think to escape by sin, we
certainly bring upon ourselves. We may apply this to the common
troubles of life; and those who think to avoid them by changing
their place, will find that the grievances common to men will
meet them wherever they go. Sinners who dissemble with God in
solemn professions especially should be rebuked with sharpness;
for their actions speak more plainly than words. We know not
what is good for ourselves; and what we are most fond of, and
have our hearts most set upon, often proves hurtful, and
sometimes fatal.
* The leaders carry the people to Egypt. (1-7) Jeremiah
foretells the conquest of Egypt. (8-13)

#1-7 Only by pride comes contention, both with God and man. They
preferred their own wisdom to the revealed will of God. Men deny
the Scriptures to be the word of God, because they are resolved
not to conform themselves to Scripture rules. When men will
persist in sin, they charge the best actions to bad motives.
These Jews deserted their own land, and threw themselves out of
God's protection. It is the folly of men, that they often ruin
themselves by wrong endeavours to mend their situation.
#8-13 God can find his people wherever they are. The Spirit of
prophecy was not confined to the land of Israel. It is foretold
that Nebuchadnezzar should destroy and carry into captivity many
of the Egyptians. Thus God makes one wicked man, or wicked
nation, a scourge and plague to another. He will punish those
who deceive his professing people, or tempt them to rebellion.
* The Jews in Egypt persist in idolatry. (1-14) They refuse to
reform. (15-19) Jeremiah then denounces destruction upon them.
(20-30)

#1-14 God reminds the Jews of the sins that brought desolations
upon Judah. It becomes us to warn men of the danger of sin with
all seriousness: Oh, do not do it! If you love God, do not, for
it is provoking to him; if you love your own souls, do not, for
it is destructive to them. Let conscience do this for us in the
hour of temptation. The Jews whom God sent into the land of the
Chaldeans, were there, by the power of God's grace, weaned from
idolatry; but those who went by their own perverse will into the
land of the Egyptians, were there more attached than ever to
their idolatries. When we thrust ourselves without cause or call
into places of temptation, it is just with God to leave us to
ourselves. If we walk contrary to God, he will walk contrary to
us. The most awful miseries to which men are exposed, are
occasioned by the neglect of offered salvation.

#15-19 These daring sinners do not attempt excuses, but declare
they will do that which is forbidden. Those who disobey God,
commonly grow worse and worse, and the heart is more hardened by
the deceitfulness of sin. Here is the real language of the
rebellious heart. Even the afflictions which should have parted
them from their sins, were taken so as to confirm them in their
sins. It is sad when those who should quicken each other to what
is good, and so help one another to heaven, harden each other in
sin, and so ripen one another for hell. To mingle idolatry with
Divine worship, and to reject the mediation of Christ, are
provoking to God, and ruinous to men. All who worship images, or
honour saints, and angels, and the queen of heaven, should
recollect what came from the idolatrous practices of the Jews.

#20-30 Whatever evil comes upon us, it is because we have sinned
against the Lord; we should therefore stand in awe, and sin not.
Since they were determined to persist in their idolatry, God
would go on to punish them. What little remains of religion were
among them, would be lost. The creature-comforts and confidences
from which we promise ourselves most, may fail as soon as those
from which we promise ourselves least; and all are what God
makes them, not what we fancy them to be. Well-grounded hopes of
our having a part in the Divine mercy, are always united with
repentance and obedience.
* An encouragement sent to Baruch.

- Baruch was employed in writing Jeremiah's prophecies, and
reading them, see #Jer 36|, and was threatened for it by the
king. Young beginners in religion are apt to be discouraged with
little difficulties, which they commonly meet with at first in
the service of God. These complaints and fears came from his
corruptions. Baruch had raised his expectations too high in this
world, and that made the distress and trouble he was in harder
to be borne. The frowns of the world would not disquiet us, if
we did not foolishly flatter ourselves with the hopes of its
smiles, and court and covet them. What a folly is it then to
seek great things for ourselves here, where every thing is
little, and nothing certain! The Lord knows the real cause of
our fretfulness and despondency better than we do, and we should
beg of him to examine our hearts, and to repress every wrong
desire in us.
* The defeat of the Egyptians. (1-12) Their overthrow after the
siege of Tyre. (13-26) A promise of comfort to the Jews. (27,28)

#1-12 The whole word of God is against those who obey not the
gospel of Christ; but it is for those, even of the Gentiles, who
turn to Him. The prophecy begins with Egypt. Let them strengthen
themselves with all the art and interest they have, yet it shall
be all in vain. The wounds God inflicts on his enemies, cannot
be healed by medicines. Power and prosperity soon pass from one
to another in this changing world.

#13-28 Those who encroached on others, shall now be themselves
encroached on. Egypt is now like a very fair heifer, not
accustomed to the yoke of subjection; but destruction comes out
of the north: the Chaldeans shall come. Comfort and peace are
spoken to the Israel of God, designed to encourage them when the
judgments of God were abroad among the nations. He will be with
them, and only correct them in measure; and will not punish them
with everlasting destruction from his presence.
* The calamities of the Philistines.

- The Philistines had always been enemies to Israel; but the
Chaldean army shall overflow their land like a deluge. Those
whom God will spoil, must be spoiled. For when the Lord intends
to destroy the wicked, he will cut off every helper. So
deplorable are the desolations of war, that the blessings of
peace are most desirable. But we must submit to His appointments
who ordains all in perfect wisdom and justice.
* Prophecies against Moab for pride and security. (1-13) For
carnal confidence and contempt of God. (14-47)

#1-13. The Chaldeans are to destroy the Moabites. We should be
thankful that we are required to seek the salvation of men's
lives, and the salvation of their souls, not to shed their
blood; but we shall be the more without excuse if we do this
pleasant work deceitfully. The cities shall be laid in ruins,
and the country shall be wasted. There will be great sorrow.
There will be great hurry. If any could give wings to sinners,
still they could not fly out of the reach of Divine indignation.
There are many who persist in unrepented iniquity, yet long
enjoy outward prosperity. They had been long corrupt and
unreformed, secure and sensual in prosperity. They have no
changes of their peace and prosperity, therefore their hearts
and lives are unchanged, #Ps 55:19|.
#14-47. The destruction of Moab is further prophesied, to awaken
them by national repentance and reformation to prevent the
trouble, or by a personal repentance and reformation to prepare
for it. In reading this long roll of threatenings, and meditating
on the terror, it will be of more use to us to keep in view the
power of God's anger and the terror of his judgments, and to
have our hearts possessed with a holy awe of God and of his
wrath, than to search into all the figures and expressions here
used. Yet it is not perpetual destruction. The chapter ends with
a promise of their return out of captivity in the latter days.
Even with Moabites God will not contend for ever, nor be always
wroth. The Jews refer it to the days of the Messiah; then the
captives of the Gentiles, under the yoke of sin and Satan, shall
be brought back by Divine grace, which shall make them free
indeed.
* Prophecies relative to the Ammonites. (1-6) The Edomites.
(7-22) The Syrians. (23-27) The Kedarenes. (28-33) The Elamites.
(34-39)

#1-6. Might often prevails against right among men, yet that
might shall be controlled by the Almighty, who judges aright;
and those will find themselves mistaken, who, like the
Ammonites, think every thing their own on which they can lay
their hands. The Lord will call men to account for every
instance of dishonesty, especially to the destitute.

#7-22 The Edomites were old enemies to the Israel of God. But
their day is now at hand; it is foretold, not only to warn them,
but for the sake of the Israel of God, whose afflictions were
aggravated by them. Thus Divine judgments go round from nation
to nation; the earth is full of commotion, and nothing can
escape the ministers of Divine vengeance. The righteousness of
God is to be observed amidst the violence of men.
#23-27 How easily God can dispirit those nations that have been
most celebrated for valour! Damascus waxes feeble. It was a city
of joy, having all the delights of the sons of men. But those
deceive themselves who place their happiness in carnal joys.

#28-33 Nebuchadnezzar would make desolation among the people of
Kedar, who dwelt in the deserts of Arabia. He who conquered many
strong cities, will not leave those unconquered that dwell in
tents. He will do this to gratify his own covetousness and
ambition; but God orders it for correcting an unthankful people,
and for warning a careless world to expect trouble when they
seem most safe. They shall flee, get far off, and dwell deep in
the deserts; they shall be dispersed. But privacy and obscurity
are not always protection and security.

#34-39 The Elamites were the Persians; they acted against God's
Israel, and must be reckoned with. Evil pursues sinners. God
will make them know that he reigns. Yet the destruction of Elam
shall not be for ever. But this promise was to have its full
accomplishment in the days of the Messiah. In reading the Divine
assurance of the destruction of all the enemies of the church,
the believer sees that the issue of the holy war is not
doubtful. It is blessed to recollect, that He who is for us, is
more than all against us. And he will subdue the enemies of our
souls.
* The ruin of Babylon. (1-3,8-16,21-32,35-46;) The redemption of
God's people. (4-7,17-20,33,34)

#1-7 The king of Babylon was kind to Jeremiah, yet the prophet
must foretell the ruin of that kingdom. If our friends are God's
enemies, we dare not speak peace to them. The destruction of
Babylon is spoken of as done thoroughly. Here is a word for the
comfort of the Jews. They shall return to their God first, then
to their own land; the promise of their conversion and
reformation makes way for the other promises. Their tears flow
not from the sorrow of the world, as when they went into
captivity, but from godly sorrow. They shall seek after the Lord
as their God, and have no more to do with idols. They shall
think of returning to their own country. This represents the
return of poor souls to God. In true converts there are sincere
desires to attain the end, and constant cares to keep in the
way. Their present case is lamented as very sad. The sins of
professing Christians never will excuse those who rejoice in
destroying them.

#8-20 The desolation that shall be brought upon Babylon is set
forth in a variety of expressions. The cause of this destruction
is the wrath of the Lord. Babylon shall be wholly desolated; for
she hath sinned against the Lord. Sin makes men a mark for the
arrows of God's judgments. The mercy promised to the Israel of
God, shall not only accompany, but arise from the destruction of
Babylon. These sheep shall be gathered from the deserts, and put
again into good pasture. All who return to God and their duty,
shall find satisfaction of soul in so doing. Deliverances out of
trouble are comforts indeed, when fruits of the forgiveness of
sin.

#21-32 The forces are mustered and empowered to destroy Babylon.
Let them do what God demands, and they shall bring to pass what
he threatens. The pride of men's hearts sets God against them,
and ripens them apace for ruin. Babylon's pride must be her
ruin; she has been proud against the Holy One of Israel; who can
keep those up whom God will throw down?
#33-46 It is Israel's comfort in distress, that, though they are
weak, their Redeemer is strong. This may be applied to
believers, who complain of the dominion of sin and corruption,
and of their own weakness and manifold infirmities. Their
Redeemer is able to keep what they commit to him; and sin shall
not have dominion over them. He will give them that rest which
remains for the people of God. Also here is Babylon's sin, and
their punishment. The sins are, idolatry and persecution. He
that will not save his people in their sins, never will
countenance the wickedness of his open enemies. The judgments of
God for these sins will lay them waste. In the judgments
denounced against prosperous Babylon, and the mercies promised
to afflicted Israel, we learn to choose to suffer affliction
with the people of God, rather than to enjoy the pleasures of
sin for a season.
* Babylon's doom; God's controversy with her; encouragements
from thence to the Israel of God. (1-58) The confirming of this.
(59-64)

#1-58 The particulars of this prophecy are dispersed and
interwoven, and the same things left and returned to again.
Babylon is abundant in treasures, yet neither her waters nor her
wealth shall secure her. Destruction comes when they did not
think of it. Wherever we are, in the greatest depths, at the
greatest distances, we are to remember the Lord our God; and in
the times of the greatest fears and hopes, it is most needful to
remember the Lord. The feeling excited by Babylon's fall is the
same with the New Testament Babylon, #Re 18:9,19|. The ruin of
all who support idolatry, infidelity, and superstition, is
needful for the revival of true godliness; and the threatening
prophecies of Scripture yield comfort in this view. The great
seat of antichristian tyranny, idolatry, and superstition, the
persecutor of true Christians, is as certainly doomed to
destruction as ancient Babylon. Then will vast multitudes mourn
for sin, and seek the Lord. Then will the lost sheep of the
house of Israel be brought back to the fold of the good
Shepherd, and stray no more. And the exact fulfilment of these
ancient prophecies encourages us to faith in all the promises
and prophecies of the sacred Scriptures.
#59-64 This prophecy is sent to Babylon, to the captives there,
by Seraiah, who is to read it to his countrymen in captivity.
Let them with faith see the end of these threatening powers, and
comfort themselves herewith. When we see what this world is, how
glittering its shows, and how flattering its proposals, let us
read in the book of the Lord that it shall shortly be desolate.
The book must be thrown into the river Euphrates. The fall of
the New Testament Babylon is thus represented, #Re 18:21|. Those
that sink under the weight of God's wrath and curse, sink for
ever. Babylon, and every antichrist, will soon sink and rise no
more for ever. Let us hope in God's word, and quietly wait for
his salvation; then we shall see, but shall not share, the
destruction of the wicked.
* The fate of Zedekiah. (1-11) The destruction of Jerusalem.
(12-23) The captivities. (24-30) The advancement of Jehoiachin.
(31-34)

#1-11 This fruit of sin we should pray against above any thing;
Cast me not away from thy presence, #Ps 51:11|. None are cast
out of God's presence but those who by sin have first thrown
themselves out. Zedekiah's flight was in vain, for there is no
escaping the judgments of God; they come upon the sinner, and
overtake him, let him flee where he will.

#12-23 The Chaldean army made woeful havoc. But nothing is so
particularly related here, as the carrying away of the articles
in the temple. The remembrance of their beauty and value shows
us the more the evil of sin.
#24-30 The leaders of the Jews caused them to err; but now they
are, in particular, made monuments of Divine justice. Here is an
account of two earlier captivities. This people often were
wonders both of judgment and mercy.

#31-34 See this history of king Jehoiachin in #2Ki 25:27-30|.
Those under oppression will find it is not in vain for them to
hope and quietly to wait for the salvation of the Lord. Our
times are in God's hand, for the hearts of all we have to deal
with are so. May we be enabled, more and more, to rest on the
Rock of Ages, and to look forward with holy faith to that hour,
when the Lord will bring again Zion, and overthrow all the
enemies of the church.
** It is evident that Jeremiah was the author of the
Lamentations which bear his name. The book was not written till
after the destruction of Jerusalem by the Chaldeans. May we be
led to consider sin as the cause of all our calamities, and
under trials exercise submission, repentance, faith, and prayer,
with the hope of promised deliverance through God's mercy.

* The miserable state of Jerusalem, the just consequences of its
sins. (1-11) Jerusalem represented as a captive female,
lamenting, and seeking the mercy of God. (12-22)

#1-11 The prophet sometimes speaks in his own person; at other
times Jerusalem, as a distressed female, is the speaker, or some
of the Jews. The description shows the miseries of the Jewish
nation. Jerusalem became a captive and a slave, by reason of the
greatness of her sins; and had no rest from suffering. If we
allow sin, our greatest adversary, to have dominion over us,
justly will other enemies also be suffered to have dominion. The
people endured the extremities of famine and distress. In this
sad condition Jerusalem acknowledged her sin, and entreated the
Lord to look upon her case. This is the only way to make
ourselves easy under our burdens; for it is the just anger of
the Lord for man's transgressions, that has filled the earth
with sorrows, lamentations, sickness, and death.

#12-22 Jerusalem, sitting dejected on the ground, calls on those
that passed by, to consider whether her example did not concern
them. Her outward sufferings were great, but her inward
sufferings were harder to bear, through the sense of guilt.
Sorrow for sin must be great sorrow, and must affect the soul.
Here we see the evil of sin, and may take warning to flee from
the wrath to come. Whatever may be learned from the sufferings
of Jerusalem, far more may be learned from the sufferings of
Christ. Does he not from the cross speak to every one of us?
Does he not say, Is it nothing to you, all ye that pass by? Let
all our sorrows lead us to the cross of Christ, lead us to mark
his example, and cheerfully to follow him.
* Lamentation for the misery of Jerusalem.

#1-9 A sad representation is here made of the state of God's
church, of Jacob and Israel; but the notice seems mostly to
refer to the hand of the Lord in their calamities. Yet God is
not an enemy to his people, when he is angry with them and
corrects them. And gates and bars stand in no stead when God
withdraws his protection. It is just with God to cast down those
by judgments, who debase themselves by sin; and to deprive those
of the benefit and comfort of sabbaths and ordinances, who have
not duly valued nor observed them. What should they do with
Bibles, who make no improvement of them? Those who misuse God's
prophets, justly lose them. It becomes necessary, though
painful, to turn the thoughts of the afflicted to the hand of
God lifted up against them, and to their sins as the source of
their miseries.
#10-22 Causes for lamentation are described. Multitudes perished
by famine. Even little children were slain by their mother's
hands, and eaten, according to the threatening, #De 28:53|.
Multitudes fell by the sword. Their false prophets deceived
them. And their neighbours laughed at them. It is a great sin to
jest at others' miseries, and adds much affliction to the
afflicted. Their enemies triumphed over them. The enemies of the
church are apt to take its shocks for its ruins; but they will
find themselves deceived. Calls to lamentation are given; and
comforts for the cure of these lamentations are sought. Prayer
is a salve for every sore, even the sorest; a remedy for every
malady, even the most grievous. Our business in prayer is to
refer our case to the Lord, and leave it with him. His will be
done. Let us fear God, and walk humbly before him, and take heed
lest we fall.
* The faithful lament their calamities, and hope in God's
mercies.

#1-20 The prophet relates the more gloomy and discouraging part
of his experience, and how he found support and relief. In the
time of his trial the Lord had become terrible to him. It was an
affliction that was misery itself; for sin makes the cup of
affliction a bitter cup. The struggle between unbelief and faith
is often very severe. But the weakest believer is wrong, if he
thinks that his strength and hope are perished from the Lord.

#21-36 Having stated his distress and temptation, the prophet
shows how he was raised above it. Bad as things are, it is owing
to the mercy of God that they are not worse. We should observe
what makes for us, as well as what is against us. God's
compassions fail not; of this we have fresh instances every
morning. Portions on earth are perishing things, but God is a
portion for ever. It is our duty, and will be our comfort and
satisfaction, to hope and quietly to wait for the salvation of
the Lord. Afflictions do and will work very much for good: many
have found it good to bear this yoke in their youth; it has made
many humble and serious, and has weaned them from the world, who
otherwise would have been proud and unruly. If tribulation work
patience, that patience will work experience, and that
experience a hope that makes not ashamed. Due thoughts of the
evil of sin, and of our own sinfulness, will convince us that it
is of the Lord's mercies we are not consumed. If we cannot say
with unwavering voice, The Lord is my portion; may we not say, I
desire to have Him for my portion and salvation, and in his word
do I hope? Happy shall we be, if we learn to receive affliction
as laid upon us by the hand of God.
#37-41 While there is life there is hope; and instead of
complaining that things are bad, we should encourage ourselves
with the hope they will be better. We are sinful men, and what
we complain of, is far less than our sins deserve. We should
complain to God, and not of him. We are apt, in times of
calamity, to reflect on other people's ways, and blame them; but
our duty is to search and try our own ways, that we may turn
from evil to God. Our hearts must go with our prayers. If inward
impressions do not answer to outward expressions, we mock God,
and deceive ourselves.
#42-54 The more the prophet looked on the desolations, the more
he was grieved. Here is one word of comfort. While they
continued weeping, they continued waiting; and neither did nor
would expect relief and succour from any but the Lord.

#55-66 Faith comes off conqueror, for in these verses the
prophet concludes with some comfort. Prayer is the breath of the
new man, drawing in the air of mercy in petitions, and returning
it in praises; it proves and maintains the spiritual life. He
silenced their fears, and quieted their spirits. Thou saidst,
Fear not. This was the language of God's grace, by the witness
of his Spirit with their spirits. And what are all our sorrows,
compared with those of the Redeemer? He will deliver his people
from every trouble, and revive his church from every
persecution. He will save believers with everlasting salvation,
while his enemies perish with everlasting destruction.
* The deplorable state of the nation is contrasted with its
ancient prosperity.

#1-12 What a change is here! Sin tarnishes the beauty of the
most exalted powers and the most excellent gifts; but that gold,
tried in the fire, which Christ bestows, never will be taken
from us; its outward appearance may be dimmed, but its real
value can never be changed. The horrors of the siege and
destruction of Jerusalem are again described. Beholding the sad
consequences of sin in the church of old, let us seriously
consider to what the same causes may justly bring down the
church now. But, Lord, though we have gone from thee in
rebellion, yet turn to us, and turn our hearts to thee, that we
may fear thy name. Come to us, bless us with awakening,
converting, renewing, confirming grace.

#13-20 Nothing ripens a people more for ruin, nor fills the
measure faster, than the sins of priests and prophets. The king
himself cannot escape, for Divine vengeance pursues him. Our
anointed King alone is the life of our souls; we may safely live
under his shadow, and rejoice in Him in the midst of our
enemies, for He is the true God and eternal life.

#21,22 Here it is foretold that an end should be put to Zion's
troubles. Not the fulness of punishment deserved, but of what
God has determined to inflict. An end shall be put to Edom's
triumphs. All the troubles of the church and of the believer
will soon be accomplished. And the doom of their enemies
approaches. The Lord will bring their sins to light, and they
shall lie down in eternal sorrow. Edom here represents all the
enemies of the church. And the corruption, and sin of Israel,
which the prophet has proved to be universal, justifies the
judgments of the Lord. It shows the need of that grace in Christ
Jesus, which the sin and corruption of all mankind make so
necessary.
* The Jewish nation supplicating the Divine favour.

#1-16 Is any afflicted? Let him pray; and let him in prayer pour
out his complaint to God. The people of God do so here; they
complain not of evils feared, but of evils felt. If penitent and
patient under what we suffer for the sins of our fathers, we may
expect that He who punishes, will return in mercy to us. They
acknowledge, Woe unto us that we have sinned! All our woes are
owing to our own sin and folly. Though our sins and God's just
displeasure cause our sufferings, we may hope in his pardoning
mercy, his sanctifying grace, and his kind providence. But the
sins of a man's whole life will be punished with vengeance at
last, unless he obtains an interest in Him who bare our sins in
his own body on the tree.

#17-22 The people of God express deep concern for the ruins of
the temple, more than for any other of their calamities. But
whatever changes there are on earth, God is still the same, and
remains for ever wise and holy, just and good; with Him there is
no variableness nor shadow of turning. They earnestly pray to
God for mercy and grace; Turn us to thee, O Lord. God never
leaves any till they first leave him; if he turns them to him in
a way of duty, no doubt he will quickly return to them in a way
of mercy. If God by his grace renew our hearts, he will by his
favour renew our days. Troubles may cause our hearts to be
faint, and our eyes to be dim, but the way to the mercy-seat of
our reconciled God is open. Let us, in all our trials, put our
whole trust and confidence in his mercy; let us confess our
sins, and pour out our hearts before him. Let us watch against
repinings and despondency; for we surely know, that it shall be
well in the end with all that trust in, fear, love, and serve
the Lord. Are not the Lord's judgments in the earth the same as
in Jeremiah's days? Let Zion then be remembered by us in our
prayers, and her welfare be sought above every earthly joy.
Spare, Lord, spare thy people, and give not thine heritage to
reproach, for the heathen to rule over them.
** Ezekiel was one of the priests; he was carried captive to
Chaldea with Jehoiachin. All his prophecies appear to have been
delivered in that country, at some place north of Babylon. Their
chief object appears to have been to comfort his brethren in
captivity. He is directed to warn of the dreadful calamities
coming upon Judea, particularly upon the false prophets, and the
neighbouring nations. Also to announce the future restoration of
Israel and Judah from their several dispersions, and their happy
state in their latter days, under the Messiah. Much of Christ
will be found in this book, especially in the conclusion.

* Ezekiel's vision of God, and of the angelic host. (1-14) The
conduct of Divine Providence. (15-25) A revelation of the Son of
man upon his heavenly throne. (26-28)

#1-14 It is a mercy to have the word of God brought to us, and a
duty to attend to it diligently, when we are in affliction. The
voice of God came in the fulness of light and power, by the Holy
Spirit. These visions seem to have been sent to possess the
prophet's mind with great and high thoughts of God. To strike
terror upon sinners. To speak comfort to those that feared God,
and humbled themselves. In ver. #4-14|, is the first part of the
vision, which represents God as attended and served by a vast
company of angels, who are all his messengers, his ministers,
doing his commandments. This vision would impress the mind with
solemn awe and fear of the Divine displeasure, yet raise
expectations of blessings. The fire is surrounded with a glory.
Though we cannot by searching find out God to perfection, yet we
see the brightness round about it. The likeness of the living
creatures came out of the midst of the fire; angels derive their
being and power from God. They have the understanding of a man,
and far more. A lion excels in strength and boldness. An ox
excels in diligence and patience, and unwearied discharge of the
work he has to do. An eagle excels in quickness and piercing
sight, and in soaring high; and the angels, who excel man in all
these respects, put on these appearances. The angels have wings;
and whatever business God sends them upon, they lose no time.
They stood straight, and firm, and steady. They had not only
wings for motion, but hands for action. Many persons are quick,
who are not active; they hurry about, but do nothing to purpose;
they have wings, but no hands. But wherever the angels' wings
carried them, they carried hands with them, to be doing what
duty required. Whatever service they went about, they went every
one straight forward. When we go straight, we go forward; when
we serve God with one heart, we perform work. They turned not
when they went. They made no mistakes; and their work needed not
to be gone over again. They turned not from their business to
trifle with any thing. They went whithersoever the Spirit of God
would have them go. The prophet saw these living creatures by
their own light, for their appearance was like burning coals of
fire; they are seraphim, or "burners;" denoting the ardour of
their love to God, and fervent zeal in his service. We may learn
profitable lessons from subjects we cannot fully enter into or
understand. But let us attend to the things which relate to our
peace and duty, and leave secret things to the Lord, to whom
alone they belong.
#15-25 Providence, represented by the wheels, produces changes.
Sometimes one spoke of the wheel is uppermost, sometimes
another; but the motion of the wheel on its own axletree is
regular and steady. We need not despond in adversity; the wheels
are turning round and will raise us in due time, while those who
presume in prosperity know not how soon they may be cast down.
The wheel is near the living creatures; the angels are employed
as ministers of God's providence. The spirit of the living
creatures was in the wheels; the same wisdom, power, and
holiness of God, that guide and govern the angels, by them order
all events in this lower world. The wheel had four faces,
denoting that the providence of God exerts itself in all parts.
Look every way upon the wheel of providence, it has a face
toward you. Their appearance and work were as a wheel in the
middle of a wheel. The disposals of Providence seem to us dark,
perplexed, and unaccountable, yet are all wisely ordered for the
best. The motion of these wheels was steady, regular, and
constant. They went as the Spirit directed, therefore returned
not. We should not have to undo that by repentance which we have
done amiss, if we followed the guidance of the Spirit. The
rings, or rims of the wheels were so vast, that when put in
motion the prophet was afraid to look upon them. The
consideration of the height and depth of God's counsel should
awe us. They were full of eyes round about. The motions of
Providence are all directed by infinite Wisdom. All events are
determined by the eyes of the Lord, which are in every place
beholding the evil and the good; for there is no such thing as
chance or fortune. The firmament above was a crystal, glorious,
but terribly so. That which we take to be a dark cloud, is to
God clear as crystal, through which he looks upon all the
inhabitants of the earth. When the angels had roused a careless
world, they let down their wings, that God's voice might be
plainly heard. The voice of Providence is to open men's ears to
the voice of the word. Sounds on earth should awaken our
attention to the voice from heaven; for how shall we escape, if
we turn away from Him that speaks from thence.

#26-28 The eternal Son, the second Person in the Trinity, who
afterwards took the human nature, is here denoted. The first
thing observed was a throne. It is a throne of glory, a throne
of grace, a throne of triumph, a throne of government, a throne
of judgment. It is good news to men, that the throne above the
firmament is filled with One who appears, even there, in the
likeness of a man. The throne is surrounded with a rainbow, the
well-known emblem of the covenant, representing God's mercy and
covenanted love to his people. The fire of God's wrath was
breaking out against Jerusalem, but bounds should be set to it;
he would look upon the bow, and remember the covenant. All the
prophet saw was only to prepare him for what he was to hear.
When he fell on his face, he heard the voice of One that spake.
God delights to teach the humble. Let sinners, then, humble
themselves before him. And let believers think upon his glory,
that they may be gradually changed into his image by the Spirit
of the Lord.
* The prophet is directed what he is to do. (1-5) And encouraged
to be resolute, faithful, and devoted. (6-10)

#1-5 Lest Ezekiel should be lifted up with the abundance of the
revelations, he is put in mind that still he is a son of man, a
weak, mortal creature. As Christ usually called himself the Son
of man, it was also an honourable distinction. Ezekiel's posture
showed reverence, but his standing up would be a posture of
greater readiness and fitness for business. God will speak to
us, when we stand ready to do what he commands us. As Ezekiel
had not strength of his own, the Spirit entered into him. God is
graciously pleased to work in us whatever he requires of us. The
Holy Spirit sets us upon our feet, by inclining our wills to our
duty. Thus, when the Lord calls upon the sinner to awake, and
attend to the concerns of his soul, the Spirit of life and grace
comes with the call. Ezekiel is sent with a message to the
children of Israel. Many might treat his message with contempt,
yet they should know by the event that a prophet had been sent
to them. God will be glorified, and his word made honourable,
whether it be a savour of life unto life, or of death unto
death.

#6-10 Those who will do any thing to purpose in the service of
God, must not fear men. Wicked men are as briers and thorns; but
they are nigh unto cursing, and their end is to be burned. The
prophet must be faithful to the souls of those to whom he was
sent. All who speak from God to others, must obey his voice. The
discoveries of sin, and the warnings of wrath, should be matter
of lamentation. And those acquainted with the word of God, will
clearly perceive it is filled with woe to impenitent sinners;
and that all the precious promises of the gospel are for the
repenting, believing servants of the Lord.
* The preparation of the prophet for his work. (1-11) His
office, as that of a watchman. (12-2) The restraining and
restoring his speech. (22-27)

#1-11 Ezekiel was to receive the truths of God as the food for
his soul, and to feed upon them by faith, and he would be
strengthened. Gracious souls can receive those truths of God
with delight, which speak terror to the wicked. He must speak
all that, and that only, which God spake to him. How can we
better speak God's mind than with his words? If disappointed as
to his people, he must not be offended. The Ninevites were
wrought upon by Jonah's preaching, when Israel was unhumbled and
unreformed. We must leave this unto the Divine sovereignty, and
say, Lord, thy judgments are a great deep. They will not regard
the word of the prophet, for they will not regard the rod of
God. Christ promises to strengthen him. He must continue earnest
in preaching, whatever the success might be.

#12-21 This mission made the holy angels rejoice. All this was
to convince Ezekiel, that the God who sent him had power to bear
him out in his work. He was overwhelmed with grief for the sins
and miseries of his people, and overpowered by the glory of the
vision he had seen. And however retirement, meditation, and
communion with God may be sweet, the servant of the Lord must
prepare to serve his generation. The Lord told the prophet he
had appointed him a watchman to the house of Israel. If we warn
the wicked, we are not chargeable with their ruin. Though such
passages refer to the national covenant made with Israel, they
are equally to be applied to the final state of all men under
every dispensation. We are not only to encourage and comfort
those who appear to be righteous, but they are to be warned, for
many have grown high-minded and secure, have fallen, and even
died in their sins. Surely then the hearers of the gospel should
desire warnings, and even reproofs.

#22-27 Let us own ourselves for ever indebted to the mediation
of Christ, for the blessed intercourse between God and man; and
a true believer will say, I am never less alone than when thus
alone. When the Lord opened Ezekiel's mouth, he was to deliver
his message boldly, to place life and death, the blessing and
the curse, before the people, and leave them to their choice.
* The siege of Jerusalem. (1-8) The famine the inhabitants would
suffer. (9-17)

#1-8 The prophet was to represent the siege of Jerusalem by
signs. He was to lie on his left side for a number of days,
supposed to be equal to the years from the establishment of
idolatry. All that the prophet sets before the children of his
people, about the destruction of Jerusalem, is to show that sin
is the provoking cause of the ruin of that once flourishing
city.

#9-17 The bread which was Ezekiel's support, was to be made of
coarse grain and pulse mixed together, seldom used except in
times of urgent scarcity, and of this he was only to take a
small quantity. Thus was figured the extremity to which the Jews
were to be reduced during the siege and captivity. Ezekiel does
not plead, Lord, from my youth I have been brought up
delicately, and never used to any thing like this; but that he
had been brought up conscientiously, and never had eaten any
thing forbidden by the law. It will be comfortable when we are
brought to suffer hardships, if our hearts can witness that we
have always been careful to keep even from the appearance of
evil. See what woeful work sin makes, and acknowledge the
righteousness of God herein. Their plenty having been abused to
luxury and excess, they were justly punished by famine. When men
serve not God with cheerfulness in the abundance of all things,
God will make them serve their enemies in the want of all
things.
* A type of hair, showing the judgments about to come upon the
Jews. (1-4) These awful judgments are declared. (5-17)

#1-4 The prophet must shave off the hair of his head and beard,
which signifies God's utter rejecting and abandoning that
people. One part must be burned in the midst of the city,
denoting the multitudes that should perish by famine and
pestilence. Another part was to be cut in pieces, representing
the many who were slain by the sword. Another part was to be
scattered in the wind, denoting the carrying away of some into
the land of the conqueror, and the flight of others into the
neighbouring countries for shelter. A small quantity of the
third portion was to be bound in his shirts, as that of which he
is very careful. But few were reserved. To whatever refuge
sinners flee, the fire and sword of God's wrath will consume
them.

#5-17 The sentence passed upon Jerusalem is very dreadful, the
manner of expression makes it still more so. Who is able to
stand in God's sight when he is angry? Those who live and die
impenitent, will perish for ever unpitied; there is a day coming
when the Lord will not spare. Let not persons or churches, who
change the Lord's statutes, expect to escape the doom of
Jerusalem. Let us endeavour to adorn the doctrine of God our
Saviour in all things. Sooner or later God's word will prove
itself true.
* The Divine judgments for idolatry. (1-7) A remnant shall be
saved. (8-10) The calamities are to be lamented. (11-14)

#1-7. War desolates persons, places, and things esteemed most
sacred. God ruins idolatries even by the hands of idolaters. It
is just with God to make that a desolation, which we make an
idol. The superstitions to which many trust for safety, often
cause their ruin. And the day is at hand, when idols and
idolatry will be as thoroughly destroyed from the professedly
Christian church as they were from among the Jews.

#8-10 A remnant of Israel should be left; at length they should
remember the Lord, their obligations to him, and rebellion
against him. True penitents see sin to be that abominable thing
which the Lord hates. Those who truly loathe sin, loathe
themselves because of sin. They give glory to God by their
repentance. Whatever brings men to remember Him, and their sins
against him, should be regarded as a blessing.

#11-14 It is our duty to be affected, not only with our own sins
and sufferings, but to look with compassion upon the miseries
wicked people bring upon themselves. Sin is a desolating thing;
therefore, stand in awe, and sin not. If we know the worth of
souls, and the danger to which unbelievers are exposed, we shall
deem every sinner who takes refuge in Jesus from the wrath to
come, an abundant recompence for all contempt or opposition we
may meet with.
* The desolation of the land. (1-15) The distress of the few who
should escape. (16-22) The captivity. (23-27)

#1-15 The abruptness of this prophecy, and the many repetitions,
show that the prophet was deeply affected by the prospect of
these calamities. Such will the destruction of sinners be; for
none can avoid it. Oh that the wickedness of the wicked might
end before it bring them to an end! Trouble is to the impenitent
only an evil, it hardens their hearts, and stirs up their
corruptions; but there are those to whom it is sanctified by the
grace of God, and made a means of much good. The day of real
trouble is near, not a mere echo or rumour of troubles. Whatever
are the fruits of God's judgments, our sin is the root of them.
These judgments shall be universal. And God will be glorified in
all. Now is the day of the Lord's patience and mercy, but the
time of the sinner's trouble is at hand.
#16-22 Sooner or later, sin will cause sorrow; and those who
will not repent of their sin, may justly be left to pine away in
it. There are many whose wealth is their snare and ruin; and the
gaining the world is the losing of their souls. Riches profit
not in the day of wrath. The wealth of this world has not that
in it which will answer the desires of the soul, or be any
satisfaction to it in a day of distress. God's temple shall
stand them in no stead. Those are unworthy to be honoured with
the form of godliness, who will not be governed by its power.

#23-27 Whoever break the bands of God's law, will find
themselves bound and held by the chains of his judgments. Since
they encouraged one another to sin, God would dishearten them.
All must needs be in trouble, when God comes to judge them
according to their deserts. May the Lord enable us to seek that
good part which shall not be taken away.
* The idolatries committed by the Jewish rulers. (1-6) The
superstitions to which the Jews were then devoted, the Egyptian.
(7-12) The Phoenician. (13,14) The Persian. (15,16) The
heinousness of their sin. (17,18)

#1-6 The glorious personage Ezekiel beheld in vision, seemed to
take hold upon him, and he was conveyed in spirit to Jerusalem.
There, in the inner court of the temple, was prepared a place
for some base idol. The whole was presented in vision to the
prophet. If it should please God to give any man a clear view of
his glory and majesty, and of all the abominations committing in
any one city, he would then admit the justice of the severest
punishments God should inflict thereon.

#7-12 A secret place was, as it were, opened, where the prophet
saw creatures painted on the walls, and a number of the elders
of Israel worshipped before them. No superiority in worldly
matters will preserve men from lust, or idolatries, when they
are left to their own deceitful hearts; and those who are soon
wearied in the service of God, often grudge no toil nor expense
when following their superstitions. When hypocrites screen
themselves behind the wall of an outward profession, there is
some hole or other left in the wall, something that betrays them
to those who look diligently. There is a great deal of secret
wickedness in the world. They think themselves out of God's
sight. But those are ripe indeed for ruin, who lay the blame of
their sins upon the Lord.

#13-18 The yearly lamenting for Tammuz was attended with
infamous practices; and the worshippers of the sun here
described, are supposed to have been priests. The Lord appeals
to the prophet concerning the heinousness of the crime; "and lo,
they put the branch to their nose," denoting some custom used by
idolaters in honour of the idols they served. The more we
examine human nature and our own hearts, the more abominations
we shall discover; and the longer the believer searches himself,
the more he will humble himself before God, and the more will he
value the fountain open for sin, and seek to wash therein.
* A vision denoting the destruction of the inhabitants of
Jerusalem, and the departure of the symbol of the Divine
presence.

#1-4 It is a great comfort to believers, that in the midst of
destroyers and destructions, there is a Mediator, a great High
Priest, who has an interest in heaven, and in whom saints on
earth have an interest. The representation of the Divine glory
from above the ark, removed to the threshold, denoted that the
Lord was about to leave his mercy-seat, and to pronounce
judgment on the people. The distinguishing character of this
remnant that is to be saved, is such as sigh and cry to God in
prayer, because of the abominations in Jerusalem. Those who keep
pure in times of general wickedness, God will keep safe in times
of general trouble and distress.

#5-11 The slaughter must begin at the sanctuary, that all may
see and know that the Lord hates sin most in those nearest to
him. He who was appointed to protect, reported the matter.
Christ is faithful to the trust reposed in him. Is he commanded
by his Father to secure eternal life to the chosen remnant? He
says, Of all that thou hast given me, I have lost none. If
others perish, and we are saved, we must ascribe the difference
wholly to the mercy of our God, for we too have deserved wrath.
Let us still continue to plead in behalf of others. But where
the Lord shows no mercy he does no injustice; he only
recompenses men's ways.
* A vision of the burning of the city. (1-7) The Divine glory
departing from the temple. (8-22)

#1-7 The fire being taken from between the wheels, under the
cherubim, ch. #1:13|, seems to have signified the wrath of God
to be executed upon Jerusalem. It intimated that the fire of
Divine wrath, which kindles judgment upon a people, is just and
holy; and in the great day, the earth, and all the works that
are therein, will be burnt up.

#8-22 Ezekiel sees the working of Divine providence in the
government of the lower world, and the affairs of it. When God
is leaving a people in displeasure, angels above, and all events
below, further his departure. The Spirit of life, the Spirit of
God, directs all creatures, in heaven and on earth, so as to
make them serve the Divine purpose. God removes by degrees from
a provoking people; and, when ready to depart, would return to
them, if they were a repenting, praying people. Let this warn
sinners to seek the Lord while he may be found, and to call on
him while he is near, and cause us all to walk humbly and
watchfully with our God.
* Divine judgments against the wicked at Jerusalem. (1-13)
Divine favour towards those in captivity. (14-21) The Divine
presence forsakes the city. (22-25)

#1-13 Where Satan cannot persuade men to look upon the judgment
to come as uncertain, he gains his point by persuading them to
look upon it as at a distance. These wretched rulers dare to
say, We are as safe in this city as flesh in a boiling pot; the
walls of the city shall be to us as walls of brass, we shall
receive no more damage from the besiegers than the caldron does
from the fire. When sinners flatter themselves to their own
ruin, it is time to tell them they shall have no peace if they
go on. None shall remain in possession of the city but those who
are buried in it. Those are least safe who are most secure. God
is often pleased to single out some sinners for warning to
others. Whether Pelatiah died at that time in Jerusalem, or when
the fulfilment of the prophecy drew near, is uncertain. Like
Ezekiel, we ought to be much affected with the sudden death of
others, and we should still plead with the Lord to have mercy on
those who remain.

#14-21 The pious captives in Babylon were insulted by the Jews
who continued in Jerusalem; but God made gracious promises to
them. It is promised, that God will give them one heart; a heart
firmly fixed for God, and not wavering. All who are made holy
have a new spirit, a new temper and dispositions; they act from
new principles, walk by new rules, and aim at new ends. A new
name, or a new face, will not serve without a new spirit. If any
man be in Christ, he is a new creature. The carnal heart, like a
stone, cannot be made to feel. Men live among the dead and
dying, and are neither concerned nor humbled. He will make their
hearts tender and fit to receive impressions: this is God's
work, it is his gift by promise; and a wonderful and happy
change is wrought by it, from death to life. Their practices
shall be agreeable to those principles. These two must and will
go together. When the sinner feels his need of these blessings,
let him present the promises as prayers in the name of Christ,
they will be performed.
#22-25 Here is the departure of God's presence from the city and
temple. It was from the Mount of Olives that the vision went up,
typifying the ascension of Christ to heaven from that very
mountain. Though the Lord will not forsake his people, yet he
may be driven away from any part of his visible church by their
sins, and woe will be upon them when He withdraws his presence,
glory, and protection.
* The approaching captivity. (1-16) An emblem of the
consternation of the Jews. (17-20) Answers to the objections of
scoffers. (21-28)

#1-16 By the preparation for removal, and his breaking through
the wall of his house at evening, as one desirous to escape from
the enemy, the prophet signified the conduct and fate of
Zedekiah. When God has delivered us, we must glorify him and
edify others, by acknowledging our sins. Those who by
afflictions are brought to this, are made to know that God is
the Lord, and may help to bring others to know him.
#17-20 The prophet must eat and drink in care and fear, with
trembling, that he might express the condition of those in
Jerusalem during the siege. When ministers speak of the ruin
coming upon sinners, they must speak as those that know the
terrors of the Lord. Afflictions are happy ones, however
grievous to flesh and blood, that improve us in the knowledge of
God.

#21-28 From that forbearance of God, which should have led them
to repent, the Jews hardened themselves in sin. It will not
serve for an excuse in speaking evil, to plead that it is a
common saying. There is but a step between us and an awful
eternity; therefore it concerns us to get ready for a future
state. No one will be able to put from himself the evil day,
unless by seeking peace with the Lord.
* Heavy judgments against lying prophets. (1-9) The
insufficiency of their work. (10-16) Woes against false
prophetesses. (17-23)

#1-9 Where God gives a warrant to do any thing, he gives wisdom.
What they delivered was not what they had seen or heard, as that
is which the ministers of Christ deliver. They were not praying
prophets, had no intercourse with Heaven; they contrived how to
please people, not how to do them good; they stood not against
sin. They flattered people into vain hopes. Such widen the
breach, by causing men to think themselves deserving of eternal
life, when the wrath of God abides upon them.

#10-16 One false prophet built the wall, set up the notion that
Jerusalem should be victorious, and made himself acceptable by
it. Others made the matter yet more plausible and promising;
they daubed the wall which the first had built; but they would,
ere long, be undeceived when their work was beaten down by the
storm of God's just wrath; when the Chaldean army desolated the
land. Hopes of peace and happiness, not warranted by the word of
God, will cheat men; like a wall well daubed, but ill built.

#17-23 It is ill with those who had rather hear pleasing lies
than unpleasing truths. The false prophetesses tried to make
people secure, signified by laying them at ease, and to make
them proud, signified by the finery laid on their heads. They
shall be confounded in their attempts, and God's people shall be
delivered out of their hands. It behooves Christians to keep
close to the word of God, and in every thing to seek the
teaching of the Holy Spirit. Let us so trust the promises of God
as to keep his commandments.
* Threatenings against hypocrites. (1-11) God's purpose to
punish the guilty Jews, but a few should be saved. (12-23)

#1-11 No outward form or reformation can be acceptable to God,
so long as any idol possesses the heart; yet how many prefer
their own devices and their own righteousness, to the way of
salvation! Men's corruptions are idols in their hearts, and are
of their own setting up; God will let them take their course.
Sin renders the sinner odious in the eyes of the pure and holy
God; and in his own eyes also, whenever conscience is awakened.
Let us seek to be cleansed from the guilt and pollution of sins,
in that fountain which the Lord has opened.
#12-23 National sins bring national judgments. Though sinners
escape one judgment, another is waiting for them. When God's
professing people rebel against him, they may justly expect all
his judgments. The faith, obedience, and prayers of Noah
prevailed to the saving of his house, but not of the old world.
Job's sacrifice and prayer in behalf of his friends were
accepted, and Daniel had prevailed for the saving his companions
and the wise men of Babylon. But a people that had filled the
measure of their sins, was not to expect to escape for the sake
of any righteous men living among them; not even of the most
eminent saints, who could be accepted in their own case only
through the sufferings and righteousness of Christ. Yet even
when God makes the greatest desolations by his judgments, he
saves some to be monuments of his mercy. In firm belief that we
shall approve the whole of God's dealings with ourselves, and
with all mankind, let us silence all rebellious murmurs and
objections.
* Jerusalem like an unfruitful vine.

- If a vine be fruitful, it is valuable. But if not fruitful, it
is worthless and useless, it is cast into the fire. Thus man is
capable of yielding a precious fruit, in living to God; this is
the sole end of his existence; and if he fails in this, he is of
no use but to be destroyed. What blindness then attaches to
those who live in the total neglect of God and of true religion!
This similitude is applied to Jerusalem. Let us beware of an
unfruitful profession. Let us come to Christ, and seek to abide
in him, and to have his words abide in us.
* A parable showing the first low estate of the Jewish nation,
its prosperity, idolatries, and punishment.

#1-58 In this chapter God's dealings with the Jewish nation, and
their conduct towards him, are described, and their punishment
through the surrounding nations, even those they most trusted
in. This is done under the parable of an exposed infant rescued
from death, educated, espoused, and richly provided for, but
afterwards guilty of the most abandoned conduct, and punished
for it; yet at last received into favour, and ashamed of her
base conduct. We are not to judge of these expressions by modern
ideas, but by those of the times and places in which they were
used, where many of them would not sound as they do to us. The
design was to raise hatred to idolatry, and such a parable was
well suited for that purpose.
#59-63 After a full warning of judgments, mercy is remembered,
mercy is reserved. These closing verses are a precious promise,
in part fulfilled at the return of the penitent and reformed
Jews out of Babylon, but to have fuller accomplishment in gospel
times. The Divine mercy should be powerful to melt our hearts
into godly sorrow for sin. Nor will God ever leave the sinner to
perish, who is humbled for his sins, and comes to trust in His
mercy and grace through Jesus Christ; but will keep him by his
power, through faith unto salvation.
* A parable relative to the Jewish nation. (1-10) to which an
explanation is added. (11-21) A direct promise of the Messiah.
(22-24)

#1-10 Mighty conquerors are aptly likened to birds or beasts of
prey, but their destructive passions are overruled to forward
God's designs. Those who depart from God, only vary their crimes
by changing one carnal confidence for another, and never will
prosper.

#11-21 The parable is explained, and the particulars of the
history of the Jewish nation at that time may be traced.
Zedekiah had been ungrateful to his benefactor, which is a sin
against God. In every solemn oath, God is appealed to as a
witness of the sincerity of him that swears. Truth is a debt
owing to all men. If the professors of the true religion deal
treacherously with those of a false religion, their profession
makes their sin the worse; and God will the more surely and
severely punish it. The Lord will not hold those guiltless who
take his name in vain; and no man shall escape the righteous
judgment of God who dies under unrepented guilt.
#22-24 The unbelief of man shall not make the promise of God of
none effect. The parable of a tree, used in the threatening, is
here presented in the promise. It appears only applicable to
Jesus, the Son of David, the Messiah of God. The kingdom of
Satan, which has borne so long, so large a sway, shall be
broken, and the kingdom of Christ, which was looked upon with
contempt, shall be established. Blessed be God, our Redeemer is
seen even by the ends of the earth. We may find refuge from the
wrath to come, and from every enemy and danger, under his
shadow; and believers are fruitful in him.
* God has no respect of persons. (1-20) The Divine providence is
vindicated. (21-29) A gracious invitation to repentance. (30-32)

#1-20 The soul that sinneth it shall die. As to eternity, every
man was, is, and will be dealt with, as his conduct shows him to
have been under the old covenant of works, or the new covenant
of grace. Whatever outward sufferings come upon men through the
sins of others, they deserve for their own sins all they suffer;
and the Lord overrules every event for the eternal good of
believers. All souls are in the hand of the great Creator: he
will deal with them in justice or mercy; nor will any perish for
the sins of another, who is not in some sense worthy of death
for his own. We all have sinned, and our souls must be lost, if
God deal with us according to his holy law; but we are invited
to come to Christ. If a man who had shown his faith by his
works, had a wicked son, whose character and conduct were the
reverse of his parent's, could it be expected he should escape
the Divine vengeance on account of his father's piety? Surely
not. And should a wicked man have a son who walked before God as
righteous, this man would not perish for his father's sins. If
the son was not free from evils in this life, still he should be
partaker of salvation. The question here is not about the
meritorious ground of justification, but about the Lord's
dealings with the righteous and the wicked.

#21-29 The wicked man would be saved, if he turned from his evil
ways. The true penitent is a true believer. None of his former
transgressions shall be mentioned unto him, but in the
righteousness which he has done, as the fruit of faith and the
effect of conversion, he shall surely live. The question is not
whether the truly righteous ever become apostates. It is certain
that many who for a time were thought to be righteous, do so,
while ver. #26,27| speaks the fulness of pardoning mercy: when
sin is forgiven, it is blotted out, it is remembered no more. In
their righteousness they shall live; not for their
righteousness, as if that were an atonement for their sins, but
in their righteousness, which is one of the blessings purchased
by the Mediator. What encouragement a repenting, returning
sinner has to hope for pardon and life according to this
promise! In verse #28| is the beginning and progress of
repentance. True believers watch and pray, and continue to the
end, and they are saved. In all our disputes with God, he is in
the right, and we are in the wrong.

#30-32 The Lord will judge each of the Israelites according to
his ways. On this is grounded an exhortation to repent, and to
make them a new heart and a new spirit. God does not command
what cannot be done, but admonishes us to do what is in our
power, and to pray for what is not. Ordinances and means are
appointed, directions and promises are given, that those who
desire this change may seek it from God.
* A parable lamenting the ruin of Jehoahaz and Jehoiakim. (1-9)
Another describing the desolation of the people. (10-14)

#1-9 Ezekiel is to compare the kingdom of Judah to a lioness. He
must compare the kings of Judah to a lion's whelps; they were
cruel and oppressive to their own subjects. The righteousness of
God is to be acknowledged, when those who have terrified and
enslaved others, are themselves terrified and enslaved. When
professors of religion form connections with ungodly persons,
their children usually grow up following after the maxims and
fashions of a wicked world. Advancement to authority discovers
the ambition and selfishness of men's hearts; and those who
spend their lives in mischief, generally end them by violence.

#10-14 Jerusalem was a vine, flourishing and fruitful. This vine
is now destroyed, though not plucked up by the roots. She has by
wickedness made herself like tinder to the sparks of God's
wrath, so that her own branches serve as fuel to burn her.
Blessed be God, one Branch of the vine here alluded to, is not
only become a strong rod for the sceptre of those that rule, but
is Himself the true and living Vine. This shall be for a
rejoicing to all the chosen people of God throughout all
generations.
* The elders of Israel are reminded of the idolatry in Egypt.
(1-9) In the wilderness. (10-26) In Canaan. (27-32) God promises
to pardon and restore them. (33-44) Prophecy against Jerusalem.
(45-49)

#1-9. Those hearts are wretchedly hardened which ask God leave
to go on in sin, and that even when suffering for it; see ver.
#32|. God is justly angry with those who are resolved to go on
still in their trespasses. Cause the people to know the evil
deeds of their fathers, that they may see how righteous it was
with God to cut them off.

#10-26. The history of Israel in the wilderness is referred to
in the new Testament as well as in the Old, for warning. God did
great things for them. He gave them the law, and revived the
ancient keeping of the sabbath day. Sabbaths are privileges;
they are signs of our being his people. If we do the duty of the
day, we shall find, to our comfort, it is the Lord that makes us
holy, that is, truly happy, here; and prepares us to be happy,
that is, perfectly holy, hereafter. The Israelites rebelled, and
were left to the judgments they brought upon themselves. God
sometimes makes sin to be its own punishment, yet he is not the
Author of sin: there needs no more to make men miserable, than
to give them up to their own evil desires and passions.

#27-32 The Jews persisted in rebellion after they settled in the
land of Canaan. And these elders seem to have thought of uniting
with the heathen. We make nothing by our profession if it be but
a profession. There is nothing got by sinful compliances; and
the carnal projects of hypocrites will stand them in no stead.

#33-44 The wicked Israelites, notwithstanding they follow the
sinful ways of other nations, shall not mingle with them in
their prosperity, but shall be separated from them for
destruction. There is no shaking off God's dominion; and those
who will not yield to the power of his grace, shall sink under
the power of his wrath. But not one of God's jewels shall be
lost in the lumber of this world. He will bring the jews to the
land of Israel again; and will give them true repentance. They
will be overcome with his kindness: the more we know of God's
holiness, the more we see the hateful nature of sin. Those who
remain unaffected amidst means of grace, and would live without
Christ, like the world around them, may be sure it is the way to
destruction.

#45-49 Judah and Jerusalem had been full of people, as a forest
of trees, but empty of fruit. God's word prophesies against
those who bring not forth the fruits of righteousness. When He
will ruin a nation, who or what can save it? The plainest truths
were as parables to the people. It is common for those who will
not be wrought upon by the word, to blame it.
* The ruin of Judah under the emblem of a sharp sword. (1-17)
The approach of the king of Babylon described. (18-27) The
destruction of the Ammonites. (28-32)

#1-17 Here is an explanation of the parable in the last chapter.
It is declared that the Lord was about to cut off Jerusalem and
the whole land, that all might know it was his decree against a
wicked and rebellious people. It behooves those who denounce the
awful wrath of God against sinners, to show that they do not
desire the woeful day. The example of Christ teaches us to lament
over those whose ruin we declare. Whatever instruments God uses
in executing his judgments, he will strengthen them according to
the service they are employed in. The sword glitters to the
terror of those against whom it is drawn. It is a sword to
others, a rod to the people of the Lord. God is in earnest in
pronouncing this sentence, and the prophet must show himself in
earnest in publishing it.

#18-27 By the Spirit of prophecy Ezekiel foresaw
Nebuchadnezzar's march from Babylon, which he would determine by
divination. The Lord would overturn the government of Judah,
till the coming of Him whose right it is. This seems to foretell
the overturnings of the Jewish nation to the present day, and
the troubles of states and kingdoms, which shall make way for
establishing the Messiah's kingdom throughout the earth. The
Lord secretly leads all to adopt his wise designs. And in the
midst of the most tremendous warnings of wrath, we still hear of
mercy, and some mention of Him through whom mercy is shown to
sinful men.

#28-32 The diviners of the Ammonites made false prophecies of
victory. They would never recover their power, but in time would
be wholly forgotten. Let us be thankful to be employed as
instruments of mercy; let us use our understandings in doing
good; and let us stand aloof from men who are only skilful to
destroy.
* The sins of Jerusalem. (1-16) Israel is condemned as dross.
(17-22) As the corruption is general, so shall be the
punishment. (23-31)

#1-16 The prophet is to judge the bloody city; the city of
bloods. Jerusalem is so called, because of her crimes. The sins
which Jerusalem stands charged with, are exceeding sinful.
Murder, idolatry, disobedience to parents, oppression and
extortion, profanation of the sabbath and holy things, seventh
commandment sins, lewdness and adultery. Unmindfulness of God
was at the bottom of all this wickedness. Sinners provoke God
because they forget him. Jerusalem has filled the measure of her
sins. Those who give up themselves to be ruled by their lusts,
will justly be given up to be portioned by them. Those who
resolve to be their own masters, let them expect no other
happiness than their own hands can furnish; and a miserable
portion it will prove.
#17-22 Israel, compared with other nations, had been as the gold
and silver compared with baser metals. But they were now as the
refuse that is consumed in the furnace, or thrown away when the
silver is refined. Sinners, especially backsliding professors,
are, in God's account, useless and fit for nothing. When God
brings his own people into the furnace, he sits by them as the
refiner by his gold, to see that they are not continued there
any longer than is fitting and needful. The dross shall be
wholly separated, and the good metal purified. Let those who
suffer pains, or lingering sickness, and find that their hearts
can scarcely bear these light and momentary afflictions, take
warning to flee from the wrath to come; for if these trials are
not sanctified by the power of the Holy Spirit, to the cleansing
their hearts and hands from sin, far worse things will come upon
them.

#23-31 All orders and degrees of men had helped to fill the
measure of the nation's guilt. The people that had any power
abused it, and even the buyers and sellers find some way to
oppress one another. It bodes ill to a people when judgments are
breaking in upon them, and the spirit of prayer is restrained.
Let all who fear God, unite to promote his truth and
righteousness; as wicked men of every rank and profession plot
together to run them down.
* A history of the apostasy of God's people from him, and the
aggravation thereof.

- In this parable, Samaria and Israel bear the name Aholah, "her
own tabernacle;" because the places of worship those kingdoms
had, were of their own devising. Jerusalem and Judah bear the
name of Aholibah, "my tabernacle is in her," because their
temple was the place which God himself had chosen, to put his
name there. The language and figures are according to those
times. Will not such humbling representations of nature keep
open perpetual repentance and sorrow in the soul, hiding pride
from our eyes, and taking us from self-righteousness? Will it
not also prompt the soul to look to God continually for grace,
that by his Holy Spirit we may mortify the deeds of the body,
and live in holy conversation and godliness?
* The fate of Jerusalem. (1-14) The extent of the sufferings of
the Jews. (15-27)

#1-14 The pot on the fire represented Jerusalem besieged by the
Chaldeans: all orders and ranks were within the walls, prepared
as a prey for the enemy. They ought to have put away their
transgressions, as the scum, which rises by the heat of the
fire, is taken from the top of the pot. But they grew worse, and
their miseries increased. Jerusalem was to be levelled with the
ground. The time appointed for the punishment of wicked men may
seem to come slowly, but it will come surely. It is sad to think
how many there are, on whom ordinances and providences are all
lost.

#15-27 Though mourning for the dead is a duty, yet it must be
kept under by religion and right reason: we must not sorrow as
men that have no hope. Believers must not copy the language and
expressions of those who know not God. The people asked the
meaning of the sign. God takes from them all that was dearest to
them. And as Ezekiel wept not for his affliction, so neither
should they weep for theirs. Blessed be God, we need not pine
away under our afflictions; for should all comforts fail, and
all sorrows be united, yet the broken heart and the mourner's
prayer are always acceptable before God.
* Judgments against the Ammonites. (1-7) Against the Moabites,
Edomites, and Philistines. (8-17)

#1-7. It is wicked to be glad at the calamities of any,
especially of God's people; it is a sin for which he will surely
reckon. God will make it appear that he is the God of Israel,
though he suffers them for a time to be captives in Babylon. It
is better to know Him, and to be poor, than to be rich and
ignorant of him.

#8-17 Though one event seem to the righteous and wicked, it is
vastly different. Those who glory in any other defence and
protection than the Divine power, providence, and promise, will,
sooner or later, be ashamed of their glorying. Those who will
not leave it to God to take vengeance for them, may expect that
he will take vengeance on them. The equity of the Lord's
judgments is to be observed, when he not only avenges injuries
upon those that did them, but by those against whom they were
done. Those who treasure up old hatred, and watch for the
opportunity of manifesting it, are treasuring up for themselves
wrath against the day of wrath.
* A prophecy against Tyre.

#1-14 To be secretly pleased with the death or decay of others,
when we are likely to get by it; or with their fall, when we may
thrive upon it, is a sin that easily besets us, yet is not
thought so bad as really it is. But it comes from a selfish,
covetous principle, and from that love of the world as our
happiness, which the love of God expressly forbids. He often
blasts the projects of those who would raise themselves on the
ruin of others. The maxims most current in the trading world,
are directly opposed to the law of God. But he will show himself
against the money-loving, selfish traders, whose hearts, like
those of Tyre, are hardened by the love of riches. Men have
little cause to glory in things which stir up the envy and
rapacity of others, and which are continually shifting from one
to another; and in getting, keeping, and spending which, men
provoke that God whose wrath turns joyous cities into ruinous
heaps.

#15-21 See how high, how great Tyre had been. See how low Tyre
is made. The fall of others should awaken us out of security.
Every discovery of the fulfilment of a Scripture prophecy, is
like a miracle to confirm our faith. All that is earthly is
vanity and vexation. Those who now have the most established
prosperity, will soon be out of sight and forgotten.
* The merchandise of Tyre. (1-25) Its fall and ruin. (26-36)

#1-25 Those who live at ease are to be lamented, if they are not
prepared for trouble. Let none reckon themselves beautified, any
further than they are sanctified. The account of the trade of
Tyre intimates, that God's eye is upon men when employed in
worldly business. Not only when at church, praying and hearing,
but when in markets and fairs, buying and selling. In all our
dealings we should keep a conscience void of offence. God, as
the common Father of mankind, makes one country abound in one
commodity, and another in another, serviceable to the necessity
or to the comfort and ornament of human life. See what a
blessing trade and merchandise are to mankind, when followed in
the fear of God. Besides necessaries, an abundance of things are
made valuable only by custom; yet God allows us to use them. But
when riches increase, men are apt to set their hearts upon them,
and forget the Lord, who gives power to get wealth.
#26-36 The most mighty and magnificent kingdoms and states,
sooner or later, come down. Those who make creatures their
confidence, and rest their hopes upon them, will fall with them:
happy are those who have the God of Jacob for their Help, and
whose hope is in the Lord their God, who lives for ever. Those
who engage in trade should learn to conduct their business
according to God's word. Those who possess wealth should
remember they are the Lord's stewards, and should use his goods
in doing good to all. Let us seek first the kingdom of God and
his righteousness.
* The sentence against the prince or king of Tyre. (1-19) The
fall of Zidon. (20-23) The restoration of Israel. (24-26)

#1-19 Ethbaal, or Ithobal, was the prince or king of Tyre; and
being lifted up with excessive pride, he claimed Divine honours.
Pride is peculiarly the sin of our fallen nature. Nor can any
wisdom, except that which the Lord gives, lead to happiness in
this world or in that which is to come. The haughty prince of
Tyre thought he was able to protect his people by his own power,
and considered himself as equal to the inhabitants of heaven. If
it were possible to dwell in the garden of Eden, or even to
enter heaven, no solid happiness could be enjoyed without a
humble, holy, and spiritual mind. Especially all spiritual pride
is of the devil. Those who indulge therein must expect to
perish.

#20-26. The Zidonians were borderers upon the land of Israel,
and they might have learned to glorify the Lord; but, instead of
that, they seduced Israel to the worship of their idols. War and
pestilence are God's messengers; but he will be glorified in the
restoring his people to their former safety and prosperity. God
will cure them of their sins, and ease them of their troubles.
This promise will at length fully come to pass in the heavenly
Canaan: when all the saints shall be gathered together, every
thing that offends shall be removed, all griefs and fears for
ever banished. Happy, then, is the church of God, and every
living member of it, though poor, afflicted, and despised; for
the Lord will display his truth, power, and mercy, in the
salvation and happiness of his redeemed people.
* The desolation of Egypt. (1-16) Also a promise of mercy to
Israel. (17-21)

#1-16 Worldly, carnal minds pride themselves in their property,
forgetting that whatever we have, we received it from God, and
should use it for God. Why, then, do we boast? Self is the great
idol which all the world worships, in contempt of God and his
sovereignty. God can force men out of that in which they are
most secure and easy. Such a one, and all that cleave to him,
shall perish together. Thus end men's pride, presumption, and
carnal security. The Lord is against those who do harm to his
people, and still more against those who lead them into sin.
Egypt shall be a kingdom again, but it shall be the basest of
the kingdoms; it shall have little wealth and power. History
shows the complete fulfilment of this prophecy. God, not only in
justice, but in wisdom and goodness to us, breaks the
creature-stays on which we lean, that they may be no more our
confidence.
#17-21 The besiegers of Tyre obtained little plunder. But when
God employs ambitious or covetous men, he will recompense them
according to the desires of their hearts; for every man shall
have his reward. God had mercy in store for the house of Israel
soon after. The history of nations best explains ancient
prophecies. All events fulfil the Scriptures. Thus, in the
deepest scenes of adversity, the Lord sows the seed of our
future prosperity. Happy are those who desire his favour, grace,
and image; they will delight in his service, and not covet any
earthly recompence; and the blessings they have chosen shall be
sure to them for ever.
* A prophecy against Egypt. (1-19) Another. (20-26)

#1-19 The prophecy of the destruction of Egypt is very full.
Those who take their lot with God's enemies, shall be with them
in punishment. The king of Babylon and his army shall be
instruments of this destruction. God often makes one wicked man
a scourge to another. No place in the land of Egypt shall escape
the fury of the Chaldeans. The Lord is known by the judgments he
executes. Yet these are only present effects of the Divine
displeasure, not worthy of our fear, compared with the wrath to
come, from which Jesus delivers his people.

#20-26 Egypt shall grow weaker and weaker. If lesser judgments
do not prevail to humble and reform sinners, God will send
greater. God justly breaks that power which is abused, either to
put wrongs upon people, or to put cheats upon them. Babylon
shall grow stronger. In vain do men endeavour to bind up the arm
the Lord is pleased to break, and to strengthen those whom he
will bring down. Those who disregard the discoveries of his
truth and mercy, shall know his power and justice, in the
punishment for their sins.
* The glory of Assyria. (1-9) Its fall, and the like for Egypt.
(10-18)

#1-9 The falls of others, both into sin and ruin, warn us not to
be secure or high-minded. The prophet is to show an instance of
one whom the king of Egypt resembled in greatness, the Assyrian,
compared to a stately cedar. Those who excel others, make
themselves the objects of envy; but the blessings of the
heavenly paradise are not liable to such alloy. The utmost
security that any creature can give, is but like the shadow of a
tree, a scanty and slender protection. But let us flee to God
for protection, there we shall be safe. His hand must be owned
in the rising of the great men of the earth, and we must not
envy them. Though worldly people may seem to have firm
prosperity, yet it only seems so.

#10-18 The king of Egypt resembled the king of Assyria in his
greatness: here we see he resembles him in his pride. And he
shall resemble him in his fall. His own sin brings his ruin.
None of our comforts are ever lost, but what have been a
thousand times forfeited. When great men fall, many fall with
them, as many have fallen before them. The fall of proud men is
for warning to others, to keep them humble. See how low Pharaoh
lies; and see what all his pomp and pride are come to. It is
best to be a lowly tree of righteousness, yielding fruit to the
glory of God, and to the good of men. The wicked man is often
seen flourishing like the cedar, and spreading like the green
bay tree, but he soon passes away, and his place is no more
found. Let us then mark the perfect man, and behold the upright,
for the end of that man is peace.
* The fall of Egypt. (1-16) It is like that of other nations.
(17-32)

#1-16 It becomes us to weep and tremble for those who will not
weep and tremble for themselves. Great oppressors are, in God's
account, no better than beasts of prey. Those who admire the
pomp of this world, will wonder at the ruin of that pomp; which
to those who know the vanity of all things here below, is no
surprise. When others are ruined by sin, we have to fear,
knowing ourselves guilty. The instruments of the desolation are
formidable. And the instances of the desolation are frightful.
The waters of Egypt shall run like oil, which signifies there
should be universal sadness and heaviness upon the whole nation.
God can soon empty those of this world's goods who have the
greatest fulness of them. By enlarging the matters of our joy,
we increase the occasions of our sorrow. How weak and helpless,
as to God, are the most powerful of mankind! The destruction of
Egypt was a type of the destruction of the enemies of Christ.

#17-32 Divers nations are mentioned as gone down to the grave
before Egypt, who are ready to give her a scornful reception;
these nations had been lately ruined and wasted. But though
Judah and Jerusalem were about this time ruined and laid waste,
yet they are not mentioned here. Though they suffered the same
affliction, and by the same hand, yet the kind design for which
they were afflicted, and the mercy God reserved for them,
altered its nature. It was not to them a going down to the pit,
as it was to the heathen. Pharaoh shall see, and be comforted;
but the comfort wicked ones have after death, is poor comfort,
not real, but only in fancy. The view this prophecy gives of
ruined states shows something of this present world, and the
empire of death in it. Come and see the calamitous state of
human life. As if men did not die fast enough, they are
ingenious at finding out ways to destroy one another. Also of
the other world; though the destruction of nations as such,
seems chiefly intended, here is plain allusion to the
everlasting ruin of impenitent sinners. How are men deceived by
Satan! What are the objects they pursue through scenes of
bloodshed, and their many sins? Surely man disquiets himself in
vain, whether he pursues wealth, fame, power, or pleasure. The
hour cometh, when all that are in their graves shall hear the
voice of Christ, and shall come forth; those that have done good
to the resurrection of life, and those that have done evil to
the resurrection of damnation.
* Ezekiel's duty as a watchman. (1-9) He is to vindicate the
Divine government. (10-20) The desolation of Judea. (21-29)
Judgments on the mockers of the prophets. (30-33)

#1-9 The prophet is a watchman to the house of Israel. His
business is to warn sinners of their misery and danger. He must
warn the wicked to turn from their way, that they may live. If
souls perish through his neglect of duty, he brings guilt upon
himself. See what those have to answer for, who make excuses for
sin, flatter sinners, and encourage them to believe they shall
have peace, though they go on. How much wiser are men in their
temporal than in their spiritual concerns! They set watchmen to
guard their houses, and sentinels to warn of the enemies'
approach, but where the everlasting happiness or misery of the
soul is at stake, they are offended if ministers obey their
Master's command, and give a faithful warning; they would rather
perish, listening to smooth things.

#10-20 Those who despaired of finding mercy with God, are
answered with a solemn declaration of God's readiness to show
mercy. The ruin of the city and state was determined, but that
did not relate to the final state of persons. God says to the
righteous, that he shall surely live. But many who have made
profession, have been ruined by proud confidence in themselves.
Man trusts to his own righteousness, and presuming on his own
sufficiency, he is brought to commit iniquity. If those who have
lived a wicked life repent and forsake their wicked ways, they
shall be saved. Many such amazing and blessed changes have been
wrought by the power of Divine grace. When there is a settled
separation between a man and sin, there shall no longer be a
separation between him and God.
#21-29 Those are unteachable indeed, who do not learn their
dependence upon God, when all creature-comforts fail. Many claim
an interest in the peculiar blessings to true believers, while
their conduct proves them enemies of God. They call this
groundless presumption strong faith, when God's testimony
declares them entitled to his threatenings, and nothing else.

#30-33 Unworthy and corrupt motives often lead men to the places
where the word of God is faithfully preached. Many come to find
somewhat to oppose: far more come of curiosity or mere habit.
Men may have their hearts changed. But whether men hear or
forbear, they will know by the event that a servant of God has
been among them. All who will not know the worth of mercies by
the improvement of them, will justly be made to know their worth
by the want of them.
* The rulers reproved. (1-6) The people are to be restored to
their own land. (7-16) The kingdom of Christ. (17-31)

#1-6 The people became as sheep without a shepherd, were given
up as a prey to their enemies, and the land was utterly
desolated. No rank or office can exempt from the reproofs of
God's word, men who neglect their duty, and abuse the trust
reposed in them.

#7-16 The Lord declared that he intended mercy towards the
scattered flock. Doubtless this, in the first place, had
reference to the restoration of the Jews. It also represented
the good Shepherd's tender care of the souls of his people. He
finds them in their days of darkness and ignorance, and brings
them to his fold. He comes to their relief in times of
persecution and temptation. He leads them in the ways of
righteousness, and causes them to rest on his love and
faithfulness. The proud and self-sufficient, are enemies of the
true gospel and of believers; against such we must guard. He has
rest for disquieted saints, and terror for presumptuous sinners.

#17-31 The whole nation seemed to be the Lord's flock, yet they
were very different characters; but he knew how to distinguish
between them. By good pastures and deep waters, are meant the
pure word of God and the dispensing of justice. The latter
verses, #23-31|, prophesy of Christ, and of the most glorious
times of his church on earth. Under Him, as the good Shepherd,
the church would be a blessing to all around. Christ, though
excellent in himself, was as a tender plant out of a dry ground.
Being the Tree of life, bearing all the fruits of salvation, he
yields spiritual food to the souls of his people. Our constant
desire and prayer should be, that there may be showers of
blessings in every place where the truth of Christ is preached;
and that all who profess the gospel may be filled with fruits of
righteousness.
* A prophecy against Edom.

#1-9 All who have God against them, have the word of God against
them. Those that have a constant hatred to God and his people,
as the carnal mind has, can only expect to be made desolate for
ever.

#10-15 When we see the vanity of the world in the
disappointments, losses, and crosses, which others meet with,
instead of showing ourselves greedy of worldly things, we should
sit more loose to them. In the multitude of words, not one is
unknown to God; not the most idle word; and the most daring is
not above his rebuke. In the destruction of the enemies of the
church, God designs his own glory; and we may be sure that he
will not come short of his design. And when the fulness of the
Jews and Gentiles shall come into the church, all antichristian
opposers shall be destroyed.
* The land shall be delivered from heathen oppressors. (1-15)
The people are reminded of former sins, and promised
deliverance. (16-24) Also holiness, and gospel blessings.
(25-38)

#1-15 Those who put contempt and reproach on God's people, will
have them turned on themselves. God promises favour to his
Israel. We have no reason to complain, if the more unkind men
are, the more kind God is. They shall come again to their own
border. It was a type of the heavenly Canaan, of which all God's
children are heirs, and into which they all shall be brought
together. And when God returns in mercy to a people who return
to him in duty, all their grievances will be set right. The full
completion of this prophecy must be in some future event.

#16-24 The restoration of that people, being typical of our
redemption by Christ, shows that the end aimed at in our
salvation is the glory of God. The sin of a people defiles their
land; renders it abominable to God, and uncomfortable to
themselves. God's holy name is his great name; his holiness is
his greatness, nor does any thing else make a man truly great.

#25-38 Water is an emblem of the cleansing our polluted souls
from sin. But no water can do more than take away the filth of
the flesh. Water seems in general the sacramental sign of the
sanctifying influences of the Holy Ghost; yet this is always
connected with the atoning blood of Christ. When the latter is
applied by faith to the conscience, to cleanse it from evil
works, the former is always applied to the powers of the soul,
to purify it from the pollution of sin. All that have an
interest in the new covenant, have a new heart and a new spirit,
in order to their walking in newness of life. God would give a
heart of flesh, a soft and tender heart, complying with his holy
will. Renewing grace works as great a change in the soul, as the
turning a dead stone into living flesh. God will put his Spirit
within, as a Teacher, Guide, and Sanctifier. The promise of
God's grace to fit us for our duty, should quicken our constant
care and endeavour to do our duty. These are promises to be
pleaded by, and will be fulfilled to, all true believers in
every age.
* God restores dried bones to life. (1-14) The whole house of
Israel is represented as enjoying the blessings of Christ's
kingdom. (15-28)

#1-14 No created power could restore human bones to life. God
alone could cause them to live. Skin and flesh covered them, and
the wind was then told to blow upon these bodies; and they were
restored to life. The wind was an emblem of the Spirit of God,
and represented his quickening powers. The vision was to
encourage the desponding Jews; to predict both their restoration
after the captivity, and also their recovery from their present
and long-continued dispersion. It was also a clear intimation of
the resurrection of the dead; and it represents the power and
grace of God, in the conversion of the most hopeless sinners to
himself. Let us look to Him who will at last open our graves,
and bring us forth to judgment, that He may now deliver us from
sin, and put his Spirit within us, and keep us by his power,
through faith, unto salvation.

#15-28 This emblem was to show the people, that the Lord would
unite Judah and Israel. Christ is the true David, Israel's King
of old; and those whom he makes willing in the day of his power,
he makes to walk in his judgments, and to keep his statutes.
Events yet to come will further explain this prophecy. Nothing
has more hindered the success of the gospel than divisions. Let
us study to keep the unity of the Spirit in the bond of peace;
let us seek for Divine grace to keep us from detestable things;
and let us pray that all nations may be obedient and happy
subjects of the Son of David, that the Lord may be our God, and
we may be his people for evermore.
* The army and malice of Gog. (1-13) God's judgments. (14-23)

#1-13 These events will be in the latter days. It is supposed
these enemies will come together to invade the land of Judea,
and God will defeat them. God not only sees who are now the
enemies of his church, but he foresees who will be so, and lets
them know by his word that he is against them; though they join
together, the wicked shall not be unpunished.

#14-23 The enemy should make a formidable descent upon the land
of Israel. When Israel dwell safely under the Divine protection,
shalt not thou be made to know it by finding that endeavours to
destroy them are made in vain? Promises of security are
treasured up in the word of God, against the troubles and
dangers the church may be brought into in the latter days. In
the destruction of sinners, God makes it appear that he is a
great and holy God. We should desire and pray daily. Father,
glorify thine own name.
* The destruction of Gog. (1-10) Its extent. (11-22) Israel
again favoured. (23-29)

#1-10 The Lord will make the most careless and hardened
transgressors know his holy name, either by his righteous anger,
or by the riches of his mercy and grace. The weapons formed
against Zion shall not prosper. Though this prophecy is to be
fulfilled in the latter days, it is certain. From the language
used, it seems that the army of Gog will be destroyed by
miracle.

#11-22 How numerous the enemies which God destroyed for the
defence of his people Israel! Times of great deliverances should
be times of reformation. Every one should help the utmost he
can, toward cleansing the land from reproach. Sin is an enemy
every man should strive against. Those engaged in public work,
especially of cleansing and reforming a land, ought to be men
who will go through with what they undertake, who will be always
employed. When good work is to be done, every one should further
it. Having received special favours from God, let us cleanse
ourselves from all evil. It is a work which will require
persevering diligence, that search may be made into the secret
recesses of sin. The judgments of the Lord, brought upon sin and
sinners, are a sacrifice to the justice of God, and a feast to
the faith and hope of God's people. See how evil pursues
sinners, even after death. After all that ambitious and covetous
men do and look for, "a place of graves" is all the Lord gives
them on earth, while their guilty souls are doomed to misery in
another world.

#23-29 When the Lord shall have mercy on the whole house of
Israel, by converting them to Christianity, and when they shall
have borne the shame of being cast off for their sins, then the
nations shall learn to know, worship, and serve him. Then Israel
also shall know the Lord, as revealed in and by Christ. Past
events do not answer to these predictions. The pouring out of
the Spirit is a pledge that God's favour will continue. He will
hide his face no more from those on whom he has poured out his
Spirit. When we pray that God would never cast us from his
presence, we must as earnestly pray that, in order thereto, he
would never take his Holy Spirit from us.
* The Vision of the Temple.

- Here is a vision, beginning at ch. 40, and continued to the
end of the book, ch. 48, which is justly looked upon to be one
of the most difficult portions in all the book of God. When we
despair to be satisfied as to any difficulty we meet with, let
us bless God that our salvation does not depend upon it, but
that things necessary are plain enough; and let us wait till God
shall reveal even this unto us. This chapter describes two
outward courts of the temple. Whether the personage here
mentioned was the Son of God, or a created angel, is not clear.
But Christ is both our Altar and our Sacrifice, to whom we must
look with faith in all approaches to God; and he is Salvation in
the midst of the earth, #Ps 74:12|, to be looked unto from all
quarters.
- After the prophet had observed the courts, he was brought to
the temple. If we attend to instructions in the plainer parts of
religion, and profit by them, we shall be led further into an
acquaintance with the mysteries of the kingdom of heaven.
- In this chapter are described the priests' chambers, their
use, and the dimensions of the holy mount on which the temple
stood. These chambers were many. Jesus said, In my Father's
house are many mansions: in his house on earth there are many;
multitudes, by faith, are lodging in his sanctuary, and yet
there is room. These chambers, though private, were near the
temple. Our religious services in our chambers, must prepare for
public devotions, and further us in improving them, as our
opportunities are.
- After Ezekiel had surveyed the temple of God, he had a vision
of the glory of God. When Christ crucified, and the things
freely given to us of God, through Him, are shown to us by the
Holy Ghost, they make us ashamed for our sins. This frame of
mind prepares us for fuller discoveries of the mysteries of
redeeming love; and the whole of the Scriptures should be opened
and applied, that men may see their sins, and repent of them. We
are not now to offer any atoning sacrifices, for by one offering
Christ has perfected for ever those that are sanctified, #Heb
10:14|; but the sprinkling of his blood is needful in all our
approaches to God the Father. Our best services can be accepted
only as sprinkled with the blood which cleanses from all sin.
- This chapter contains ordinances relative to the true priests.
The prince evidently means Christ, and the words in ver. #2|,
may remind us that no other can enter heaven, the true
sanctuary, as Christ did; namely, by virtue of his own
excellency, and his personal holiness, righteousness, and
strength. He who is the Brightness of Jehovah's glory entered by
his own holiness; but that way is shut to the whole human race,
and we all must enter as sinners, by faith in his blood, and by
the power of his grace.
- In the period here foretold, the worship and the ministers of
God will be provided for; the princes will rule with justice, as
holding their power under Christ; the people will live in peace,
ease, and godliness. These things seem to be represented in
language taken from the customs of the times in which the
prophet wrote. Christ is our Passover that is sacrificed for us:
we celebrate the memorial of that sacrifice, and feast upon it,
triumphing in our deliverance out of the Egyptian slavery of
sin, and our preservation from the destroying sword of Divine
justice, in the Lord's supper, which is our passover feast; as
the whole Christian life is, and must be, the feast of the
unleavened bread of sincerity and truth.
- The ordinances of worship for the prince and for the people,
are here described, and the gifts the prince may bestow on his
sons and servants. Our Lord has directed us to do many duties,
but he has also left many things to our choice, that those who
delight in his commandments may abound therein to his glory,
without entangling their own consciences, or prescribing rules
unfit for others; but we must never omit our daily worship, nor
neglect to apply the sacrifice of the Lamb of God to our souls,
for pardon, peace, and salvation.
- These waters signify the gospel of Christ, which went forth
from Jerusalem, and spread into the countries about; also the
gifts and powers of the Holy Ghost which accompanied it, by
virtue of which is spread far, and produced blessed effects.
Christ is the Temple; and he is the Door; from him the living
waters flow, out of his pierced side. They are increasing
waters. Observe the progress of the gospel in the world, and the
process of the work of grace in the heart; attend the motions of
the blessed Spirit under Divine guidance. If we search into the
things of God, we find some things plain and easy to be
understood, as the waters that were but to the ankles; others
more difficult, which require a deeper search, as the waters to
the knees, or the loins; and some quite beyond our reach, which
we cannot penetrate; but must, as St. Paul did, adore the depth,
#Ro 11:33|. It is wisdom to begin with that which is most easy,
before we proceed to that which is dark and hard to be
understood. The promises of the sacred word, and the privileges
of believers, as shed abroad in their souls by the quickening
Spirit, abound where the gospel is preached; they nourish and
delight the souls of men; they never fade nor wither, nor are
exhausted. Even the leaves serve as medicines to the soul: the
warnings and reproofs of the word, though less pleasant than
Divine consolations, tend to heal the diseases of the soul. All
who believe in Christ, and are united to him by his sanctifying
Spirit, will share the privileges of Israelites. There is room
in the church, and in heaven, for all who seek the blessings of
that new covenant of which Christ is Mediator.
- Here is a description of the several portions of the land
belonging to each tribe. In gospel times, behold all things are
become new. Much is wrapped up in emblems and numbers. This
method God has used to state mysterious truths in his word, not
to be more clearly revealed till the proper time and season. But
into the church of Christ, both in its state of warfare and
triumph, there is free access by faith, from every side. Christ
has opened the kingdom of heaven for all believers. Whoever
will, may come, and take of the water of life, of the tree of
life, freely. The Lord is there, in his church, to be nigh unto
them in all they call upon him for. This is true of every real
Christian; whatever soul has in it a living principle of grace,
it may truly be said, The Lord is there. May we be found
citizens of this holy city, and act agreeably to that character;
and have the benefit of the Lord's presence with us, in life, in
death, and for evermore.
** Daniel was of noble birth, if not one of the royal family of
Judah. He was carried captive to Babylon in the fourth year of
Jehoiachin, B. C. 606, when a youth. He was there taught the
learning of the Chaldeans, and held high offices, both under the
Babylonian and Persian empires. He was persecuted for his
religion, but was miraculously delivered; and lived to a great
age, as he must have been about ninety-four years old at the
time of the last of his visions. The book of Daniel is partly
historical, relating various circumstances which befell himself
and the Jews, at Babylon; but is chiefly prophetical, detailing
visions and prophecies which foretell numerous important events
relative to the four great empires of the world, the coming and
death of the Messiah, the restoration of the Jews, and the
conversion of the Gentiles. Though there are considerable
difficulties in explaining the prophetical meaning of some
passages in this book, we always find encouragement to faith and
hope, examples worthy of imitation, and something to direct our
thoughts to Christ Jesus upon the cross and on his glorious
throne.

* The captivity of Daniel and his companions. (1-7) Their
refusal to eat the king's meat. (8-16) Their improvement in
wisdom. (17-21)

#1-7 Nebuchadnezzar, king of Babylon, in the first year of his
reign, took Jerusalem, and carried whom and what he pleased
away. From this first captivity, most think the seventy years
are to be dated. It is the interest of princes to employ wise
men; and it is their wisdom to find out and train up such.
Nebuchadnezzar ordered that these chosen youths should be
taught. All their Hebrew names had something of God in them; but
to make them forget the God of their fathers, the Guide of their
youth, the heathen gave them names that savoured of idolatry. It
is painful to reflect how often public education tends to
corrupt the principles and morals.
#8-16 The interest we think we make for ourselves, we must
acknowledge to be God's gift. Daniel was still firm to his
religion. Whatever they called him, he still held fast the
spirit of an Israelite. These youths scrupled concerning the
meat, lest it should be sinful. When God's people are in Babylon
they need take special care that they partake not of her sins.
It is much to the praise of young people, not to covet or seek
the delights of sense. Those who would excel in wisdom and
piety, must learn betimes to keep the body under. Daniel avoided
defiling himself with sin; and we should more fear that than any
outward trouble. It is easier to keep temptation at a distance,
than to resist it when near. And we cannot better improve our
interest in any with whom we have found favour, than to use it
to keep us from sin. People will not believe the benefit of
avoiding excess, and of a spare diet, nor how much they
contribute to the health of the body, unless they try.
Conscientious temperance will always do more, even for the
comfort of this life, than sinful indulgence.

#17-21 Daniel and his fellows kept to their religion; and God
rewarded them with eminence in learning. Pious young persons
should endeavour to do better than their fellows in useful
things; not for the praise of man, but for the honour of the
gospel, and that they may be qualified for usefulness. And it is
well for a country, and for the honour of a prince, when he is
able to judge who are best fitted to serve him, and prefers them
on that account. Let young men steadily attend to this chapter;
and let all remember that God will honour those who honour him,
but those who despise him shall be lightly esteemed.
* Nebuchadnezzar's dream. (1-13) It is revealed to Daniel.
(14-23) He obtains admission to the king. (24-30) The dream and
the interpretation. (31-45) Honours to Daniel and his friends.
(46-49)

#1-13 The greatest men are most open to cares and troubles of
mind, which disturb their repose in the night, while the sleep
of the labouring man is sweet and sound. We know not the
uneasiness of many who live in great pomp, and, as others vainly
think, in pleasure also. The king said that his learned men must
tell him the dream itself, or they should all be put to death as
deceivers. Men are more eager to ask as to future events, than
to learn the way of salvation or the path of duty; yet
foreknowledge of future events increases anxiety and trouble.
Those who deceived, by pretending to do what they could not do,
were sentenced to death, for not being able to do what they did
not pretend to.

#14-23 Daniel humbly prayed that God would discover to him the
king's dream, and the meaning of it. Praying friends are
valuable friends; and it well becomes the greatest and best men
to desire the prayers of others. Let us show that we value our
friends, and their prayers. They were particular in prayer. And
whatever we pray for, we can expect nothing but as the gift of
God's mercies. God gives us leave in prayer to tell our wants
and burdens. Their plea with God was, the peril they were in.
The mercy Daniel and his fellows prayed for, was bestowed. The
fervent prayers of righteous men avail much. Daniel was thankful
to God for making known that to him, which saved the lives of
himself and his fellows. How much more should we be thankful to
God, for making known the great salvation of the soul to those
who are not among the worldly wise and prudent!

#24-30 Daniel takes away the king's opinion of his magicians and
soothsayers. The insufficiency of creatures should drive us to
the all-sufficiency of the Creator. There is One who can do that
for us, and make known that to us, which none on earth can,
particularly the work of redemption, and the secret designs of
God's love to us therein. Daniel confirmed the king in his
opinion, that the dream was of great consequence, relating to
the affairs and changes of this lower world. Let those whom God
has highly favoured and honoured, lay aside all opinion of their
own wisdom and worthiness, that the Lord alone may be praised
for the good they have and do.

#31-45 This image represented the kingdoms of the earth, that
should successively rule the nations, and influence the affairs
of the Jewish church. 1. The head of gold signified the Chaldean
empire, then in being. 2. The breast and arms of silver
signified the empire of the Medes and Persians. 3. The belly and
thighs of brass signified the Grecian empire, founded by
Alexander. 4. The legs and feet of iron signified the Roman
empire. The Roman empire branched into ten kingdoms, as the toes
of these feet. Some were weak as clay, others strong as iron.
Endeavours have often been used to unite them, for strengthening
the empire, but in vain. The stone cut out without hands,
represented the kingdom of our Lord Jesus Christ, which should
be set up in the kingdoms of the world, upon the ruins of
Satan's kingdom in them. This was the Stone which the builders
refused, because it was not cut out by their hands, but it is
become the head stone of the corner. Of the increase of Christ's
government and peace there shall be no end. The Lord shall
reign, not only to the end of time, but when time and days shall
be no more. As far as events have gone, the fulfilling this
prophetic vision has been most exact and undeniable; future ages
shall witness this Stone destroying the image, and filling the
whole earth.
#46-49 It is our business to direct attention to the Lord, as
the Author and Giver of every good gift. Many have thoughts of
the Divine power and majesty, who do not think of serving God
themselves. But all should strive, that God may be glorified,
and the best interests of mankind furthered.
* Nebuchadnezzar's golden image. (1-7) Shadrach and his
companions refuse to worship it. (8-18) They are cast into a
furnace, but are miraculously preserved. (19-27) Nebuchadnezzar
gives glory to Jehovah. (28-30)

#1-7 In the height of the image, about thirty yards, probably is
included a pedestal, and most likely it was only covered with
plates of gold, not a solid mass of that precious metal. Pride
and bigotry cause men to require their subjects to follow their
religion, whether right or wrong, and when worldly interest
allures, and punishment overawes, few refuse. This is easy to
the careless, the sensual, and the infidel, who are the greatest
number; and most will go their ways. There is nothing so bad
which the careless world will not be drawn to by a concert of
music, or driven to by a fiery furnace. By such methods, false
worship has been set up and maintained.

#8-18 True devotion calms the spirit, quiets and softens it, but
superstition and devotion to false gods inflame men's passions.
The matter is put into a little compass, Turn, or burn. Proud
men are still ready to say, as Nebuchadnezzar, Who is the Lord,
that I should fear his power? Shadrach, Meshach, and Abednego
did not hesitate whether they should comply or not. Life or
death were not to be considered. Those that would avoid sin,
must not parley with temptation when that to which we are
allured or affrighted is manifestly evil. Stand not to pause
about it, but say, as Christ did, Get thee behind me, Satan.
They did not contrive an evasive answer, when a direct answer
was expected. Those who make their duty their main care, need
not be anxious or fearful concerning the event. The faithful
servants of God find him able to control and overrule all the
powers armed against them. Lord, if thou wilt, thou canst. If He
be for us, we need not fear what man can do unto us. God will
deliver us, either from death or in death. They must obey God
rather than man; they must rather suffer than sin; and must not
do evil that good may come. Therefore none of these things moved
them. The saving them from sinful compliance, was as great a
miracle in the kingdom of grace, as the saving them out of the
fiery furnace was in the kingdom of nature. Fear of man and love
of the world, especially want of faith, make men yield to
temptation, while a firm persuasion of the truth will deliver
them from denying Christ, or being ashamed of him. We are to be
meek in our replies, but we must be decided that we will obey
God rather than man.

#19-27 Let Nebuchadnezzar heat his furnace as hot as he can, a
few minutes will finish the torment of those cast into it; but
hell-fire tortures, and yet does not kill. Those who worshipped
the beast and his image, have no rest, no pause, no moment free
from pain, #Re 14:10,11|. Now was fulfilled in the letter that
great promise, #Isa 43:2|, When thou walkest through the fire,
thou shalt not be burned. Leaving it to that God who preserved
them in the fire, to bring them out, they walked up and down in
the midst, supported and encouraged by the presence of the Son
of God. Those who suffer for Christ, have his presence in their
sufferings, even in the fiery furnace, and in the valley of the
shadow of death. Nebuchadnezzar owns them for servants of the
most high God; a God able to deliver them out of his hand. It is
our God only is the consuming fire, #Heb 12:29|. Could we but
see into the eternal world, we should behold the persecuted
believer safe from the malice of his foes, while they are
exposed to the wrath of God, and tormented in unquenchable
fires.

#28-30 What God did for these his servants, would help to keep
the Jews to their religion while in captivity, and to cure them
of idolatry. The miracle brought deep convictions on
Nebuchadnezzar. But no abiding change then took place in his
conduct. He who preserved these pious Jews in the fiery furnace,
is able to uphold us in the hour of temptation, and to keep us
from falling into sin.
* Nebuchadnezzar acknowledges the power of Jehovah. (1-18)
Daniel interprets his dream. (19-27) The fulfilment of it.
(28-37)

#1-18 The beginning and end of this chapter lead us to hope,
that Nebuchadnezzar was a monument of the power of Divine grace,
and of the riches of Divine mercy. After he was recovered from
his madness, he told to distant places, and wrote down for
future ages, how God had justly humbled and graciously restored
him. When a sinner comes to himself, he will promote the welfare
of others, by making known the wondrous mercy of God.
Nebuchadnezzar, before he related the Divine judgments upon him
for his pride, told the warnings he had in a dream or vision.
The meaning was explained to him. The person signified, was to
be put down from honour, and to be deprived of the use of his
reason seven years. This is surely the sorest of all temporal
judgments. Whatever outward affliction God is pleased to lay
upon us, we have cause to bear it patiently, and to be thankful
that he continues the use of our reason, and the peace of our
consciences. Yet if the Lord should see fit by such means to
keep a sinner from multiplying crimes, or a believer from
dishonouring his name, even the dreadful prevention would be far
preferable to the evil conduct. God has determined it, as a
righteous Judge, and the angels in heaven applaud. Not that the
great God needs the counsel or concurrence of the angels, but it
denotes the solemnity of this sentence. The demand is by the
word of the holy ones, God's suffering people: when the
oppressed cry to God, he will hear. Let us diligently seek
blessings which can never be taken from us, and especially
beware of pride and forgetfulness of God.
#19-27 Daniel was struck with amazement and terror at so heavy a
judgment coming upon so great a prince, and gives advice with
tenderness and respect. It is necessary, in repentance, that we
not only cease to do evil, but learn to do good. Though it might
not wholly prevent the judgment, yet the trouble may be longer
before it comes, or shorter when it does come. And everlasting
misery will be escaped by all who repent and turn to God.

#28-37 Pride and self-conceit are sins that beset great men.
They are apt to take that glory to themselves which is due to
God only. While the proud word was in the king's mouth, the
powerful word came from God. His understanding and his memory
were gone, and all the powers of the rational soul were broken.
How careful we ought to be, not to do any thing which may
provoke God to put us out of our senses! God resists the proud.
Nebuchadnezzar would be more than a man, but God justly makes
him less than a man. We may learn to believe concerning God,
that the most high God lives for ever, and that his kingdom is
like himself, everlasting, and universal. His power cannot be
resisted. When men are brought to honour God, by confession of
sin and acknowledging his sovereignty, then, and not till then,
they may expect that God will honour them; not only restore them
to the dignity they lost by the sin of the first Adam, but add
excellent majesty to them, from the righteousness and grace of
the Second Adam. Afflictions shall last no longer than till they
have done the work for which they were sent. There can be no
reasonable doubt that Nebuchadnezzar was a true penitent, and an
accepted believer. It is thought that he did not live more than
a year after his restoration. Thus the Lord knows how to abase
those that walk in pride, but gives grace and consolation to the
humble, broken-hearted sinner who calls upon Him.
* Belshazzar's impious feast; the hand-writing on the wall.
(1-9) Daniel is sent for to interpret it. (10-17) Daniel warns
the king of his destruction. (18-31)

#1-9 Belshazzar bade defiance to the judgments of God. Most
historians consider that Cyrus then besieged Babylon. Security
and sensuality are sad proofs of approaching ruin. That mirth is
sinful indeed, which profanes sacred things; and what are many
of the songs used at modern feasts better than the praises sung
by the heathens to their gods! See how God struck terror upon
Belshazzar and his lords. God's written word is enough to put
the proudest, boldest sinner in a fright. What we see of God,
the part of the hand that writes in the book of the creatures,
and in the book of the Scriptures, should fill us with awful
thoughts concerning that part which we do not see. If this be
the finger of God, what is his arm when made bare? And what is
He? The king's guilty conscience told him that he had no reason
to expect any good news from heaven. God can, in a moment, make
the heart of the stoutest sinner to tremble; and there needs no
more than to let loose his own thoughts upon him; they will give
him trouble enough. No bodily pain can equal the inward agony
which sometimes seizes the sinner in the midst of mirth, carnal
pleasures, and worldly pomp. Sometimes terrors cause a man to
flee to Christ for pardon and peace; but many cry out for fear
of wrath, who are not humbled for their sins, and who seek
relief by lying vanities. The ignorance and uncertainty
concerning the Holy Scriptures, shown by many who call
themselves wise, only tend to drive sinners to despair, as the
ignorance of these wise men did.

#10-17 Daniel was forgotten at court; he lived privately, and
was then ninety years of age. Many consult servants of God on
curious questions, or to explain difficult subjects, but without
asking the way of salvation, or the path of duty. Daniel
slighted the offer of reward. He spoke to Belshazzar as to a
condemned criminal. We should despise all the gifts and rewards
this world can give, did we see, as we may by faith, its end
hastening on; but let us do our duty in the world, and do it all
the real service we can.
#18-31 Daniel reads Belshazzar's doom. He had not taken warning
by the judgments upon Nebuchadnezzar. And he had insulted God.
Sinners are pleased with gods that neither see, nor hear, nor
know; but they will be judged by One to whom all things are
open. Daniel reads the sentence written on the wall. All this
may well be applied to the doom of every sinner. At death, the
sinner's days are numbered and finished; after death is the
judgment, when he will be weighed in the balance, and found
wanting; and after judgment the sinner will be cut asunder, and
given as a prey to the devil and his angels. While these things
were passing in the palace, it is considered that the army of
Cyrus entered the city; and when Belshazzar was slain, a general
submission followed. Soon will every impenitent sinner find the
writing of God's word brought to pass upon him, whether he is
weighed in the balance of the law as a self-righteous Pharisee,
or in that of the gospel as a painted hypocrite.
* The malice of Daniel's enemies. (1-5) His constancy in prayer.
(6-10) He is cast into the lion's den. (11-17) His miraculous
preservation. (18-24) The decree of Darius. (25-28)

#1-5 We notice to the glory of God, that though Daniel was now
very old, yet he was able for business, and had continued
faithful to his religion. It is for the glory of God, when those
who profess religion, conduct themselves so that their most
watchful enemies may find no occasion for blaming them, save
only in the matters of their God, in which they walk according
to their consciences.

#6-10 To forbid prayer for thirty days, is, for so long, to rob
God of all the tribute he has from man, and to rob man of all
the comfort he has in God. Does not every man's heart direct
him, when in want or distress, to call upon God? We could not
live a day without God; and can men live thirty days without
prayer? Yet it is to be feared that those who, without any
decree forbidding them, present no hearty, serious petitions to
God for more than thirty days together, are far more numerous
than those who serve him continually, with humble, thankful
hearts. Persecuting laws are always made on false pretences; but
it does not become Christians to make bitter complaints, or to
indulge in revilings. It is good to have hours for prayer.
Daniel prayed openly and avowedly; and though a man of vast
business, he did not think that would excuse him from daily
exercises of devotion. How inexcusable are those who have but
little to do in the world, yet will not do thus much for their
souls! In trying times we must take heed, lest, under pretence
of discretion, we are guilty of cowardice in the cause of God.
All who throw away their souls, as those certainly do that live
without prayer, even if it be to save their lives, at the end
will be found to be fools. Nor did Daniel only pray, and not
give thanks, cutting off some part of the service to make the
time of danger shorter; but he performed the whole. In a word,
the duty of prayer is founded upon the sufficiency of God as an
almighty Creator and Redeemer, and upon our wants as sinful
creatures. To Christ we must turn our eyes. Thither let the
Christian look, thither let him pray, in this land of his
captivity.

#11-17 It is no new thing for what is done faithfully, in
conscience toward God, to be misrepresented as done obstinately,
and in contempt of the civil powers. Through want of due
thought, we often do that which afterwards, like Darius, we see
cause a thousand times to wish undone again. Daniel, that
venerable man, is brought as the vilest of malefactors, and is
thrown into the den of lions, to be devoured, only for
worshipping his God. No doubt the placing the stone was ordered
by the providence of God, that the miracle of Daniel's
deliverance might appear more plain; and the king sealed it with
his own signet, probably lest Daniel's enemies should kill him.
Let us commit our lives and souls unto God, in well-doing. We
cannot place full confidence even in men whom we faithfully
serve; but believers may, in all cases, be sure of the Divine
favour and consolation.

#18-24 The best way to have a good night, is to keep a good
conscience. We are sure of what the king doubted, that the
servants of the living God have a Master well able to protect
them. See the power of God over the fiercest creatures, and
believe his power to restrain the roaring lion that goeth about
continually seeking to devour. Daniel was kept perfectly safe,
because he believed in his God. Those who boldly and cheerfully
trust in God to protect them in the way of duty, shall always
find him a present help. Thus the righteous is delivered out of
trouble, and the wicked cometh in his stead. The short triumph
of the wicked will end in their ruin.

#25-28 If we live in the fear of God, and walk according to that
rule, peace shall be upon us. The kingdom, the power, and the
glory, for ever, are the Lord's; but many are employed in making
known his wonderful works to others, who themselves remain
strangers to his saving grace. May we be doers, as well as
believers of his word, least at the last we should be found to
have deceived ourselves.
* Daniel's vision of the four beasts. (1-8) and of Christ's
kingdom. (9-14) The interpretation. (15-28)

#1-8 This vision contains the same prophetic representations
with Nebuchadnezzar's dream. The great sea agitated by the
winds, represented the earth and the dwellers on it troubled by
ambitious princes and conquerors. The four beasts signified the
same four empires, as the four parts of Nebuchadnezzar's image.
Mighty conquerors are but instruments of God's vengeance on a
guilty world. The savage beast represents the hateful features
of their characters. But the dominion given to each has a limit;
their wrath shall be made to praise the Lord, and the remainder
of it he will restrain.
#9-14 These verses are for the comfort and support of the people
of God, in reference to the persecutions that would come upon
them. Many New Testament predictions of the judgment to come,
have plain allusion to this vision; especially #Re 20:11,12|.
The Messiah is here called the Son of man; he was made in the
likeness of sinful flesh, and was found in fashion as a man, but
he is the Son of God. The great event foretold in this passage,
is Christ's glorious coming, to destroy every antichristian
power, and to render his own kingdom universal upon earth. But
ere the solemn time arrives, for manifesting the glory of God to
all worlds in his dealings with his creatures, we may expect
that the doom of each of us will be determined at the hour of
our death; and before the end shall come, the Father will openly
give to his incarnate Son, our Mediator and Judge, the
inheritance of the nations as his willing subjects.

#15-28 It is desirable to obtain the right and full sense of
what we see and hear from God; and those that would know, must
ask by faithful and fervent prayer. The angel told Daniel
plainly. He especially desired to know respecting the little
horn, which made war with the saints, and prevailed against
them. Here is foretold the rage of papal Rome against true
Christians. St. John, in his visions and prophecies, which point
in the first place at Rome, has plain reference to these
visions. Daniel had a joyful prospect of the prevalence of God's
kingdom among men. This refers to the second coming of our
blessed Lord, when the saints shall triumph in the complete fall
of Satan's kingdom. The saints of the Most High shall possess
the kingdom for ever. Far be it from us to infer from hence,
that dominion is founded on grace. It promises that the gospel
kingdom shall be set up; a kingdom of light, holiness, and love;
a kingdom of grace, the privileges and comforts of which shall
be the earnest and first-fruits of the kingdom of glory. But the
full accomplishment will be in the everlasting happiness of the
saints, the kingdom that cannot be moved. The gathering together
the whole family of God will be a blessedness of Christ's
coming.
* Daniel's vision of the ram and the he-goat. (1-14) The
interpretation of it. (15-27)

#1-14 God gives Daniel a foresight of the destruction of other
kingdoms, which in their day were as powerful as that of
Babylon. Could we foresee the changes that shall be when we are
gone, we should be less affected with changes in our own day.
The ram with two horns was the second empire, that of Media and
Persia. He saw this ram overcome by a he-goat. This was
Alexander the Great. Alexander, when about thirty-three years of
age, and in his full strength, died, and showed the vanity of
worldly pomp and power, and that they cannot make a man happy.
While men dispute, as in the case of Alexander, respecting the
death of some prosperous warrior, it is plain that the great
First Cause of all had no more of his plan for him to execute,
and therefore cut him off. Instead of that one great horn, there
came up four notable ones, Alexander's four chief captains. A
little horn became a great persecutor of the church and people
of God. It seems that the Mohammedan delusion is here pointed
out. It prospered, and at one time nearly destroyed the holy
religion God's right hand had planted. It is just with God to
deprive those of the privileges of his house who despise and
profane them; and to make those know the worth of ordinances by
the want of them, who would not know it by the enjoyment of
them. Daniel heard the time of this calamity limited and
determined; but not the time when it should come. If we would
know the mind of God, we must apply to Christ, in whom are hid
all the treasures of wisdom and knowledge; not hid from us, but
hid for us. There is much difficulty as to the precise time here
stated, but the end of it cannot be very distant. God will, for
his own glory, see to the cleansing of the church in due time.
Christ died to cleanse his church; and he will so cleanse it as
to present it blameless to himself.

#15-27 The eternal Son of God stood before the prophet in the
appearance of a man, and directed the angel Gabriel to explain
the vision. Daniel's fainting and astonishment at the prospect
of evils he saw coming on his people and the church, confirm the
opinion that long-continued calamities were foretold. The vision
being ended, a charge was given to Daniel to keep it private for
the present. He kept it to himself, and went on to do the duty
of his place. As long as we live in this world we must have
something to do in it; and even those whom God has most
honoured, must not think themselves above their business. Nor
must the pleasure of communion with God take us from the duties
of our callings, but we must in them abide with God. All who are
intrusted with public business must discharge their trust
uprightly; and, amidst all doubts and discouragements, they may,
if true believers, look forward to a happy issue. Thus should we
endeavour to compose our minds for attending to the duties to
which each is appointed, in the church and in the world.
* Daniel considers the time of the captivity. (1-3) His
confession of sin, and prayer. (4-19) The revelation concerning
the coming of the Messiah. (20-27)

#1-3 Daniel learned from the books of the prophets, especially
from Jeremiah, that the desolation of Jerusalem would continue
seventy years, which were drawing to a close. God's promises are
to encourage our prayers, not to make them needless; and when we
see the performance of them approaching, we should more
earnestly plead them with God.
#4-19 In every prayer we must make confession, not only of the
sins we have been guilty of, but of our faith in God, and
dependence upon him, our sorrow for sin, and our resolutions
against it. It must be our confession, the language of our
convictions. Here is Daniel's humble, serious, devout address to
God; in which he gives glory to him as a God to be feared, and
as a God to be trusted. We should, in prayer, look both at God's
greatness and his goodness, his majesty and mercy. Here is a
penitent confession of sin, the cause of the troubles the people
for so many years groaned under. All who would find mercy must
thus confess their sins. Here is a self-abasing acknowledgment of
the righteousness of God; and it is evermore the way of true
penitents thus to justify God. Afflictions are sent to bring men
to turn from their sins, and to understand God's truth. Here is
a believing appeal to the mercy of God. It is a comfort that God
has been always ready to pardon sin. It is encouraging to
recollect that mercies belong to God, as it is convincing and
humbling to recollect that righteousness belongs to him. There
are abundant mercies in God, not only forgiveness, but
forgivenesses. Here are pleaded the reproach God's people was
under, and the ruins God's sanctuary was in. Sin is a reproach
to any people, especially to God's people. The desolations of
the sanctuary are grief to all the saints. Here is an earnest
request to God to restore the poor captive Jews to their former
enjoyments. O Lord, hearken and do. Not hearken and speak only,
but hearken and do; do that for us which none else can do; and
defer not. Here are several pleas and arguments to enforce the
petitions. Do it for the Lord Christ's sake; Christ is the Lord
of all. And for his sake God causes his face to shine upon
sinners when they repent, and turn to him. In all our prayers
this must be our plea, we must make mention of his
righteousness, even of his only. The humble, fervent, believing
earnestness of this prayer should ever be followed by us.
#20-27 An answer was immediately sent to Daniel's prayer, and it
is a very memorable one. We cannot now expect that God should
send answers to our prayers by angels, but if we pray with
fervency for that which God has promised, we may by faith take
the promise as an immediate answer to the prayer; for He is
faithful that has promised. Daniel had a far greater and more
glorious redemption discovered to him, which God would work out
for his church in the latter days. Those who would be acquainted
with Christ and his grace, must be much in prayer. The evening
offering was a type of the great sacrifice Christ was to offer
in the evening of the world: in virtue of that sacrifice
Daniel's prayer was accepted; and for the sake of that, this
glorious discovery of redeeming love was made to him. We have,
in verses #24-27|, one of the most remarkable prophecies of
Christ, of his coming and his salvation. It shows that the Jews
are guilty of most obstinate unbelief, in expecting another
Messiah, so long after the time expressly fixed for his coming.
The seventy weeks mean a day for a year, or 490 years. About the
end of this period a sacrifice would be offered, making full
atonement for sin, and bringing in everlasting righteousness for
the complete justification of every believer. Then the Jews, in
the crucifixion of Jesus, would commit that crime by which the
measure of their guilt would be filled up, and troubles would
come upon their nation. All blessings bestowed on sinful man
come through Christ's atoning sacrifice, who suffered once for
sins, the just for the unjust, that he might bring us to God.
Here is our way of access to the throne of grace, and of our
entrance to heaven. This seals the sum of prophecy, and confirms
the covenant with many; and while we rejoice in the blessings of
salvation, we should remember what they cost the Redeemer. How
can those escape who neglect so great salvation!
* Daniel's vision near the river Hiddekel. (1-9) He is to expect
a discovery of future events. (10-21)

#1-9. This chapter relates the beginning of Daniel's last
vision, which is continued to the end of the book. The time
would be long before all would be accomplished; and much of it
is not yet fulfilled. Christ appeared to Daniel in a glorious
form, and it should engage us to think highly and honourably of
him. Let us admire his condescension for us and our salvation.
There remained no strength in Daniel. The greatest and best of
men cannot bear the full discoveries of the Divine glory; for no
man can see it, and live; but glorified saints see Christ as he
is, and can bear the sight. How dreadful soever Christ may
appear to those under convictions of sin, there is enough in his
word to quiet their spirits.

#10-21 Whenever we enter into communion with God, it becomes us
to have a due sense of the infinite distance between us and the
holy God. How shall we, that are dust and ashes, speak to the
Lord of glory? Nothing is more likely, nothing more effectual to
revive the drooping spirits of the saints, than to be assured of
God's love to them. From the very first day we begin to look
toward God in a way of duty, he is ready to meet us in the way
of mercy. Thus ready is God to hear prayer. When the angel had
told the prophet of the things to come, he was to return, and
oppose the decrees of the Persian kings against the Jews. The
angels are employed as God's ministering servants, #Heb 1:14|.
Though much was done against the Jews by the kings of Persia,
God permitting it, much more mischief would have been done if
God had not prevented it. He would now more fully show what were
God's purposes, of which the prophecies form an outline; and we
are concerned to study what is written in these Scriptures of
truth, for they belong to our everlasting peace. While Satan and
his angels, and evil counsellors, excite princes to mischief
against the church, we may rejoice that Christ our Prince, and
all his mighty angels, act against our enemies; but we ought not
to expect many to favour us in this evil world. Yet the whole
counsel of God shall be established; and let each one pray, Lord
Jesus, be our righteousness now, and thou wilt be our
everlasting confidence, through life, in death, at the day of
judgment, and for evermore.
* The vision of the Scriptures of truth.

#1-30 The angel shows Daniel the succession of the Persian and
Grecian empires. The kings of Egypt and Syria are noticed: Judea
was between their dominions, and affected by their contests.
From ver. #5-30|, is generally considered to relate to the
events which came to pass during the continuance of these
governments; and from ver. #21|, to relate to Antiochus
Epiphanes, who was a cruel and violent persecutor of the Jews.
See what decaying, perishing things worldly pomp and possessions
are, and the power by which they are gotten. God, in his
providence, sets up one, and pulls down another, as he pleases.
This world is full of wars and fightings, which come from men's
lusts. All changes and revolutions of states and kingdoms, and
every event, are plainly and perfectly foreseen by God. No word
of God shall fall to the ground; but what he has designed, what
he has declared, shall infallibly come to pass. While the
potsherds of the earth strive with each other, they prevail and
are prevailed against, deceive and are deceived; but those who
know God will trust in him, and he will enable them to stand
their ground, bear their cross, and maintain their conflict.
#31-45 The remainder of this prophecy is very difficult, and
commentators differ much respecting it. From Antiochus the
account seems to pass to antichrist. Reference seems to be made
to the Roman empire, the fourth monarchy, in its pagan, early
Christian, and papal states. The end of the Lord's anger against
his people approaches, as well as the end of his patience
towards his enemies. If we would escape the ruin of the infidel,
the idolater, the superstitious and cruel persecutor, as well as
that of the profane, let us make the oracles of God our standard
of truth and of duty, the foundation of our hope, and the light
of our paths through this dark world, to the glorious
inheritance above.
* The conclusion of the vision of the Scriptures of truth. (1-4)
The times of the continuance of these events. (5-13)

#1-4. Michael signifies, "Who is like God," and his name, with
the title of "the great Prince," points out the Divine Saviour.
Christ stood for the children of our people in their stead as a
sacrifice, bore the curse for them, to bear it from them. He
stands for them in pleading for them at the throne of grace. And
after the destruction of antichrist, the Lord Jesus shall stand
at the latter day upon the earth; and He shall appear for the
complete redemption of all his people. When God works
deliverance from persecution for them, it is as life from the
dead. When his gospel is preached, many who sleep in the dust,
both Jews and Gentiles, shall be awakened by it out of their
heathenism of Judaism. And in the end the multitude that sleep
in the dust shall awake; many shall arise to life, and many to
shame. There is glory reserved for all the saints in the future
state, for all that are wise, wise for their souls and eternity.
Those who turn many to righteousness, who turn sinners from the
errors of their ways, and help to save their souls from death,
#Jas 5:20|, will share in the glory of those they have helped to
heaven, which will add to their own glory.

#5-13 One of the angels asking how long it should be to the end
of these wonders, a solemn reply is made, that it would be for a
time, times, and a half, the period mentioned ch. #7:25|, and in
the Revelation. It signifies 1260 prophetic days or years,
beginning from the time when the power of the holy people should
be scattered. The imposture of Mohammed, and the papal
usurpation, began about the same time; and these were a twofold
attack upon the church of God. But all will end well at last.
All opposing rule, principality, and power, shall be put down,
and holiness and love will triumph, and be in honour, to
eternity. The end, this end, shall come. What an amazing
prophecy is this, of so many varied events, and extending
through so many successive ages, even to the general
resurrection! Daniel must comfort himself with the pleasing
prospect of his own happiness in death, in judgment, and to
eternity. It is good for us all to think much of going away from
this world. That must be our way; but it is our comfort that we
shall not go till God calls us to another world, and till he has
done with us in this world; till he says, Go thou thy way, thou
hast done thy work, therefore now, go thy way, and leave it to
others to take thy place. It was a comfort to Daniel, and is a
comfort to all the saints, that whatever their lot is in the
days of their lives, they shall have a happy lot in the end of
the days. And it ought to be the great care and concern of every
one of us to secure this. Then we may well be content with our
present lot, and welcome the will of God. Believers are happy at
all times; they rest in God by faith now, and a rest is reserved
for them in heaven at last.
** Hosea is supposed to have been of the kingdom of Israel. He
lived and prophesied during a long period. The scope of his
predictions appears to be, to detect, reprove, and convince the
Jewish nation in general, and the Israelites in particular, of
their many sins, particularly their idolatry: the corrupt state
of the kingdom is also noticed. But he invites them to
repentance, with promises of mercy, and gospel predictions of
the future restoration of the Israelites and of the Jews, and
their final conversion to Christianity.

* Under a figure, is represented the shameful idolatry of the
ten tribes. (1-7) The calling of the Gentiles, and the uniting
Israel and Judah under the Messiah. (8-11)

#1-7 Israel was prosperous, yet then Hosea boldly tells them of
their sins, and foretells their destruction. Men are not to be
flattered in sinful ways because they prosper in the world; nor
will it last long if they go on still in their trespasses. The
prophet must show Israel their sin; show it to be exceedingly
hateful. Their idolatry is the sin they are here charged with.
Giving that glory to any creature which is due to God alone, is
an injury and affront to God; such as for a wife to take a
stranger, is to her husband. The Lord, doubtless, had good
reasons for giving such a command to the prophet; it would form
an affecting picture of the Lord's unmerited goodness and
unwearied patience, and of the perverseness and ingratitude of
Israel. We should be broken and wearied with half that
perverseness from others, with which we try the patience and
grieve the Spirit of our God. Let us also be ready to bear any
cross the Lord appoints. The prophet must show the ruin of the
people, in the names given to his children. He foretells the
fall of the royal family in the name of his first child: call
his name Jezreel, which signifies "dispersion." He foretells
God's abandoning the nation in the name of the second child;
Lo-ruhamah, "not beloved," or "not having obtained mercy." God
showed great mercy, but Israel abused his favours. Sin turns
away the mercy of God, even from Israel, his own professing
people. If pardoning mercy is denied, no other mercy can be
expected. Though some, through unbelief, are broken off, yet God
will have a church in this world till the end of time. Our
salvation is owing to God's mercy, not to any merit of our own.
That salvation is sure, of which he is the Author; and if he
will work, none shall hinder.
#8-11 The rejection of Israel for a time, is signified by the
name of another child: call him Lo-ammi, "not my people." The
Lord disowns all relation to them. We love him, because he first
loved us; but our being cast out of covenant, is owing to
ourselves and our folly. Mercy is remembered in the midst of
wrath; the rejection, as it shall not be total, so it shall not
be final. The same hand that wounded, is stretched forth to
heal. Very precious promises are here given concerning the
Israel of God, and they may be of use to us now. Some think that
these promises will not have accomplishment in full, till the
general conversion of the Jews in the latter days. Also this
promise is applied to the gospel, and the bringing in both the
Jews and Gentiles to it, by St. Paul, #Ro 9:25,26|, and by St.
Peter, #1Pe 2:10|. To believe in Christ, is to have him for our
Head, and willingly to commit ourselves to his guidance and
government. And let us pray for the coming of the glorious day,
when there shall be one Lord through all the earth.
* The idolatry of the people. (1-5) God's judgments against
them. (6-13) His promises of reconciliation. (14-23)

#1-5 This chapter continues the figurative address to Israel, in
reference to Hosea's wife and children. Let us own and love as
brethren, all whom the Lord seems to put among his children, and
encourage them in that they have received mercy. But every
Christian, by his example and conduct, must protest against evil
and abuses, even among those to whom he belongs and owes
respect. Impenitent sinners will soon be stripped of the
advantages they misuse, and which they consume upon their lusts.

#6-13 God threatens what he would do with this treacherous,
idolatrous people. They did not turn, therefore all this came
upon them; and it is written for admonition to us. If lesser
difficulties be got over, God will raise greater. The most
resolute in sinful pursuits, are commonly most crossed in them.
The way of God and duty is often hedged about with thorns, but
we have reason to think it is a sinful way that is hedged up
with thorns. Crosses and obstacles in an evil course are great
blessings, and are to be so accounted; they are God's hedges, to
keep us from transgressing, to make the way of sin difficult,
and to keep us from it. We have reason to bless God for
restraining grace, and for restraining providences; and even for
sore pain, sickness, or calamity, if it keeps us from sin. The
disappointments we meet with in seeking for satisfaction from
the creature, should, if nothing else will do it, drive us to
the Creator. When men forget, or consider not that their
comforts come from God, he will often in mercy take them away,
to bring them to think upon their folly and danger. Sin and
mirth can never hold long together; but if men will not take
away sin from their mirth, God will take away mirth from their
sin. And if men destroy God's word and ordinances, it is just
with him to destroy their vines and fig-trees. This shall be the
ruin of their mirth. Taking away the solemn seasons and the
sabbaths will not do it, they will readily part with them, and
think it no loss; but He will take away their sensual pleasures.
Days of sinful mirth must be visited with days of mourning.

#14-23 After these judgments the Lord would deal with Israel
more gently. By the promise of rest in Christ we are invited to
take his yoke upon us; and the work of conversion may be
forwarded by comforts as well as by convictions. But usually the
Lord drives us to despair of earthly joy, and help from
ourselves, that, being shut from every other door, we may knock
at Mercy's gate. From that time Israel would be more truly
attached to the Lord; no longer calling him Baali, or "My lord
and master," alluding to authority, rather than love, but Ishi,
an address of affection. This may foretell the restoration from
the Babylonish captivity; and also be applied to the conversion
of the Jews to Christ, in the days of the apostles, and the
future general conversion of that nation; and believers are
enabled to expect infinitely more tenderness and kindness from
their holy God, than a beloved wife can expect from the kindest
husband. When the people were weaned from idols, and loved the
Lord, no creature should do them any harm. This may be
understood of the blessings and privileges of the spiritual
Israel, of every true believer, and their partaking of Christ's
righteousness; also, of the conversion of the Jews to Christ.
Here is an argument for us to walk so that God may not be
dishonoured by us: Thou art my people. If a man's family walk
disorderly, it is a dishonour to the master. If God call us
children, we may say, Thou art our God. Unbelieving soul, lay
aside discouraging thoughts; do not thus answer God's
loving-kindness. Doth God say, Thou art my people? Say, Lord,
thou art our God.
* The prophet enters into a new contract, representing the
gracious manner in which God will again restore Israel under a
new covenant.

#1-3 The dislike of men to true religion is because they love
objects and forms, which allow them to indulge, instead of
mortifying their lusts. How wonderful that a holy God should
have good-will to those whose carnal mind is enmity against Him!
Here is represented God's gracious dealings with the fallen race
of mankind, that had gone from him. This is the covenant of
grace he is willing to enter into with them, they must be to him
a people, and he will be to them a God. They must accept the
punishment of their sin, and must not return to folly. And it is
a certain sign that our afflictions are means of good to us,
when we are kept from being overcome by the temptations of an
afflicted state.

#4-5 Here is the application of the parable to Israel. They must
long sit like a widow, stripped of all joys and honours; but
shall at length be received again. Those that would seek the
Lord so as to find him, must apply to Christ, and become his
willing people. Not only are we to fear the Lord and his
greatness, but the Lord and his goodness; not only his majesty,
but his mercy. Even Jewish writers apply this passage to the
promised Messiah; doubtless it foretold their future conversion
to Christ, for which they are kept a separate people. Though the
first fear of God arise from a view of his holy majesty and
righteous vengeance, yet the experience of mercy and grace
through Jesus Christ, will lead the heart to reverence so kind
and glorious a Friend and Father, and to fear offending him.
* God's judgments against the sins of the people. (1-5) and of
the priests. (6-11) Idolatry is reproved, and Judah is
admonished. (12-19)

#1-5 Hosea reproves for immorality, as well as idolatry. There
was no truth, mercy, or knowledge of God in the land: it was
full of murders, #2Ki 21:16|. Therefore calamities were near,
which would desolate the country. Our sins, as separate persons,
as a family, as a neighbourhood, as a nation, cause the Lord to
have a controversy with us; let us submit and humble ourselves
before Him, that he may not go on to destroy.

#6-11 Both priests and people rejected knowledge; God will
justly reject them. They forgot the law of God, neither desired
nor endeavoured to retain it in mind, and to transmit the
remembrance to their posterity; therefore God will justly forget
them and their children. If we dishonour God with that which is
our honour, it will, sooner or later, be turned into shame to
us. Instead of warning the people against sin, from the
consideration of the sacrifices, which showed what an offence
sin was to God, since it needed an atonement, the priests
encouraged the people to sin, since atonement might be made at
so small an expense. It is very wicked to be pleased with the
sins of others, because they may turn to our advantage. What is
unlawfully gained, cannot be comfortably used. The people and
the priests hardened one another in sin; therefore justly shall
they share in the punishment. Sharers in sin must expect to
share in ruin. Any lust harboured in the heart, in time will eat
out all its strength and vigour. That is the reason why many
professors grow so heavy, so dull, so dead in the way of
religion. They have a liking for some secret lust, which takes
away their hearts.
#12-19 The people consulted images, and not the Divine word.
This would lead to disorder and sin. Thus men prepare scourges
for themselves, and vice is spread through a people. Let not
Judah come near the idolatrous worship of Israel. For Israel was
devoted to idols, and must now be let alone. When sinners cast
off the easy yoke of Christ, they go on in sin till the Lord
saith, Let them alone. Then they receive no more warnings, feel
no more convictions: Satan takes full possession of them, and
they ripen for destruction. It is a sad and sore judgment for
any man to be let alone in sin. Those who are not disturbed in
their sin, will be destroyed for their sin. May we be kept from
this awful state; for the wrath of God, like a strong tempest,
will soon hurry impenitent sinners into ruin.
* The Divine judgments against Israel. (1-7) Approaching
desolations threatened. (8-15)

#1-7 The piercing eye of God saw secret liking and disposition
to sin, the love the house of Israel had to their sins, and the
dominion their sins had over them. Pride makes men obstinate in
other sins. And as Judah was treading in the same steps, they
would fall with Israel. By dealing treacherously with the Lord,
men only deceive themselves. Those that go to seek the Lord with
their flocks and their herds only, and not with their hearts and
souls, cannot expect to find him; nor shall any speed who do not
seek the Lord while he may be found. See how much it is our
concern to seek God early, now, while it is the accepted time,
and the day of salvation.

#8-15 The destruction of impenitent sinners is not mere talk, to
frighten them, it is a sentence which will not be recalled. And
it is a mercy that we have timely warning given us, that we may
flee from the wrath to come. Compliance with the commandments of
men, who thwart the commandments of God, ripens a people for
ruin. The judgments of God are sometimes to a sinful people as a
moth, and as rottenness, or as a worm; as these consume the
clothes and the wood, so shall the judgments of God consume
them. Silently, they shall think themselves safe and thriving,
but when they look into their state, shall find themselves
wasting and decaying. Slowly, for the Lord gives them space to
repent. Many a nation; as well as many a person, dies of a
consumption. Gradually, God comes upon sinners with lesser
judgments, to prevent greater, if they will be wise, and take
warning. When Israel and Judah found themselves in danger, they
sought the protection of the Assyrians, but this only helped to
make their wound the worse. They would be forced to apply to
God. He will bring them home to himself, by afflictions. When
men begin to complain more of their sins than of their
afflictions, then there begins to be some hope of them; and when
under the conviction of sin, and the corrections of the rod, we
must seek the knowledge of God. Those who are led by severe
trials to seek God earnestly and sincerely, will find him a
present help and an effectual refuge; for with him is plenteous
redemption for all who call upon him. There is solid peace, and
there only, where God is.
* An exhortation to repentance. (1-3) Israel's instability and
breach of the covenant. (4-11)

#1-3 Those who have gone from God by consent, and in a body,
drawing one another to sin, should, by consent and in a body,
return to him, which will be for his glory, and their good. It
will be of great use for support under afflictions, and to
encourage our repentance, to keep up good thoughts of God, and
of his purposes and designs concerning us. Deliverance out of
trouble should be to them as life from the dead. God will revive
them: the assurance of this should engage them to return to him.
But this seems to have a further reference to the resurrection
of Jesus Christ. Let us admire the wisdom and goodness of God,
that when the prophet foretold the deliverance of the church out
of her troubles, he should point out our salvation by Christ;
and now these words are fulfilled in the resurrection of Christ,
it confirms our faith, that this is He that should come and we
are to look for no other. Here is a precious blessing promised;
this is life eternal, to know God. The returns of the favour of
God are secured to us as firmly as the return of the morning
after a dark night. He shall come to us as the latter and former
rain unto the earth, which refreshes it, and makes it fruitful.
The grace of God in Christ is both the latter and the former
rain; and by it the good work of our fruit-bearing is begun and
carried on. And as the Redeemer was raised from the grave, so
will He revive the hearts and hopes of all that trust in him.
The feeblest glimpse of hope in his word, is a sure earnest of
increasing light and comfort, which shall be attended with
purifying, comforting grace that makes fruitful.

#4-11 Sometimes Israel and Judah seemed disposed to repent under
their sufferings, but their goodness vanished like the empty
morning cloud, and the early dew, and they were as vile as ever.
Therefore the Lord sent awful messages by the prophets. The word
of God will be the death either of the sin or of the sinner. God
desired mercy rather than sacrifice, and that knowledge of him
which produces holy fear and love. This exposes the folly of
those who trust in outward observances, to make up for their
want of love to God and man. As Adam broke the covenant of God
in paradise, so Israel had broken his national covenant,
notwithstanding all the favours they received. Judah also was
ripe for Divine judgments. May the Lord put his fear into our
hearts, and set up his kingdom within us, and never leave us to
ourselves, nor suffer us to be overcome by temptation.
* The manifold sins of Israel. (1-7) Their senselessness and
hypocrisy. (8-16)

#1-7 A practical disbelief of God's government was at the bottom
of all israel's wickedness; as if God could not see it or did
not heed it. Their sins appear on every side of them. Their
hearts were inflamed by evil desires, like a heated oven. In the
midst of their troubles as a nation, the people never thought of
seeking help from God. The actual wickedness of men's lives
bears a very small proportion to what is in their hearts. But
when lust is inwardly cherished, it will break forth into
outward sin. Those who tempt others to drunkenness never can be
their real friends, and often design their ruin. Thus men
execute the Divine vengeance on each other. Those are not only
heated with sin, but hardened in sin, who continue to live
without prayer, even when in trouble and distress.

#8-16 Israel was as a cake not turned, half burnt and half
dough, none of it fit for use; a mixture of idolatry and of the
worship of Jehovah. There were tokens of approaching ruin, as
grey hairs are of old age, but they noticed them not. The pride
which leads to break the law of God leads to self-flattery. The
mercy and grace of God are the only refuge to which obstinate
sinners never think of fleeing. Though they may howl forth their
terrors in the form of prayers, they seldom cry to God with
their hearts. Even their prayers for earthly mercies only seek
fuel for their lusts. Their turning from one sect, sentiment,
form, or vice, to another, still leaves them far short of Christ
and holiness. Such are we by nature. And such shall we prove if
left to ourselves. Create in us a clean heart, O God, and renew
a right spirit within us.
* Destruction threatened for the impiety of Israel. (1-4) For
their idolatry. (5-10) Further threatenings for the same sins.
(11-14)

#1-4 When Israel was hard pressed, they would claim protection
from God, but this would be disregarded. What stead will it
stand in to say, My God, I know thee, if we cannot say, My God,
I love thee, serve thee, and cleave to thee only?

#5-10 They promised themselves plenty, peace, and victory, by
worshipping idols, but their expectations came to nothing. What
they sow has no stalk, no blade, or, if it have, the bud shall
yield no fruit, there was nothing in them. The works of darkness
are unfruitful; nay, the end of those things is death. The hopes
of sinners will deceive them, and their gains will be snares. In
times of danger, especially in the day of judgment, all carnal
devices will fail. They take a course by themselves, and like a
wild ass by himself, they will be the easier and surer prey for
the lion. Man is in nothing more like the wild ass's colt, than
in seeking for that succour and that satisfaction in the
creature, which are to be had in God only. Though men may sorrow
a little, yet if it is not after a godly sort, they will be
brought to sorrow everlastingly.

#11-14 It is a great sin to corrupt the worship of God, and will
be charged as sin on all who do it, how plausible soever their
excuses may seem to be. The Lord had caused his law to be
written for them, but they cared not to know, and would not obey
it. Man seems by the temples he builds to be mindful of his
Maker, yet really he has forgotten him, because he has cast off
all his fear; but none ever hardened his heart against God and
prospered. So long as men despise the truths and precepts of
God's word, and the ordinances of his worship, all the
observances and offerings, however costly, of their own
devising, will be unto them for sin; for those services only are
acceptable to God, which are done according to his word, and
through Jesus Christ.
* The distress to come upon Israel. (1-6) The approach of the
day of trouble. (7-10) Judgments on Israel. (11-17)

#1-6 Israel gave rewards to their idols, in the offerings
presented to them. It is common for those who are niggardly in
religion, to be prodigal upon their lusts. Those are reckoned as
idolaters, who love a reward in the corn-floor better than a
reward in the favour of God and in eternal life. They are full
of the joy of harvest, and have no disposition to mourn for sin.
When we make the world, and the things of it, our idol and our
portion, it is just with God to show us our folly, and correct
us. None may expect to dwell in the Lord's land, who will not be
subject to the Lord's laws, or be influenced by his love. When
we enjoy the means of grace, we ought to consider what we shall
do, if they should be taken from us. While the pleasures of
communion with God are out of the reach of change, the pleasant
places purchased with silver, or in which men deposit silver,
are liable to be laid in ruins. No famine is so dreadful as that
of the soul.

#7-10 Time had been when the spiritual watchmen of Israel were
with the Lord, but now they were like the snare of a fowler to
entangle persons to their ruin. The people were become as
corrupt as those of Gibeah, #Jud 19|; and their crimes should be
visited in like manner. At first God had found Israel pleasing
to Him, as grapes to the traveller in the wilderness. He saw
them with pleasure as the first ripe figs. This shows the
delight God took in them; yet they followed after idolatry.

#11-17. God departs from a people, or from a person, when he
withdraws his goodness and mercy from them; and when the Lord is
departed, what can the creature do? Even though, for the
present, good things seem to remain, yet the blessing is gone if
God is gone. Even the children should perish with the parents.
The Divine wrath dries up the root, and withers the fruit of all
comforts; and the scattered Jews daily warn us to beware, lest
we neglect or abuse the gospel. Yet every smiting is not a
drying up of the root. It may be that God intends only to smite
so that the sap may be turned to the root, that there may be
more of root graces, more humility, patience, faith, and
self-denial. It is very just that God should bring judgments on
those who slight his offered mercy.
* The idolatry of Israel. (1-8) They are exhorted to repentance.
(9-15)

#1-8 A vine is only valuable for its fruit; but Israel now
brought no fruit to perfection. Their hearts were divided. God
is the Sovereign of the heart; he will have all, or none. Were
the stream of the heart wholly after God, it would run strongly,
and bear down all before it. Their pretences to covenant with
God were false. Even the proceeding of justice was as poisonous
hemlock. Alas, how empty a vine is the visible church even at
this day! But all earthly prosperity is but a collection of
bubbles, soon destroyed like foam upon the water. Sinners will
in vain seek shelter from that Judge, whom they now despise as a
Saviour.

#9-15 Because God does not desire the death and ruin of sinners,
therefore in mercy he desires their chastisement. The children
of iniquity still remained in Israel. The enemies would be
gathered against them. It is just with God to make those know
what hardships mean, who indulge themselves in ease and
pleasure. Let them cleanse their hearts from all corrupt
affections and lusts, and be a broken and contrite spirit. Let
them abound in works of piety towards God, and of justice and
charity towards one another: herein let them sow to the Spirit.
Seeking the Lord is to be every day's work, but there are
special occasions when to seek him. Christ shall come as the
Lord our righteousness, and grant us of it abundantly. If we sow
in righteousness, we shall reap according to mercy; a reward not
of debt, but of grace. Even the gains of sin yield the sinner no
satisfaction. As our comforts, so our confidences in the service
of sin will certainly fail us. Come and seek the Lord, and thy
hope in him shall not deceive thee. See what cruel work war
makes. Whatever mischief is done, it is sin that does it. What
miseries men's sins bring on them, even in this world!
* God's regard for Israel; their ingratitude. (1-7) The Divine
mercy yet in store. (8-12)

#1-7 When Israel were weak and helpless as children, foolish and
froward as children, then God loved them; he bore them as the
nurse does the sucking child, nourished them, and suffered their
manners. All who are grown up, ought often to reflect upon the
goodness of God to them in their childhood. He took care of
them, took pains with them, not only as a father, or a tutor,
but as a mother, or nurse. When they were in the wilderness, God
showed them the way in which they should go, and bore them up,
taking them by the arms. He taught them the way of his
commandments by the ceremonial law given by Moses. He took them
by the arms, to guide them, that they might not stray, and to
hold them up, that they might not stumble and fall. God's
spiritual Israel are all thus supported. It is God's work to
draw poor souls to himself; and none can come to him except he
draw them. With bands of love; this word signifies stronger
cords than the former. He eased them of the burdens they had
long groaned under. Israel is very ungrateful to God. God's
counsels would have saved them, but their own counsels ruined
them. They backslide; there is no hold of them, no stedfastness
in them. They backslide from me, from God, the chief good. They
are bent to backslide; they are ready to sin; they are forward
to close with every temptation. Their hearts are fully set in
them to do evil. Those only are truly happy, whom the Lord
teaches by his Spirit, upholds by his power, and causes to walk
in his ways. By his grace he takes away the love and dominion of
sin, and creates a desire for the blessed feast of the gospel,
that they may feed thereon, and live for ever.
#8-12 God is slow to anger, and is loath to abandon a people to
utter ruin, who have been called by his name. When God was to
give a sacrifice for sin, and a Saviour for sinners, he spared
not his own Son, that he might spare us. This is the language of
the day of his patience; but when men sin that away, then the
great day of his wrath comes. Man's compassions are nothing in
comparison with the tender mercies of our God, whose thoughts
and ways, in receiving returning sinners, are as much above ours
as heaven is above the earth. God knows how to pardon poor
sinners. He is faithful and just to forgive us our sins, and
therein declares his righteousness, now Christ has purchased the
pardon, and he has promised it. Holy trembling at the word of
Christ will draw us to him, not drive us from him. When he roars
like a lion, the slaves tremble, and flee from him, the children
tremble, and flee to him. And all that come at the gospel call,
shall have a place and a name in the gospel church. The
religious services of Israel were mere hypocrisy, but in Judah
regard was had to God's laws, and the people followed their
pious forefathers. Let us be faithful: those who thus honour
God, he will honour, but such as despise Him shall be lightly
esteemed.
* Judah and Israel reminded of the Divine favours. (1-6) The
provocations of Israel. (7-14)

#1-6 Ephraim feeds himself with vain hopes of help from man,
when he is at enmity with God. The Jews vainly thought to secure
the Egyptians by a present of the produce of their country.
Judah is contended with also. God sees the sin of his own
people, and will reckon with them for it. They are put in mind
of what Jacob did, and what God did for him. When his faith upon
the Divine promise prevailed above his fears, then by his
strength he had power with God. He is Jehovah, the same that
was, and is, and is to come. What was a revelation of God to
one, is his memorial to many, to all generations. Then let those
who have gone from God, be turned to him. Turn thou to the Lord,
by repentance and faith, as thy God. Let those that are
converted to him, walk with him in all holy conversation and
godliness. Let us wrestle with Him for promised blessings,
determined not to give over till we prevail; and let us seek Him
in his ordinances.

#7-14 Ephraim became a merchant: the word also signifies a
Canaanite. They carried on trade upon Canaanitish principles,
covetously and with fraud and deceit. Thus they became rich, and
falsely supposed that Providence favoured them. But shameful
sins shall have shameful punishments. Let them remember, not
only what a mighty prince Jacob was with God, but what a servant
he was to Laban. The benefits we have had from the word of God,
make our sin and folly the worse, if we put any slight upon that
word. We had better follow the hardest labour in poverty, than
grow rich by sin. We may form a judgment of our own conduct, by
comparing it with that of ancient believers in the like
circumstances. Whoever despises the message of God, will perish.
May we all hear his word with humble, obedient faith.
* The abuse of God's favour leads to punishment. (1-8) A promise
of God's mercy. (9-16)

#1-8 While Ephraim kept up a holy fear of God, and worshipped
Him in that fear, so long he was very considerable. When Ephraim
forsook God, and followed idolatry, he sunk. Let the men that
sacrifice kiss the calves, in token of their adoration of them,
affection for them, and obedience to them; but the Lord will not
give his glory to another, and therefore all that worship images
shall be confounded. No solid, lasting comfort, is to be
expected any where but in God. God not only took care of the
Israelites in the wilderness, he put them in possession of
Canaan, a good land; but worldly prosperity, when it feeds men's
pride, makes them forgetful of God. Therefore the Lord would
meet them in just vengeance, as the most terrible beast that
inhabited their forests. Abused goodness calls for greater
severity.

#9-16 Israel had destroyed himself by his rebellion; but he
could not save himself, his help was from the Lord only. This
may well be applied to the case of spiritual redemption, from
that lost state into which all have fallen by wilful sins. God
often gives in displeasure what we sinfully desire. It is the
happiness of the saints, that, whether God gives or takes away,
all is in love. But it is the misery of the wicked, that,
whether God gives or takes away, it is all in wrath, nothing is
comfortable. Except sinners repent and believe the gospel,
anguish will soon come upon them. The prophecy of the ruin of
Israel as a nation, also showed there would be a merciful and
powerful interposition of God, to save a remnant of them. Yet
this was but a shadow of the ransom of the true Israel, by the
death, burial, and resurrection of Christ. He will destroy death
and the grave. The Lord would not repent of his purpose and
promise. Yet, in the mean time, Israel would be desolated for
her sins. Without fruitfulness in good works, springing from the
Holy Spirit, all other fruitfulness will be found as empty as
the uncertain riches of the world. The wrath of God will wither
its branches, its sprigs shall be dried up, it shall come to
nothing. Woes, more terrible than any from the most cruel
warfare, shall fall on those who rebel against God. From such
miseries, and from sin, the cause of them, may the Lord deliver
us.
* An exhortation to repentance. (1-3) Blessings promised,
showing the rich comforts of the gospel. (4-8) The just and the
wicked. (9)

#1-3 Israel is exhorted to return unto Jehovah, from their sins
and idols, by faith in his mercy, and grace through the promised
Redeemer, and by diligently attending on his worship and
service. Take away iniquity; lift it off as a burden we are
ready to sink under, or as the stumbling-block we have often
fallen over. Take it all away by a free and full forgiveness,
for we cannot strike any of it off. Receive our prayer
graciously. They do not say what good they seek, but refer it to
God. It is not good of the world's showing, but good of God's
giving. They were to consider their sins, their wants, and the
remedy; and they were to take, not sacrifices, but words stating
the desires of their hearts, and with them to address the Lord.
The whole forms a clear description of the nature and tendency
of a sinner's conversion to God through Jesus Christ. As we draw
near to God by the prayer of faith, we should first beseech him
to teach us what to ask. We must be earnest with him to take
away all iniquity.

#4-8 Israel seeks God's face, and they shall not seek it in
vain. His anger is turned from them. Whom God loves, he loves
freely; not because they deserve it, but of his own good
pleasure. God will be to them all they need. The graces of the
Spirit are the hidden manna, hidden in the dew; the grace thus
freely bestowed on them shall not be in vain. They shall grow
upward, and be more flourishing; shall grow as the lily. The
lily, when come to its height, is a lovely flower, #Mt 6:28,29|.
They shall grow downward, and be more firm. With the flower of
the lily shall be the strong root of the cedar of Lebanon.
Spiritual growth consists most in the growth of the root, which
is out of sight. They shall also spread as the vine, whose
branches extend very widely. When believers abound in good
works, then their branches spread. They shall be acceptable both
to God and man. Holiness is the beauty of a soul. The church is
compared to the vine and the olive, which bring forth useful
fruits. God's promises pertain to those only that attend on his
ordinances; not such as flee to this shadow only for shelter in
a hot gleam, but all who dwell under it. When a man is brought
to God, all who dwell under his shadow fare the better. The
sanctifying fruits shall appear in his life. Thus believers grow
up into the experience and fruitfulness of the gospel. Ephraim
shall say, God will put it into his heart to say it, What have I
to do any more with idols! God's promises to us are more our
security and our strength for mortifying sin, than our promises
to God. See the power of Divine grace. God will work such a
change in him, that he shall loathe the idols as much as ever he
loved them. See the benefit of sanctified afflictions. Ephraim
smarted for his idolatry, and this is the fruit, even the taking
away his sin, #Isa 27:9|. See the nature of repentance; it is a
firm and fixed resolution to have no more to do with sin. The
Lord meets penitents with mercy, as the father of the prodigal
met his returning son. God will be to all true converts both a
delight and a defence; they shall sit under his shadow with
delight. And as the root of a tree; From me is thy fruit found:
from Him we receive grace and strength to enable us to do our
duty.

#9 Who profit by the truths the prophet delivered? Such as set
themselves to understand and know these things. The ways of
God's providence towards us are right; all is well done. Christ
is a Foundation Stone to some, to others a Stone of stumbling,
and a Rock of offence. That which was ordained to life, becomes,
through their abuse of it, death to them. The same sun softens
wax and hardens clay. But those transgressors certainly have the
most dangerous, fatal falls, who fall in the ways of God, who
split on the Rock of Ages, and suck poison out of the Balm of
Gilead. Let sinners in Zion fear this. May we learn to walk in
the right ways of God, as his righteous servants, and may none
of us be disobedient and unbelieving, and stumble at the word.
** From the desolations about to come upon the land of Judah, by
the ravages of locusts and other insects, the prophet Joel
exhorts the Jews to repentance, fasting, and prayer. He notices
the blessings of the gospel, with the final glorious state of
the church.

* A plague of locusts. (1-7) All sorts of people are called to
lament it. (8-13) They are to look to God. (14-20)

#1-7 The most aged could not remember such calamities as were
about to take place. Armies of insects were coming upon the land
to eat the fruits of it. It is expressed so as to apply also to
the destruction of the country by a foreign enemy, and seems to
refer to the devastations of the Chaldeans. God is Lord of
hosts, has every creature at his command, and, when he pleases,
can humble and mortify a proud, rebellious people, by the
weakest and most contemptible creatures. It is just with God to
take away the comforts which are abused to luxury and excess;
and the more men place their happiness in the gratifications of
sense, the more severe temporal afflictions are upon them. The
more earthly delights we make needful to satisfy us, the more we
expose ourselves to trouble.

#8-13 All who labour only for the meat that perishes, will,
sooner or later, be ashamed of their labour. Those that place
their happiness in the delights of sense, when deprived of them,
or disturbed in the enjoyment, lose their joy; whereas spiritual
joy then flourishes more than ever. See what perishing,
uncertain things our creature-comforts are. See how we need to
live in continual dependence upon God and his providence. See
what ruinous work sin makes. As far as poverty occasions the
decay of piety, and starves the cause of religion among a
people, it is a very sore judgment. But how blessed are the
awakening judgments of God, in rousing his people and calling
home the heart to Christ, and his salvation!

#14-20 The sorrow of the people is turned into repentance and
humiliation before God. With all the marks of sorrow and shame,
sin must be confessed and bewailed. A day is to be appointed for
this purpose; a day in which people must be kept from their
common employments, that they may more closely attend God's
services; and there is to be abstaining from meat and drink.
Every one had added to the national guilt, all shared in the
national calamity, therefore every one must join in repentance.
When joy and gladness are cut off from God's house, when serious
godliness decays, and love waxes cold, then it is time to cry
unto the Lord. The prophet describes how grievous the calamity.
See even the inferior creatures suffering for our transgression.
And what better are they than beasts, who never cry to God but
for corn and wine, and complain of the want of the delights of
sense? Yet their crying to God in those cases, shames the
stupidity of those who cry not to God in any case. Whatever may
become of the nations and churches that persist in ungodliness,
believers will find the comfort of acceptance with God, when the
wicked shall be burned up with his indignation.
* God's judgments. (1-14) Exhortations to fasting and prayer;
blessings promised. (15-27) A promise of the Holy Spirit, and of
future mercies. (28-32)

#1-14 The priests were to alarm the people with the near
approach of the Divine judgments. It is the work of ministers to
warn of the fatal consequences of sin, and to reveal the wrath
from heaven against the ungodliness and unrighteousness of men.
The striking description which follows, shows what would attend
the devastations of locusts, but may also describe the effects
from the ravaging of the land by the Chaldeans. If the alarm of
temporal judgments is given to offending nations, how much more
should sinners be warned to seek deliverance from the wrath to
come! Our business therefore on earth must especially be, to
secure an interest in our Lord Jesus Christ; and we should seek
to be weaned from objects which will soon be torn from all who
now make idols of them. There must be outward expressions of
sorrow and shame, fasting, weeping, and mourning; tears for
trouble must be turned into tears for the sin that caused it.
But rending the garments would be vain, except their hearts were
rent by abasement and self-abhorrence; by sorrow for their sins,
and separation from them. There is no question but that if we
truly repent of our sins, God will forgive them; but whether he
will remove affliction is not promised, yet the probability of
it should encourage us to repent.

#15-27 The priests and rulers are to appoint a solemn fast. The
sinner's supplication is, Spare us, good Lord. God is ready to
succour his people; and he waits to be gracious. They prayed
that God would spare them, and he answered them. His promises
are real answers to the prayers of faith; with him saying and
doing are not two things. Some understand these promises
figuratively, as pointing to gospel grace, and as fulfilled in
the abundant comforts treasured up for believers in the covenant
of grace.

#28-32 The promise began to be fulfilled on the day of
Pentecost, when the Holy Spirit was poured out, and it was
continued in the converting grace and miraculous gifts conferred
on both Jews and Gentiles. The judgments of God upon a sinful
world, only go before the judgment of the world in the last day.
Calling on God supposes knowledge of him, faith in him, desire
toward him, dependence on him, and, as evidence of the sincerity
of all this, conscientious obedience to him. Those only shall be
delivered in the great day, who are now effectually called from
sin to God, from self to Christ, from things below to things
above.
* God's judgments in the latter days. (1-8) The extent of these
judgments. (9-17) The blessings the church shall enjoy. (18-21)

#1-8 The restoration of the Jews, and the final victory of true
religion over all opposers, appear to be here foretold. The
contempt and scorn with which the Jews have often been treated
as a people, and the little value set upon them, are noticed.
None ever hardened his heart against God or his church, and
prospered long.

#9-17 Here is a challenge to all the enemies of God's people.
There is no escaping God's judgments; hardened sinners, in that
day of wrath, shall be cut off from all comfort and joy. Most of
the prophets foretell the same final victory of the church of
God over all that oppose it. To the wicked it will be a terrible
day, but to the righteous it will be a joyful day. What cause
have those who possess an interest in Christ, to glory in their
Strength and their Redeemer! The acceptable year of the Lord, a
day of such great favour to some, will be a day of remarkable
vengeance to others: let every one that is out of Christ awake,
and flee from the wrath to come.

#18-21 There shall be abundant Divine influences, and the gospel
will spread speedily into the remotest corners of the earth.
These events are predicted under significant emblems; there is a
day coming, when every thing amiss shall be amended. The
fountain of this plenty is in the house of God, whence the
streams take rise. Christ is this Fountain; his sufferings,
merit, and grace, cleanse, refresh, and make fruitful. Gospel
grace, flowing from Christ, shall reach to the Gentile world, to
the most remote regions, and make them abound in fruits of
righteousness; and from the house of the Lord above, from his
heavenly temple, flows all the good we daily taste, and hope to
enjoy eternally.
** Amos was a herdsman, and engaged in agriculture. But the same
Divine Spirit influenced Isaiah and Daniel in the court, and
Amos in the sheep-folds, giving to each the powers and eloquence
needful for them. He assures the twelve tribes of the
destruction of the neighbouring nations; and as they at that
time gave themselves up to wickedness and idolatry, he reproves
the Jewish nation with severity; but describes the restoration
of the church by the Messiah, extending to the latter days.

* Judgments against the Syrians, Philistines, Tyrians, Edomites,
and Ammonites.

- GOD employed a shepherd, a herdsman, to reprove and warn the
people. Those to whom God gives abilities for his services,
ought not to be despised for their origin, or their employment.
Judgments are denounced against the neighbouring nations, the
oppressors of God's people. The number of transgressions does
not here mean that exact number, but many: they had filled the
measure of their sins, and were ripe for vengeance. The method
in dealing with these nations is, in part, the same, yet in each
there is something peculiar. In all ages this bitterness has
been shown against the Lord's people. When the Lord reckons with
his enemies, how tremendous are his judgments!
* Judgments against Moab and Judah. (1-8) The ingratitude and
ruin of Israel. (9-16)

#1-8 The evil passions of the heart break out in various forms;
but the Lord looks to our motives, as well as our conduct. Those
that deal cruelly, shall be cruelly dealt with. Other nations
were reckoned with for injuries done to men; Judah is reckoned
with for dishonour done to God. Judah despised the law of the
Lord; and he justly gave them up to strong delusion; nor was it
any excuse for their sin, that they were the lies, the idols,
after which their fathers walked. The worst abominations and
most grievous oppressions have been committed by some of the
professed worshippers of the Lord. Such conduct leads many to
unbelief and vile idolatry.

#9-16 We need often to be reminded of the mercies we have
received; which add much to the evil of the sins we have
committed. They had helps for their souls, which taught them how
to make good use of their earthly enjoyments, and were therefore
more valuable. Faithful ministers are great blessings to any
people; but it is God that raises them up to be so. Sinners' own
consciences will witness that he has not been wanting to them in
the means of grace. They did what they could to lead believers
aside. Satan and his agents are busy to corrupt the minds of
young people who look heavenward; they overcome many by drawing
them to the love of mirth and pleasure, and into drinking
company. Multitudes of young men who bade fair as professors of
religion, have erred through strong drink, and have been undone
for ever. The Lord complains of sin, especially the sins of his
professing people, as a burden to him. And though his
long-suffering be tired, his power is not, and so the sinner
will find to his cost. When men reject God's word, adding
obstinacy to sin, and this becomes the general character of a
people, they will be given up to misery, notwithstanding all
their boasted power and resources. May we then humble ourselves
before the Lord, for all our ingratitude and unfaithfulness.
* Judgments against Israel. (1-8) The like to other nations.
(9-15)

#1-8 The distinguishing favours of God to us, if they do not
restrain from sin, shall not exempt from punishment. They could
not expect communion with God, unless they first sought peace
with him. Where there is not friendship, there can be no
fellowship. God and man cannot walk together, except they are
agreed. Unless we seek his glory, we cannot walk with him. Let
us not presume on outward privileges, without special,
sanctifying grace. The threatenings of the word and providence
of God against the sin of man are certain, and certainly show
that the judgments of God are at hand. Nor will God remove the
affliction he has sent, till it has done its work. The evil of
sin is from ourselves, it is our own doing; but the evil of
trouble is from God, and is his doing, whoever are the
instruments. This should engage us patiently to bear public
troubles, and to study to answer God's meaning in them. The
whole of the passage shows that natural evil, or troubles, and
not moral evil, or sin, is here meant. The warning given to a
careless world will increase its condemnation another day. Oh
the amazing stupidity of an unbelieving world, that will not be
wrought upon by the terrors of the Lord, and that despise his
mercies!

#9-15 That power which is an instrument of unrighteousness, will
justly be brought down and broken. What is got and kept
wrongfully, will not be kept long. Some are at ease, but there
will come a day of visitation, and in that day, all they are
proud of, and put confidence in, shall fail them. God will
inquire into the sins of which they have been guilty in their
houses, the robbery they have stored up, and the luxury in which
they lived. The pomp and pleasantness of men's houses, do not
fortify against God's judgments, but make sufferings the more
grievous and vexatious. Yet a remnant, according to the election
of grace, will be secured by our great and good Shepherd, as
from the jaws of destruction, in the worst times.
* Israel is reproved. (1-5) Their impenitence shown. (6-13)

#1-5 What is got by extortion is commonly used to provide for
the flesh, and to fulfil the lusts thereof. What is got by
oppression cannot be enjoyed with satisfaction. How miserable
are those whose confidence in unscriptural observances only
prove that they believe a lie! Let us see to it that our faith,
hope, and worship, are warranted by the Divine word.

#6-13 See the folly of carnal hearts; they wander from one
creature to another, seeking for something to satisfy, and
labour for that which satisfies not; yet, after all, they will
not incline their ear to Him in whom they might find all they
can want. Preaching the gospel is as rain, and every thing
withers where this rain is wanting. It were well if people were
as wise for their souls as they are for their bodies; and, when
they have not this rain near, would go and seek it where it is
to be had. As the Israelites persisted in rebellion and
idolatry, the Lord was coming against them as an adversary. Ere
long, we must meet our God in judgment; but we shall not be able
to stand before him, if he tries us according to our doings. If
we would prepare to meet our God with comfort, at the awful
period of his coming, we must now meet him in Christ Jesus, the
eternal Son of the Father, who came to save lost sinners. We
must seek him while he is to be found.
* Israel is called to seek the Lord. (1-6) Earnest exhortations
to repentance. (7-17) Threatenings respecting idolatries.
(18-27)

#1-6 The convincing, awakening word must be heard and heeded, as
well as words of comfort and peace; for whether we hear or
forbear, the word of God shall take effect. The Lord still
proclaims mercy to men, but they often expect deliverance from
such self-invented forms as make their condemnation sure. While
they refuse to come to Christ and to seek mercy in and by him,
that they may live, the fire of Divine wrath breaks forth upon
them. Men may make an idol of the world, but will find it cannot
protect.

#7-17 The same almighty power can, for repenting sinners, easily
turn affliction and sorrow into prosperity and joy, and as
easily turn the prosperity of daring sinners into utter
darkness. Evil times will not bear plain dealing; that is, evil
men will not. And these men were evil men indeed, when wise and
good men thought it in vain even to speak to them. Those who
will seek and love that which is good, may help to save the land
from ruin. It behooves us to plead God's spiritual promises, to
beseech him to create in us a clean heart, and to renew a right
spirit within us. The Lord is ever ready to be gracious to the
souls that seek him; and then piety and every duty will be
attended to. But as for sinful Israel, God's judgments had often
passed by them, now they shall pass through them.

#18-27 Woe unto those that desire the day of the Lord's
judgments, that wish for times of war and confusion; as some who
long for changes, hoping to rise upon the ruins of their
country! but this should be so great a desolation, that nobody
could gain by it. The day of the Lord will be a dark, dismal,
gloomy day to all impenitent sinners. When God makes a day dark,
all the world cannot make it light. Those who are not reformed
by the judgments of God, will be pursued by them; if they escape
one, another stands ready to seize them. A pretence of piety is
double iniquity, and so it will be found. The people of Israel
copied the crimes of their forefathers. The law of worshipping
the Lord our God, is, Him only we must serve. Professors thrive
so little, because they have little or no communion with God in
their duties. They were led captive by Satan into idolatry,
therefore God caused them to go into captivity among idolaters.
* The danger of luxury and false security. (1-7) Punishments of
sins. (8-14)

#1-7 Those are looked upon as doing well for themselves, who do
well for their bodies; but we are here told what their ease is,
and what their woe is. Here is a description of the pride,
security, and sensuality, for which God would reckon. Careless
sinners are every where in danger; but those at ease in Zion,
who are stupid, vainly confident, and abusing their privileges,
are in the greatest danger. Yet many fancy themselves the people
of God, who are living in sin, and in conformity to the world.
But the examples of others' ruin forbid us to be secure. Those
who are set upon their pleasures are commonly careless of the
troubles of others, but this is great offence to God. Those who
placed their happiness in the pleasures of sense, and set their
hearts upon them, shall be deprived of those pleasures. Those
who try to put the evil day far from them, find it nearest to
them.

#8-14 How dreadful, how miserable, is the case of those whose
eternal ruin the Lord himself has sworn; for he can execute his
purpose, and none can alter it! Those hearts are wretchedly
hardened that will not be brought to mention God's name, and to
worship him, when the hand of God is gone out against them, when
sickness and death are in their families. Those that will not be
tilled as fields, shall be abandoned as rocks. When our services
of God are soured with sin, his providences will justly be made
bitter to us. Men should take warning not to harden their
hearts, for those who walk in pride, God will destroy.

* Visions of judgments to come upon Israel. (1-9) Amaziah
threatens Amos. (10-17)

#1-9 God bears long, but he will not bear always with a
provoking people. The remembrance of the mercies we formerly
received, like the produce of the earth of the former growth,
should make us submissive to the will of God, when we meet with
disappointments in the latter growth. The Lord has many ways of
humbling a sinful nation. Whatever trouble we are under, we
should be most earnest with God for the forgiveness of sin. Sin
will soon make a great people small. What will become of Israel,
if the hand that should raise him be stretched out against him?
See the power of prayer. See what a blessing praying people are
to a land. See how ready, how swift God is to show mercy; how he
waits to be gracious. Israel was a wall, a strong wall, which
God himself reared as a defence to his sanctuary. The Lord now
seems to stand upon this wall. He measures it; it appears to be
a bowing, bulging wall. Thus God would bring the people of
Israel to the trial, would discover their wickedness; and the
time will come, when those who have been spared often, shall be
spared no longer. But the Lord still calls Israel his people.
The repeated prayer and success of the prophet should lead us to
seek the Saviour.

#10-17 It is no new thing for the accusers of the brethren, to
misrepresent them as enemies to the king and kingdom, as
traitors to their prince, and troublers of the land, when they
are the best friends to both. Those who make gain their
godliness, and are governed by the hopes of wealth and
preferment, are ready to think these the most powerful motives
with others also. But those who have a warrant from God, like
Amos, ought not to fear the face of man. If God, that sent him,
had not strengthened him, he could not thus have set his face as
a flint. The Lord often chooses the weak and foolish things of
the world to confound the wise and mighty. But no fervent
prayers, or self-denying labours, can bring proud sinners to
bear faithful reproofs and warnings. And all who oppose or
despise the Divine word, must expect fatal effects to their
souls, unless they repent.
* The near approach of the ruin of Israel. (1-3) Oppression
reproved. (4-10) A famine of the word of God. (11-14)

#1-3 Amos saw a basket of summer fruit gathered, and ready to be
eaten; which signified, that the people were ripe for
destruction, that the year of God's patience was drawing towards
a conclusion. Such summer fruits will not keep till winter, but
must be used at once. Yet these judgments shall not draw from
them any acknowledgement, either of God's righteousness or their
own unrighteousness. Sinners put off repentance from day to day,
because they think the Lord thus delays his judgments.

#4-10 The rich and powerful of the land were the most guilty of
oppression, as well as the foremost in idolatry. They were weary
of the restraints of the sabbaths and the new moons, and wished
them over, because no common work might be done therein. This is
the character of many who are called Christians. The sabbath day
and sabbath work are a burden to carnal hearts. It will either
be profaned or be accounted a dull day. But can we spend our
time better than in communion with God? When employed in
religious services, they were thinking of marketings. They were
weary of holy duties, because their worldly business stood still
the while. Those are strangers to God, and enemies to
themselves, who love market days better than sabbath days, who
would rather be selling corn than worshipping God. They have no
regard to man: those who have lost the savour of piety, will not
long keep the sense of common honesty. They cheat those they
deal with. They take advantage of their neighbour's ignorance or
necessity, in a traffic which nearly concerns the labouring
poor. Could we witness the fraud and covetousness, which, in
such numerous forms, render trading an abomination to the Lord,
we should not wonder to see many dealers backward in the service
of God. But he who thus despises the poor, reproaches his Maker;
as it regards Him, rich and poor meet together. Riches that are
got by the ruin of the poor, will bring ruin on those that get
them. God will remember their sin against them. This speaks the
case of such unjust, unmerciful men, to be miserable indeed,
miserable for ever. There shall be terror and desolation every
where. It shall come upon them when they little think of it.
Thus uncertain are all our creature-comforts and enjoyments,
even life itself; in the midst of life we are in death. What
will be the wailing in the bitter day which follows sinful and
sensual pleasures!
#11-14 Here was a token of God's highest displeasure. At any
time, and most in a time of trouble, a famine of the word of God
is the heaviest judgment. To many this is no affliction, yet
some will feel it very much, and will travel far to hear a good
sermon; they feel the loss of the mercies others foolishly sin
away. But when God visits a backsliding church, their own plans
and endeavours to find out a way of salvation, will stand them
in no stead. And the most amiable and zealous would perish, for
want of the water of life, which Christ only can bestow. Let us
value our advantages, seek to profit by them, and fear sinning
them away.
* The ruin of Israel. (1-10) The restoration of the Jews and the
gospel blessing. (11-15)

#1-10 The prophet, in vision, saw the Lord standing upon the
idolatrous altar at Bethel. Wherever sinners flee from God's
justice, it will overtake them. Those whom God brings to heaven
by his grace, shall never be cast down; but those who seek to
climb thither by vain confidence in themselves, will be cast
down and filled with shame. That which makes escape impossible
and ruin sure, is, that God will set his eyes upon them for
evil, not for good. Wretched must those be on whom the Lord
looks for evil, and not for good. The Lord would scatter the
Jews, and visit them with calamities, as the corn is shaken in a
sieve; but he would save some from among them. The astonishing
preservation of the Jews as a distinct people, seems here
foretold. If professors make themselves like the world, God will
level them with the world. The sinners who thus flatter
themselves, shall find that their profession will not protect
them.

#11-15 Christ died to gather together the children of God that
were scattered abroad, here said to be those who were called by
his name. The Lord saith this, who doeth this, who can do it,
who has determined to do it, the power of whose grace is engaged
for doing it. Verses #13-15| may refer to the early times of
Christianity, but will receive a more glorious fulfilment in the
events which all the prophets more or less foretold, and may be
understood of the happy state when the fulness both of the Jews
and the Gentiles come into the church. Let us continue earnest
in prayer for the fulfilment of these prophecies, in the peace,
purity, and the beauty of the church. God marvellously preserves
his elect amidst the most fearful confusions and miseries. When
all seems desperate, he wonderfully revives his church, and
blesses her with all spiritual blessings in Christ Jesus. And
great shall be the glory of that period, in which not one good
thing promised shall remain unfulfilled.
** The first part denounces the destruction of Edom, dwelling
upon the injuries they inflicted upon the Jews. The second
foretells the restoration of the Jews, and the latter glories of
the church.

* Destruction to come upon Edom. Their offences against Jacob.
(1-16) The restoration of the Jews, and their flourishing state
in the latter times. (17-21)

#1-16 This prophecy is against Edom. Its destruction seems to
have been typical, as their father Esau's rejection; and to
refer to the destruction of the enemies of the gospel church.
See the prediction of the success of that war; Edom shall be
spoiled, and brought down. All the enemies of God's church shall
be disappointed in the things they stay themselves on. God can
easily lay those low who magnify and exalt themselves; and will
do it. Carnal security ripens men for ruin, and makes the ruin
worse when it comes. Treasures on earth cannot be so safely laid
up but that thieves may break through and steal; it is therefore
our wisdom to lay up for ourselves treasures in heaven. Those
that make flesh their trust, arm it against themselves. The God
of our covenant will never deceive us: but if we trust men with
whom we join ourselves, it may prove to us a wound and
dishonour. God will justly deny those understanding to keep out
of danger, who will not use their understandings to keep out of
sin. All violence, all unrighteousness, is sin; but it makes the
violence far worse, if it be done against any of God's people.
Their barbarous conduct towards Judah and Jerusalem, is charged
upon them. In reflecting on ourselves, it is good to consider
what we should have done; to compare our practice with the
Scripture rule. Sin, thus looked upon in the glass of the
commandment, will appear exceedingly sinful. Those have a great
deal to answer for, who are idle spectators of the troubles of
their neighbours, when able to be active helpers. Those make
themselves poor, who think to make themselves rich by the ruin
of the people of God; and those deceive themselves, who call all
that their own on which they can lay their hands in a day of
calamity. Though judgment begins at the house of God, it shall
not end there. Let sorrowful believers and insolent oppressors
know, that the troubles of the righteous will soon end, but
those of the wicked will be eternal.

#17-21 There should be deliverance and holiness at Jerusalem,
and the house of Jacob would again occupy their possessions.
Much of this prophecy was fulfilled when the Jews returned to
their own land. But the salvation and holiness of the gospel,
its spread, and the conversion of the Gentiles, seem also to be
intended, especially the restoration of Israel, the destruction
of antichrist, and the prosperous state of the church, to which
all the prophets bear witness. When Christ is come, and not till
then, shall the kingdom be the Lord's in the full sense of the
term. As none that exalt themselves against the Lord shall
prosper, and all shall be brought down; so none that wait upon
the Lord, and put their trust in him, shall ever be dismayed.
Blessed be the Divine Saviour and Judge on Mount Zion! His word
shall be a savour of life unto life unto numbers, while it
judges and condemns obstinate unbelievers.
** Jonah was a native of Galilee, #2Ki 14:25|. His miraculous
deliverance from out of the fish, rendered him a type of our
blessed Lord, who mentions it, so as to show the certain truth
of the narrative. All that was done was easy to the almighty
power of the Author and Sustainer of life. This book shows us,
by the example of the Ninevites, how great are the Divine
forbearance and long-suffering towards sinners. It shows a most
striking contrast between the goodness and mercy of God, and the
rebellion, impatience, and peevishness of his servant; and it
will be best understood by those who are most acquainted with
their own hearts.

* Jonah, sent to Nineveh, flees to Tarshish. (1-3) He is stayed
by a tempest. (4-7) His discourse with the mariners. (8-12) He
is cast into the sea, and miraculously preserved. (13-17)

#1-3. It is sad to think how much sin is committed in great
cities. Their wickedness, as that of Nineveh, is a bold and open
affront to God. Jonah must go at once to Nineveh, and there, on
the spot, cry against the wickedness of it. Jonah would not go.
Probably there are few among us who would not have tried to
decline such a mission. Providence seemed to give him an
opportunity to escape; we may be out of the way of duty, and yet
may meet with a favourable gale. The ready way is not always the
right way. See what the best of men are, when God leaves them to
themselves; and what need we have, when the word of the Lord
comes to us, to have the Spirit of the Lord to bring every
thought within us into obedience.

#4-7 God sent a pursuer after Jonah, even a mighty tempest. Sin
brings storms and tempests into the soul, into the family, into
churches and nations; it is a disquieting, disturbing thing.
Having called upon their gods for help, the sailors did what
they could to help themselves. Oh that men would be thus wise
for their souls, and would be willing to part with that wealth,
pleasure, and honour, which they cannot keep without making
shipwreck of faith and a good conscience, and ruining their
souls for ever! Jonah was fast asleep. Sin is stupefying, and we
are to take heed lest at any time our hearts are hardened by the
deceitfulness of it. What do men mean by sleeping on in sin,
when the word of God and the convictions of their own
consciences, warn them to arise and call on the Lord, if they
would escape everlasting misery? Should not we warn each other
to awake, to arise, to call upon our God, if so be he will
deliver us? The sailors concluded the storm was a messenger of
Divine justice sent to some one in that ship. Whatever evil is
upon us at any time, there is a cause for it; and each must
pray, Lord, show me wherefore thou contendest with me. The lot
fell upon Jonah. God has many ways of bringing to light hidden
sins and sinners, and making manifest that folly which was
thought to be hid from the eyes of all living.

#8-12 Jonah gave an account of his religion, for that was his
business. We may hope that he told with sorrow and shame,
justifying God, condemning himself, and explaining to the
mariners what a great God Jehovah is. They said to him, Why hast
thou done this? If thou fearest the God that made the sea and
the dry land, why wast thou such a fool as to think thou couldst
flee from his presence? If the professors of religion do wrong,
they will hear it from those who make no such profession. When
sin has raised a storm, and laid us under the tokens of God's
displeasure, we must consider what is to be done to the sin that
raised the storm. Jonah uses the language of true penitents, who
desire that none but themselves may fare the worse for their
sins and follies. Jonah sees this to be the punishment of his
iniquity, he accepts it, and justifies God in it. When
conscience is awakened, and a storm raised, nothing will turn it
into a calm but parting with the sin that caused the
disturbance. Parting with our money will not pacify the
conscience, the Jonah must be thrown overboard.
#13-17 The mariners rowed against wind and tide, the wind of
God's displeasure, the tide of his counsel; but it is in vain to
think of saving ourselves any other way than by destroying our
sins. Even natural conscience cannot but dread blood-guiltiness.
And when we are led by Providence God does what he pleases, and
we ought to be satisfied, though it may not please us. Throwing
Jonah into the sea put an end to the storm. God will not afflict
for ever, He will only contend till we submit and turn from our
sins. Surely these heathen mariners will rise up in judgment
against many called Christians, who neither offer prayers when
in distress, nor thanksgiving for signal deliverances. The Lord
commands all creatures, and can make any of them serve his
designs of mercy to his people. Let us see this salvation of the
Lord, and admire his power, that he could thus save a drowning
man, and his pity, that he would thus save one who was running
from him, and had offended him. It was of the Lord's mercies
that Jonah was not consumed. Jonah was alive in the fish three
days and nights: to nature this was impossible, but to the God
of nature all things are possible. Jonah, by this miraculous
preservation, was made a type of Christ; as our blessed Lord
himself declared, #Mt 12:40|.
* The prayer of Jonah. (1-9) He is delivered from the fish. (10)

#1-9 Observe when Jonah prayed. When he was in trouble, under
the tokens of God's displeasure against him for sin: when we are
in affliction we must pray. Being kept alive by miracle, he
prayed. A sense of God's good-will to us, notwithstanding our
offences, opens the lips in prayer, which were closed with the
dread of wrath. Also, where he prayed; in the belly of the fish.
No place is amiss for prayer. Men may shut us from communion
with one another, but not from communion with God. To whom he
prayed; to the Lord his God. This encourages even backsliders to
return. What his prayer was. This seems to relate his experience
and reflections, then and afterwards, rather than to be the form
or substance of his prayer. Jonah reflects on the earnestness of
his prayer, and God's readiness to hear and answer. If we would
get good by our troubles, we must notice the hand of God in
them. He had wickedly fled from the presence of the Lord, who
might justly take his Holy Spirit from him, never to visit him
more. Those only are miserable, whom God will no longer own and
favour. But though he was perplexed, yet not in despair. Jonah
reflects on the favour of God to him, when he sought to God, and
trusted in him in his distress. He warns others, and tells them
to keep close to God. Those who forsake their own duty, forsake
their own mercy; those who run away from the work of their place
and day, run away from the comfort of it. As far as a believer
copies those who observe lying vanities, he forsakes his own
mercy, and lives below his privileges. But Jonah's experience
encourages others, in all ages, to trust in God, as the God of
salvation.

#10 Jonah's deliverance may be considered as an instance of
God's power over all the creatures. As an instance of God's
mercy to a poor penitent, who in distress prays to him: and as a
type and figure of Christ's resurrection. Amidst all our varying
experiences, and the changing scenes of life, we should look by
faith, fixedly, upon our once suffering and dying, but now risen
and ascended Redeemer. Let us confess our sins, consider
Christ's resurrection as an earnest of our own, and thankfully
receive every temporal and spiritual deliverance, as the pledge
of our eternal redemption.
* Jonah sent again to Nineveh, preaches there. (1-4) Nineveh is
spared upon the repentance of the inhabitants. (5-10)

#1-4 God employs Jonah again in his service. His making use of
us is an evidence of his being at peace with us. Jonah was not
disobedient, as he had been. He neither endeavoured to avoid
hearing the command, nor declined to obey it. See here the
nature of repentance; it is the change of our mind and way, and
a return to our work and duty. Also, the benefit of affliction;
it brings those back to their place who had deserted it. See the
power of Divine grace, for affliction of itself would rather
drive men from God, than draw them to him. God's servants must
go where he sends them, come when he calls them, and do what he
bids them; we must do whatever the word of the Lord commands.
Jonah faithfully and boldly delivered his errand. Whether Jonah
said more, to show the anger of God against them, or whether he
only repeated these words again and again, is not certain, but
this was the purport of his message. Forty days is a long time
for a righteous God to delay judgments, yet it is but a little
time for an unrighteous people to repent and reform in. And
should it not awaken us to get ready for death, to consider that
we cannot be so sure that we shall live forty days, as Nineveh
then was that it should stand forty days? We should be alarmed
if we were sure not to live a month, yet we are careless though
we are not sure to live a day.

#5-10 There was a wonder of Divine grace in the repentance and
reformation of Nineveh. It condemns the men of the gospel
generation, #Mt 12:41|. A very small degree of light may
convince men that humbling themselves before God, confessing
their sins with prayer, and turning from sin, are means of
escaping wrath and obtaining mercy. The people followed the
example of the king. It became a national act, and it was
necessary it should be so, when it was to prevent a national
ruin. Let even the brute creatures' cries and moans for want of
food remind their owners to cry to God. In prayer we must cry
mightily, with fixedness of thought, firmness of faith, and
devout affections. It concerns us in prayer to stir up all that
is within us. It is not enough to fast for sin, but we must fast
from sin; and, in order to the success of our prayers, we must
no more regard iniquity in our hearts, #Ps 66:18|. The work of a
fast-day is not done with the day. The Ninevites hoped that God
would turn from his fierce anger; and that thus their ruin would
be prevented. They could not be so confident of finding mercy
upon their repentance, as we may be, who have the death and
merits of Christ, to which we may trust for pardon upon
repentance. They dared not presume, but they did not despair.
Hope of mercy is the great encouragement to repentance and
reformation. Let us boldly cast ourselves down at the footstool
of free grace, and God will look upon us with compassion. God
sees who turn from their evil ways, and who do not. Thus he
spared Nineveh. We read of no sacrifices offered to God to make
atonement for sin; but a broken and a contrite heart, such as
the Ninevites then had, he will not despise.
* Jonah repines at God's mercy to Nineveh, and is reproved.
(1-4) He is taught by the withering of a gourd, that he did
wrong. (5-11)

#1-4 What all the saints make matter of joy and praise, Jonah
makes the subject of reflection upon God; as if showing mercy
were an imperfection of the Divine nature, which is the greatest
glory of it. It is to his sparing, pardoning mercy, we all owe
it that we are out of hell. He wishes for death: this was the
language of folly, passion, and strong corruption. There
appeared in Jonah remains of a proud, uncharitable spirit; and
that he neither expected nor desired the welfare of the
Ninevites, but had only come to declare and witness their
destruction. He was not duly humbled for his own sins, and was
not willing to trust the Lord with his credit and safety. In
this frame of mind, he overlooked the good of which he had been
an instrument, and the glory of the Divine mercy. We should
often ask ourselves, Is it well to say thus, to do thus? Can I
justify it? Do I well to be so soon angry, so often angry, so
long angry, and to give others ill language in my anger? Do I
well to be angry at the mercy of God to repenting sinners? That
was Jonah's crime. Do we do well to be angry at that which is
for the glory of God, and the advancement of his kingdom? Let
the conversion of sinners, which is the joy of heaven, be our
joy, and never our grief.

#5-11 Jonah went out of the city, yet remained near at hand, as
if he expected and desired its overthrow. Those who have
fretful, uneasy spirits, often make troubles for themselves,
that they may still have something to complain of. See how
tender God is of his people in their afflictions, even though
they are foolish and froward. A thing small in itself, yet
coming seasonably, may be a valuable blessing. A gourd in the
right place may do us more service than a cedar. The least
creatures may be great plagues, or great comforts, as God is
pleased to make them. Persons of strong passions are apt to be
cast down with any trifle that crosses them, or to be lifted up
with a trifle that pleases them. See what our creature-comforts
are, and what we may expect them to be; they are withering
things. A small worm at the root destroys a large gourd: our
gourds wither, and we know not what is the cause. Perhaps
creature-comforts are continued to us, but are made bitter; the
creature is continued, but the comfort is gone. God prepared a
wind to make Jonah feel the want of the gourd. It is just that
those who love to complain, should never be left without
something to complain of. When afflicting providences take away
relations, possessions, and enjoyments, we must not be angry at
God. What should especially silence discontent, is, that when
our gourd is gone, our God is not gone. Sin and death are very
dreadful, yet Jonah, in his heat, makes light of both. One soul
is of more value than the whole world; surely then one soul is
of more value than many gourds: we should have more concern for
our own and others' precious souls, than for the riches and
enjoyments of this world. It is a great encouragement to hope we
shall find mercy with the Lord, that he is ready to show mercy.
And murmurers shall be made to understand, that how willing
soever they are to keep the Divine grace to themselves and those
of their own way, there is one Lord over all, who is rich in
mercy to all that call upon him. Do we wonder at the forbearance
of God towards his perverse servant? Let us study our own hearts
and ways; let us not forget our own ingratitude and obstinacy;
and let us be astonished at God's patience towards us.
** Micah was raised up to support Isaiah, and to confirm his
predictions, while he invited to repentance, both by threatened
judgments and promised mercies. A very remarkable passage, #Mic
5| contains a summary of prophecies concerning the Messiah.

* The wrath of God against Israel. (1-7) Also against Jerusalem
and other cities, Their precautions vain. (8-16)

#1-7 The earth is called upon, with all that are therein, to
hear the prophet. God's holy temple will not protect false
professors. Neither men of high degree, as the mountains, nor
men of low degree, as the valleys, can secure themselves or the
land from the judgments of God. If sin be found in God's people
he will not spare them; and their sins are most provoking to
him, for they are most reproaching. When we feel the smart of
sin, it behooves us to seek what is the sin we smart for. Persons
and places most exalted, are most exposed to spiritual diseases.
The vices of leaders and rulers shall be surely and sorely
punished. The punishment answers the sin. What they gave to
idols, never shall prosper, nor do them any good. What is got by
one lust, is wasted on another.

#8-16 The prophet laments that Israel's case is desperate; but
declare it not in Gath. Gratify not those that make merry with
the sins or with the sorrows of God's Israel. Roll thyself in
the dust, as mourners used to do; let every house in Jerusalem
become a house of Aphrah, "a house of dust." When God makes the
house dust it becomes us to humble ourselves to the dust under
his mighty hand. Many places should share this mourning. The
names have meanings which pointed out the miseries coming upon
them; thereby to awaken the people to a holy fear of Divine
wrath. All refuges but Christ, must be refuges of lies to those
who trust in them; other heirs will succeed to every inheritance
but that of heaven; and all glory will be turned into shame,
except that honour which cometh from God only. Sinners may now
disregard their neighbours' sufferings, yet their turn to be
punished will some come.
* The sins and desolations of Israel. (1-5) Their evil
practices. (6-11) A promise of restoration. (12,13)

#1-5 Woe to the people that devise evil during the night, and
rise early to carry it into execution! It is bad to do mischief
on a sudden thought, much worse to do it with design and
forethought. It is of great moment to improve and employ hours
of retirement and solitude in a proper manner. If covetousness
reigns in the heart, compassion is banished; and when the heart
is thus engaged, violence and fraud commonly occupy the hands.
The most haughty and secure in prosperity, are commonly most
ready to despair in adversity. Woe to those from whom God turns
away! Those are the sorest calamities which cut us off from the
congregation of the Lord, or cut us short in the enjoyment of
its privileges.

#6-11 Since they say, "Prophesy not," God will take them at
their word, and their sin shall be their punishment. Let the
physician no longer attend the patient that will not be healed.
Those are enemies, not only to God, but to their country, who
silence good ministers, and stop the means of grace. What bonds
will hold those who have no reverence for God's word? Sinners
cannot expect to rest in a land they have polluted. You shall
not only be obliged to depart out of this land, but it shall
destroy you. Apply this to our state in this present world.
There is corruption in the world through lust, and we should
keep at a distance from it. It is not our rest: it was designed
for our passage, but not for our portion; our inn, but not our
home; here we have no continuing city; let us therefore arise
and depart, let us seek a continuing city above. Since they will
be deceived, let them be deceived. Teachers who recommend
self-indulgence by their doctrine and example, best suit such
sinners.

#12,13 These verses may refer to the captivity of Israel and
Judah. But the passage is also a prophecy of the conversion of
the Jews to Christ. The Lord would not only bring them from
captivity, and multiply them, but the Lord Jesus would open
their way to God, by taking upon him the nature of man, and by
the work of his Spirit in their hearts, breaking the fetters of
Satan. Thus he has gone before, and the people follow, breaking,
in his strength, through the enemies that would stop their way
to heaven.
* The cruelty of the princes, and the falsehood of the prophets.
(1-8) Their false security. (9-12)

#1-8 Men cannot expect to do ill, and fare well; but to find
that done to them which they did to others. How seldom do
wholesome truths reach the ears of those in high stations or in
authority! Those who deceive others are preparing confusion for
their own faces. The prophet had ardent love to God and to the
souls of men; deep concern for his glory and their salvation,
and zeal against sin. The difficulties he met with did not drive
him from his work. He had this strength; not from and of
himself, but he was full of power by the Spirit of the Lord.
Those who act honestly, may act boldly. And those who come to
hear the word of God, must be willing to be told of their
faults, must take it kindly, and be thankful.

#9-12 Zion's walls owe no thanks to those that build them up
with blood and iniquity. The sin of man works not the
righteousness of God. Even when men do that which in itself is
good, but do it for filthy lucre, it becomes abomination both to
God and man. Faith rests in the Lord as the soul's foundation:
presumption only leans upon the Lord as a prop, and would use
him to serve a turn. If men's having the Lord among them will
not keep them from doing evil, it never can secure them from
suffering evil for so doing. See the doom of wicked Jacob;
Therefore shall Zion for your sake be ploughed as a field. This
was exactly fulfilled at the destruction of Jerusalem by the
Romans, and is so at this day. If sacred places are polluted by
sin, they will be wasted and ruined by the judgments of God.
* The peace of the kingdom of Christ. (1-8) The judgments to
come upon Jerusalem, but the final triumph of Israel. (9-13)

#1-8 The nations have not yet so submitted to the Prince of
Peace, as to beat their swords into ploughshares, nor has war
ceased. But very precious promises these are, relating to the
gospel church, which will be more and more fulfilled, for He is
faithful that has promised. There shall be a glorious church for
God set up in the world, in the last days, in the days of the
Messiah. Christ himself will build it upon a rock. The Gentiles
worshipped their idol gods; but in the period spoken of, the
people will cleave to the Lord with full purpose of heart, and
delight in doing his will. The word "halteth," describes those
who walk not according to the Divine word. The collecting the
captives from Babylon was an earnest of healing, purifying, and
prospering the church; and the reign of Christ shall continue
till succeeded by the everlasting kingdom of heaven. Let us stir
up each other to attend the ordinances of God, that we may learn
his holy ways, and walk in them, receiving the law from his
hands, which, being written in our hearts by his Spirit, may
show our interest in the Redeemer's righteousness.

#9-13 Many nations would assemble against Zion to rejoice in her
calamities. They would not understand that the Lord had
collected them as sheaves are gathered to be threshed; and that
Zion would be strengthened to beat them to pieces. Nothing has
yet taken place in the history of the Jewish church agreeing
with this prediction. When God has conquering work for his
people to do, he will furnish them with strength and ability for
it. Believers should cry aloud under distresses, with the prayer
of faith, not with despondency.
* The birth of Christ and conversion of the Gentiles. (1-6) The
triumphs of Israel. (7-15)

#1-6 Having showed how low the house of David would be brought,
a prediction of the Messiah and his kingdom is added to
encourage the faith of God's people. His existence from eternity
as God, and his office as Mediator, are noticed. Here is
foretold that Bethlehem should be his birthplace. Hence it was
universally known among the Jews, #Mt 2:5|. Christ's government
shall be very happy for his subjects; they shall be safe and
easy. Under the shadow of protection from the Assyrians, is a
promise of protection to the gospel church and all believers,
from the designs and attempts of the powers of darkness. Christ
is our Peace as a Priest, making atonement for sin, and
reconciling us to God; and he is our Peace as a King, conquering
our enemies: hence our souls may dwell at ease in him. Christ
will find instruments to protect and deliver. Those that
threaten ruin to the church of God, soon bring ruin on
themselves. This may include the past powerful effects of the
preached gospel, its future spread, and the ruin of all
antichristian powers. This is, perhaps, the most important
single prophecy in the Old Testament: it respects the personal
character of the Messiah, and the discoveries of himself to the
world. It distinguishes his human birth from his existing from
eternity; it foretells the rejection of the Israelites and Jews
for a season, their final restoration, and the universal peace
to prevail through the whole earth in the latter days. In the
mean time let us trust our Shepherd's care and power. If he
permits the assault of our enemies, he will supply helpers and
assistance for us.

#7-15 The remnant of Israel, converted to Christ in the
primitive times, were among many nations as the drops of dew,
and were made instruments in calling a large increase of
spiritual worshippers. But to those who neglected or opposed
this salvation, they would, as lions, cause terror, their
doctrine condemning them. The Lord also declares that he would
cause not only the reformation of the Jews, but the purification
of the Christian church. In like manner shall we be assured of
victory in our personal conflicts, as we simply depend upon the
Lord our salvation, worship him, and serve him with diligence.
* God's controversy with Israel. (1-5) The duties God requires.
(6-8) The wickedness of Israel. (9-16)

#1-5 The people are called upon to declare why they were weary
of God's worship, and prone to idolatry. Sin causes the
controversy between God and man. God reasons with us, to teach
us to reason with ourselves. Let them remember God's many
favours to them and their fathers, and compare with them their
unworthy, ungrateful conduct toward him.

#6-8 These verses seem to contain the substance of Balak's
consultation with Balaam how to obtain the favour of Israel's
God. Deep conviction of guilt and wrath will put men upon
careful inquiries after peace and pardon, and then there begins
to be some ground for hope of them. In order to God's being
pleased with us, our care must be for an interest in the
atonement of Christ, and that the sin by which we displease him
may be taken away. What will be a satisfaction to God's justice?
In whose name must we come, as we have nothing to plead as our
own? In what righteousness shall we appear before him? The
proposals betray ignorance, though they show zeal. They offer
that which is very rich and costly. Those who are fully
convinced of sin, and of their misery and danger by reason of
it, would give all the world, if they had it, for peace and
pardon. Yet they do not offer aright. The sacrifices had value
from their reference to Christ; it was impossible that the blood
of bulls and goats should take away sin. And all proposals of
peace, except those according to the gospel, are absurd. They
could not answer the demands of Divine justice, nor satisfy the
wrong done to the honour of God by sin, nor would they serve at
all in place of holiness of the heart and reformation of the
life. Men will part with any thing rather than their sins; but
they part with nothing so as to be accepted of God, unless they
do part with their sins. Moral duties are commanded because they
are good for man. In keeping God's commandments there is a great
reward, as well as after keeping them. God has not only made it
known, but made it plain. The good which God requires of us is,
not the paying a price for the pardon of sin and acceptance with
God, but love to himself; and what is there unreasonable, or
hard, in this? Every thought within us must be brought down, to
be brought into obedience to God, if we would walk comfortably
with him. We must do this as penitent sinners, in dependence on
the Redeemer and his atonement. Blessed be the Lord that he is
ever ready to give his grace to the humble, waiting penitent.
#9-16 God, having showed how necessary it was that they should
do justly, here shows how plain it was that they had done
unjustly. This voice of the Lord says to all, Hear the rod when
it is coming, before you see it, and feel it. Hear the rod when
it is come, and you are sensible of the smart; hear what
counsels, what cautions it speaks. The voice of God is to be
heard in the rod of God. Those who are dishonest in their
dealings shall never be reckoned pure, whatever shows of
devotion they may make. What is got by fraud and oppression,
cannot be kept or enjoyed with satisfaction. What we hold
closest we commonly lose soonest. Sin is a root of bitterness,
soon planted, but not soon plucked up again. Their being the
people of God in name and profession, while they kept themselves
in his love, was an honour to them; but now, being backsliders,
their having been once the people of God turns to their
reproach.
* The general prevalence of wickedness. (1-7) Reliance on God,
and triumph over enemies. (8-13) Promises and encouragements for
Israel. (14-20)

#1-7 The prophet bemoans himself that he lived among a people
ripening apace for ruin, in which many good persons would
suffer. Men had no comfort, no satisfaction in their own
families or in their nearest relations. Contempt and violation
of domestic duties are a sad symptom of universal corruption.
Those are never likely to come to good who are undutiful to
their parents. The prophet saw no safety or comfort but in
looking to the Lord, and waiting on God his salvation. When
under trials, we should look continually to our Divine Redeemer,
that we may have strength and grace to trust in him, and to be
examples to those around us.

#8-13 Those truly penitent for sin, will see great reason to be
patient under affliction. When we complain to the Lord of the
badness of the times, we ought to complain against ourselves for
the badness of our hearts. We must depend upon God to work
deliverance for us in due time. We must not only look to him,
but look for him. In our greatest distresses, we shall see no
reason to despair of salvation, if by faith we look to the Lord
as the God of our salvation. Though enemies triumph and insult,
they shall be silenced and put to shame. Though Zion's walls may
long be in ruins, there will come a day when they shall be
repaired. Israel shall come from all the remote parts, not
turning back for discouragements. Though our enemies may seem to
prevail against us, and to rejoice over us, we should not
despond. Though cast down, we are not destroyed; we may join
hope in God's mercy, with submission to his correction. No
hindrances can prevent the favours the Lord intends for his
church.

#14-20 When God is about to deliver his people, he stirs up
their friends to pray for them. Apply spiritually the prophet's
prayer to Christ, to take care of his church, as the great
Shepherd of the sheep, and to go before them, while they are
here in this world as in a wood, in this world but not of it.
God promises in answer to this prayer, he will do that for them
which shall be repeating the miracles of former ages. As their
sin brought them into bondage, so God's pardoning their sin
brought them out. All who find pardoning mercy, cannot but
wonder at that mercy; we have reason to stand amazed, if we know
what it is. When the Lord takes away the guilt of sin, that it
may not condemn us, he will break the power of sin, that it may
not have dominion over us. If left to ourselves, our sins will
be too hard for us; but God's grace shall be sufficient to
subdue them, so that they shall not rule us, and then they shall
not ruin us. When God forgives sin, he takes care that it never
shall be remembered any more against the sinner. He casts their
sins into the sea; not near the shore-side, where they may
appear again, but into the depth of the sea, never to rise
again. All their sins shall be cast there, for when God forgives
sin, he forgives all. He will perfect that which concerns us,
and with this good work will do all for us which our case
requires, and which he has promised. These engagements relate to
Christ, and the success of the gospel to the end of time, the
future restoration of Israel, and the final prevailing of true
religion in all lands. The Lord will perform his truth and
mercy, not one jot or tittle of it shall fall to the ground:
faithful is He that has promised, who also will do it. Let us
remember that the Lord has given the security of his covenant,
for strong consolation to all who flee for refuge to lay hold on
the hope set before them in Christ Jesus.
** This prophet denounces the certain and approaching
destruction of the Assyrian empire, particularly of Nineveh,
which is described very minutely. Together with this is
consolation for his countrymen, encouraging them to trust in
God.

* The justice and power of the Lord. (1-8) The overthrow of the
Assyrians. (9-15)

#1-8 About a hundred years before, at Jonah's preaching, the
Ninevites repented, and were spared, yet, soon after, they
became worse than ever. Nineveh knows not that God who contends
with her, but is told what a God he is. It is good for all to
mix faith with what is here said concerning Him, which speaks
great terror to the wicked, and comfort to believers. Let each
take his portion from it: let sinners read it and tremble; and
let saints read it and triumph. The anger of the Lord is
contrasted with his goodness to his people. Perhaps they are
obscure and little regarded in the world, but the Lord knows
them. The Scripture character of Jehovah agrees not with the
views of proud reasoners. The God and Father of our Lord Jesus
Christ is slow to wrath and ready to forgive, but he will by no
means acquit the wicked; and there is tribulation and anguish
for every soul that doeth evil: but who duly regards the power
of his wrath?
#9-15 There is a great deal plotted against the Lord by the
gates of hell, and against his kingdom in the world; but it will
prove in vain. With some sinners God makes quick despatch; and
one way or other, he will make an utter end of all his enemies.
Though they are quiet, and many very secure, and not in fear,
they shall be cut down as grass and corn, when the destroying
angel passes through. God would hereby work great deliverance
for his own people. But those who make themselves vile by
scandalous sins, God will make vile by shameful punishments. The
tidings of this great deliverance shall be welcomed with
abundant joy. These words are applied to the great redemption
wrought out by our Lord Jesus and the everlasting gospel, #Ro
10:15|. Christ's ministers are messengers of good tidings, that
preach peace by Jesus Christ. How welcome to those who see their
misery and danger by sin! And the promise they made in the day
of trouble must be made good. Let us be thankful for God's
ordinances, and gladly attend them. Let us look forward with
cheerful hope to a world where the wicked never can enter, and
sin and temptation will no more be known.
* Nineveh's destruction foretold. (1-10) The true cause, their
sinning against God, and his appearing against them. (11-13)

#1-10 Nineveh shall not put aside this judgment; there is no
counsel or strength against the Lord. God looks upon proud cities,
and brings them down. Particular account is given of the terrors
wherein the invading enemy shall appear against Nineveh. The
empire of Assyria is represented as a queen, about to be led
captive to Babylon. Guilt in the conscience fills men with
terror in an evil day; and what will treasures or glory do for
us in times of distress, or in the day of wrath? Yet for such
things how many lose their souls!
#11-13 The kings of Assyria had long been terrible and cruel to
their neighbours, but the Lord would destroy their power. Many
plead as an excuse for rapine and fraud, that they have families
to provide for; but what is thus obtained will never do them any
good. Those that fear the Lord, and get honestly what they have,
shall not want for themselves and theirs. It is just with God to
deprive those of children, or of comfort in them, who take
sinful courses to enrich them. Those are not worthy to be heard
again, that have spoken reproachfully of God. Let us then come
to God upon his mercy-seat, that having peace with him through
our Lord Jesus Christ, we may know that he is for us, and that
all things shall work together for our everlasting good.
* The sins and judgments of Nineveh. (1-7) Its utter
destruction. (8-19)

#1-7 When proud sinners are brought down, others should learn
not to lift themselves up. The fall of this great city should be
a lesson to private persons, who increase wealth by fraud and
oppression. They are preparing enemies for themselves; and if
the Lord sees good to punish them in this world, they will have
none to pity them. Every man who seeks his own prosperity,
safety, and peace, should not only act in an upright, honourable
manner, but with kindness to all.

#8-19 Strong-holds, even the strongest, are no defence against
the judgments of God. They shall be unable to do any thing for
themselves. The Chaldeans and Medes would devour the land like
canker-worms. The Assyrians also would be eaten up by their own
numerous hired troops, which seem to be meant by the word
rendered "merchants." Those that have done evil to their
neighbours, will find it come home to them. Nineveh, and many
other cities, states, and empires, have been ruined, and should
be a warning to us. Are we better, except as there are some true
Christians amongst us, who are a greater security, and a
stronger defence, than all the advantages of situation or
strength? When the Lord shows himself against a people, every
thing they trust in must fail, or prove a disadvantage; but he
continues good to Israel. He is a strong-hold for every believer
in time of trouble, that cannot be stormed or taken; and he
knoweth those that trust in Him.
** The subject of this prophecy is the destruction of Judea and
Jerusalem for the sins of the people, and the consolation of the
faithful under national calamities.

* The wickedness of the land. The fearful vengeance to be
executed. (1-11) These judgments to be inflicted by a nation
more wicked than themselves. (12-17)

#1-11 The servants of the Lord are deeply afflicted by seeing
ungodliness and violence prevail; especially among those who
profess the truth. No man scrupled doing wrong to his neighbour.
We should long to remove to the world where holiness and love
reign for ever, and no violence shall be before us. God has good
reasons for his long-suffering towards bad men, and the rebukes
of good men. The day will come when the cry of sin will be heard
against those that do wrong, and the cry of prayer for those
that suffer wrong. They were to notice what was going forward
among the heathen by the Chaldeans, and to consider themselves a
nation to be scourged by them. But most men presume on continued
prosperity, or that calamities will not come in their days. They
are a bitter and hasty nation, fierce, cruel, and bearing down
all before them. They shall overcome all that oppose them. But
it is a great offence, and the common offence of proud people,
to take glory to themselves. The closing words give a glimpse of
comfort.
#12-17 However matters may be, yet God is the Lord our God, our
Holy One. We are an offending people, he is an offended God, yet
we will not entertain hard thoughts of him, or of his service.
It is great comfort that, whatever mischief men design, the Lord
designs good, and we are sure that his counsel shall stand.
Though wickedness may prosper a while, yet God is holy, and does
not approve the wickedness. As he cannot do iniquity himself, so
he is of purer eyes than to behold it with any approval. By this
principle we must abide, though the dispensations of his
providence may for a time, in some cases, seem to us not to
agree with it. The prophet complains that God's patience was
abused; and because sentence against these evil works and
workers was not executed speedily, their hearts were the more
fully set in them to do evil. Some they take up as with the
angle, one by one; others they catch in shoals, as in their net,
and gather them in their drag, their enclosing net. They admire
their own cleverness and contrivance: there is great proneness
in us to take the glory of outward prosperity to ourselves. This
is idolizing ourselves, sacrificing to the drag-net because it
is our own. God will soon end successful and splendid robberies.
Death and judgment shall make men cease to prey on others, and
they shall be preyed on themselves. Let us remember, whatever
advantages we possess, we must give all the glory to God.
* Habakkuk must wait in faith. (1-4) Judgments upon the
Chaldeans. (5-14) Also upon drunkenness and idolatry. (15-20)

#1-4 When tossed and perplexed with doubts about the methods of
Providence, we must watch against temptations to be impatient.
When we have poured out complaints and requests before God, we
must observe the answers God gives by his word, his Spirit, and
providences; what the Lord will say to our case. God will not
disappoint the believing expectations of those who wait to hear
what he will say unto them. All are concerned in the truths of
God's word. Though the promised favour be deferred long, it will
come at last, and abundantly recompense us for waiting. The
humble, broken-hearted, repenting sinner, alone seeks to obtain
an interest in this salvation. He will rest his soul on the
promise, and on Christ, in and through whom it is given. Thus he
walks and works, as well as lives by faith, perseveres to the
end, and is exalted to glory; while those who distrust or
despise God's all-sufficiency will not walk uprightly with him.
The just shall live by faith in these precious promises, while
the performance of them is deferred. Only those made just by
faith, shall live, shall be happy here and for ever.

#5-14 The prophet reads the doom of all proud and oppressive
powers that bear hard upon God's people. The lusts of the flesh,
the lust of the eye, and the pride of life, are the entangling
snares of men; and we find him that led Israel captive, himself
led captive by each of these. No more of what we have is to be
reckoned ours, than what we come honestly by. Riches are but
clay, thick clay; what are gold and silver but white and yellow
earth? Those who travel through thick clay, are hindered and
dirtied in their journey; so are those who go through the world
in the midst of abundance of wealth. And what fools are those
that burden themselves with continual care about it; with a
great deal of guilt in getting, saving, and spending it, and
with a heavy account which they must give another day! They
overload themselves with this thick clay, and so sink themselves
down into destruction and perdition. See what will be the end
hereof; what is gotten by violence from others, others shall
take away by violence. Covetousness brings disquiet and
uneasiness into a family; he that is greedy of gain troubles his
own house; what is worse, it brings the curse of God upon all
the affairs of it. There is a lawful gain, which, by the
blessing of God, may be a comfort to a house; but what is got by
fraud and injustice, will bring poverty and ruin upon a family.
Yet that is not the worst; Thou hast sinned against thine own
soul, hast endangered it. Those who wrong their neighbours, do
much greater wrong to their own souls. If the sinner thinks he
has managed his frauds and violence with art and contrivance,
the riches and possessions he heaped together will witness
against him. There are not greater drudges in the world than
those who are slaves to mere worldly pursuits. And what comes of
it? They find themselves disappointed of it, and disappointed in
it; they will own it is worse than vanity, it is vexation of
spirit. By staining and sinking earthly glory, God manifests and
magnifies his own glory, and fills the earth with the knowledge
of it, as plentifully as waters cover the sea, which are deep,
and spread far and wide.

#15-20 A severe woe is pronounced against drunkenness; it is
very fearful against all who are guilty of drunkenness at any
time, and in any place, from the stately palace to the paltry
ale-house. To give one drink who is in want, who is thirsty and
poor, or a weary traveller, or ready to perish, is charity; but
to give a neighbour drink, that he may expose himself, may
disclose secret concerns, or be drawn into a bad bargain, or for
any such purpose, this is wickedness. To be guilty of this sin,
to take pleasure in it, is to do what we can towards the murder
both of soul and body. There is woe to him, and punishment
answering to the sin. The folly of worshipping idols is exposed.
The Lord is in his holy temple in heaven, where we have access
to him in the way he has appointed. May we welcome his
salvation, and worship him in his earthly temples, through
Christ Jesus, and by the influence of the Holy Spirit.
* The prophet beseeches God for his people. (1,2) He calls to
mind former deliverances. (3-15) His firm trust in the Divine
mercy. (16-19)

#1,2 The word prayer seems used here for an act of devotion. The
Lord would revive his work among the people in the midst of the
years of adversity. This may be applied to every season when the
church, or believers, suffer under afflictions and trials. Mercy
is what we must flee to for refuge, and rely upon as our only
plea. We must not say, Remember our merit, but, Lord, remember
thy own mercy.

#3-15 God's people, when in distress, and ready to despair, seek
help by considering the days of old, and the years of ancient
times, and by pleading them with God in prayer. The resemblance
between the Babylonish and Egyptian captivities, naturally
presents itself to the mind, as well as the possibility of a
like deliverance through the power of Jehovah. God appeared in
his glory. All the powers of nature are shaken, and the course
of nature changed, but all is for the salvation of God's own
people. Even what seems least likely, shall be made to work for
their salvation. Hereby is given a type and figure of the
redemption of the world by Jesus Christ. It is for salvation
with thine anointed. Joshua who led the armies of Israel, was a
figure of Him whose name he bare, even Jesus, our Joshua. In all
the salvations wrought for them, God looked upon Christ the
Anointed, and brought deliverances to pass by him. All the
wonders done for Israel of old, were nothing to that which was
done when the Son of God suffered on the cross for the sins of
his people. How glorious his resurrection and ascension! And how
much more glorious will be his second coming, to put an end to
all that opposes him, and all that causes suffering to his
people!

#16-19 When we see a day of trouble approach, it concerns us to
prepare. A good hope through grace is founded in holy fear. The
prophet looked back upon the experiences of the church in former
ages, and observed what great things God had done for them, and
so was not only recovered, but filled with holy joy. He resolved
to delight and triumph in the Lord; for when all is gone, his
God is not gone. Destroy the vines and the fig-trees, and you
make all the mirth of a carnal heart to cease. But those who,
when full, enjoyed God in all, when emptied and poor, can enjoy
all in God. They can sit down upon the heap of the ruins of
their creature-comforts, and even then praise the Lord, as the
God of their salvation, the salvation of the soul, and rejoice
in him as such, in their greatest distresses. Joy in the Lord is
especially seasonable when we meet with losses and crosses in
the world. Even when provisions are cut off, to make it appear
that man lives not by bread alone, we may be supplied by the
graces and comforts of God's Spirit. Then we shall be strong for
spiritual warfare and work, and with enlargement of heart may
run the way of his commandments, and outrun our troubles. And we
shall be successful in spiritual undertakings. Thus the prophet,
who began his prayer with fear and trembling, ends it with joy
and triumph. And thus faith in Christ prepares for every event.
The name of Jesus, when we can speak of Him as ours, is balm for
every wound, a cordial for every care. It is as ointment poured
forth, shedding fragrance through the whole soul. In the hope of
a heavenly crown, let us sit loose to earthly possessions and
comforts, and cheerfully bear up under crosses. Yet a little
while, and He that shall come will come, and will not tarry; and
where he is, we shall be also.
** Zephaniah excites to repentance, foretells the destruction of
the enemies of the Jews, and comforts the pious among them with
promises of future blessings, the restoration of their nation,
and the prosperity of the church in the latter days.

* Threatenings against sinners. (1-6) More threatenings. (7-13)
Distress from the approaching judgments. (14-18)

#1-6 Ruin is coming, utter ruin; destruction from the Almighty.
The servants of God all proclaim, There is no peace for the
wicked. The expressions are figurative, speaking every where
desolation; the land shall be left without inhabitants. The
sinners to be consumed are, the professed idolaters, and those
that worship Jehovah and idols, or swear to the Lord, and to
Malcham. Those that think to divide their affections and worship
between God and idols, will come short of acceptance with God;
for what communion can there be between light and darkness? If
Satan have half, he will have all; if the Lord have but half, he
will have none. Neglect of God shows impiety and contempt. May
none of us be among those who draw back unto perdition, but of
those who believe to the saving of the soul.
#7-13 God's day is at hand; the punishment of presumptuous
sinners is a sacrifice to the justice of God. The Jewish royal
family shall be reckoned with for their pride and vanity; and
those that leap on the threshold, invading their neighbours'
rights, and seizing their possessions. The trading people and
the rich merchants are called to account. Secure and careless
people are reckoned with. They are secure and easy; they say in
their heart, the Lord will not do good, neither will he do evil;
that is, they deny his dispensing rewards and punishments. But
in the day of the Lord's judgment, it will clearly appear that
those who perish, fall a sacrifice to Divine justice for
breaking God's law, and because they have no interest by faith
in the Redeemer's atoning sacrifice.

#14-18 This warning of approaching destruction, is enough to
make the sinners in Zion tremble; it refers to the great day of
the Lord, the day in which he will show himself by taking
vengeance on them. This day of the Lord is very near; it is a
day of God's wrath, wrath to the utmost. It will be a day of
trouble and distress to sinners. Let them not be laid asleep by
the patience of God. What is a man profited if he gain the whole
world, and lose his own soul? And what shall a man give in
exchange for his soul? Let us flee from the wrath to come, and
choose the good part that shall never be taken from us; then we
shall be prepared for every event; nothing shall separate us
from the love of God in Christ Jesus our Lord.
* An exhortation to repentance. (1-3) Judgments upon other
nations. (4-15)

#1-3 The prophet calls to national repentance, as the only way
to prevent national ruin. A nation not desiring, that has not
desires toward God, is not desirous of his favour and grace, has
no mind to repent and reform. Or, not desirable, not having any
thing to recommend them to God; to whom God might justly say,
Depart from me; but he says, Gather together to me that you may
seek my face. We know what God's decree will bring against
impenitent sinners, therefore it highly concerns all to repent
in the accepted time. How careful should we all be to seek peace
with God, before the Holy Spirit withdraws from us, or ceases to
strive with us; before the day of grace is over, or the day of
life; before our everlasting state is determined! Let the poor,
despised, and afflicted, seek the Lord, and seek to understand
and keep his commandments better, that they may be more humbled
for their sins. The chief hope of deliverance from national
judgments rests upon prayer.

#4-15 Those are really in a woeful condition who have the word of
the Lord against them, for no word of his shall fall to the
ground. God will restore his people to their rights, though long
kept from them. It has been the common lot of God's people, in
all ages, to be reproached and reviled. God shall be worshipped,
not only by all Israel, and the strangers who join them, but by
the heathen. Remote nations must be reckoned with for the wrongs
done to God's people. The sufferings of the insolent and haughty
in prosperity, are unpitied and unlamented. But all the
desolations of flourishing nations will make way for the
overturning Satan's kingdom. Let us improve our advantages, and
expect the performance of every promise, praying that our
Father's name may be hallowed every where, over all the earth.
* Further reproofs for sin. (1-7) Encouragement to look for
mercy. (8-13) Promises of future favour and prosperity. (14-20)

#1-7 The holy God hates sin most in those nearest to him. A
sinful state is, and will be, a woeful state. Yet they had the
tokens of God's presence, and all the advantages of knowing his
will, with the strongest reasons to do it; still they persisted
in disobedience. Alas, that men often are more active in doing
wickedness than believers are in doing good.

#8-13 The preaching of the gospel is predicted, when vengeance
would be executed on the Jewish nation. The purifying doctrines
of the gospel, or the pure language of the grace of the Lord,
would teach men to use the language of humility, repentance, and
faith. Purity and piety in common conversation is good. The pure
and happy state of the church in the latter days seems intended.
The Lord will shut out boasting, and leave men nothing to glory
in, save the Lord Jesus, as made of God to them wisdom,
righteousness, sanctification, and redemption. Humiliation for
sin, and obligations to the Redeemer, will make true believers
upright and sincere, whatever may be the case among mere
professors.

#14-20 After the promises of taking away sin, follow promises of
taking away trouble. When the cause is removed, the effect will
cease. What makes a people holy, will make them happy. The
precious promises made to the purified people, were to have full
accomplishment in the gospel. These verses appear chiefly to
relate to the future conversion and restoration of Israel, and
the glorious times which are to follow. They show the abundant
peace, comfort, and prosperity of the church, in the happy times
yet to come. He will save; he will be Jesus; he will answer the
name, for he will save his people from their sins. Before the
glorious times foretold, believers would be sorrowful, and
objects of reproach. But the Lord will save the weakest
believer, and cause true Christians to be greatly honoured where
they had been treated with contempt. One act of mercy and grace
shall serve, both to gather Israel out of their dispersions and
to lead them to their own land. Then will God's Israel be made a
name and a praise to eternity. The events alone can fully answer
the language of this prophecy. Many are the troubles of the
righteous, but they may rejoice in God's love. Surely our hearts
should honour the Lord, and rejoice in him, when we hear such
words of condescension and grace. If now kept from his
ordinances, it is our trial and grief; but in due time we shall
be gathered into his temple above. The glory and happiness of
the believer will be perfect, unchangeable, and eternal, when he
is freed from earthly sorrows, and brought to heavenly bliss.
** After the return from captivity, Haggai was sent to encourage
the people to rebuild the temple, and to reprove their neglect.
To encourage their undertaking, the people are assured that the
glory of the second temple shall far exceed that of the first,
by the appearing therein of Christ, the Desire of all nations.

* Haggai reproves the Jews for neglecting the temple. (1-11) He
promises God's assistance to them. (12-15)

#1-11 Observe the sin of the Jews, after their return from
captivity in Babylon. Those employed for God may be driven from
their work by a storm, yet they must go back to it. They did not
say that they would not build a temple, but, Not yet. Thus men
do not say they will never repent and reform, and be religious,
but, Not yet. And so the great business we were sent into the
world to do, is not done. There is a proneness in us to think
wrongly of discouragements in our duty, as if they were a
discharge from our duty, when they are only for the trial of our
courage and faith. They neglected the building of God's house,
that they might have more time and money for worldly affairs.
That the punishment might answer to the sin, the poverty they
thought to prevent by not building the temple, God brought upon
them for not building it. Many good works have been intended,
but not done, because men supposed the proper time was not come.
Thus believers let slip opportunities of usefulness, and sinners
delay the concerns of their souls, till too late. If we labour
only for the meat that perishes, as the Jews here, we are in
danger of losing our labour; but we are sure it shall not be in
vain in the Lord, if we labour for the meat which lasts to
eternal life. If we would have the comfort and continuance of
temporal enjoyments, we must have God as our Friend. See also
#Lu 12:33|. When God crosses our temporal affairs, and we meet
with trouble and disappointment, we shall find the cause is,
that the work we have to do for God and our own souls is left
undone, and we seek our own things more than the things of
Christ. How many, who plead that they cannot afford to give to
pious or charitable designs, often lavish ten times as much in
needless expenses on their houses and themselves! But those are
strangers to their own interests, who are full of care to adorn
and enrich their own houses, while God's temple in their hearts
lies waste. It is the great concern of every one, to apply to
the necessary duty of self-examination and communion with our
own hearts concerning our spiritual state. Sin is what we must
answer for; duty is what we must do. But many are quick-sighted
to pry into other people's ways, who are careless of their own.
If any duty has been neglected, that is no reason why it should
still be so. Whatever God will take pleasure in when done, we
ought to take pleasure in doing. Let those who have put off
their return to God, return with all their heart, while there is
time.
#12-15 The people returned to God in the way of duty. In
attending to God's ministers, we must have respect to him that
sent them. The word of the Lord has success, when by his grace
he stirs up our spirits to comply with it. It is in the day of
Divine power we are made willing. When God has work to be done,
he will either find or make men fit to do it. Every one helped,
as his ability was; and this they did with a regard to the Lord
as their God. Those who have lost time, need to redeem time; and
the longer we have loitered in folly, the more haste we should
make. God met them in a way of mercy. Those who work for him,
have him with them; and if he be for us, who can be against us?
This should stir us up to be diligent.
* Greater glory promised to the second temple than to the first.
(1-9) Their sins hindered the work. (10-19) The kingdom of
Christ foretold. (20-23)

#1-9 Those who are hearty in the Lord's service shall receive
encouragement to proceed. But they could not build such a temple
then, as Solomon built. Though our gracious God is pleased if we
do as well as we can in his service, yet our proud hearts will
scarcely let us be pleased, unless we do as well as others,
whose abilities are far beyond ours. Encouragement is given the
Jews to go on in the work notwithstanding. They have God with
them, his Spirit and his special presence. Though he chastens
their transgressions, his faithfulness does not fail. The Spirit
still remained among them. And they shall have the Messiah among
them shortly; "He that should come." Convulsions and changes
would take place in the Jewish church and state, but first
should come great revolutions and commotions among the nations.
He shall come, as the Desire of all nations; desirable to all
nations, for in him shall all the earth be blessed with the best
of blessings; long expected and desired by all believers. The
house they were building should be filled with glory, very far
beyond Solomon's temple. This house shall be filled with glory
of another nature. If we have silver and gold, we must serve and
honour God with it, for the property is his. If we have not
silver and gold, we must honour him with such as we have, and he
will accept us. Let them be comforted that the glory of this
latter house shall be greater than that of the former, in what
would be beyond all the glories of the first house, the presence
of the Messiah, the Son of God, the Lord of glory, personally,
and in human nature. Nothing but the presence of the Son of God,
in human form and nature, could fulfil this. Jesus is the
Christ, is He that should come, and we are to look for no other.
This prophecy alone is enough to silence the Jews, and condemn
their obstinate rejection of Him, concerning whom all their
prophets spake. If God be with us, peace is with us. But the
Jews under the latter temple had much trouble; but this promise
is fulfilled in that spiritual peace which Jesus Christ has by
his blood purchased for all believers. All changes shall make
way for Christ to be desired and valued by all nations. And the
Jews shall have their eyes opened to behold how precious He is,
whom they have hitherto rejected.

#10-19 Many spoiled this good work, by going about it with
unholy hearts and hands, and were likely to gain no advantage by
it. The sum of these two rules of the law is, that sin is more
easily learned from others than holiness. The impurity of their
hearts and lives shall make the work of their hands, and all
their offerings, unclean before God. The case is the same with
us. When employed in any good work, we should watch over
ourselves, lest we render it unclean by our corruptions. When we
begin to make conscience of duty to God, we may expect his
blessing; and whoso is wise will understand the loving-kindness
of the Lord. God will curse the blessings of the wicked, and
make bitter the prosperity of the careless; but he will sweeten
the cup of affliction to those who diligently serve him.

#20-23 The Lord will preserve Zerubbabel and the people of
Judah, amidst their enemies. Here is also foretold the
establishment and continuance of the kingdom of Christ; by union
with whom his people are sealed with the Holy Ghost, sealed with
his image, thus distinguished from all others. Here also is
foretold the changes, even to that time when the kingdom of
Christ shall overthrow and occupy the place of all the empires
which opposed his cause. The promise has special reference to
Christ, who descended from Zerubbabel in a direct line, and is
the sole Builder of the gospel temple. Our Lord Jesus is the
Signet on God's right hand, for all power is given to him, and
derived from him. By him, and in him, all the promises of God
are yea and amen. Whatever changes take place on earth, all will
promote the comfort, honour, and happiness of his servants.
** This prophecy is suitable to all, as the scope is to reprove
for sin, and threaten God's judgments against the impenitent,
and to encourage those that feared God, with assurances of the
mercy God had in store for his church, and especially of the
coming of the Messiah, and the setting up his kingdom in the
world.

* An exhortation to repentance. (1-6) A vision of the ministry
of angels. (7-17) The security of the Jews and the destruction
of their enemies. (18-21)

#1-6 God's almighty power and sovereign dominion, should engage
and encourage sinners to repent and turn to Him. It is very
desirable to have the Lord of hosts for our friend, and very
dreadful to have him for our enemy. Review what is past, and
observe the message God sent by his servants, the prophets, to
your fathers. Turn ye now from your evil ways, and from your
evil doings. Be persuaded to leave your sins, as the only way to
prevent approaching ruin. What is become of our fathers, and of
the prophets that preached to them? They are all dead and gone.
Here they were, in the towns and countries where we live,
passing and repassing in the same streets, dwelling in the same
houses, trading in the same shops and exchanges, worshipping God
in the same places. But where are they? When they died, there
was not an end of them; they are in eternity, in the world of
spirits, the unchangeable world to which we hasten apace. Where
are they? Those of them who lived and died in sin, are in
torment. Those who lived and died in Christ, are in heaven; and
if we live and die as they did, we shall be with them shortly
and eternally. If they minded not their own souls, is that a
reason why their posterity should ruin theirs also? The prophets
are gone. Christ is a Prophet that lives for ever, but all other
prophets have a period put to their office. Oh that this
consideration had its due weight; that dying ministers are
dealing with dying people about their never-dying souls, and an
awful eternity, upon the brink of which both are standing! In
another world, both we and our prophets shall live for ever: to
prepare for that world ought to be our great care in this. The
preachers died, and the hearers died, but the word of God died
not; not one jot or title of it fell to the ground; for he is
righteous.

#7-17 The prophet saw a dark, shady grove, hidden by hills. This
represented the low, melancholy condition of the Jewish church.
A man like a warrior sat on a red horse, in the midst of this
shady myrtle-grove. Though the church was in a low condition,
Christ was present in the midst, ready to appear for the relief
of his people. Behind him were angels ready to be employed by
him, some in acts of judgment, others of mercy, others in mixed
events. Would we know something of the mysteries of the kingdom
of heaven, we must apply, not to angels, for they are themselves
learners, but to Christ himself. He is ready to teach those
humbly desirous to learn the things of God. The nations near
Judea enjoyed peace at that time, but the state of the Jews was
unsettled, which gave rise to the pleading that followed; but
mercy must only be hoped for through Christ. His intercession
for his church prevails. The Lord answered the Angel, this Angel
of the covenant, with promises of mercy and deliverance. All the
good words and comfortable words of the gospel we receive from
Jesus Christ, as he received them from the Father, in answer to
the prayer of his blood; and his ministers are to preach them to
all the world. The earth sat still, and was at rest. It is not
uncommon for the enemies of God to be at rest in sin, while his
people are enduring correction, harassed by temptation,
disquieted by fears of wrath, or groaning under oppression and
persecution. Here are predictions which had reference to the
revival of the Jews after the captivity, but those events were
shadows of what shall take place in the church, after the
oppression of the New Testament Babylon is ended.
#18-21 The enemies of the church threaten to cut off the name of
Israel. They are horns, emblems of power, strength, and
violence. The prophet saw them so formidable that he began to
despair of the safety of every good man, and the success of
every good work; but the Lord showed him four workmen empowered
to cut off these horns. With an eye of sense we see the power of
the enemies of the church; look which way we will, the world
shows us that; but it is only with an eye of faith that we see
it safe. The Lord shows us that. When God has work to do, he
will raise up some to do it, and others to defend it, and to
protect those employed in doing it. What cause there is to look
up in love and praise to the holy and eternal Spirit, who has
the same care over the present and eternal interests of
believers, by the holy word bringing the church to know the
wonderful things of salvation!
* The prosperity of Jerusalem. (1-5) The Jews called to return
to their own land. (6-9) A promise of God's presence. (10-13)

#1-5 The Son of David, even the Man Christ Jesus, whom the
prophet sees with a measuring line in his hand, is the
Master-Builder of his church. God notices the extent of his
church, and will take care that whatever number of guests are
brought to the wedding-supper, there shall be room. This vision
means well to Jerusalem. The walls of a city, as they defend it,
so they straiten its inhabitants; but Jerusalem shall be
extended as freely as if it had no walls at all, yet shall be as
safe as if it had the strongest walls. In the church of God
there yet is room for other multitudes, more than man can
number. None shall be refused who trust in Christ; and He never
shuts out from heaven one true member of the church on earth.
God will be a Wall of fire round them, which can neither be
broken through nor undermined, nor can it be assailed without
danger to those who attack. This vision was to have its full
accomplishment in the gospel church, which is extended by
admitting the Gentiles into it; and which has the Son of God for
its Prince and Protector; especially in the glorious times yet
to come.

#6-9 If God will build Jerusalem for the people and their
comfort, they must inhabit it for him and his glory. The
promises and privileges with which God's people are blessed,
should engage us to join them, whatever it costs us. When Zion
is enlarged to make room for all God's Israel, it is the
greatest madness for any of them to stay in Babylon. The
captivity of a sinful state is by no means to be continued in,
though a man may be easy in worldly matters. Escape for thy
life, look not behind thee. Christ has proclaimed that
deliverance to the captives, which he has himself wrought out,
and it concerns every one to resolve that sin shall not have
dominion over him. Those who would be found among God's
children, must save themselves from this world, see #Ac 2:40|.
What Christ will do for his church, shall be an evident proof of
God's care and affection. He that touches you, touches the apple
of his eye. This is a strong expression of God's love to his
church. He takes what is done against her as done against the
tenderest part of the eye, to which the least touch is a great
offence. Christ is sent to be the Protector of his church.

#10-13 Here is a prediction of the coming of Christ in human
nature. Many nations in that day would renounce idolatry, and
God will own those for his people who join him with purpose of
heart. Glorious times are foretold as a prophecy of our Lord's
coming and kingdom. God is about to do something unexpected, and
very surprising, and to plead his people's cause, which had long
seemed neglected. Silently submit to his holy will, and
patiently wait the event; assured that God will complete all his
work. He will ere long come to judgment, to complete the
salvation of his people, and to punish the inhabitants of the
earth for their sins.
* The restoration of the church. (1-5) A promise concerning the
Messiah. (6-10)

#1-5 The angel showed Joshua, the high priest, to Zechariah, in
a vision. Guilt and corruption are great discouragements when we
stand before God. By the guilt of the sins committed by us, we
are liable to the justice of God; by the power of sin that
dwells in us, we are hateful to the holiness of God. Even God's
Israel are in danger on these accounts; but they have relief
from Jesus Christ, who is made of God to us both righteousness
and sanctification. Joshua, the high priest, is accused as a
criminal, but is justified. When we stand before God, to
minister to him, or stand up for God, we must expect to meet all
the resistance Satan's subtlety and malice can give. Satan is
checked by one that has conquered him, and many times silenced
him. Those who belong to Christ, will find him ready to appear
for them, when Satan appears most strongly against them. A
converted soul is a brand plucked out of the fire by a miracle
of free grace, therefore shall not be left a prey to Satan.
Joshua appears as one polluted, but is purified; he represents
the Israel of God, who are all as an unclean thing, till they
are washed and sanctified in the name of the Lord Jesus, and by
the Spirit of our God. Israel now were free from idolatry, but
there were many things amiss in them. There were spiritual
enemies warring against them, more dangerous than any
neighbouring nations. Christ loathed the filthiness of Joshua's
garments, yet did not put him away. Thus God by his grace does
with those whom he chooses to be priests to himself. The guilt
of sin is taken away by pardoning mercy, and the power of it is
broken by renewing grace. Thus Christ washes those from their
sins in his own blood, whom he makes kings and priests to our
God. Those whom Christ makes spiritual priests, are clothed with
the spotless robe of his righteousness, and appear before God in
that; and with the graces of his Spirit, which are ornaments to
them. The righteousness of saints, both imputed and implanted,
is the fine linen, clean and white, with which the bride, the
Lamb's wife, is arrayed, #Re 19:8|. Joshua is restored to former
honours and trusts. The crown of the priesthood is put on him.
When the Lord designs to restore and revive religion, he stirs
up prophets and people to pray for it.

#6-10 All whom God calls to any office he finds fit, or makes
so. The Lord will cause the sins of the believer to pass away by
his sanctifying grace, and will enable him to walk in newness of
life. As the promises made to David often pass into promises of
the Messiah, so the promises to Joshua look forward to Christ,
of whose priesthood Joshua's was a shadow. Whatever trials we
pass through, whatever services we perform, our whole dependence
must rest on Christ, the Branch of righteousness. He is God's
servant, employed in his work, obedient to his will, devoted to
his honour and glory. He is the Branch from which all our fruit
must be gathered. The eye of his Father was upon him, especially
in his sufferings, and when he was buried in the grave, as the
foundation-stones are under ground, out of men's sight. But the
prophecy rather denotes the attention paid to this precious
Corner-stone. All believers, from the beginning, had looked
forward to it in the types and predictions. All believers, after
Christ's coming, would look to it with faith, hope, and love.
Christ shall appear for all his chosen, as the high priest when
before the Lord, with the names of all Israel graven in the
precious stones of his breastplate. When God gave a remnant to
Christ, to be brought through grace to glory, then he engraved
this precious stone. By him sin shall be taken away, both the
guilt and the dominion of it; he did it in one day, that day in
which he suffered and died. What should terrify when sin is
taken away? Then nothing can hurt, and we sit down under
Christ's shadow with delight, and are sheltered by it. And
gospel grace, coming with power, makes men forward to draw
others to it.
* A vision of a candlestick, with two olive trees. (1-7) Further
encouragement. (8-10) An explanation respecting the olive trees.
(11-14)

#1-7 The prophet's spirit was willing to attend, but the flesh
was weak. We should beg of God that, whenever he speaks to us,
he would awaken us, and we should then stir up ourselves. The
church is a golden candlestick, or lamp-bearer, set up for
enlightening this dark world, and holding forth the light of
Divine revelation. Two olive trees were seen, one on each side
the candlestick, from which oil flowed into the bowl without
ceasing. God brings to pass his gracious purposes concerning his
church, without any art or labour of man; sometimes he makes use
of his instruments, yet he needs them not. This represented the
abundance of Divine grace, for the enlightening and making holy
the ministers and members of the church, and which cannot be
procured or prevented by any human power. The vision assures us
that the good work of building the temple, should be brought to
a happy end. The difficulty is represented as a great mountain.
But all difficulties shall vanish, and all the objections be got
over. Faith will remove mountains, and make them plains. Christ
is our Zerubbabel; mountains of difficulty were in the way of
his undertaking, but nothing is too hard for him. What comes
from the grace of God, may, in faith, be committed to the grace
of God, for he will not forsake the work of his own hands.

#8-10 The exact fulfilment of Scripture prophecies is a
convincing proof of their Divine original. Though the
instruments be weak and unlikely, yet God often chooses such, to
bring about great things by them. Let not the dawning light be
despised; it will shine more and more to the perfect day. Those
who despaired of finishing the work, shall rejoice when they see
Zerubbabel giving directions what to do, and taking care that
the work be done. It is a comfort to us that the same all-wise,
almighty Providence, which governs the earth, is in particular
conversant about the church. All that have the plummet in their
hands, must look up to the eyes of the Lord, have constant
regard to Divine Providence, act in dependence on its guidance
and submission to its disposals. Let us fix our faith on Christ,
and view Him carrying on his work according to his own glorious
plan, and daily bringing his spiritual building nearer to
completion.

#11-14 Zechariah desires to know what are the two olive trees.
Zerubbabel and Joshua, this prince and this priest, were endued
with the gifts and graces of God's Spirit. They lived at the
same time, and both were instruments in the work and service of
God. Christ's offices of King and Priest were shadowed forth by
them. From the union of these two offices in his person, both
God and man, the fullness of grace is received and imparted.
They built the temple, the church of God. So does Christ
spiritually. Christ is not only the Messiah, the Anointed One
himself, but he is the Good Olive to his church; and from his
fulness we receive. And the Holy Spirit is the unction or
anointing which we have received. From Christ the Olive Tree, by
the Spirit the Olive Branch, all the golden oil of grace flows
to believers, which keeps their lamps burning. Let us seek,
through the intercession and bounty of the Saviour, supplies
from that fulness which has hitherto sufficed for all his
saints, according to their trials and employments. Let us wait
on him in his ordinances, desiring to be sanctified wholly in
body, soul, and spirit.
* The vision of a flying roll. (1-4) The vision of a woman and
an ephah. (5-11)

#1-4 The Scriptures of the Old and New Testament are rolls, in
which God has written the great things of his law and gospel;
they are flying rolls. God's word runs very swiftly, #Ps
147:15|. This flying roll contains a declaration of the
righteous wrath of God against sinners. Oh that we saw with an
eye of faith the flying roll of God's curse hanging over the
guilty world as a thick cloud, not only keeping off the sunbeams
of God's favour, but big with thunders, lightnings, and storms,
ready to destroy them! How welcome then would the tidings of a
Saviour be, who came to redeem us from the curse of the law,
being himself made a curse for us! Sin is the ruin of houses and
families; especially the doing hurt to others and false witness.
Who knows the power of God's anger? God's curse cannot be kept
out by bars or locks. While one part of the curse of God ruins
the substance of the sinner, another part will rest on the soul,
and sink it to everlasting punishment. All are transgressors of
the law, so we cannot escape this wrath of God, except we flee
for refuge to lay hold on the hope set before us in the gospel.
#5-11 In this vision the prophet sees an ephah, something in the
shape of a corn measure. This betokened the Jewish nation. They
are filling the measure of their iniquity; and when it is full,
they shall be delivered into the hands of those to whom God sold
them for their sins. The woman sitting in the midst of the ephah
represents the sinful church and nation of the Jews, in their
latter and corrupt age. Guilt is upon the sinner as a weight of
lead, to sink him to the lowest hell. This seems to mean the
condemnation of the Jews, after they filled the measure of their
iniquities by crucifying Christ and rejecting his gospel.
Zechariah sees the ephah, with the woman thus pressed in it,
carried away to some far country. This intimates that the Jews
should be hurried out of their own land, and forced to dwell in
far countries, as they had been in Babylon. There the ephah
shall be firmly placed, and their sufferings shall continue far
longer than in their late captivity. Blindness is happened unto
Israel, and they are settled upon their own unbelief. Let
sinners fear to treasure up wrath against the day of wrath; for
the more they multiply crimes, the faster the measure fills.
* The vision of the chariots. (1-8) Joshua, the high priest,
crowned as a type of Christ. (9-15)

#1-8 This vision may represent the ways of Providence in the
government of this lower world. Whatever the providences of God
about us are, as to public or private affairs, we should see
them all as coming from between the mountains of brass, the
immoveable counsels and decrees of God; and therefore reckon it
as much our folly to quarrel with them, as it is our duty to
submit to them. His providences move swiftly and strongly as
chariots, but all are directed and governed by his infinite
wisdom and sovereign will. The red horses signify war and
bloodshed. The black, signify the dismal consequences of war,
famines, pestilences, and desolations. The white, signify the
return of comfort, peace, and prosperity. The mixed colour,
signify events of different complexions, a day of prosperity and
a day of adversity. The angels go forth as messengers of God's
counsels, and ministers of his justice and mercy. And the secret
motions and impulses upon the spirits of men, by which the
designs of Providence are carried on, are these four spirits of
the heavens, which go forth from God, and fulfil what the God of
the spirits of all flesh appoints. All the events which take
place in the world spring from the unchangeable counsels of the
Lord, which are formed in unerring wisdom, perfect justice,
truth, and goodness; and from history it is found that events
happened about the period when this vision was sent to the
prophet, which seem referred to therein.

#9-15 Some Jews from Babylon brought an offering to the house of
God. Those who cannot forward a good work by their persons,
must, as they are able, forward it by their purses: if some find
hands, let others fill them. Crowns are to be made, and put upon
the head of Joshua. The sign was used, to make the promise more
noticed, that God will, in the fulness of time, raise up a great
High Priest, like Joshua, who is but the figure of one that is
to come. Christ is not only the Foundation, but the Founder of
this temple, by his Spirit and grace. Glory is a burden, but not
too heavy for Him to bear who upholds all things. The cross was
His glory, and he bore that; so is the crown an exceeding weight
of glory, and he bears that. The counsel of peace should be
between the priest and the throne, between the priestly and
kingly offices of Jesus Christ. The peace and welfare of the
gospel church, and of all believers, shall be wrought, though
not by two several persons, yet by two several offices meeting
in one; Christ, purchasing all peace by his priesthood,
maintaining and defending it by his kingdom. The crowns used in
this solemnity must be kept in the temple, as evidence of this
promise of the Messiah. Let us not think of separating what God
has joined in his counsel of peace. We cannot come to God by
Christ as our Priest, if we refuse to have him rule over us as
our King. We have no real ground to think our peace is made with
God, unless we try to keep his commandments.
* The captives' inquiry respecting fasting. (1-7) Sin the cause
of their captivity. (8-14)

#1-7 If we truly desire to know the will of God in doubtful
matters, we must not only consult his word and ministers, but
seek his direction by fervent prayer. Those who would know God's
mind should consult God's ministers; and, in doubtful cases, ask
advice of those whose special business it is to search the
Scriptures. The Jews seemed to question whether they ought to
continue their fasts, seeing that the city and temple were
likely to be finished. The first answer to their inquiry is a
sharp reproof of hypocrisy. These fasts were not acceptable to
God, unless observed in a better manner, and to better purpose.
There was the form of duty, but no life, or soul, or power in
it. Holy exercises are to be done to God, looking to his word as
our rule, and his glory as our end, seeking to please him and
obtain his favour; but self was the centre of all their actions.
And it was not enough to weep on fast days; they should have
searched the Scriptures of the prophets, that they might have
seen what was the ground of God's controversy with their
fathers. Whether people are in prosperity or adversity, they
must be called upon to leave their sins, and to do their duty.

#8-14 God's judgements upon Israel of old for their sins, were
written to warn Christians. The duties required are, not keeping
fasts and offering sacrifices, but doing justly and loving
mercy, which tend to the public welfare and peace. The law of
God lays restraint upon the heart. But they filled their minds
with prejudices against the word of God. Nothing is harder than
the heart of a presumptuous sinner. See the fatal consequences
of this to their fathers. Great sins against the Lord of hosts,
bring great wrath from his power, which cannot be resisted. Sin,
if regarded in the heart, will certainly spoil the success of
prayer. The Lord always hears the cry of the broken-hearted
penitent; yet all who die impenitent and unbelieving, will find
no remedy or refuge from miseries which while here they despised
and defied, but which they then will not be able to bear.
* The restoration of Jerusalem. (1-8) The people encouraged by
promises of God's favour, and exhorted to holiness. (9-17) The
Jews in the latter days. (18-23)

#1-8 The sins of Zion were her worst enemies. God will take away
her sins, and then no other enemies shall hurt her. Those who
profess religion must adorn their profession by godliness and
honesty. When become a city of truth and a mountain of holiness,
Jerusalem is peaceable and prosperous. Verses #4,5|, beautifully
describe a state of great outward peace, attended with plenty,
temperance, and contentment. The scattered Israelites shall be
brought together from all parts. God will never leave nor
forsake them in a way of mercy, for this he has promised them;
and they shall never leave nor forsake him in a way of duty, as
they have promised him. These promises were partly fulfilled in
the Jewish church, betwixt the captivity and the time of
Christ's coming; and they had fuller accomplishment in the
gospel church; but the full import must be as to the future
times of the Christian church, or the future restoration of the
Jews. With men this is impossible, but with God all things are
possible; so far are God's thoughts and ways above ours. In the
present low state of vital godliness, we can hardly conceive
that so complete a change can be made; but a change thus
extensive and glorious, can be brought to pass by the almighty
power of the new-creating Spirit, in less time than he was
pleased to employ in creating the world. Let the hands of all
who labour in the cause of the gospel be strong, serving the
Lord in true holiness, assured that their labour shall not be in
vain.

#9-17 Those only who lay their hands to the plough of duty,
shall have them strengthened with the promises of mercy: those
who avoid their fathers' faults have the curse turned into a
blessing. Those who believed the promises, were to show their
faith by their works, and to wait the fulfilment. When God is
displeased, he can cause trade to decay, and set every man
against his neighbour; but when he returns in mercy, all is
happy and prosperous. Surely believers in Christ must not trifle
with the exhortation to put away lying, and to speak every man
peace with his neighbour, to hate what the Lord hates, and to
love that wherein he delights.
#18-23 When God comes towards us in ways of mercy, we must meet
him with joy and thankfulness. Therefore be faithful and honest
in all your dealings; and let it be a pleasure to you to be so,
though thereby you come short of the gains others get
dishonestly; and, as much as in you lies, live peaceably with
all men. Let the truths of God rule in your heads, and let the
peace of God rule in your hearts. Thus the ancient servants of
God drew the notice of heathen neighbours, whose prejudices were
softened. A great increase to the church shall be made. Hitherto
the Jews had been prone to learn the idolatries of other
nations: what more unlikely than that they should teach religion
to their conquerors, and to all the principal nations of the
earth! Yet this is expressly foretold, and it came to pass.
Hitherto the prophecy has been wonderfully fulfilled, and no
doubt future events will explain it further. It is good to be
with those who have God with them; if we take God for our God,
we must take his people for our people, and be willing to take
our lot with them. But let not any one think that mere zeal,
either for Jews or Gentiles, will stand in the place of personal
religion. Let us be living epistles of Christ, known and read of
all men, so that others may wish to go with us, and to have
their portion with us in the realms of bliss.
* God's defence of his church. (1-8) Christ's coming and his
kingdom. (9-11) Promises to the church. (12-17)

#1-8 Here are judgements foretold on several nations. While the
Macedonians and Alexander's successors were in warfare in these
countries, the Lord promised to protect his people. God's house
lies in the midst of an enemy's country; his church is as a lily
among thorns. God's power and goodness are seen in her special
preservation. The Lord encamps about his church, and while
armies of proud opposers shall pass by and return, his eyes
watch over her, so that they cannot prevail, and shortly the
time will come when no exactor shall pass by her any more.

#9-17 The prophet breaks forth into a joyful representation of
the coming of the Messiah, of whom the ancient Jews explained
this prophecy. He took the character of their King, when he
entered Jerusalem amidst the hosannas of the multitude. But his
kingdom is a spiritual kingdom. It shall not be advanced by
outward force or carnal weapons. His gospel shall be preached to
the world, and be received among the heathen. A sinful state is
a state of bondage; it is a pit, or dungeon, in which there is
no water, no comfort; and we are all by nature prisoners in this
pit. Through the precious blood of Christ, many prisoners of
Satan have been set at liberty from the horrible pit in which
they must otherwise have perished, without hope or comfort.
While we admire Him, let us seek that his holiness and truth may
be shown in our own spirits and conduct. These promises have
accomplishment in the spiritual blessings of the gospel which we
enjoy by Jesus Christ. As the deliverance of the Jews was
typical of redemption by Christ, so this invitation speaks to
all the language of the gospel call. Sinners are prisoners, but
prisoners of hope; their case is sad, but not desperate; for
there is hope in Israel concerning them. Christ is a
Strong-hold, a strong Tower, in whom believers are safe from the
fear of the wrath of God, the curse of the law, and the assaults
of spiritual enemies. To him we must turn with lively faith; to
him we must flee, and trust in his name under all trials and
sufferings. It is here promised that the Lord would deliver his
people. This passage also refers to the apostles, and the
preachers of the gospel in the early ages. God was evidently
with them; his words from their lips pierced the hearts and
consciences of the hearers. They were wondrously defended in
persecution, and were filled with the influences of the Holy
Spirit. They were saved by the Good Shepherd as his flock, and
honoured as jewels of his crown. The gifts, graces, and
consolations of the Spirit, poured forth on the day of
Pentecost, #Ac 2| and in succeeding times, are represented.
Sharp have been, and still will be, the conflicts of Zion's
sons, but their God will give them success. The more we are
employed, and satisfied with his goodness, the more we shall
admire the beauty revealed in the Redeemer. Whatever gifts God
bestows on us, we must serve him cheerfully with them; and, when
refreshed with blessings, we must say, How great is his
goodness!
* Blessings to be sought from the Lord. (1-5) God will restore
his people. (6-12)

#1-5 Spiritual blessings had been promised under figurative
allusions to earthly plenty. Seasonable rain is a great mercy,
which we may ask of God when there is most need of it, and we
may look for it to come. We must in our prayers ask for mercies
in their proper time. The Lord would make bright clouds, and
give showers of rain. This may be an exhortation to seek the
influences of the Holy Spirit, in faith and by prayer, through
which the blessings held forth in the promises are obtained and
enjoyed. The prophet shows the folly of making addresses to
idols, as their fathers had done. The Lord visited the remnant
of his flock in mercy, and was about to renew their courage and
strength for conflict and victory. Every creature is to us what
God makes it to be. Every one raised to support the nation, as a
corner-stone does the building, or to unite those that differ,
as nails join the different timbers, must come from the Lord;
and those employed to overcome their enemies, must have strength
and success from him. This may be applied to Christ; to him we
must look to raise up persons to unite, support, and defend his
people. He never will say, Seek ye me in vain.

#6-12 Here are precious promises to the people of God, which
look to the state of the Jews, and even to the latter days of
the church. Preaching the gospel is God's call for souls to come
to Jesus Christ. Those whom Christ redeemed by his blood, God
will gather by his grace. Difficulties shall be got over easily,
and effectually, as those in the way of the deliverance out of
Egypt. God himself will be their strength, and their song. When
we resist, and so overcome our spiritual enemies, then our
hearts shall rejoice. If God strengthen us, we must bestir
ourselves in all the duties of the Christian life, must be
active in the work of God; and we must do all in the name of the
Lord Jesus.
* Destruction to come upon the Jews. (1-3) The Lord's dealing
with the Jews. (4-14) The emblem and curse of a foolish
shepherd. (15-17)

#1-3 In figurative expressions, that destruction of Jerusalem,
and of the Jewish church and nation, is foretold, which our Lord
Jesus, when the time was at hand, prophesied plainly and
expressly. How can the fir trees stand, if the cedars fall? The
falls of the wise and good into sin, and the falls of the rich
and great into trouble, are loud alarms to those every way their
inferiors. It is sad with a people, when those who should be as
shepherds to them, are as young lions. The pride of Jordan was
the thickets on the banks; and when the river overflowed the
banks, the lions came up from them roaring. Thus the doom of
Jerusalem may alarm other churches.

#4-14 Christ came into this world for judgment to the Jewish
church and nation, which were wretchedly corrupt and degenerate.
Those have their minds woefully blinded, who do ill, and justify
themselves in it; but God will not hold those guiltless who hold
themselves so. How can we go to God to beg a blessing on
unlawful methods of getting wealth, or to return thanks for
success in them? There was a general decay of religion among
them, and they regarded it not. The Good Shepherd would feed his
flock, but his attention would chiefly be directed to the poor.
As an emblem, the prophet seems to have taken two staves;
Beauty, denoted the privileges of the Jewish nation, in their
national covenant; the other he called Bands, denoting the
harmony which hitherto united them as the flock of God. But they
chose to cleave to false teachers. The carnal mind and the
friendship of the world are enmity to God; and God hates all the
workers of iniquity: it is easy to foresee what this will end
in. The prophet demanded wages, or a reward, and received thirty
pieces of silver. By Divine direction he cast it to the potter,
as in disdain for the smallness of the sum. This shadowed forth
the bargain of Judas to betray Christ, and the final method of
applying it. Nothing ruins a people so certainly, as weakening
the brotherhood among them. This follows the dissolving of the
covenant between God and them: when sin abounds, love waxes
cold, and civil contests follow. No wonder if those fall out
among themselves, who have provoked God to fall out with them.
Wilful contempt of Christ is the great cause of men's ruin. And
if professors rightly valued Christ, they would not contend
about little matters.
#15-17 God, having showed the misery of this people in their
being justly left by the Good Shepherd, shows their further
misery in being abused by foolish shepherds. The description
suits the character Christ gives of the scribes and Pharisees.
They never do any thing to support the weak, or comfort the
feeble-minded; but seek their own ease, while they are barbarous
to the flock. The idol shepherd has the garb and appearance of a
shepherd, receives submission, and is supported at much expense;
but he leaves the flock to perish through neglect, or leads them
to ruin by his example. This suits many in different churches
and nations, but the warning had an awful fulfilment in the
Jewish teachers. And while such deceive others to their ruin,
they will themselves have the deepest condemnation.
* Punishment of the enemies of Judah. (1-8) Repentance and
sorrow of the Jews. (9-14)

#1-8 Here is a Divine prediction, which will be a heavy burden
to all the enemies of the church. But it is for Israel; for
their comfort and benefit. It is promised that God will make
foolish the counsels, and weaken the courage of the enemies of
the church. The exact meaning is not clear; but God often begins
by calling the poor and despised; and in that day even the
feeblest will resemble David, and be as eminent in courage and
every thing good. Desirable indeed is it that the examples and
labours of Christians should render them as fire among wood, as
a torch in a sheaf, to kindle the flame of Divine love, to
spread religion on the right hand and on the left.

#9-14 The day here spoken of, is the day of Jerusalem's defence
and deliverance, that glorious day when God will appear for the
salvation of his people. In Christ's first coming he bruised the
serpent's head, and broke all the powers of darkness that fought
against God's kingdom among men. In his second coming he will
complete their destruction, when he shall put down all opposing
rule, principality, and power; and death itself shall be
swallowed up in that victory. The Holy Spirit is gracious and
merciful, and is the Author of all grace or holiness. He, also,
is the Spirit of supplications, and shows men their ignorance,
want, guilt, misery, and danger. At the time here foretold, the
Jews will know who the crucified Jesus was; then they shall look
by faith to him, and mourn with the deepest sorrow, not only in
public, but in private, even each one separately. There is a
holy mourning, the effect of the pouring out of the Spirit; a
mourning for sin, which quickens faith in Christ, and qualifies
for joy in God. This mourning is a fruit of the Spirit of grace,
a proof of a work of grace in the soul, and of the Spirit of
supplications. It is fulfilled in all who sorrow for sin after a
godly sort; they look to Christ crucified, and mourn for him.
Looking by faith upon the cross of Christ will cause us to mourn
for sin after a godly sort.
* The Fountain for the remission of sins, The conviction of the
false prophets. (1-6) The death of Christ, and the saving of a
remnant of the people. (7-9)

#1-6 In the time mentioned at the close of the foregoing
chapter, a fountain would be opened to the rulers and people of
the Jews, in which to wash away their sins. Even the atoning
blood of Christ, united with his sanctifying grace. It has
hitherto been closed to the unbelieving nation of Israel; but
when the Spirit of grace shall humble and soften their hearts,
he will open it to them also. This fountain opened is the
pierced side of Christ. We are all as an unclean thing. Behold a
fountain opened for us to wash in, and streams flowing to us
from that fountain. The blood of Christ, and God's pardoning
mercy in that blood, made known in the new covenant, are a
fountain always flowing, that never can be emptied. It is opened
for all believers, who as the spiritual seed of Christ, are of
the house of David, and, as living members of the church, are
inhabitants of Jerusalem. Christ, by the power of his grace,
takes away the dominion of sin, even of beloved sins. Those who
are washed in the fountain opened, as they are justified, so
they are sanctified. Souls are brought off from the world and
the flesh, those two great idols, that they may cleave to God
only. The thorough reformation which will take place on the
conversion of Israel to Christ, is here foretold. False prophets
shall be convinced of their sin and folly, and return to their
proper employments. When convinced that we are gone out of the
way of duty, we must show the truth of our repentance by
returning to it again. It is well to acknowledge those to be
friends, who by severe discipline are instrumental in bringing
us to a sight of error; for faithful are the wounds of a friend,
#Pr 27:6|. And it is always well for us to recollect the wounds
of our Saviour. Often has he been wounded by professed friends,
nay, even by his real disciples, when they act contrary to his
word.

#7-9 Here is a prophecy of the sufferings of Christ. God the
Father gave order to the sword of his justice to awake against
his Son, when he freely made his soul an offering for sin. As
God, he is called "my Fellow." Christ and the Father are one. He
is the Shepherd who was to lay down his life for the sheep. If a
Sacrifice, he must be slain, for without shedding of the
life-blood there was no remission. This sword must awake against
him, yet he had no sin of his own to answer for. It may refer to
the whole of Christ's sufferings, especially his agonies in the
garden and on the cross, when he endured unspeakable anguish
till Divine justice was fully satisfied. Smite the Shepherd, and
the sheep shall be scattered. This passage our Lord Jesus
declares was fulfilled, when all his disciples, in the night
wherein he was betrayed, forsook him and fled. It has, and shall
have its accomplishment, in the destruction of the corrupt and
hypocritical part of the professed church. Because of the sin of
the Jews in rejecting and crucifying Christ, and in opposing his
gospel, the Romans would destroy the greater part. But a remnant
would be saved. And if we are his people, we shall be refined as
gold; he will be God, and the end of all our trials and
sufferings will be praise, and honour, and glory, at the
appearing of our Lord Jesus Christ.
* The sufferings of Jerusalem. (1-7) Encouraging prospects, and
the destruction of her enemies. (8-15) The holiness of the
latter days. (16-21)

#1-7 The Lord Jesus often stood upon the Mount of Olives when on
earth. He ascended from thence to heaven, and then desolations
and distresses came upon the Jewish nation. Such is the view
taken of this figuratively; but many consider it as a notice of
events yet unfulfilled, and that it relates to troubles of which
we cannot now form a full idea. Every believer, being related to
God as his God, may triumph in the expectation of Christ's
coming in power, and speak of it with pleasure. During a long
season, the state of the church would be deformed by sin; there
would be a mixture of truth and error, of happiness and misery.
Such is the experience of God's people, a mingled state of grace
and corruption. But, when the season is at the worst, and most
unpromising, the Lord will turn darkness into light; deliverance
comes when God's people have done looking for it.

#8-15 Some consider that the progress of the gospel, beginning
from Jerusalem, is referred to by the living waters flowing from
that city. Neither shall the gospel and means of grace, nor the
graces of the Spirit wrought in the hearts of believers by those
means, ever fail, by reason either of the heat of persecution,
or storms of temptation, or the blasts of any other affliction.
Tremendous judgments appear to be foretold, to be sent upon
those who should oppose the settlement of the Jews in their own
land. How far they are to be understood literally, events alone
can determine. The furious rage and malice which stir up men
against each other, are faint shadows of the enmity which reigns
among those who have perished in their sins. Even the inferior
creatures often suffer for the sin of man, and in his plagues.
Thus God will show his displeasure against sin.

#16-21 As it is impossible for all nations literally to come to
Jerusalem once a year, to keep a feast, it is evident that a
figurative meaning must here be applied. Gospel worship is
represented by the keeping of the feast of tabernacles. Every
day of a Christian's life is a day of the feast of tabernacles;
every Lord's day especially is the great day of the feast;
therefore every day let us worship the Lord of hosts, and keep
every Lord's day with peculiar solemnity. It is just for God to
withhold the blessings of grace from those who do not attend the
means of grace. It is a sin that is its own punishment; those
who forsake the duty, forfeit the privilege of communion with
God. A time of complete peace and purity of the church will
arrive. Men will carry on their common affairs, and their sacred
services, upon the same holy principles of faith, love and
obedience. Real holiness shall be more diffused, because there
shall be a more plentiful pouring forth of the Spirit of
holiness than ever before. There shall be holiness even in
common things. Every action and every enjoyment of the believer,
should be so regulated according to the will of God, that it may
be directed to his glory. Our whole lives should be as one
constant sacrifice, or act of devotion; no selfish motive should
prevail in any of our actions. But how far is the Christian
church from this state of purity! Other times, however, are at
hand, and the Lord will reform and enlarge his church, as he has
promised. Yet in heaven alone will perfect holiness and
happiness be found.
** Malachi was the last of the prophets, and is supposed to have
prophesied B.C. 420. He reproves the priests and the people for
the evil practices into which they had fallen, and invites them
to repentance and reformation, with promises of the blessings to
be bestowed at the coming of the Messiah. And now that prophecy
was to cease, he speaks clearly of the Messiah, as nigh at hand,
and directs the people of God to keep in remembrance the law of
Moses, while they were in expectation of the gospel of Christ.

* The ingratitude of Israel. (1-5) They are careless in God's
institutions. (6-14)

#1-5 All advantages, either as to outward circumstances, or
spiritual privileges, come from the free love of God, who makes
one to differ from another. All the evils sinners feel and fear,
are the just recompence of their crimes, while all their hopes
and comforts are from the unmerited mercy of the Lord. He chose
his people that they might be holy. If we love him, it is
because he has first loved us; yet we all are prone to
undervalue the mercies of God, and to excuse our own offences.
#6-14 We may each charge upon ourselves what is here charged
upon the priests. Our relation to God, as our Father and Master,
strongly obliges us to fear and honour him. But they were so
scornful that they derided reproof. Sinners ruin themselves by
trying to baffle their convictions. Those who live in careless
neglect of holy ordinances, who attend on them without
reverence, and go from them under no concern, in effect say, The
table of the Lord is contemptible. They despised God's name in
what they did. It is evident that these understood not the
meaning of the sacrifices, as shadowing forth the unblemished
Lamb of God; they grudged the expense, thinking all thrown away
which did not turn to their profit. If we worship God
ignorantly, and without understanding, we bring the blind for
sacrifice; if we do it carelessly, if we are cold, dull, and
dead in it, we bring the sick; if we rest in the bodily
exercise, and do not make heart-work of it, we bring the lame;
and if we suffer vain thoughts and distractions to lodge within
us, we bring the torn. And is not this evil? Is it not a great
affront to God, and a great wrong and injury to our own souls?
In order to the acceptance of our actions with God, it is not
enough to do that which, for the matter of it, is good; but we
must do it from a right principle, in a right manner, and for a
right end. Our constant mercies from God, make worse our
slothfulness and niggardliness, in our returns of duty to God. A
spiritual worship shall be established. Incense shall be offered
to God's name, which signifies prayer and praise. And it shall
be a pure offering. When the hour came, in which the true
worshippers worshipped the Father in Spirit and in truth, then
this incense was offered, even this pure offering. We may rely
on God's mercy for pardon as to the past, but not for indulgence
to sin in future. If there be a willing mind, it will be
accepted, though defective; but if any be a deceiver, devoting
his best to Satan and to his lusts, he is under a curse. Men
now, though in a different way, profane the name of the Lord,
pollute his table, and show contempt for his worship.
* The priests reproved for neglecting their covenant. (1-9) The
people reproved for their evil practices. (10-17)

#1-9 What is here said of the covenant of priesthood, is true of
the covenant of grace made with all believers, as spiritual
priests. It is a covenant of life and peace; it assures all
believers of all happiness, both in this world and in that to
come. It is an honour to God's servants to be employed as his
messengers. The priest's lips should not keep knowledge from his
people, but keep it for them. The people are all concerned to
know the will of the Lord. We must not only consult the written
word, but desire instruction and advice from God's messengers,
in the affairs of our souls. Ministers must exert themselves to
the utmost for the conversion of sinners; and even among those
called Israelites, there are many to be turned from iniquity.
Those ministers, and those only, are likely to turn men from
sin, who preach sound doctrine, and live holy lives according to
the Scripture. Many departed from this way; thus they misled the
people. Such as walk with God in peace and righteousness, and
turn others from sin, honour God; he will honour them, while
those who despise him shall be lightly esteemed.

#10-17 Corrupt practices are the fruit of corrupt principles;
and he who is false to his God, will not be true to his fellow
mortals. In contempt of the marriage covenant, which God
instituted, the Jews put away the wives they had of their own
nation, probably to make room for strange wives. They made their
lives bitter to them; yet, in the sight of others, they pretend
to be tender of them. Consider she is thy wife; thy own; the
nearest relation thou hast in the world. The wife is to be
looked on, not as a servant, but as a companion to the husband.
There is an oath of God between them, which is not to be trifled
with. Man and wife should continue to their lives' end, in holy
love and peace. Did not God make one, one Eve for one Adam? Yet
God could have made another Eve. Wherefore did he make but one
woman for one man? It was that the children might be made a seed
to serve him. Husbands and wives must live in the fear of God,
that their seed may be a godly seed. The God of Israel saith
that he hateth putting away. Those who would be kept from sin,
must take heed to their spirits, for there all sin begins. Men
will find that their wrong conduct in their families springs
from selfishness, which disregards the welfare and happiness of
others, when opposed to their own passions and fancies. It is
wearisome to God to hear people justify themselves in wicked
practices. Those who think God can be a friend to sin, affront
him, and deceive themselves. The scoffers said, Where is the God
of judgement? but the day of the Lord will come.
* The coming of Christ. (1-6) The Jews reproved for their
corruptions. (7-12) God's care of his people; The distinction
between the righteous and the wicked. (13-18)

#1-6 The first words of this chapter seem an answer to the
scoffers of those days. Here is a prophecy of the appearing of
John the Baptist. He is Christ's harbinger. He shall prepare the
way before him, by calling men to repentance. The Messiah had
been long called, "He that should come," and now shortly he will
come. He is the Messenger of the covenant. Those who seek Jesus,
shall find pleasure in him, often when not looked for. The Lord
Jesus, prepares the sinner's heart to be his temple, by the
ministry of his word and the convictions of his Spirit, and he
enters it as the Messenger of peace and consolation. No
hypocrite or formalist can endure his doctrine, or stand before
his tribunal. Christ came to distinguish men, to separate
between the precious and the vile. He shall sit as a Refiner.
Christ, by his gospel, shall purify and reform his church, and
by his Spirit working with it, shall regenerate and cleanse
souls. He will take away the dross found in them. He will
separate their corruptions, which render their faculties
worthless and useless. The believer needs not fear the fiery
trial of afflictions and temptations, by which the Saviour
refines his gold. He will take care it is not more intense or
longer than is needful for his good; and this trial will end far
otherwise than that of the wicked. Christ will, by interceding
for them, make them accepted. Where no fear of God is, no good
is to be expected. Evil pursues sinners. God is unchangeable.
And though the sentence against evil works be not executed
speedily, yet it will be executed; the Lord is as much an enemy
to sin as ever. We may all apply this to ourselves. Because we
have to do with a God that changes not, therefore it is that we
are not consumed; because his compassions fail not.

#7-12 The men of that generation turned away from God, they had
not kept his ordinances. God gives them a gracious call. But
they said, Wherein shall we return? God notices what returns our
hearts make to the calls of his word. It shows great
perverseness in sin, when men make afflictions excuses for sin,
which are sent to part between them and their sins. Here is an
earnest exhortation to reform. God must be served in the first
place; and the interest of our souls ought to be preferred
before that of our bodies. Let them trust God to provide for
their comfort. God has blessings ready for us, but through the
weakness of our faith and the narrowness of our desires, we have
not room to receive them. He who makes trial will find nothing
is lost by honouring the Lord with his substance.

#13-18 Among the Jews at this time, some plainly discovered
themselves to be children of the wicked one. The yoke of Christ
is easy. But those who work wickedness, tempt God by
presumptuous sins. Judge of things as they will appear when the
doom of these proud sinners comes to be executed. Those that
feared the Lord, spake kindly, for preserving and promoting
mutual love, when sin thus abounded. They spake one to another,
in the language of those that fear the Lord, and think on his
name. As evil communications corrupt good minds and manners, so
good communications confirm them. A book of remembrance was
written before God. He will take care that his children perish
not with those that believe not. They shall be vessels of mercy
and honour, when the rest are made vessels of wrath and
dishonour. The saints are God's jewels; they are dear to him. He
will preserve them as his jewels, when the earth is burned up
like dross. Those who now own God for theirs, he will then own
for his. It is our duty to serve God with the disposition of
children; and he will not have his children trained up in
idleness; they must do him service from a principle of love.
Even God's children stand in need of sparing mercy. All are
righteous or wicked, such as serve God, or such as serve him
not: all are going to heaven or to hell. We are often deceived
in our opinions concerning both the one and the other; but at
the bar of Christ, every man's character will be known. As to
ourselves, we have need to think among which we shall have our
lot; and, as to others, we must judge nothing before the time.
But in the end all the world will confess that those alone were
wise and happy, who served the Lord and trusted in Him.
* The judgements on the wicked, and the happiness of the
righteous. (1-3) Regard to be had to the law; John the Baptist
promised as the forerunner of Messiah. (4-6)

#1-3 Here is a reference to the first and to the second coming
of Christ: God has fixed the day of both. Those who do wickedly,
who do not fear God's anger, shall feel it. It is certainly to
be applied to the day of judgment, when Christ shall be revealed
in flaming fire; to execute judgment on the proud, and all that
do wickedly. In both, Christ is a rejoicing Light to those who
serve him faithfully. By the Sun of Righteousness we understand
Jesus Christ. Through him believers are justified and
sanctified, and so are brought to see light. His influences
render the sinner holy, joyful, and fruitful. It is applicable
to the graces and comforts of the Holy Spirit, brought into the
souls of men. Christ gave the Spirit to those who are his, to
shine in their hearts, and to be a Comforter to them, a Sun and
a Shield. That day which to the wicked will burn as an oven,
will to the righteous be bright as the morning; it is what they
wait for, more than those that wait for the morning. Christ came
as the Sun, to bring, not only light to a dark world, but health
to a distempered world. Souls shall increase in knowledge and
spiritual strength. Their growth is as that of calves of the
stall, not as the flower of the field, which is slender and
weak, and soon withers. The saints' triumphs are all owing to
God's victories; it is not they that do this, but God who does
it for them. Behold another day is coming, far more dreadful to
all that work wickedness than any which is gone before. How
great then the happiness of the believer, when he goes from the
darkness and misery of this world, to rejoice in the Lord for
evermore!
#4-6 Here is a solemn conclusion, not only of this prophecy, but
of the Old Testament. Conscience bids us remember the law.
Though we have not prophets, yet, as long as we have Bibles, we
may keep up our communion with God. Let others boast in their
proud reasoning, and call it enlightening, but let us keep near
to that sacred word, through which this Sun of Righteousness
shines upon the souls of his people. They must keep up a
believing expectation of the gospel of Christ, and must look for
the beginning of it. John the Baptist preached repentance and
reformation, as Elijah had done. The turning of souls to God and
their duty, is the best preparation of them for the great and
dreadful day of the Lord. John shall preach a doctrine that
shall reach men's hearts, and work a change in them. Thus he
shall prepare the way for the kingdom of heaven. The Jewish
nation, by wickedness, laid themselves open to the curse. God
was ready to bring ruin upon them; but he will once more try
whether they will repent and return; therefore he sent John the
Baptist to preach repentance to them. Let the believer wait with
patience for his release, and cheerfully expect the great day,
when Christ shall come the second time to complete our
salvation. But those must expect to be smitten with a sword,
with a curse, who turn not to Him that smites them with a rod.
None can expect to escape the curse of God's broken law, nor to
enjoy the happiness of his chosen and redeemed people, unless
their hearts are turned from sin and the world, to Christ and
holiness. The grace of our Lord Jesus Christ be with us all.
Amen.
** Matthew, surnamed Levi, before his conversion was a publican,
or tax-gatherer under the Romans at Capernaum. He is generally
allowed to have written his Gospel before any other of the
evangelists. The contents of this Gospel, and the evidence of
ancient writers, show that it was written primarily for the use
of the Jewish nation. The fulfilment of prophecy was regarded by
the Jews as strong evidence, therefore this is especially dwelt
upon by St. Matthew. Here are particularly selected such parts
of our Saviour's history and discourses as were best suited to
awaken the Jewish nation to a sense of their sins; to remove
their erroneous expectations of an earthly kingdom; to abate
their pride and self-conceit; to teach them the spiritual nature
and extent of the gospel; and to prepare them for the admission
of the Gentiles into the church.

* The genealogy of Jesus. (1-17) An angel appears to Joseph.
(18-25)

#1-17 Concerning this genealogy of our Saviour, observe the
chief intention. It is not a needless genealogy. It is not a
vain-glorious one, as those of great men often are. It proves
that our Lord Jesus is of the nation and family out of which the
Messiah was to arise. The promise of the blessing was made to
Abraham and his seed; of the dominion, to David and his seed. It
was promised to Abraham that Christ should descend from him, #Ge
12:3; 22:18|; and to David that he should descend from him, #2Sa
7:12; Ps 89:3, &c.; 132:11|; and, therefore, unless Jesus is a
son of David, and a son of Abraham, he is not the Messiah. Now
this is here proved from well-known records. When the Son of God
was pleased to take our nature, he came near to us, in our
fallen, wretched condition; but he was perfectly free from sin:
and while we read the names in his genealogy, we should not
forget how low the Lord of glory stooped to save the human race.

#18-25 Let us look to the circumstances under which the Son of
God entered into this lower world, till we learn to despise the
vain honours of this world, when compared with piety and
holiness. The mystery of Christ's becoming man is to be adored,
not curiously inquired into. It was so ordered that Christ
should partake of our nature, yet that he should be pure from
the defilement of original sin, which has been communicated to
all the race of Adam. Observe, it is the thoughtful, not the
unthinking, whom God will guide. God's time to come with
instruction to his people, is when they are at a loss. Divine
comforts most delight the soul when under the pressure of
perplexed thoughts. Joseph is told that Mary should bring forth
the Saviour of the world. He was to call his name Jesus, a
Saviour. Jesus is the same name with Joshua. And the reason of
that name is clear, for those whom Christ saves, he saves from
their sins; from the guilt of sin by the merit of his death, and
from the power of sin by the Spirit of his grace. In saving them
from sin, he saves them from wrath and the curse, and all
misery, here and hereafter. Christ came to save his people, not
in their sins, but from their sins; and so to redeem them from
among men, to himself, who is separate from sinners. Joseph did
as the angel of the Lord had bidden him, speedily, without
delay, and cheerfully, without dispute. By applying the general
rules of the written word, we should in all the steps of our
lives, particularly the great turns of them, take direction from
God, and we shall find this safe and comfortable.
* The wise men's search after Christ. (1-8) The wise men worship
Jesus. (9-12) Jesus carried into Egypt. (13-15) Herod causes the
infants of Bethlehem to be massacred. (16-18) Death of Herod,
Jesus brought to Nazareth. (19-23)

#1-8 Those who live at the greatest distance from the means of
grace often use most diligence, and learn to know the most of
Christ and his salvation. But no curious arts, or mere human
learning, can direct men unto him. We must learn of Christ by
attending to the word of God, as a light that shineth in a dark
place, and by seeking the teaching of the Holy Spirit. And those
in whose hearts the day-star is risen, to give them any thing of
the knowledge of Christ, make it their business to worship him.
Though Herod was very old, and never had shown affection for his
family, and was not himself likely to live till a new-born
infant had grown up to manhood, he began to be troubled with the
dread of a rival. He understood not the spiritual nature of the
Messiah's kingdom. Let us beware of a dead faith. A man may be
persuaded of many truths, and yet may hate them, because they
interfere with his ambition, or sinful indulgences. Such a
belief will make him uneasy, and the more resolved to oppose the
truth and the cause of God; and he may be foolish enough to hope
for success therein.

#9-12 What joy these wise men felt upon this sight of the star,
none know so well as those who, after a long and melancholy
night of temptation and desertion, under the power of a spirit
of bondage, at length receive the Spirit of adoption, witnessing
with their spirits that they are the children of God. We may
well think what a disappointment it was to them, when they found
a cottage was his palace, and his own poor mother the only
attendant he had. However, these wise men did not think
themselves baffled; but having found the King they sought, they
presented their gifts to him. The humble inquirer after Christ
will not be stumbled at finding him and his disciples in obscure
cottages, after having in vain sought them in palaces and
populous cities. Is a soul busy, seeking after Christ? Would it
worship him, and does it say, Alas! I am a foolish and poor
creature, and have nothing to offer? Nothing! Hast thou not a
heart, though unworthy of him, dark, hard, and foul? Give it to
him as it is, and be willing that he use and dispose of it as it
pleases him; he will take it, and will make it better, and thou
shalt never repent having given it to him. He shall frame it to
his own likeness, and will give thee himself, and be thine for
ever. The gifts the wise men presented were gold, frankincense,
and myrrh. Providence sent these as a seasonable relief to
Joseph and Mary in their present poor condition. Thus our
heavenly Father, who knows what his children need, uses some as
stewards to supply the wants of others, and can provide for
them, even from the ends of the earth.

#13-15 Egypt had been a house of bondage to Israel, and
particularly cruel to the infants of Israel; yet it is to be a
place of refuge to the holy Child Jesus. God, when he pleases,
can make the worst of places serve the best of purposes. This
was a trial of the faith of Joseph and Mary. But their faith,
being tried, was found firm. If we and our infants are at any
time in trouble, let us remember the straits in which Christ was
when an infant.
#16-18 Herod killed all the male children, not only in
Bethlehem, but in all the villages of that city.  Unbridled
wrath, armed with an unlawful power, often carries men to absurd
cruelties. It was no unrighteous thing with God to permit this;
every life is forfeited to his justice as soon as it begins. The
diseases and deaths of little children are proofs of original
sin. But the murder of these infants was their martyrdom. How
early did persecution against Christ and his kingdom begin!
Herod now thought that he had baffled the Old Testament
prophecies, and the efforts of the wise men in finding Christ;
but whatever crafty, cruel devices are in men's hearts, the
counsel of the Lord shall stand.
#19-23 Egypt may serve to sojourn in, or take shelter in, for
awhile, but not to abide in. Christ was sent to the lost sheep
of the house of Israel, to them he must return. Did we but look
upon the world as our Egypt, the place of our bondage and
banishment, and heaven only as our Canaan, our home, our rest,
we should as readily arise and depart thither, when we are
called for, as Joseph did out of Egypt. The family must settle
in Galilee. Nazareth was a place held in bad esteem, and Christ
was crucified with this accusation, Jesus the Nazarene. Wherever
Providence allots the bounds of our habitation, we must expect
to share the reproach of Christ; yet we may glory in being
called by his name, sure that if we suffer with him, we shall
also be glorified with him.
* John the Baptist, His preaching, manner of life, and baptism.
(1-6) John reproves the Pharisees and Sadducees. (7-12) The
baptism of Jesus. (13-17)

#1-6 After Malachi there was no prophet until John the Baptist
came. He appeared first in the wilderness of Judea. This was not
an uninhabited desert, but a part of the country not thickly
peopled, nor much enclosed. No place is so remote as to shut us
out from the visits of Divine grace. The doctrine he preached
was repentance; "Repent ye." The word here used, implies a total
alteration in the mind, a change in the judgment, disposition,
and affections, another and a better bias of the soul. Consider
your ways, change your minds: you have thought amiss; think
again, and think aright. True penitents have other thoughts of
God and Christ, sin and holiness, of this world and the other,
than they had. The change of the mind produces a change of the
way. That is gospel repentance, which flows from a sight of
Christ, from a sense of his love, and from hopes of pardon and
forgiveness through him. It is a great encouragement to us to
repent; repent, for your sins shall be pardoned upon your
repentance. Return to God in a way of duty, and he will, through
Christ, return unto you in the way of mercy. It is still as
necessary to repent and humble ourselves, to prepare the way of
the Lord, as it then was. There is a great deal to be done, to
make way for Christ into a soul, and nothing is more needful
than the discovery of sin, and a conviction that we cannot be
saved by our own righteousness. The way of sin and Satan is a
crooked way; but to prepare a way for Christ, the paths must be
made straight, #Heb 12:13|. Those whose business it is to call
others to mourn for sin, and to mortify it, ought themselves to
live a serious life, a life of self-denial, and contempt of the
world. By giving others this example, John made way for Christ.
Many came to John's baptism, but few kept to the profession they
made. There may be many forward hearers, where there are few
true believers. Curiosity, and love for novelty and variety, may
bring many to attend on good preaching, and to be affected for a
while, who never are subject to the power of it. Those who
received John's doctrine, testified their repentance by
confessing their sins. Those only are ready to receive Jesus
Christ as their righteousness, who are brought with sorrow and
shame to own their guilt. The benefits of the kingdom of heaven,
now at hand, were thereupon sealed to them by baptism. John
washed them with water, in token that God would cleanse them
from all their iniquities, thereby intimating, that by nature
and practice all were polluted, and could not be admitted among
the people of God, unless washed from their sins in the fountain
Christ was to open, #Zec 13:1|.
#7-12 To make application to the souls of the hearers, is the
life of preaching; so it was of John's preaching. The Pharisees
laid their chief stress on outward observances, neglecting the
weightier matters of the moral law, and the spiritual meaning of
their legal ceremonies. Others of them were detestable
hypocrites, making their pretences to holiness a cloak for
iniquity. The Sadducees ran into the opposite extreme, denying
the existence of spirits, and a future state. They were the
scornful infidels of that time and country. There is a wrath to
come. It is the great concern of every one to flee from that
wrath. God, who delights not in our ruin, has warned us; he
warns by the written word, by ministers, by conscience. And
those are not worthy of the name of penitents, or their
privileges, who say they are sorry for their sins, yet persist
in them. It becomes penitents to be humble and low in their own
eyes, to be thankful for the least mercy, patient under the
greatest affliction, to be watchful against all appearances of
sin, to abound in every duty, and to be charitable in judging
others. Here is a word of caution, not to trust in outward
privileges. There is a great deal which carnal hearts are apt to
say within themselves, to put aside the convincing, commanding
power of the word of God. Multitudes, by resting in the honours
and mere advantages of their being members of an outward church,
come short of heaven. Here is a word of terror to the careless
and secure. Our corrupt hearts cannot be made to produce good
fruit, unless the regenerating Spirit of Christ graft the good
word of God upon them. And every tree, however high in gifts and
honours, however green in outward professions and performances,
if it bring not forth good fruit, the fruits meet for
repentance, is hewn down and cast into the fire of God's wrath,
the fittest place for barren trees: what else are they good for?
If not fit for fruit, they are fit for fuel. John shows the
design and intention of Christ's appearing, which they were now
speedily to expect. No outward forms can make us clean. No
ordinances, by whomsoever administered, or after whatever mode,
can supply the want of the baptism of the Holy Ghost and of
fire. The purifying and cleansing power of the Holy Spirit alone
can produce that purity of heart, and those holy affections,
which accompany salvation. It is Christ who baptizes with the
Holy Ghost. This he did in the extraordinary gifts of the Spirit
sent upon the apostles, #Ac 2:4|. This he does in the graces and
comforts of the Spirit, given to those that ask him, #Lu 11:13;
Joh 7:38,39|; see #Ac 11:16|. Observe here, the outward church
is Christ's floor, #Isa 21:10|. True believers are as wheat,
substantial, useful, and valuable; hypocrites are as chaff,
light and empty, useless and worthless, carried about with every
wind; these are mixed, good and bad, in the same outward
communion. There is a day coming when the wheat and chaff shall
be separated. The last judgment will be the distinguishing day,
when saints and sinners shall be parted for ever. In heaven the
saints are brought together, and no longer scattered; they are
safe, and no longer exposed; separated from corrupt neighbours
without, and corrupt affections within, and there is no chaff
among them. Hell is the unquenchable fire, which will certainly
be the portion and punishment of hypocrites and unbelievers.
Here life and death, good and evil, are set before us: according
as we now are in the field, we shall be then in the floor.

#13-17 Christ's gracious condescensions are so surprising, that
even the strongest believers at first can hardly believe them;
so deep and mysterious, that even those who know his mind well,
are apt to start objections against the will of Christ. And
those who have much of the Spirit of God while here, see that
they need to apply to Christ for more. Christ does not deny that
John had need to be baptized of him, yet declares he will now be
baptized of John. Christ is now in a state of humiliation. Our
Lord Jesus looked upon it as well becoming him to fulfil all
righteousness, to own every Divine institution, and to show his
readiness to comply with all God's righteous precepts. In and
through Christ, the heavens are opened to the children of men.
This descent of the Spirit upon Christ, showed that he was
endued with his sacred influences without measure. The fruit of
the Spirit is love, joy, peace, long-suffering, gentleness,
goodness, faith, meekness, temperance. At Christ's baptism there
was a manifestation of the three Persons in the sacred Trinity.
The Father confirming the Son to be Mediator; the Son solemnly
entering upon the work; the Holy Spirit descending on him, to be
through his mediation communicated to his people. In Him our
spiritual sacrifices are acceptable, for He is the altar that
sanctifies every gift, #1Pe 2:5|. Out of Christ, God is a
consuming fire, but in Christ, a reconciled Father. This is the
sum of the gospel, which we must by faith cheerfully embrace.
* The temptation of Christ. (1-11) The opening of Christ's
ministry in Galilee. (12-17) Call of Simon and others. (18-22)
Jesus teaches and works miracles. (23-25)

#1-11 Concerning Christ's temptation, observe, that directly
after he was declared to be the Son of God, and the Saviour of
the world, he was tempted; great privileges, and special tokens
of Divine favour, will not secure any from being tempted. But if
the Holy Spirit witness to our being adopted as children of God,
that will answer all the suggestions of the evil spirit. Christ
was directed to the combat. If we presume upon our own strength,
and tempt the devil to tempt us, we provoke God to leave us to
ourselves. Others are tempted, when drawn aside of their own
lust, and enticed, #Jas 1:14|; but our Lord Jesus had no corrupt
nature, therefore he was tempted only by the devil. In the
temptation of Christ it appears that our enemy is subtle,
spiteful, and very daring; but he can be resisted. It is a
comfort to us that Christ suffered, being tempted; for thus it
appears that our temptations, if not yielded to, are not sins,
they are afflictions only. Satan aimed in all his temptations,
to bring Christ to sin against God. 1. He tempted him to despair
of his Father's goodness, and to distrust his Father's care
concerning him. It is one of the wiles of Satan to take
advantage of our outward condition; and those who are brought
into straits have need to double their guard. Christ answered
all the temptations of Satan with "It is written;" to set us an
example, he appealed to what was written in the Scriptures. This
method we must take, when at any time we are tempted to sin. Let
us learn not to take any wrong courses for our supply, when our
wants are ever so pressing: in some way or other the Lord will
provide. 2. Satan tempted Christ to presume upon his Father's
power and protection, in a point of safety. Nor are any extremes
more dangerous than despair and presumption, especially in the
affairs of our souls. Satan has no objection to holy places as
the scene of his assaults. Let us not, in any place, be off our
watch. The holy city is the place, where he does, with the
greatest advantage, tempt men to pride and presumption. All high
places are slippery places; advancements in the world makes a
man a mark for Satan to shoot his fiery darts at. Is Satan so
well versed in Scripture as to be able to quote it readily? He
is so. It is possible for a man to have his head full of
Scripture notions, and his mouth full of Scripture expressions,
while his heart is full of bitter enmity to God and to all
goodness. Satan misquoted the words. If we go out of our way,
out of the way of our duty, we forfeit the promise, and put
ourselves out of God's protection. This passage, #De 8:3|, made
against the tempter, therefore he left out part. This promise is
firm and stands good. But shall we continue in sin, that grace
may abound? No. 3. Satan tempted Christ to idolatry with the
offer of the kingdoms of the world, and the glory of them. The
glory of the world is the most charming temptation to the
unthinking and unwary; by that men are most easily imposed upon.
Christ was tempted to worship Satan. He rejected the proposal
with abhorrence. "Get thee hence, Satan!" Some temptations are
openly wicked; and they are not merely to be opposed, but
rejected at once. It is good to be quick and firm in resisting
temptation. If we resist the devil he will flee from us. But the
soul that deliberates is almost overcome. We find but few who
can decidedly reject such baits as Satan offers; yet what is a
man profited if he gain the whole world, and lose his own soul?
Christ was succoured after the temptation, for his encouragement
to go on in his undertaking, and for our encouragement to trust
in him; for as he knew, by experience, what it was to suffer,
being tempted, so he knew what it was to be succoured, being
tempted; therefore we may expect, not only that he will feel for
his tempted people, but that he will come to them with
seasonable relief.

#12-17 It is just with God to take the gospel and the means of
grace, from those that slight them and thrust them away. Christ
will not stay long where he is not welcome. Those who are
without Christ, are in the dark. They were sitting in this
condition, a contented posture; they chose it rather than light;
they were willingly ignorant. When the gospel comes, light
comes; when it comes to any place, when it comes to any soul, it
makes day there. Light discovers and directs; so does the
gospel. The doctrine of repentance is right gospel doctrine. Not
only the austere John the Baptist, but the gracious Jesus,
preached repentance. There is still the same reason to do so.
The kingdom of heaven was not reckoned to be fully come, till
the pouring out of the Holy Spirit after Christ's ascension.
#18-22 When Christ began to preach, he began to gather
disciples, who should be hearers, and afterwards preachers of
his doctrine, who should be witnesses of his miracles, and
afterwards testify concerning them. He went not to Herod's
court, not to Jerusalem, among the chief priests and the elders,
but to the sea of Galilee, among the fishermen. The same power
which called Peter and Andrew, could have wrought upon Annas and
Caiaphas, for with God nothing is impossible. But Christ chooses
the foolish things of the world to confound the wise. Diligence
in an honest calling is pleasing to Christ, and it is no
hinderance to a holy life. Idle people are more open to the
temptations of Satan than to the calls of God. It is a happy and
hopeful thing to see children careful of their parents, and
dutiful. When Christ comes, it is good to be found doing. Am I
in Christ? is a very needful question to ask ourselves; and,
next to that, Am I in my calling? They had followed Christ
before, as common disciples, #Joh 1:37|; now they must leave
their calling. Those who would follow Christ aright, must, at
his command, leave all things to follow him, must be ready to
part with them. This instance of the power of the Lord Jesus
encourages us to depend upon his grace. He speaks, and it is
done.

#23-25 Wherever Christ went, he confirmed his Divine mission by
miracles, which were emblems of the healing power of his
doctrine, and the influences of the Spirit which accompanied it.
We do not now find the Saviour's miraculous healing power in our
bodies; but if we are cured by medicine, the praise is equally
his. Three general words are here used. He healed every sickness
or disease; none was too bad; none too hard, for Christ to heal
with a word. Three diseases are named; the palsy, which is the
greatest weakness of the body; lunacy, which is the greatest
malady of the mind; and possession of the devil, which is the
greatest misery and calamity of both; yet Christ healed all, and
by thus curing bodily diseases, showed that his great errand
into the world was to cure spiritual maladies. Sin is the
sickness, disease, and torment of the soul: Christ came to take
away sin, and so to heal the soul.
* Christ's sermon on the mount. (1,2) Who are blessed. (3-12)
Exhortations and warnings. (13-16) Christ came to confirm the
law. (17-20) The sixth commandment. (21-26) The seventh
commandment. (27-32) The third commandment. (33-37) The law of
retaliation. (38-42) The law of love explained. (43-48)

#1-2 None will find happiness in this world or the next, who do
not seek it from Christ by the rule of his word. He taught them
what was the evil they should abhor, and what the good they
should seek and abound in.
#3-12 Our Saviour here gives eight characters of blessed people,
which represent to us the principal graces of a Christian. 1.
The poor in spirit are happy. These bring their minds to their
condition, when it is a low condition. They are humble and lowly
in their own eyes. They see their want, bewail their guilt, and
thirst after a Redeemer. The kingdom of grace is of such; the
kingdom of glory is for them. 2. Those that mourn are happy.
That godly sorrow which worketh true repentance, watchfulness, a
humble mind, and continual dependence for acceptance on the
mercy of God in Christ Jesus, with constant seeking the Holy
Spirit, to cleanse away the remaining evil, seems here to be
intended. Heaven is the joy of our Lord; a mountain of joy, to
which our way is through a vale of tears. Such mourners shall be
comforted by their God. 3. The meek are happy. The meek are
those who quietly submit to God; who can bear insult; are
silent, or return a soft answer; who, in their patience, keep
possession of their own souls, when they can scarcely keep
possession of anything else. These meek ones are happy, even in
this world. Meekness promotes wealth, comfort, and safety, even
in this world. 4. Those who hunger and thirst after
righteousness are happy. Righteousness is here put for all
spiritual blessings. These are purchased for us by the
righteousness of Christ, confirmed by the faithfulness of God.
Our desires of spiritual blessings must be earnest. Though all
desires for grace are not grace, yet such a desire as this, is a
desire of God's own raising, and he will not forsake the work of
his own hands. 5. The merciful are happy. We must not only bear
our own afflictions patiently, but we must do all we can to help
those who are in misery. We must have compassion on the souls of
others, and help them; pity those who are in sin, and seek to
snatch them as brands out of the burning. 6. The pure in heart
are happy; for they shall see God. Here holiness and happiness
are fully described and put together. The heart must be purified
by faith, and kept for God. Create in me such a clean heart, O
God. None but the pure are capable of seeing God, nor would
heaven be happiness to the impure. As God cannot endure to look
upon their iniquity, so they cannot look upon his purity. 7. The
peace-makers are happy. They love, and desire, and delight in
peace; and study to be quiet. They keep the peace that it be not
broken, and recover it when it is broken. If the peace-makers
are blessed, woe to the peace-breakers! 8. Those who are
persecuted for righteousness' sake are happy. This saying is
peculiar to Christianity; and it is more largely insisted upon
than any of the rest. Yet there is nothing in our sufferings
that can merit of God; but God will provide that those who lose
for him, though life itself, shall not lose by him in the end.
Blessed Jesus! how different are thy maxims from those of men of
this world! They call the proud happy, and admire the gay, the
rich, the powerful, and the victorious. May we find mercy from
the Lord; may we be owned as his children, and inherit his
kingdom. With these enjoyments and hopes, we may cheerfully
welcome low or painful circumstances.
#13-16 Ye are the salt of the earth. Mankind, lying in ignorance
and wickedness, were as a vast heap, ready to putrefy; but
Christ sent forth his disciples, by their lives and doctrines to
season it with knowledge and grace. If they are not such as they
should be, they are as salt that has lost its savour. If a man
can take up the profession of Christ, and yet remain graceless,
no other doctrine, no other means, can make him profitable. Our
light must shine, by doing such good works as men may see. What
is between God and our souls, must be kept to ourselves; but
that which is of itself open to the sight of men, we must study
to make suitable to our profession, and praiseworthy. We must
aim at the glory of God.

#17-20 Let none suppose that Christ allows his people to trifle
with any commands of God's holy law. No sinner partakes of
Christ's justifying righteousness, till he repents of his evil
deeds. The mercy revealed in the gospel leads the believer to
still deeper self-abhorrence. The law is the Christian's rule of
duty, and he delights therein. If a man, pretending to be
Christ's disciple, encourages himself in any allowed
disobedience to the holy law of God, or teaches others to do the
same, whatever his station or reputation among men may be, he
can be no true disciple. Christ's righteousness, imputed to us
by faith alone, is needed by every one that enters the kingdom
of grace or of glory; but the new creation of the heart to
holiness, produces a thorough change in a man's temper and
conduct.

#21-26 The Jewish teachers had taught, that nothing except
actual murder was forbidden by the sixth commandment. Thus they
explained away its spiritual meaning. Christ showed the full
meaning of this commandment; according to which we must be
judged hereafter, and therefore ought to be ruled now. All rash
anger is heart murder. By our brother, here, we are to
understand any person, though ever so much below us, for we are
all made of one blood. "Raca," is a scornful word, and comes
from pride: "Thou fool," is a spiteful word, and comes from
hatred. Malicious slanders and censures are poison that kills
secretly and slowly. Christ told them that how light soever they
made of these sins, they would certainly be called into judgment
for them. We ought carefully to preserve Christian love and
peace with all our brethren; and if at any time there is a
quarrel, we should confess our fault, humble ourselves to our
brother, making or offering satisfaction for wrong done in word
or deed: and we should do this quickly; because, till this is
done, we are unfit for communion with God in holy ordinances.
And when we are preparing for any religious exercises, it is
good for us to make that an occasion of serious reflection and
self-examination. What is here said is very applicable to our
being reconciled to God through Christ. While we are alive, we
are in the way to his judgement-seat; after death, it will be
too late. When we consider the importance of the case, and the
uncertainty of life, how needful it is to seek peace with God,
without delay!

#27-32 Victory over the desires of the heart, must be attended
with painful exertions. But it must be done. Every thing is
bestowed to save us from our sins, not in them. All our senses
and powers must be kept from those things which lead to
transgression. Those who lead others into temptation to sin, by
dress or in other ways, or leave them in it, or expose them to
it, make themselves guilty of their sin, and will be accountable
for it. If painful operations are submitted to, that our lives
may be saved, what ought our minds to shrink from, when the
salvation of our souls is concerned? There is tender mercy under
all the Divine requirements, and the grace and consolations of
the Spirit will enable us to attend to them.

#33-37 There is no reason to consider that solemn oaths in a
court of justice, or on other proper occasions, are wrong,
provided they are taken with due reverence. But all oaths taken
without necessity, or in common conversation, must be sinful, as
well as all those expressions which are appeals to God, though
persons think thereby to evade the guilt of swearing. The worse
men are, the less they are bound by oaths; the better they are,
the less there is need for them. Our Lord does not enjoin the
precise terms wherein we are to affirm or deny, but such a
constant regard to truth as would render oaths unnecessary.

#38-42 The plain instruction is, Suffer any injury that can be
borne, for the sake of peace, committing your concerns to the
Lord's keeping. And the sum of all is, that Christians must
avoid disputing and striving. If any say, Flesh and blood cannot
pass by such an affront, let them remember, that flesh and blood
shall not inherit the kingdom of God; and those who act upon
right principles will have most peace and comfort.

#43-48 The Jewish teachers by "neighbour" understood only those
who were of their own country, nation, and religion, whom they
were pleased to look upon as their friends. The Lord Jesus
teaches that we must do all the real kindness we can to all,
especially to their souls. We must pray for them. While many
will render good for good, we must render good for evil; and
this will speak a nobler principle than most men act by. Others
salute their brethren, and embrace those of their own party, and
way, and opinion, but we must not so confine our respect. It is
the duty of Christians to desire, and aim at, and press towards
perfection in grace and holiness. And therein we must study to
conform ourselves to the example of our heavenly Father, #1Pe
1:15,16|. Surely more is to be expected from the followers of
Christ than from others; surely more will be found in them than
in others. Let us beg of God to enable us to prove ourselves his
children.
* Against hypocrisy in alms giving. (1-4) Against hypocrisy in
prayer. (5-8) How to pray. (9-15) Respecting fasting. (16-18)
Evil of being worldly-minded. (19-24) Trust in God commended.
(25-34)

#1-4 Our Lord next warned against hypocrisy and outward show in
religious duties. What we do, must be done from an inward
principle, that we may be approved of God, not that we may be
praised of men. In these verses we are cautioned against
hypocrisy in giving alms. Take heed of it. It is a subtle sin;
and vain-glory creeps into what we do, before we are aware. But
the duty is not the less necessary and excellent for being
abused by hypocrites to serve their pride. The doom Christ
passes, at first may seem a promise, but it is their reward; not
the reward God promises to those who do good, but the reward
hypocrites promise themselves, and a poor reward it is; they did
it to be seen of men, and they are seen of men. When we take
least notice of our good deeds ourselves, God takes most notice
of them. He will reward thee; not as a master who gives his
servant what he earns, and no more, but as a Father who gives
abundantly to his son that serves him.

#5-8 It is taken for granted that all who are disciples of
Christ pray. You may as soon find a living man that does not
breathe, as a living Christian that does not pray. If
prayerless, then graceless. The Scribes and Pharisees were
guilty of two great faults in prayer, vain-glory and vain
repetitions. "Verily they have their reward;" if in so great a
matter as is between us and God, when we are at prayer, we can
look to so poor a thing as the praise of men, it is just that it
should be all our reward. Yet there is not a secret, sudden
breathing after God, but he observes it. It is called a reward,
but it is of grace, not of debt; what merit can there be in
begging? If he does not give his people what they ask, it is
because he knows they do not need it, and that it is not for
their good. So far is God from being wrought upon by the length
or words of our prayers, that the most powerful intercessions
are those which are made with groanings that cannot be uttered.
Let us well study what is shown of the frame of mind in which
our prayers should be offered, and learn daily from Christ how
to pray.

#9-15 Christ saw it needful to show his disciples what must
commonly be the matter and method of their prayer. Not that we
are tied up to the use of this only, or of this always; yet,
without doubt, it is very good to use it. It has much in a
little; and it is used acceptably no further than it is used
with understanding, and without being needlessly repeated. The
petitions are six; the first three relate more expressly to God
and his honour, the last three to our own concerns, both
temporal and spiritual. This prayer teaches us to seek first the
kingdom of God and his righteousness, and that all other things
shall be added. After the things of God's glory, kingdom, and
will, we pray for the needful supports and comforts of this
present life. Every word here has a lesson in it. We ask for
bread; that teaches us sobriety and temperance: and we ask only
for bread; not for what we do not need. We ask for our bread;
that teaches us honesty and industry: we do not ask for the
bread of others, nor the bread of deceit, #Pr 20:17|; nor the
bread of idleness, #Pr 31:27|, but the bread honestly gotten. We
ask for our daily bread; which teaches us constantly to depend
upon Divine Providence. We beg of God to give it us; not sell it
us, nor lend it us, but give it. The greatest of men must be
beholden to the mercy of God for their daily bread. We pray,
Give it to us. This teaches us a compassion for the poor. Also
that we ought to pray with our families. We pray that God would
give it us this day; which teaches us to renew the desires of
our souls toward God, as the wants of our bodies are renewed. As
the day comes we must pray to our heavenly Father, and reckon we
could as well go a day without food, as without prayer. We are
taught to hate and dread sin while we hope for mercy, to
distrust ourselves, to rely on the providence and grace of God
to keep us from it, to be prepared to resist the tempter, and
not to become tempters of others. Here is a promise, If you
forgive, your heavenly Father will also forgive. We must
forgive, as we hope to be forgiven. Those who desire to find
mercy with God, must show mercy to their brethren. Christ came
into the world as the great Peace-maker, not only to reconcile
us to God, but one to another.
#16-18 Religious fasting is a duty required of the disciples of
Christ, but it is not so much a duty itself, as a means to
dispose us for other duties. Fasting is the humbling of the
soul, #Ps 35:13|; that is the inside of the duty; let that,
therefore, be thy principal care, and as to the outside of it,
covet not to let it be seen. God sees in secret, and will reward
openly.

#19-24 Worldly-mindedness is a common and fatal symptom of
hypocrisy, for by no sin can Satan have a surer and faster hold
of the soul, under the cloak of a profession of religion.
Something the soul will have, which it looks upon as the best
thing; in which it has pleasure and confidence above other
things. Christ counsels to make our best things the joys and
glories of the other world, those things not seen which are
eternal, and to place our happiness in them. There are treasures
in heaven. It is our wisdom to give all diligence to make our
title to eternal life sure through Jesus Christ, and to look on
all things here below, as not worthy to be compared with it, and
to be content with nothing short of it. It is happiness above
and beyond the changes and chances of time, an inheritance
incorruptible. The worldly man is wrong in his first principle;
therefore all his reasonings and actions therefrom must be
wrong. It is equally to be applied to false religion; that which
is deemed light is thick darkness. This is an awful, but a
common case; we should therefore carefully examine our leading
principles by the word of God, with earnest prayer for the
teaching of his Spirit. A man may do some service to two
masters, but he can devote himself to the service of no more
than one. God requires the whole heart, and will not share it
with the world. When two masters oppose each other, no man can
serve both. He who holds to the world and loves it, must despise
God; he who loves God, must give up the friendship of the world.

#25-34 There is scarcely any sin against which our Lord Jesus
more warns his disciples, than disquieting, distracting,
distrustful cares about the things of this life. This often
ensnares the poor as much as the love of wealth does the rich.
But there is a carefulness about temporal things which is a
duty, though we must not carry these lawful cares too far. Take
no thought for your life. Not about the length of it; but refer
it to God to lengthen or shorten it as he pleases; our times are
in his hand, and they are in a good hand. Not about the comforts
of this life; but leave it to God to make it bitter or sweet as
he pleases. Food and raiment God has promised, therefore we may
expect them. Take no thought for the morrow, for the time to
come. Be not anxious for the future, how you shall live next
year, or when you are old, or what you shall leave behind you.
As we must not boast of tomorrow, so we must not care for
to-morrow, or the events of it. God has given us life, and has
given us the body. And what can he not do for us, who did that?
If we take care about our souls and for eternity, which are more
than the body and its life, we may leave it to God to provide
for us food and raiment, which are less. Improve this as an
encouragement to trust in God. We must reconcile ourselves to
our worldly estate, as we do to our stature. We cannot alter the
disposals of Providence, therefore we must submit and resign
ourselves to them. Thoughtfulness for our souls is the best cure
of thoughtfulness for the world. Seek first the kingdom of God,
and make religion your business: say not that this is the way to
starve; no, it is the way to be well provided for, even in this
world. The conclusion of the whole matter is, that it is the
will and command of the Lord Jesus, that by daily prayers we may
get strength to bear us up under our daily troubles, and to arm
us against the temptations that attend them, and then let none
of these things move us. Happy are those who take the Lord for
their God, and make full proof of it by trusting themselves
wholly to his wise disposal. Let thy Spirit convince us of sin
in the want of this disposition, and take away the worldliness
of our hearts.
* Christ reproves rash judgment. (1-6) Encouragements to prayer.
(7-11) The broad and narrow way. (12-14) Against false prophets.
(15-20) To be doers of the word, not hearers only. (21-29)

#1-6 We must judge ourselves, and judge of our own acts, but not
make our word a law to everybody. We must not judge rashly, nor
pass judgment upon our brother without any ground. We must not
make the worst of people. Here is a just reproof to those who
quarrel with their brethren for small faults, while they allow
themselves in greater ones. Some sins are as motes, while others
are as beams; some as a gnat, others as a camel. Not that there
is any sin little; if it be a mote, or splinter, it is in the
eye; if a gnat, it is in the throat; both are painful and
dangerous, and we cannot be easy or well till they are got out.
That which charity teaches us to call but a splinter in our
brother's eye, true repentance and godly sorrow will teach us to
call a beam in our own. It is as strange that a man can be in a
sinful, miserable condition, and not be aware of it, as that a
man should have a beam in his eye, and not consider it; but the
god of this world blinds their minds. Here is a good rule for
reprovers; first reform thyself.

#7-11 Prayer is the appointed means for obtaining what we need.
Pray; pray often; make a business of prayer, and be serious and
earnest in it. Ask, as a beggar asks alms. Ask, as a traveller
asks the way. Seek, as for a thing of value that we have lost;
or as the merchantman that seeks goodly pearls. Knock, as he
that desires to enter into the house knocks at the door. Sin has
shut and barred the door against us; by prayer we knock.
Whatever you pray for, according to the promise, shall be given
you, if God see it fit for you, and what would you have more?
This is made to apply to all that pray aright; every one that
asketh receiveth, whether Jew or Gentile, young or old, rich or
poor, high or low, master or servant, learned or unlearned, all
are alike welcome to the throne of grace, if they come in faith.
It is explained by a comparison taken from earthly parents, and
their readiness to give their children what they ask. Parents
are often foolishly fond, but God is all-wise; he knows what we
need, what we desire, and what is fit for us. Let us never
suppose our heavenly Father would bid us pray, and then refuse
to hear, or give us what would be hurtful.

#12-14 Christ came to teach us, not only what we are to know and
believe, but what we are to do; not only toward God, but toward
men; not only toward those of our party and persuasion, but
toward men in general, all with whom we have to do. We must do
that to our neighbour which we ourselves acknowledge to be fit
and reasonable. We must, in our dealings with men, suppose
ourselves in the same case and circumstances with those we have
to do with, and act accordingly. There are but two ways right
and wrong, good and evil; the way to heaven and the way to hell;
in the one or other of these all are walking: there is no middle
place hereafter, no middle way now. All the children of men are
saints or sinners, godly or ungodly. See concerning the way of
sin and sinners, that the gate is wide, and stands open. You may
go in at this gate with all your lusts about you; it gives no
check to appetites or passions. It is a broad way; there are
many paths in it; there is choice of sinful ways. There is a
large company in this way. But what profit is there in being
willing to go to hell with others, because they will not go to
heaven with us? The way to eternal life is narrow. We are not in
heaven as soon as we are got through the strait gate. Self must
be denied, the body kept under, and corruptions mortified. Daily
temptations must be resisted; duties must be done. We must watch
in all things, and walk with care; and we must go through much
tribulation. And yet this way should invite us all; it leads to
life: to present comfort in the favour of God, which is the life
of the soul; to eternal bliss, the hope of which at the end of
our way, should make all the difficulties of the road easy to
us. This plain declaration of Christ has been disregarded by
many who have taken pains to explain it away; but in all ages
the real disciple of Christ has been looked on as a singular,
unfashionable character; and all that have sided with the
greater number, have gone on in the broad road to destruction.
If we would serve God, we must be firm in our religion. Can we
often hear of the strait gate and the narrow way, and how few
there are that find it, without being in pain for ourselves, or
considering whether we are entered on the narrow way, and what
progress we are making in it?

#15-20 Nothing so much prevents men from entering the strait
gate, and becoming true followers of Christ, as the carnal,
soothing, flattering doctrines of those who oppose the truth.
They may be known by the drift and effects of their doctrines.
Some part of their temper and conduct is contrary to the mind of
Christ. Those opinions come not from God that lead to sin.

#21-29 Christ here shows that it will not be enough to own him
for our Master, only in word and tongue. It is necessary to our
happiness that we believe in Christ, that we repent of sin, that
we live a holy life, that we love one another. This is his will,
even our sanctification. Let us take heed of resting in outward
privileges and doings, lest we deceive ourselves, and perish
eternally, as multitudes do, with a lie in our right hand. Let
every one that names the name of Christ, depart from all sin.
There are others, whose religion rests in bare hearing, and it
goes no further; their heads are filled with empty notions.
These two sorts of hearers are represented as two builders. This
parable teaches us to hear and do the sayings of the Lord Jesus:
some may seem hard to flesh and blood, but they must be done.
Christ is laid for a foundation, and every thing besides Christ
is sand. Some build their hopes upon worldly prosperity; others
upon an outward profession of religion. Upon these they venture;
but they are all sand, too weak to bear such a fabric as our
hopes of heaven. There is a storm coming that will try every
man's work. When God takes away the soul, where is the hope of
the hypocrite? The house fell in the storm, when the builder had
most need of it, and expected it would be a shelter to him. It
fell when it was too late to build another. May the Lord make us
wise builders for eternity. Then nothing shall separate us from
the love of Christ Jesus. The multitudes were astonished at the
wisdom and power of Christ's doctrine. And this sermon, ever so
often read over, is always new. Every word proves its Author to
be Divine. Let us be more and more decided and earnest, making
some one or other of these blessednesses and Christian graces
the main subject of our thoughts, even for weeks together. Let
us not rest in general and confused desires after them, whereby
we grasp at all, but catch nothing.
* Multitudes follow Christ. (1) He heals a leper. (2-4) A
centurion's servant healed. (5-13) Cure of Peter's wife's
mother. (14-17) The scribe's zealous proposal. (18-22) Christ in
a storm. (23-27) He heals two possessed with devils. (28-34)

#1 This verse refers to the close of the foregoing sermon. Those
to whom Christ has made himself known, desire to know more of
him.

#2-4 In these verses we have an account of Christ's cleansing a
leper, who came and worshipped him, as one clothed with Divine
power. This cleansing directs us, not only to apply to Christ,
who has power over bodily diseases, for the cure of them, but it
also teaches us in what manner to apply to him. When we cannot
be sure of God's will, we may be sure of his wisdom and mercy.
No guilt is so great, but there is that in Christ's blood which
atones for it; no corruption so strong, but there is that in his
grace which can subdue it. To be made clean we must commend
ourselves to his pity; we cannot demand it as a debt, but we
must humbly request it as a favour. Those who by faith apply to
Christ for mercy and grace, may be sure that he is freely
willing to give them the mercy and grace they thus seek. And
those afflictions are blessed that bring us to know Christ, and
cause us to seek help and salvation from him. Let those who are
cleansed from their spiritual leprosy, go to Christ's ministers
and open their case, that they may advise, comfort, and pray for
them.

#5-13 This centurion was a heathen, a Roman soldier. Though he
was a soldier, yet he was a godly man. No man's calling or place
will be an excuse for unbelief and sin. See how he states his
servant's case. We should concern ourselves for the souls of our
children and servants, who are spiritually sick, who feel not
spiritual evils, who know not that which is spiritually good;
and we should bring them to Christ by faith and prayers. Observe
his self-abasement. Humble souls are made more humble by
Christ's gracious dealings with them. Observe his great faith.
The more diffident we are of ourselves, the stronger will be our
confidence in Christ. Herein the centurion owns him to have
Divine power, and a full command of all the creatures and powers
of nature, as a master over his servants. Such servants we all
should be to God; we must go and come, according to the
directions of his word and the disposals of his providence. But
when the Son of man comes he finds little faith, therefore he
finds little fruit. An outward profession may cause us to be
called children of the kingdom; but if we rest in that, and have
nothing else to show, we shall be cast out. The servant got a
cure of his disease, and the master got the approval of his
faith. What was said to him, is said to all, Believe, and ye
shall receive; only believe. See the power of Christ, and the
power of faith. The healing of our souls is at once the effect
and evidence of our interest in the blood of Christ.

#14-17 Peter had a wife, yet was an apostle of Christ, who
showed that he approved of the married state, by being thus kind
to Peter's wife's relations. The church of Rome, which forbids
ministers to marry, goes contrary to that apostle upon whom they
rest so much. He had his wife's mother with him in his family,
which is an example to be kind to our relations. In spiritual
healing, the Scripture speaks the word, the Spirit gives the
touch, touches the heart, touches the hand. Those who recover
from fevers, commonly are weak and feeble some time after; but
to show that this cure was above the power of nature, the woman
was at once so well as to go about the business of the house.
The miracles which Jesus did being noised abroad, many thronged
to him. He healed all that were sick, though the patient was
ever so mean, and the case ever so bad. Many are the diseases
and calamities to which we are liable in the body; and there is
more, in those words of the gospel, that Jesus Christ bore our
sicknesses and carried our sorrows, to support and comfort us
under them, than in all the writings of the philosophers. Let us
not grudge labour, trouble, or expense in doing good to others.

#18-22 One of the scribes was too hasty in promising; he
proffers himself to be a close follower of Christ. He seems to
be very resolute. Many resolutions for religion are produced by
sudden conviction, and taken up without due consideration; these
come to nothing. When this scribe offered to follow Christ, one
would think he should have been encouraged; one scribe might do
more credit and service than twelve fishermen; but Christ saw
his heart, and answered to its thoughts, and therein teaches all
how to come to Christ. His resolve seems to have been from a
worldly, covetous principle; but Christ had not a place to lay
his head on, and if he follows him, he must not expect to fare
better than he fared. We have reason to think this scribe went
away. Another was too slow. Delay in doing is as bad on the one
hand, as hastiness in resolving is on the other. He asked leave
to attend his father to his grave, and then he would be at
Christ's service. This seemed reasonable, yet it was not right.
He had not true zeal for the work. Burying the dead, especially
a dead father, is a good work, but it is not thy work at this
time. If Christ requires our service, affection even for the
nearest and dearest relatives, and for things otherwise our
duty, must give way. An unwilling mind never wants an excuse.
Jesus said to him, Follow me; and, no doubt, power went with
this word to him as to others; he did follow Christ, and cleaved
to him. The scribe said, I will follow thee; to this man Christ
said, Follow me; comparing them together, it shows that we are
brought to Christ by the force of his call to us, #Ro 9:16|.

#23-27 It is a comfort to those who go down to the sea in ships,
and are often in perils there, to reflect that they have a
Saviour to trust in and pray to, who knows what it is to be on
the water, and to be in storms there. Those who are passing with
Christ over the ocean of this world, must expect storms. His
human nature, like to ours in every thing but sin, was wearied,
and he slept at this time to try the faith of his disciples.
They, in their fear, came to their Master. Thus is it in a soul;
when lusts and temptations are swelling and raging, and God is,
as it were, asleep to it, this brings it to the brink of
despair. Then it cries for a word from his mouth, Lord Jesus,
keep not silence to me, or I am undone. Many that have true
faith, are weak in it. Christ's disciples are apt to be
disquieted with fears in a stormy day; to torment themselves
that things are bad with them, and with dismal thoughts that
they will be worse. Great storms of doubt and fear in the soul,
under the power of the spirit of bondage, sometimes end in a
wonderful calm, created and spoken by the Spirit of adoption.
They were astonished. They never saw a storm so turned at once
into a perfect calm. He that can do this, can do any thing,
which encourages confidence and comfort in him, in the most
stormy day, within or without, #Isa 26:4|.

#28-34 The devils have nothing to do with Christ as a Saviour;
they neither have, nor hope for any benefit from him. Oh the
depth of this mystery of Divine love; that fallen man has so
much to do with Christ, when fallen angels have nothing to do
with him! #Heb 2:16|. Surely here was torment, to be forced to
own the excellence that is in Christ, and yet they had no part
in him. The devils desire not to have any thing to do with
Christ as a Ruler. See whose language those speak, who will have
nothing to do with the gospel of Christ. But it is not true that
the devils have nothing to do with Christ as a Judge; for they
have, and they know it, and thus it is with all the children of
men. Satan and his instruments can go no further than he
permits; they must quit possession when he commands. They cannot
break his hedge of protection about his people; they cannot
enter even a swine without his leave. They had leave. God often,
for wise and holy ends, permits the efforts of Satan's rage.
Thus the devil hurries people to sin; hurries them to what they
have resolved against, which they know will be shame and grief
to them: miserable is the condition of those who are led captive
by him at his will. There are a great many who prefer their
swine before the Saviour, and so come short of Christ and
salvation by him. They desire Christ to depart out of their
hearts, and will not suffer his word to have place in them,
because he and his word would destroy their brutish lusts, those
swine which they give themselves up to feed. And justly will
Christ forsake all that are weary of him; and say hereafter,
Depart, ye cursed, to those who now say to the Almighty, Depart
from us.
* Jesus returns to Capernaum, and heals a paralytic. (1-8)
Matthew called. (9) Matthew, or Levi's feast. (10-13) Objections
of John's disciples. (14-17) Christ raises the daughter of
Jairus, He heals the issue of blood. (18-26) He heals two blind
men. (27-31) Christ casts out a dumb spirit. (32-34) He sends
forth the apostles. (35-38)

#1-8 The faith of the friends of the paralytic in bringing him
to Christ, was a strong faith; they firmly believed that Jesus
Christ both could and would heal him. A strong faith regards no
obstacles in pressing after Christ. It was a humble faith; they
brought him to attend on Christ. It was an active faith. Sin may
be pardoned, yet the sickness not be removed; the sickness may
be removed, yet the sin not pardoned: but if we have the comfort
of peace with God, with the comfort of recovery from sickness,
this makes the healing a mercy indeed. This is no encouragement
to sin. If thou bring thy sins to Jesus Christ, as thy malady
and misery to be cured of, and delivered from, it is well; but
to come with them, as thy darlings and delight, thinking still
to retain them and receive him, is a gross mistake, a miserable
delusion. The great intention of the blessed Jesus in the
redemption he wrought, is to separate our hearts from sin. Our
Lord Jesus has perfect knowledge of all that we say within
ourselves. There is a great deal of evil in sinful thoughts,
which is very offensive to the Lord Jesus. Christ designed to
show that his great errand to the world was, to save his people
from their sins. He turned from disputing with the scribes, and
spake healing to the sick man. Not only he had no more need to
be carried upon his bed, but he had strength to carry it. God
must be glorified in all the power that is given to do good.

#9 Matthew was in his calling, as the rest of those whom Christ
called. As Satan comes with his temptations to the idle, so
Christ comes with his calls to those who are employed. We are
all naturally averse from thee, O God; do thou bid us to follow
thee; draw us by thy powerful word, and we shall run after thee.
Speak by the word of the Spirit to our hearts, the world cannot
hold us down, Satan cannot stop our way, we shall arise and
follow thee. A saving change is wrought in the soul, by Christ
as the author, and his word as the means. Neither Matthew's
place, nor his gains by it, could detain him, when Christ called
him. He left it, and though we find the disciples, who were
fishers, occasionally fishing again afterwards, we never more
find Matthew at his sinful gain.

#10-13 Some time after his call, Matthew sought to bring his old
associates to hear Christ. He knew by experience what the grace
of Christ could do, and would not despair concerning them. Those
who are effectually brought to Christ, cannot but desire that
others also may be brought to him. Those who suppose their souls
to be without disease will not welcome the spiritual Physician.
This was the case with the Pharisees; they despised Christ,
because they thought themselves whole; but the poor publicans
and sinners felt that they wanted instruction and amendment. It
is easy, and too common, to put the worst constructions upon the
best words and actions. It may justly be suspected that those
have not the grace of God themselves, who are not pleased with
others' obtaining it. Christ's conversing with sinners is here
called mercy; for to promote the conversion of souls is the
greatest act of mercy. The gospel call is a call to repentance;
a call to us to change our minds, and to change our ways. If the
children of men had not been sinners, there had been no need for
Christ to come among them. Let us examine whether we have found
out our sickness, and have learned to follow the directions of
our great Physician.

#14-17 John was at this time in prison; his circumstances, his
character, and the nature of the message he was sent to deliver,
led those who were peculiarly attached to him, to keep frequent
fasts. Christ referred them to John's testimony of him, #Joh
3:29|. Though there is no doubt that Jesus and his disciples
lived in a spare and frugal manner, it would be improper for his
disciples to fast while they had the comfort of his presence.
When he is with them, all is well. The presence of the sun makes
day, and its absence produces night. Our Lord further reminded
them of common rules of prudence. It was not usual to take a
piece of rough woollen cloth, which had never been prepared, to
join to an old garment, for it would not join well with the
soft, old garment, but would tear it further, and the rent would
be made worse. Nor would men put new wine into old leathern
bottles, which were going to decay, and would be liable to burst
from the fermenting of the wine; but putting the new wine into
strong, new, skin bottles, both would be preserved. Great
caution and prudence are necessary, that young converts may not
receive gloomy and forbidding ideas of the service of our Lord;
but duties are to be urged as they are able to bear them.
#18-26 The death of our relations should drive us to Christ, who
is our life. And it is high honour to the greatest rulers to
attend on the Lord Jesus; and those who would receive mercy from
Christ, must honour him. The variety of methods Christ took in
working his miracles, perhaps was because of the different
frames and tempers of mind, which those were in who came to him,
and which He who searches the heart perfectly knew. A poor woman
applied herself to Christ, and received mercy from him by the
way. If we do but touch, as it were, the hem of Christ's garment
by living faith, our worst evils will be healed; there is no
other real cure, nor need we fear his knowing things which are a
grief and burden to us, but which we would not tell to any
earthly friend. When Christ entered the ruler's house, he said,
Give place. Sometimes, when the sorrow of the world prevails, it
is difficult for Christ and his comforts to enter. The ruler's
daughter was really dead, but not so to Christ. The death of the
righteous is in a special manner to be looked on as only a
sleep. The words and works of Christ may not at first be
understood, yet they are not therefore to be despised. The
people were put forth. Scorners who laugh at what they do not
understand, are not proper witnesses of the wonderful works of
Christ. Dead souls are not raised to spiritual life, unless
Christ take them by the hand: it is done in the day of his
power. If this single instance of Christ's raising one newly
dead so increased his fame, what will be his glory when all that
are in their graves shall hear his voice, and come forth; those
that have done good to the resurrection of life, and those that
have done evil to the resurrection of damnation!

#27-31 At this time the Jews expected Messiah would appear;
these blind men knew and proclaimed in the streets of Capernaum
that he was come, and that Jesus was he. Those who, by the
providence of God, have lost their bodily sight, may, by the
grace of God, have the eyes of their understanding fully
enlightened. And whatever our wants and burdens are, we need no
more for supply and support, than to share in the mercy of our
Lord Jesus. In Christ is enough for all. They followed him
crying aloud. He would try their faith, and would teach us
always to pray, and not to faint, though the answer does not
come at once. They followed Christ, and followed him crying; but
the great question is, Do ye believe? Nature may make us
earnest, but it is only grace that can work faith. Christ
touched their eyes. He gives sight to blind souls by the power
of his grace going with his word, and he puts the cure upon
their faith. Those who apply to Jesus Christ, shall be dealt
with, not according to their fancies, nor according to their
profession, but according to their faith. Christ sometimes
concealed his miracles, because he would not indulge the conceit
which prevailed among the Jews, that their Messiah should be a
temporal prince, and so give occasion to the people to attempt
tumults and seditions.

#32-34 Of the two, better a dumb devil than a blaspheming one.
Christ's cures strike at the root, and remove the effect by
taking away the cause; they open the lips, by breaking Satan's
power in the soul. Nothing can convince those who are under the
power of pride. They will believe anything, however false or
absurd, rather than the Holy Scriptures; thus they show the
enmity of their hearts against a holy God.

#35-38 Jesus visited not only the great and wealthy cities, but
the poor, obscure villages; and there he preached, there he
healed. The souls of the meanest in the world are as precious to
Christ, and should be so to us, as the souls of those who make
the greatest figure. There were priests, Levites, and scribes,
all over the land; but they were idol shepherds, #Zec 11:17|;
therefore Christ had compassion on the people as sheep
scattered, as men perishing for lack of knowledge. To this day
vast multitudes are as sheep not having a shepherd, and we
should have compassion and do all we can to help them. The
multitudes desirous of spiritual instruction formed a plenteous
harvest, needing many active labourers; but few deserved that
character. Christ is the Lord of the harvest. Let us pray that
many may be raised up and sent forth, who will labour in
bringing souls to Christ. It is a sign that God is about to
bestow some special mercy upon a people, when he stirs them up
to pray for it. And commissions given to labourers in answer to
prayer, are most likely to be successful.
* The apostles called. (1-4) The apostles instructed and sent
forth. (5-15) Directions to the apostles. (16-42)

#1-4 The word "apostle" signifies messenger; they were Christ's
messengers, sent forth to proclaim his kingdom. Christ gave them
power to heal all manner of sickness. In the grace of the gospel
there is a slave for every sore, a remedy for every malady.
There is no spiritual disease, but there is power in Christ for
the cure of it. Their names are recorded, and it is their
honour; yet they had more reason to rejoice that their names
were written in heaven, while the high and mighty names of the
great ones of the earth are buried in the dust.
#5-15 The Gentiles must not have the gospel brought them, till
the Jews have refused it. This restraint on the apostles was
only in their first mission. Wherever they went they must
proclaim, The kingdom of heaven is at hand. They preached, to
establish the faith; the kingdom, to animate the hope; of
heaven, to inspire the love of heavenly things, and the contempt
of earthly; which is at hand, that men may prepare for it
without delay. Christ gave power to work miracles for the
confirming of their doctrine. This is not necessary now that the
kingdom of God is come. It showed that the intent of the
doctrine they preached, was to heal sick souls, and to raise
those that were dead in sin. In proclaiming the gospel of free
grace for the healing and saving of men's souls, we must above
all avoid the appearance of the spirit of an hireling. They are
directed what to do in strange towns and cities. The servant of
Christ is the ambassador of peace to whatever place he is sent.
His message is even to the vilest sinners, yet it behooves him to
find out the best persons in every place. It becomes us to pray
heartily for all, and to conduct ourselves courteously to all.
They are directed how to act as to those that refused them. The
whole counsel of God must be declared, and those who will not
attend to the gracious message, must be shown that their state
is dangerous. This should be seriously laid to heart by all that
hear the gospel, lest their privileges only serve to increase
their condemnation.

#16-42 Our Lord warned his disciples to prepare for persecution.
They were to avoid all things which gave advantage to their
enemies, all meddling with worldly or political concerns, all
appearance of evil or selfishness, and all underhand measures.
Christ foretold troubles, not only that the troubles might not
be a surprise, but that they might confirm their faith. He tells
them what they should suffer, and from whom. Thus Christ has
dealt fairly and faithfully with us, in telling us the worst we
can meet with in his service; and he would have us deal so with
ourselves, in sitting down and counting the cost. Persecutors
are worse than beasts, in that they prey upon those of their own
kind. The strongest bonds of love and duty, have often been
broken through from enmity against Christ. Sufferings from
friends and relations are very grievous; nothing cuts more. It
appears plainly, that all who will live godly in Christ Jesus
must suffer persecution; and we must expect to enter into the
kingdom of God through many tribulations. With these predictions
of trouble, are counsels and comforts for a time of trial. The
disciples of Christ are hated and persecuted as serpents, and
their ruin is sought, and they need the serpent's wisdom. Be ye
harmless as doves. Not only, do nobody any hurt, but bear nobody
any ill-will. Prudent care there must be, but not an anxious,
perplexing thought; let this care be cast upon God. The
disciples of Christ must think more how to do well, than how to
speak well. In case of great peril, the disciples of Christ may
go out of the way of danger, though they must not go out of the
way of duty. No sinful, unlawful means may be used to escape;
for then it is not a door of God's opening. The fear of man
brings a snare, a perplexing snare, that disturbs our peace; an
entangling snare, by which we are drawn into sin; and,
therefore, it must be striven and prayed against. Tribulation,
distress, and persecution cannot take away God's love to them,
or theirs to him. Fear Him, who is able to destroy both soul and
body in hell. They must deliver their message publicly, for all
are deeply concerned in the doctrine of the gospel. The whole
counsel of God must be made known, #Ac 20:27|. Christ shows them
why they should be of good cheer. Their sufferings witnessed
against those who oppose his gospel. When God calls us to speak
for him, we may depend on him to teach us what to say. A
believing prospect of the end of our troubles, will be of great
use to support us under them. They may be borne to the end,
because the sufferers shall be borne up under them. The strength
shall be according to the day. And it is great encouragement to
those who are doing Christ's work, that it is a work which shall
certainly be done. See how the care of Providence extends to all
creatures, even to the sparrows. This should silence all the
fears of God's people; Ye are of more value than many sparrows.
And the very hairs of your head are all numbered. This denotes
the account God takes and keeps of his people. It is our duty,
not only to believe in Christ, but to profess that faith, in
suffering for him, when we are called to it, as well as in
serving him. That denial of Christ only is here meant which is
persisted in, and that confession only can have the blessed
recompence here promised, which is the real and constant
language of faith and love. Religion is worth every thing; all
who believe the truth of it, will come up to the price, and make
every thing else yield to it. Christ will lead us through
sufferings, to glory with him. Those are best prepared for the
life to come, that sit most loose to this present life. Though
the kindness done to Christ's disciples be ever so small, yet if
there be occasion for it, and ability to do no more, it shall be
accepted. Christ does not say that they deserve a reward; for we
cannot merit any thing from the hand of God; but they shall
receive a reward from the free gift of God. Let us boldly
confess Christ, and show love to him in all things.
* Christ's preaching. (1) Christ's answer to John's disciples.
(2-6) Christ's testimony to John the Baptist. (7-15) The
perverseness of the Jews. (16-24) The gospel revealed to the
simple. The heavy-laden invited. (25-30)

#1 Our Divine Redeemer never was weary of his labour of love;
and we should not be weary of well-doing, for in due season we
shall reap, if we faint not.

#2-6 Some think that John sent this inquiry for his own
satisfaction. Where there is true faith, yet there may be a
mixture of unbelief. The remaining unbelief of good men may
sometimes, in an hour of temptation, call in question the most
important truths. But we hope that John's faith did not fail in
this matter, and that he only desired to have it strengthened
and confirmed. Others think that John sent his disciples to
Christ for their satisfaction. Christ points them to what they
heard and saw. Christ's gracious condescensions and compassions
to the poor, show that it was he that should bring to the world
the tender mercies of our God. Those things which men see and
hear, if compared with the Scriptures, direct in what way
salvation is to be found. It is difficult to conquer prejudices,
and dangerous not to conquer them; but those who believe in
Christ, their faith will be found so much the more to praise,
and honour, and glory.
#7-15 What Christ said concerning John, was not only for his
praise, but for the people's profit. Those who attend on the
word will be called to give an account of their improvements. Do
we think when the sermon is done, the care is over? No, then the
greatest of the care begins. John was a self-denying man, dead
to all the pomp of the world and the pleasures of sense. It
becomes people, in all their appearances, to be consistent with
their character and their situation. John was a great and good
man, yet not perfect; therefore he came short of glorified
saints. The least in heaven knows more, loves more, and does
more in praising God, and receives more from him, than the
greatest in this world. But by the kingdom of heaven here, is
rather to be understood the kingdom of grace, the gospel
dispensation in its power and purity. What reason we have to be
thankful that our lot is cast in the days of the kingdom of
heaven, under such advantages of light and love! Multitudes were
wrought upon by the ministry of John, and became his disciples.
And those strove for a place in this kingdom, that one would
think had no right nor title to it, and so seemed to be
intruders. It shows us what fervency and zeal are required of
all. Self must be denied; the bent, the frame and temper of the
mind must be altered. Those who will have an interest in the
great salvation, will have it upon any terms, and not think them
hard, nor quit their hold without a blessing. The things of God
are of great and common concern. God requires no more from us
than the right use of the faculties he has given us. People are
ignorant, because they will not learn.

#16-24 Christ reflects on the scribes and Pharisees, who had a
proud conceit of themselves. He likens their behaviour to
children's play, who being out of temper without reason, quarrel
with all the attempts of their fellows to please them, or to get
them to join in the plays for which they used to assemble. The
cavils of worldly men are often very trifling and show great
malice. Something they have to urge against every one, however
excellent and holy. Christ, who was undefiled, and separate from
sinners, is here represented as in league with them, and
polluted by them. The most unspotted innocence will not always
be a defence against reproach. Christ knew that the hearts of
the Jews were more bitter and hardened against his miracles and
doctrines, than those of Tyre and Sidon would have been;
therefore their condemnation would be the greater. The Lord
exercises his almighty power, yet he punishes none more than
they deserve, and never withholds the knowledge of the truth
from those who long after it.

#25-30 It becomes children to be grateful. When we come to God
as a Father, we must remember that he is Lord of heaven and
earth, which obliges us to come to him with reverence as to the
sovereign Lord of all; yet with confidence, as one able to
defend us from evil, and to supply us with all good. Our blessed
Lord added a remarkable declaration, that the Father had
delivered into his hands all power, authority, and judgment. We
are indebted to Christ for all the revelation we have of God the
Father's will and love, ever since Adam sinned. Our Saviour has
invited all that labour and are heavy-laden, to come unto him.
In some senses all men are so. Worldly men burden themselves
with fruitless cares for wealth and honours; the gay and the
sensual labour in pursuit of pleasures; the slave of Satan and
his own lusts, is the merest drudge on earth. Those who labour
to establish their own righteousness also labour in vain. The
convinced sinner is heavy-laden with guilt and terror; and the
tempted and afflicted believer has labours and burdens. Christ
invites all to come to him for rest to their souls. He alone
gives this invitation; men come to him, when, feeling their
guilt and misery, and believing his love and power to help, they
seek him in fervent prayer. Thus it is the duty and interest of
weary and heavy-laden sinners, to come to Jesus Christ. This is
the gospel call; Whoever will, let him come. All who thus come
will receive rest as Christ's gift, and obtain peace and comfort
in their hearts. But in coming to him they must take his yoke,
and submit to his authority. They must learn of him all things,
as to their comfort and obedience. He accepts the willing
servant, however imperfect the services. Here we may find rest
for our souls, and here only. Nor need we fear his yoke. His
commandments are holy, just, and good. It requires self-denial,
and exposes to difficulties, but this is abundantly repaid, even
in this world, by inward peace and joy. It is a yoke that is
lined with love. So powerful are the assistances he gives us, so
suitable the encouragements, and so strong the consolations to
be found in the way of duty, that we may truly say, it is a yoke
of pleasantness. The way of duty is the way of rest. The truths
Christ teaches are such as we may venture our souls upon. Such
is the Redeemer's mercy; and why should the labouring and
burdened sinner seek for rest from any other quarter? Let us
come to him daily, for deliverance from wrath and guilt, from
sin and Satan, from all our cares, fears, and sorrows. But
forced obedience, far from being easy and light, is a heavy
burden. In vain do we draw near to Jesus with our lips, while
the heart is far from him. Then come to Jesus to find rest for
your souls.
* Jesus defends his disciples for plucking corn on the sabbath
day. (1-8) Jesus heals a man with a withered hand on the
sabbath. (9-13) The malice of the Pharisees. (14-21) Jesus heals
a demoniac. (22-30) Blasphemy of the Pharisees. (31,32) Evil
words proceed from an evil heart. (33-37) The scribes and
Pharisees reproved for seeking a sign. (38-45) The disciples of
Christ are his nearest relations. (46-50)

#1-8 Being in the corn-fields, the disciples began to pluck the
ears of corn: the law of God allowed it, #De 23:25|. This was
slender provision for Christ and his disciples; but they were
content with it. The Pharisees did not quarrel with them for
taking another man's corn, but for doing it on the sabbath day.
Christ came to free his followers, not only from the corruptions
of the Pharisees, but from their unscriptural rules, and
justified what they did. The greatest shall not have their lusts
indulged, but the meanest shall have their wants considered.
Those labours are lawful on the sabbath day which are necessary,
and sabbath rest is to forward, not to hinder sabbath worship.
Needful provision for health and food is to be made; but when
servants are kept at home, and families become a scene of hurry
and confusion on the Lord's day, to furnish a feast for
visitors, or for indulgence, the case is very different. Such
things as these, and many others common among professors, are to
be blamed. The resting on the sabbath was ordained for man's
good, #De 5:14|. No law must be understood so as to contradict
its own end. And as Christ is the Lord of the sabbath, it is fit
the day and the work of it should be dedicated to him.
#9-13 Christ shows that works of mercy are lawful and proper to
be done on the Lord's day. There are more ways of doing well
upon sabbath days, than by the duties of worship: attending the
sick, relieving the poor, helping those who need speedy relief,
teaching the young to care for their souls; these are doing
good: and these must be done from love and charity, with
humility and self-denial, and shall be accepted, #Ge 4:7|. This,
like other cures which Christ wrought, had a spiritual meaning.
By nature our hands are withered, and we are unable of ourselves
to do any thing that is good. Christ only, by the power of his
grace, cures us; he heals the withered hand by putting life into
the dead soul, works in us both to will and to do: for, with the
command, there is a promise of grace given by the word.

#14-21 The Pharisees took counsel to find some accusation, that
Jesus might be condemned to death. Aware of their design, as his
time was not come, he retired from that place. Face does not
more exactly answer to face in water, than the character of
Christ drawn by the prophet, to his temper and conduct as
described by the evangelists. Let us with cheerful confidence
commit our souls to so kind and faithful a Friend. Far from
breaking, he will strengthen the bruised reed; far from
quenching the smoking flax, or wick nearly out, he will rather
blow it up into a flame. Let us lay aside contentious and angry
debates; let us receive one another as Christ receives us. And
while encouraged by the gracious kindness of our Lord, we should
pray that his Spirit may rest upon us, and make us able to copy
his example.

#22-30 A soul under Satan's power, and led captive by him, is
blind in the things of God, and dumb at the throne of grace;
sees nothing, and says nothing to the purpose. Satan blinds the
eyes by unbelief, and seals up the lips from prayer. The more
people magnified Christ, the more desirous the Pharisees were to
vilify him. It was evident that if Satan aided Jesus in casting
out devils, the kingdom of hell was divided against itself; how
then could it stand! And if they said that Jesus cast out devils
by the prince of the devils, they could not prove that their
children cast them out by any other power. There are two great
interests in the world; and when unclean spirits are cast out by
the Holy Spirit, in the conversion of sinners to a life of faith
and obedience, the kingdom of God is come unto us. All who do
not aid or rejoice in such a change are against Christ.

#31,32 Here is a gracious assurance of the pardon of all sin
upon gospel terms. Christ herein has set an example to the sons
of men, to be ready to forgive words spoken against them. But
humble and conscientious believers, at times are tempted to
think they have committed the unpardonable sin, while those who
have come the nearest to it, seldom have any fear about it. We
may be sure that those who indeed repent and believe the gospel,
have not committed this sin, or any other of the same kind; for
repentance and faith are the special gifts of God, which he
would not bestow on any man, if he were determined never to
pardon him; and those who fear they have committed this sin,
give a good sign that they have not. The trembling, contrite
sinner, has the witness in himself that this is not his case.

#33-37 Men's language discovers what country they are of,
likewise what manner of spirit they are of. The heart is the
fountain, words are the streams. A troubled fountain, and a
corrupt spring, must send forth muddy and unpleasant streams.
Nothing but the salt of grace, cast into the spring, will heal
the waters, season the speech, and purify the corrupt
communication. An evil man has an evil treasure in his heart,
and out of it brings forth evil things. Lusts and corruptions,
dwelling and reigning in the heart, are an evil treasure, out of
which the sinner brings forth bad words and actions, to
dishonour God, and hurt others. Let us keep constant watch over
ourselves, that we may speak words agreeable to the Christian
character.

#38-45 Though Christ is always ready to hear and answer holy
desires and prayers, yet those who ask amiss, ask and have not.
Signs were granted to those who desired them to confirm their
faith, as Abraham and Gideon; but denied to those who demanded
them to excuse their unbelief. The resurrection of Christ from
the dead by his own power, called here the sign of the prophet
Jonah, was the great proof of Christ's being the Messiah. As
Jonah was three days and three nights in the whale, and then
came out again alive, thus Christ would be so long in the grave,
and then rise again. The Ninevites would shame the Jews for not
repenting; the queen of Sheba, for not believing in Christ. And
we have no such cares to hinder us, we come not to Christ upon
such uncertainties. This parable represents the case of the
Jewish church and nation. It is also applicable to all those who
hear the word of God, and are in part reformed, but not truly
converted. The unclean spirit leaves for a time, but when he
returns, he finds Christ is not there to shut him out; the heart
is swept by outward reformation, but garnished by preparation to
comply with evil suggestions, and the man becomes a more decided
enemy of the truth. Every heart is the residence of unclean
spirits, except those which are temples of the Holy Ghost, by
faith in Christ.

#46-50 Christ's preaching was plain, easy, and familiar, and
suited to his hearers. His mother and brethren stood without,
desiring to speak with him, when they should have been standing
within, desiring to hear him. Frequently, those who are nearest
to the means of knowledge and grace are most negligent. We are
apt to neglect that which we think we may have any day,
forgetting that to-morrow is not ours. We often meet with
hindrances in our work from friends about us, and are taken off
by care for the things of this life, from the concerns of our
souls. Christ was so intent on his work, that no natural or
other duty took him from it. Not that, under pretence of
religion, we may be disrespectful to parents, or unkind to
relations; but the lesser duty must stand by, while the greater
is done. Let us cease from men, and cleave to Christ; let us
look upon every Christian, in whatever condition of life, as the
brother, sister, or mother of the Lord of glory; let us love,
respect, and be kind to them, for his sake, and after his
example.
* The parable of the sower. (1-23) The parable of the tares.
(24-30; 36-43) The parables of the mustard-seed and the leaven.
(31-35) The parables of the hidden treasure, the pearl of great
price, the net cast into the sea, and the householder. (44-52)
Jesus is again rejected at Nazareth. (53-58)

#1-23 Jesus entered into a boat that he might be the less
pressed, and be the better heard by the people. By this he
teaches us in the outward circumstances of worship not to covet
that which is stately, but to make the best of the conveniences
God in his providence allots to us. Christ taught in parables.
Thereby the things of God were made more plain and easy to those
willing to be taught, and at the same time more difficult and
obscure to those who were willingly ignorant. The parable of the
sower is plain. The seed sown is the word of God. The sower is
our Lord Jesus Christ, by himself, or by his ministers.
Preaching to a multitude is sowing the corn; we know not where
it will light. Some sort of ground, though we take ever so much
pains with it, brings forth no fruit to purpose, while the good
soil brings forth plentifully. So it is with the hearts of men,
whose different characters are here described by four sorts of
ground. Careless, trifling hearers, are an easy prey to Satan;
who, as he is the great murderer of souls, so he is the great
thief of sermons, and will be sure to rob us of the word, if we
take not care to keep it. Hypocrites, like the stony ground,
often get the start of true Christians in the shows of
profession. Many are glad to hear a good sermon, who do not
profit by it. They are told of free salvation, of the believer's
privileges, and the happiness of heaven; and, without any change
of heart, without any abiding conviction of their own depravity,
their need of a Saviour, or the excellence of holiness, they
soon profess an unwarranted assurance. But when some heavy trial
threatens them, or some sinful advantage may be had, they give
up or disguise their profession, or turn to some easier system.
Worldly cares are fitly compared to thorns, for they came in
with sin, and are a fruit of the curse; they are good in their
place to stop a gap, but a man must be well armed that has much
to do with them; they are entangling, vexing, scratching, and
their end is to be burned, #Heb 6:8|. Worldly cares are great
hindrances to our profiting by the word of God. The
deceitfulness of riches does the mischief; they cannot be said
to deceive us unless we put our trust in them, then they choke
the good seed. What distinguished the good ground was
fruitfulness. By this true Christians are distinguished from
hypocrites. Christ does not say that this good ground has no
stones in it, or no thorns; but none that could hinder its
fruitfulness. All are not alike; we should aim at the highest,
to bring forth most fruit. The sense of hearing cannot be better
employed than in hearing God's word; and let us look to
ourselves that we may know what sort of hearers we are.
#24-30, 36-43 This parable represents the present and future
state of the gospel church; Christ's care of it, the devil's
enmity against it, the mixture there is in it of good and bad in
this world, and the separation between them in the other world.
So prone is fallen man to sin, that if the enemy sow the tares,
he may go his way, they will spring up, and do hurt; whereas,
when good seed is sown, it must be tended, watered, and fenced.
The servants complained to their master; Sir, didst thou not sow
good seed in thy field? No doubt he did; whatever is amiss in
the church, we are sure it is not from Christ. Though gross
transgressors, and such as openly oppose the gospel, ought to be
separated from the society of the faithful, yet no human skill
can make an exact separation. Those who oppose must not be cut
off, but instructed, and that with meekness. And though good and
bad are together in this world, yet at the great day they shall
be parted; then the righteous and the wicked shall be plainly
known; here sometimes it is hard to distinguish between them.
Let us, knowing the terrors of the Lord, not do iniquity. At
death, believers shall shine forth to themselves; at the great
day they shall shine forth before all the world. They shall
shine by reflection, with light borrowed from the Fountain of
light. Their sanctification will be made perfect, and their
justification published. May we be found of that happy number.
#31-35 The scope of the parable of the seed sown, is to show
that the beginnings of the gospel would be small, but its latter
end would greatly increase; in this way the work of grace in the
heart, the kingdom of God within us, would be carried on. In the
soul where grace truly is, it will grow really; though perhaps
at first not to be discerned, it will at last come to great
strength and usefulness. The preaching of the gospel works like
leaven in the hearts of those who receive it. The leaven works
certainly, so does the word, yet gradually. It works silently,
and without being seen, #Mr 4:26-29|, yet strongly; without
noise, for so is the way of the Spirit, but without fail. Thus
it was in the world. The apostles, by preaching the gospel, hid
a handful of leaven in the great mass of mankind. It was made
powerful by the Spirit of the Lord of hosts, who works, and none
can hinder. Thus it is in the heart. When the gospel comes into
the soul, it works a thorough change; it spreads itself into all
the powers and faculties of the soul, and alters the property
even of the members of the body, #Ro 6:13|. From these parables
we are taught to expect a gradual progress; therefore let us
inquire, Are we growing in grace? and in holy principles and
habits?

#44-52 Here are four parables. 1. That of the treasure hid in
the field. Many slight the gospel, because they look only upon
the surface of the field. But all who search the Scriptures, so
as in them to find Christ and eternal life, #Joh 5:39|, will
discover such treasure in this field as makes it unspeakably
valuable; they make it their own upon any terms. Though nothing
can be given as a price for this salvation, yet much must be
given up for the sake of it. 2. All the children of men are
busy; one would be rich, another would be honourable, another
would be learned; but most are deceived, and take up with
counterfeits for pearls. Jesus Christ is a Pearl of great price;
in having him, we have enough to make us happy here and for
ever. A man may buy gold too dear, but not this Pearl of great
price. When the convinced sinner sees Christ as the gracious
Saviour, all things else become worthless to his thoughts. 3.
The world is a vast sea, and men, in their natural state, are
like the fishes. Preaching the gospel is casting a net into this
sea, to catch something out of it, for His glory who has the
sovereignty of this sea. Hypocrites and true Christians shall be
parted: miserable is the condition of those that shall then be
cast away. 4. A skilful, faithful minister of the gospel, is a
scribe, well versed in the things of the gospel, and able to
teach them. Christ compares him to a good householder, who
brings forth fruits of last year's growth and this year's
gathering, abundance and variety, to entertain his friends. Old
experiences and new observations, all have their use. Our place
is at Christ's feet, and we must daily learn old lessons over
again, and new ones also.

#53-58 Christ repeats his offer to those who have repulsed them.
They upbraid him, Is not this the carpenter's son? Yes, it is
true he was reputed to be so; and no disgrace to be the son of
an honest tradesman; they should have respected him the more
because he was one of themselves, but therefore they despised
him. He did not many mighty works there, because of their
unbelief. Unbelief is the great hinderance to Christ's favours.
Let us keep faithful to him as the Saviour who has made our
peace with God.
* Death of John the Baptist. (1-12) Five thousand people
miraculously fed. (13-21) Jesus walks upon the sea. (22-33)
Jesus healing the sick. (34-36)

#1-12 The terror and reproach of conscience, which Herod, like
other daring offenders, could not shake off, are proofs and
warnings of a future judgment, and of future misery to them. But
there may be the terror of convictions, where there is not the
truth of conversion. When men pretend to favour the gospel, yet
live in evil, we must not favour their self-delusion, but must
deliver our consciences as John did. The world may call this
rudeness and blind zeal. False professors, or timid Christians,
may censure it as want of civility; but the most powerful
enemies can go no further than the Lord sees good to permit.
Herod feared that the putting of John to death might raise a
rebellion among the people, which it did not; but he never
feared it might stir up his own conscience against him, which it
did. Men fear being hanged for what they do not fear being
damned for. And times of carnal mirth and jollity are convenient
times for carrying on bad designs against God's people. Herod
would profusely reward a worthless dance, while imprisonment and
death were the recompence of the man of God who sought the
salvation of his soul. But there was real malice to John beneath
his consent, or else Herod would have found ways to get clear of
his promise. When the under shepherds are smitten, the sheep
need not be scattered while they have the Great Shepherd to go
to. And it is better to be drawn to Christ by want and loss,
than not to come to him at all.

#13-21 When Christ and his word withdraw, it is best for us to
follow, seeking the means of grace for our souls before any
worldly advantages. The presence of Christ and his gospel, makes
a desert not only tolerable, but desirable. This little supply
of bread was increased by Christ's creating power, till the
whole multitude were satisfied. In seeking the welfare of men's
souls, we should have compassion on their bodies likewise. Let
us also remember always to crave a blessing on our meals, and
learn to avoid all waste, as frugality is the proper source of
liberality. See in this miracle an emblem of the Bread of life,
which came down from heaven to sustain our perishing souls. The
provisions of Christ's gospel appear mean and scanty to the
world, yet they satisfy all that feed on him in their hearts by
faith with thanksgiving.
#22-33 Those are not Christ's followers who cannot enjoy being
alone with God and their own hearts. It is good, upon special
occasions, and when we find our hearts enlarged, to continue
long in secret prayer, and in pouring out our hearts before the
Lord. It is no new thing for Christ's disciples to meet with
storms in the way of duty, but he thereby shows himself with the
more grace to them and for them. He can take what way he pleases
to save his people. But even appearances of deliverance
sometimes occasion trouble and perplexity to God's people, from
mistakes about Christ. Nothing ought to affright those that have
Christ near them, and know he is theirs; not death itself. Peter
walked upon the water, not for diversion or to boast of it, but
to go to Jesus; and in that he was thus wonderfully borne up.
Special supports are promised, and are to be expected, but only
in spiritual pursuits; nor can we ever come to Jesus, unless we
are upheld by his power. Christ bade Peter come, not only that
he might walk upon the water, and so know his Lord's power, but
that he might know his own weakness. And the Lord often lets his
servants have their choice, to humble and prove them, and to
show the greatness of his power and grace. When we look off from
Christ, and look at the greatness of opposing difficulties, we
shall begin to fall; but when we call to him, he will stretch
out his arm, and save us. Christ is the great Saviour; those who
would be saved, must come to him, and cry to him, for salvation;
we are never brought to this, till we find ourselves sinking:
the sense of need drives us to him. He rebuked Peter. Could we
but believe more, we should suffer less. The weakness of faith,
and the prevailing of our doubts, displease our Lord Jesus, for
there is no good reason why Christ's disciples should be of a
doubtful mind. Even in a stormy day he is to them a very present
help. None but the world's Creator could multiply the loaves,
none but its Governor could tread upon the waters of the sea:
the disciples yield to the evidence, and confess their faith.
They were suitably affected, and worshipped Christ. He that
comes to God, must believe; and he that believes in God, will
come, #Heb 11:6|.

#34-36 Whithersoever Christ went, he was doing good. They
brought unto him all that were diseased. They came humbly
beseeching him to help them. The experiences of others may
direct and encourage us in seeking for Christ. As many as he
touched, were made perfectly whole. Those whom Christ heals, he
heals perfectly. Were men more acquainted with Christ, and with
the diseased state of their souls, they would flock to receive
his healing influences. The healing virtue was not in the
finger, but in their faith; or rather, it was in Christ, whom
their faith took hold upon.
* Jesus discourses about human traditions. (1-9) He warns
against things which really defile. (10-20) He heals the
daughter of a Syrophenician woman. (21-28) Jesus heals the sick,
and miraculously feeds four thousand. (29-39)

#1-9 Additions to God's laws reflect upon his wisdom, as if he
had left out something which was needed, and which man could
supply; in one way or other they always lead men to disobey God.
How thankful ought we to be for the written word of God! Never
let us think that the religion of the Bible can be improved by
any human addition, either in doctrine or practice. Our blessed
Lord spoke of their traditions as inventions of their own, and
pointed out one instance in which this was very clear, that of
their transgressing the fifth commandment. When a parent's wants
called for assistance, they pleaded, that they had devoted to
the temple all they could spare, even though they did not part
with it, and therefore their parents must expect nothing from
them. This was making the command of God of no effect. The doom
of hypocrites is put in a little compass; "In vain do they
worship me." It will neither please God, nor profit themselves;
they trust in vanity, and vanity will be their recompence.

#10-20 Christ shows that the defilement they ought to fear, was
not from what entered their mouths as food, but from what came
out of their mouths, which showed the wickedness of their
hearts. Nothing will last in the soul but the regenerating
graces of the Holy Spirit; and nothing should be admitted into
the church but what is from above; therefore, whoever is
offended by a plain, seasonable declaration of the truth, we
should not be troubled at it. The disciples ask to be better
taught as to this matter. Where a weak head doubts concerning
any word of Christ, an upright heart and a willing mind seek for
instruction. It is the heart that is desperately wicked, #Jer
17:9|, for there is no sin in word or deed, which was not first
in the heart. They all come out of the man, and are fruits of
that wickedness which is in the heart, and is wrought there.
When Christ teaches, he will show men the deceitfulness and
wickedness of their own hearts; he will teach them to humble
themselves, and to seek to be cleansed in the Fountain opened
for sin and uncleanness.
#21-28 The dark corners of the country, the most remote, shall
share Christ's influences; afterwards the ends of the earth
shall see his salvation. The distress and trouble of her family
brought a woman to Christ; and though it is need that drives us
to Christ, yet we shall not therefore be driven from him. She
did not limit Christ to any particular instance of mercy, but
mercy, mercy, is what she begged for: she pleads not merit, but
depends upon mercy. It is the duty of parents to pray for their
children, and to be earnest in prayer for them, especially for
their souls. Have you a son, a daughter, grievously vexed with a
proud devil, an unclean devil, a malicious devil, led captive by
him at his will? this is a case more deplorable than that of
bodily possession, and you must bring them by faith and prayer
to Christ, who alone is able to heal them. Many methods of
Christ's providence, especially of his grace, in dealing with
his people, which are dark and perplexing, may be explained by
this story, which teaches that there may be love in Christ's
heart while there are frowns in his face; and it encourages us,
though he seems ready to slay us, yet to trust in him. Those
whom Christ intends most to honour, he humbles to feel their own
unworthiness. A proud, unhumbled heart would not have borne
this; but she turned it into an argument to support her request.
The state of this woman is an emblem of the state of a sinner,
deeply conscious of the misery of his soul. The least of Christ
is precious to a believer, even the very crumbs of the Bread of
life. Of all graces, faith honours Christ most; therefore of all
graces Christ honours faith most. He cured her daughter. He
spake, and it was done. From hence let such as seek help from
the Lord, and receive no gracious answer, learn to turn even
their unworthiness and discouragements into pleas for mercy.

#29-39 Whatever our case is, the only way to find ease and
relief, is to lay it at Christ's feet, to submit it to him, and
refer it to his disposal. Those who would have spiritual healing
from Christ, must be ruled as he pleases. See what work sin has
made; what various diseases human bodies are subject to. Here
were such diseases as fancy could neither guess the cause nor
the cure of, yet these were subject to the command of Christ.
The spiritual cures that Christ works are wonderful. When blind
souls are made to see by faith, the dumb to speak in prayer, the
maimed and the lame to walk in holy obedience, it is to be
wondered at. His power was also shown to the multitude, in the
plentiful provision he made for them: the manner is much the
same as before. All did eat, and were filled. Those whom Christ
feeds, he fills. With Christ there is bread enough, and to
spare; supplies of grace for more than seek it, and for those
that seek for more. Christ sent away the people. Though he had
fed them twice, they must not look for miracles to find their
daily bread. Let them go home to their callings and their own
tables. Lord, increase our faith, and pardon our unbelief,
teaching us to live upon thy fulness and bounty, for all things
pertaining to this life, and that which is to come.
* The Pharisees and Sadducees ask a sign. (1-4) Jesus cautions
against the doctrine of the Pharisees. (5-12) Peter's testimony
that Jesus was the Christ. (13-20) Christ foretells his
sufferings, and rebukes Peter. (21-23) The necessity of
self-denial. (24-28)

#1-4 The Pharisees and Sadducees were opposed to each other in
principles and in conduct; yet they joined against Christ. But
they desired a sign of their own choosing: they despised those
signs which relieved the necessity of the sick and sorrowful,
and called for something else which would gratify the curiosity
of the proud. It is great hypocrisy, when we slight the signs of
God's ordaining, to seek for signs of our own devising.

#5-12 Christ speaks of spiritual things under a similitude, and
the disciples misunderstand him of carnal things. He took it ill
that they should think him as thoughtful about bread as they
were; that they should be so little acquainted with his way of
preaching. Then understood they what he meant. Christ teaches by
the Spirit of wisdom in the heart, opening the understanding to
the Spirit of revelation in the word.

#13-20 Peter, for himself and his brethren, said that they were
assured of our Lord's being the promised Messiah, the Son of the
living God. This showed that they believed Jesus to be more than
man. Our Lord declared Peter to be blessed, as the teaching of
God made him differ from his unbelieving countrymen. Christ
added that he had named him Peter, in allusion to his stability
or firmness in professing the truth. The word translated "rock,"
is not the same word as Peter, but is of a similar meaning.
Nothing can be more wrong than to suppose that Christ meant the
person of Peter was the rock. Without doubt Christ himself is
the Rock, the tried foundation of the church; and woe to him
that attempts to lay any other! Peter's confession is this rock
as to doctrine. If Jesus be not the Christ, those that own him
are not of the church, but deceivers and deceived. Our Lord next
declared the authority with which Peter would be invested. He
spoke in the name of his brethren, and this related to them as
well as to him. They had no certain knowledge of the characters
of men, and were liable to mistakes and sins in their own
conduct; but they were kept from error in stating the way of
acceptance and salvation, the rule of obedience, the believer's
character and experience, and the final doom of unbelievers and
hypocrites. In such matters their decision was right, and it was
confirmed in heaven. But all pretensions of any man, either to
absolve or retain men's sins, are blasphemous and absurd. None
can forgive sins but God only. And this binding and loosing, in
the common language of the Jews, signified to forbid and to
allow, or to teach what is lawful or unlawful.

#21-23 Christ reveals his mind to his people gradually. From
that time, when the apostles had made the full confession of
Christ, that he was the Son of God, he began to show them of his
sufferings. He spake this to set right the mistakes of his
disciples about the outward pomp and power of his kingdom. Those
that follow Christ, must not expect great or high things in this
world. Peter would have Christ to dread suffering as much as he
did; but we mistake, if we measure Christ's love and patience by
our own. We do not read of any thing said or done by any of his
disciples, at any time, that Christ resented so much as this.
Whoever takes us from that which is good, and would make us fear
to do too much for God, speaks Satan's language. Whatever
appears to be a temptation to sin, must be resisted with
abhorrence, and not be parleyed with. Those that decline
suffering for Christ, savour more of the things of man than of
the things of God.
#24-28 A true disciple of Christ is one that does follow him in
duty, and shall follow him to glory. He is one that walks in the
same way Christ walked in, is led by his Spirit, and treads in
his steps, whithersoever he goes. "Let him deny himself." If
self-denial be a hard lesson, it is no more than what our Master
learned and practised, to redeem us, and to teach us. "Let him
take up his cross." The cross is here put for every trouble that
befalls us. We are apt to think we could bear another's cross
better than our own; but that is best which is appointed us, and
we ought to make the best of it. We must not by our rashness and
folly pull crosses down upon our own heads, but must take them
up when they are in our way. If any man will have the name and
credit of a disciple, let him follow Christ in the work and duty
of a disciple. If all worldly things are worthless when compared
with the life of the body, how forcible the same argument with
respect to the soul and its state of never-ending happiness or
misery! Thousands lose their souls for the most trifling gain,
or the most worthless indulgence, nay, often from mere sloth and
negligence. Whatever is the object for which men forsake Christ,
that is the price at which Satan buys their souls. Yet one soul
is worth more than all the world. This is Christ's judgment upon
the matter; he knew the price of souls, for he redeemed them;
nor would he underrate the world, for he made it. The dying
transgressor cannot purchase one hour's respite to seek mercy
for his perishing soul. Let us then learn rightly to value our
souls, and Christ as the only Saviour of them.
* The transfiguration of Christ. (1-13) Jesus casts out a dumb
and deaf spirit. (14-21) He again foretells his sufferings.
(22,23) He works a miracle to pay the tribute money. (24-27)

#1-13 Now the disciples beheld somewhat of Christ's glory, as of
the only begotten of the Father. It was intended to support
their faith, when they would have to witness his crucifixion;
and would give them an idea of the glory prepared for them, when
changed by his power and made like him. The apostles were
overcome by the glorious sight. Peter thought that it was most
desirable to continue there, and to go no more down to meet the
sufferings of which he was so unwilling to hear. In this he knew
not what he said. We are wrong, if we look for a heaven here
upon earth. Whatever tabernacles we propose to make for
ourselves in this world, we must always remember to ask Christ's
leave. That sacrifice was not yet offered, without which the
souls of sinful men could not have been saved; and important
services were to be done by Peter and his brethren. While Peter
spoke, a bright cloud overshadowed them, an emblem of the Divine
presence and glory. Ever since man sinned, and heard God's voice
in the garden, unusual appearances of God have been terrible to
man. They fell prostrate to the earth, till Jesus encouraged
them; when looking round, they beheld only their Lord as they
commonly saw him. We must pass through varied experiences in our
way to glory; and when we return to the world after an
ordinance, it must be our care to take Christ with us, and then
it may be our comfort that he is with us.

#14-21 The case of afflicted children should be presented to God
by faithful and fervent prayer. Christ cured the child. Though
the people were perverse, and Christ was provoked, yet care was
taken of the child. When all other helps and succours fail, we
are welcome to Christ, may trust in him, and in his power and
goodness. See here an emblem of Christ's undertaking as our
Redeemer. It encourages parents to bring children to Christ,
whose souls are under Satan's power; he is able to heal them,
and as willing as he is able. Not only bring them to Christ by
prayer, but bring them to the word of Christ; to means by which
Satan's strong-holds in the soul are beaten down. It is good for
us to distrust ourselves and our own strength; but it is
displeasing to Christ when we distrust any power derived from
him, or granted by him. There was also something in the malady
which rendered the cure difficult. The extraordinary power of
Satan must not discourage our faith, but quicken us to more
earnestness in praying to God for the increase of it. Do we
wonder to see Satan's bodily possession of this young man from a
child, when we see his spiritual possession of every son of Adam
from the fall!

#22,23 Christ perfectly knew all things that should befall him,
yet undertook the work of our redemption, which strongly shows
his love. What outward debasement and Divine glory was the life
of the Redeemer! And all his humiliation ended in his
exaltation. Let us learn to endure the cross, to despise riches
and worldly honours, and to be content with his will.

#24-27 Peter felt sure that his Master was ready to do what was
right. Christ spoke first to give him proof that no thought can
be withholden from him. We must never decline our duty for fear
of giving offence; but we must sometimes deny ourselves in our
worldly interests, rather than give offence. However the money
was lodged in the fish, He who knows all things alone could know
it, and only almighty power could bring it to Peter's hook. The
power and the poverty of Christ should be mentioned together. If
called by providence to be poor, like our Lord, let us trust in
his power, and our God shall supply all our need, according to
his riches in glory by Christ Jesus. In the way of obedience, in
the course, perhaps, of our usual calling, as he helped Peter,
so he will help us. And if any sudden call should occur, which
we are not prepared to meet, let us not apply to others, till we
first seek Christ.
* The importance of humility. (1-6) Caution against offences.
(7-14) The removal of offences. (15-20) Conduct towards
brethren, The parable of the unmerciful servant. (21-35)

#1-6 Christ spoke many words of his sufferings, but only one of
his glory; yet the disciples fasten upon that, and overlook the
others. Many love to hear and speak of privileges and glory, who
are willing to pass by the thoughts of work and trouble. Our
Lord set a little child before them, solemnly assuring them,
that unless they were converted and made like little children,
they could not enter his kingdom. Children, when very young, do
not desire authority, do not regard outward distinctions, are
free from malice, are teachable, and willingly dependent on
their parents. It is true that they soon begin to show other
dispositions, and other ideas are taught them at an early age;
but these are marks of childhood, and render them proper emblems
of the lowly minds of true Christians. Surely we need to be
daily renewed in the spirit of our minds, that we may become
simple and humble, as little children, and willing to be the
least of all. Let us daily study this subject, and examine our
own spirits.

#7-14 Considering the cunning and malice of Satan, and the
weakness and depravity of men's hearts, it is not possible but
that there should be offences. God permits them for wise and
holy ends, that those who are sincere, and those who are not,
may be made known. Being told before, that there will be
seducers, tempters, persecutors, and bad examples, let us stand
on our guard. We must, as far as lawfully we may, part with what
we cannot keep without being entangled by it in sin. The outward
occasions of sin must be avoided. If we live after the flesh, we
must die. If we, through the Spirit, mortify the deeds of the
body, we shall live. Christ came into the world to save souls,
and he will reckon severely with those who hinder the progress
of others who are setting their faces heavenward. And shall any
of us refuse attention to those whom the Son of God came to seek
and to save? A father takes care of all his children, but is
particularly tender of the little ones.

#15-20 If a professed Christian is wronged by another, he ought
not to complain of it to others, as is often done merely upon
report, but to go to the offender privately, state the matter
kindly, and show him his conduct. This would generally have all
the desired effect with a true Christian, and the parties would
be reconciled. The principles of these rules may be practised
every where, and under all circumstances, though they are too
much neglected by all. But how few try the method which Christ
has expressly enjoined to all his disciples! In all our
proceedings we should seek direction in prayer; we cannot too
highly prize the promises of God. Wherever and whenever we meet
in the name of Christ, we should consider him as present in the
midst of us.
#21-35 Though we live wholly on mercy and forgiveness, we are
backward to forgive the offences of our brethren. This parable
shows how much provocation God has from his family on earth, and
how untoward his servants are. There are three things in the
parable: 1. The master's wonderful clemency. The debt of sin is
so great, that we are not able to pay it. See here what every
sin deserves; this is the wages of sin, to be sold as a slave.
It is the folly of many who are under strong convictions of
their sins, to fancy they can make God satisfaction for the
wrong they have done him. 2. The servant's unreasonable severity
toward his fellow-servant, notwithstanding his lord's clemency
toward him. Not that we may make light of wronging our
neighbour, for that is also a sin against God; but we should not
aggravate our neighbour's wronging us, nor study revenge. Let
our complaints, both of the wickedness of the wicked, and of the
afflictions of the afflicted, be brought to God, and left with
him. 3. The master reproved his servant's cruelty. The greatness
of sin magnifies the riches of pardoning mercy; and the
comfortable sense of pardoning mercy, does much to dispose our
hearts to forgive our brethren. We are not to suppose that God
actually forgives men, and afterwards reckons their guilt to
them to condemn them; but this latter part of the parable shows
the false conclusions many draw as to their sins being pardoned,
though their after-conduct shows that they never entered into
the spirit, or experienced the sanctifying grace of the gospel.
We do not forgive our offending brother aright, if we do not
forgive from the heart. Yet this is not enough; we must seek the
welfare even of those who offend us. How justly will those be
condemned, who, though they bear the Christian name, persist in
unmerciful treatment of their brethren! The humbled sinner
relies only on free, abounding mercy, through the ransom of the
death of Christ. Let us seek more and more for the renewing
grace of God, to teach us to forgive others as we hope for
forgiveness from him.
* Jesus enters Judea. (1,2) The Pharisees' question about
divorces. (3-12) Young children brought to Jesus. (13-15) The
rich young man's inquiry. (16-22) The recompence of Christ's
followers. (23-30)

#1,2 Great multitudes followed Christ. When Christ departs, it
is best for us to follow him. They found him as able and ready
to help elsewhere, as he had been in Galilee; wherever the Sun
of Righteousness arose, it was with healing in his wings.

#3-12 The Pharisees were desirous of drawing something from
Jesus which they might represent as contrary to the law of
Moses. Cases about marriage have been numerous, and sometimes
perplexed; made so, not by the law of God, but by the lusts and
follies of men; and often people fix what they will do, before
they ask for advice. Jesus replied by asking whether they had
not read the account of the creation, and the first example of
marriage; thus pointing out that every departure therefrom was
wrong. That condition is best for us, and to be chosen and kept
to accordingly, which is best for our souls, and tends most to
prepare us for, and preserve us to, the kingdom of heaven. When
the gospel is really embraced, it makes men kind relatives and
faithful friends; it teaches them to bear the burdens, and to
bear with the infirmities of those with whom they are connected,
to consider their peace and happiness more than their own. As to
ungodly persons, it is proper that they should be restrained by
laws, from breaking the peace of society. And we learn that the
married state should be entered upon with great seriousness and
earnest prayer.

#13-15 It is well when we come to Christ ourselves, and bring
our children. Little children may be brought to Christ as
needing, and being capable of receiving blessings from him, and
having an interest in his intercession. We can but beg a
blessing for them: Christ only can command the blessing. It is
well for us, that Christ has more love and tenderness in him
than the best of his disciples have. And let us learn of him not
to discountenance any willing, well-meaning souls, in their
seeking after Christ, though they are but weak. Those who are
given to Christ, as part of his purchase, he will in no wise
cast out. Therefore he takes it ill of all who forbid, and try
to shut out those whom he has received. And all Christians
should bring their children to the Saviour that he may bless
them with spiritual blessings.

#16-22 Christ knew that covetousness was the sin which most
easily beset this young man; though he had got honestly what he
possessed, yet he could not cheerfully part with it, and by this
his want of sincerity was shown. Christ's promises make his
precepts easy, and his yoke pleasant and very comfortable; yet
this promise was as much a trial of the young man's faith, as
the precept was of his charity and contempt of the world. It is
required of us in following Christ, that we duly attend his
ordinances, strictly follow his pattern, and cheerfully submit
to his disposals; and this from love to him, and in dependence
on him. To sell all, and give to the poor, will not serve, but
we are to follow Christ. The gospel is the only remedy for lost
sinners. Many abstain from gross vices who do not attend to
their obligations to God. Thousands of instances of disobedience
in thought, word, and deed, are marked against them in the book
of God. Thus numbers forsake Christ, loving this present world:
they feel convictions and desires, but they depart sorrowful,
perhaps trembling. It behooves us to try ourselves in these
matters, for the Lord will try us.

#23-30 Though Christ spoke so strongly, few that have riches do
not trust in them. How few that are poor are not tempted to
envy! But men's earnestness in this matter is like their toiling
to build a high wall to shut themselves and their children out
of heaven. It should be satisfaction to those who are in a low
condition, that they are not exposed to the temptations of a
high and prosperous condition. If they live more hardly in this
world than the rich, yet, if they get more easily to a better
world, they have no reason to complain. Christ's words show that
it is hard for a rich man to be a good Christian, and to be
saved. The way to heaven is a narrow way to all, and the gate
that leads into it, a strait gate; particularly so to rich
people. More duties are expected from them than from others, and
more sins easily beset them. It is hard not to be charmed with a
smiling world. Rich people have a great account to make up for
their opportunities above others. It is utterly impossible for a
man that sets his heart upon his riches, to get to heaven.
Christ used an expression, denoting a difficulty altogether
unconquerable by the power of man. Nothing less than the
almighty grace of God will enable a rich man to get over this
difficulty. Who then can be saved? If riches hinder rich people,
are not pride and sinful lusts found in those not rich, and as
dangerous to them? Who can be saved? say the disciples. None,
saith Christ, by any created power. The beginning, progress, and
perfecting the work of salvation, depend wholly on the almighty
power of God, to which all things are possible. Not that rich
people can be saved in their worldliness, but that they should
be saved from it. Peter said, We have forsaken all. Alas! it was
but a poor all, only a few boats and nets; yet observe how Peter
speaks, as if it had been some mighty thing. We are too apt to
make the most of our services and sufferings, our expenses and
losses, for Christ. However, Christ does not upbraid them;
though it was but little that they had forsaken, yet it was
their all, and as dear to them as if it had been more. Christ
took it kindly that they left it to follow him; he accepts
according to what a man hath. Our Lord's promise to the apostles
is, that when the Son of man shall sit on the throne of his
glory, he will make all things new, and they shall sit with him
in judgement on those who will be judged according to their
doctrine. This sets forth the honour, dignity, and authority of
their office and ministry. Our Lord added, that every one who
had forsaken possessions or comforts, for his sake and the
gospel, would be recompensed at last. May God give us faith to
rest our hope on this his promise; then we shall be ready for
every service or sacrifice. Our Saviour, in the last verse, does
away a mistake of some. The heavenly inheritance is not given as
earthly ones are, but according to God's pleasure. Let us not
trust in promising appearances or outward profession. Others
may, for aught we know, become eminent in faith and holiness.
* The parable of the labourers in the vineyard. (1-16) Jesus
again foretells his sufferings. (17-19) The ambition of James
and John. (20-28) Jesus gives sight to two blind men near
Jericho. (29-34)

#1-16 The direct object of this parable seems to be, to show
that though the Jews were first called into the vineyard, at
length the gospel should be preached to the Gentiles, and they
should be admitted to equal privileges and advantages with the
Jews. The parable may also be applied more generally, and shows,
1. That God is debtor to no man. 2. That many who begin last,
and promise little in religion, sometimes, by the blessing of
God, arrive at a great deal of knowledge, grace, and usefulness.
3. That the recompense of reward will be given to the saints,
but not according to the time of their conversion. It describes
the state of the visible church, and explains the declaration
that the last shall be first, and the first last, in its various
references. Till we are hired into the service of God, we are
standing all the day idle: a sinful state, though a state of
drudgery to Satan, may be called a state of idleness. The
market-place is the world, and from that we are called by the
gospel. Come, come from this market-place. Work for God will not
admit of trifling. A man may go idle to hell, but he that will
go to heaven, must be diligent. The Roman penny was seven pence
halfpenny in our money, wages then enough for the day's support.
This does not prove that the reward of our obedience to God is
of works, or of debt; when we have done all, we are unprofitable
servants; but it signifies that there is a reward set before us,
yet let none, upon this presumption, put off repentance till
they are old. Some were sent into the vineyard at the eleventh
hour; but nobody had hired them before. The Gentiles came in at
the eleventh hour; the gospel had not been before preached to
them. Those that have had gospel offers made them at the third
or sixth hour, and have refused them, will not have to say at
the eleventh hour, as these had, No man has hired us. Therefore,
not to discourage any, but to awaken all, be it remembered, that
now is the accepted time. The riches of Divine grace are loudly
murmured at, among proud Pharisees and nominal Christians. There
is great proneness in us to think that we have too little, and
others too much of the tokens of God's favour; and that we do
too much, and others too little in the work of God. But if God
gives grace to others, it is kindness to them, and no injustice
to us. Carnal worldlings agree with God for their penny in this
world; and choose their portion in this life. Obedient believers
agree with God for their penny in the other world, and must
remember they have so agreed. Didst not thou agree to take up
with heaven as thy portion, thy all; wilt thou seek for
happiness in the creature? God punishes none more than they
deserve, and recompenses every service done for him; he
therefore does no wrong to any, by showing extraordinary grace
to some. See here the nature of envy. It is an evil eye, which
is displeased at the good of others, and desires their hurt. It
is a grief to ourselves, displeasing to God, and hurtful to our
neighbours: it is a sin that has neither pleasure, profit, nor
honour. Let us forego every proud claim, and seek for salvation
as a free gift. Let us never envy or grudge, but rejoice and
praise God for his mercy to others as well as to ourselves.
#17-19 Christ is more particular here in foretelling his
sufferings than before. And here, as before, he adds the mention
of his resurrection and his glory, to that of his death and
sufferings, to encourage his disciples, and comfort them. A
believing view of our once crucified and now glorified Redeemer,
is good to humble a proud, self-justifying disposition. When we
consider the need of the humiliation and sufferings of the Son
of God, in order to the salvation of perishing sinners, surely
we must be aware of the freeness and richness of Divine grace in
our salvation.

#20-28 The sons of Zebedee abused what Christ said to comfort
the disciples. Some cannot have comforts but they turn them to a
wrong purpose. Pride is a sin that most easily besets us; it is
sinful ambition to outdo others in pomp and grandeur. To put
down the vanity and ambition of their request, Christ leads them
to the thoughts of their sufferings. It is a bitter cup that is
to be drunk of; a cup of trembling, but not the cup of the
wicked. It is but a cup, it is but a draught, bitter perhaps,
but soon emptied; it is a cup in the hand of a Father, #Joh
18:11|. Baptism is an ordinance by which we are joined to the
Lord in covenant and communion; and so is suffering for Christ,
#Eze 20:37; Isa 48:10|. Baptism is an outward and visible sign
of an inward and spiritual grace; and so is suffering for
Christ, for unto us it is given, #Php 1:29|. But they knew not
what Christ's cup was, nor what his baptism. Those are commonly
most confident, who are least acquainted with the cross. Nothing
makes more mischief among brethren, than desire of greatness.
And we never find Christ's disciples quarrelling, but something
of this was at the bottom of it. That man who labours most
diligently, and suffers most patiently, seeking to do good to
his brethren, and to promote the salvation of souls, most
resembles Christ, and will be most honoured by him to all
eternity. Our Lord speaks of his death in the terms applied to
the sacrifices of old. It is a sacrifice for the sins of men,
and is that true and substantial sacrifice, which those of the
law faintly and imperfectly represented. It was a ransom for
many, enough for all, working upon many; and, if for many, then
the poor trembling soul may say, Why not for me?

#29-34 It is good for those under the same trial, or infirmity
of body or mind, to join in prayer to God for relief, that they
may quicken and encourage one another. There is mercy enough in
Christ for all that ask. They were earnest in prayer. They cried
out as men in earnest. Cold desires beg denials. They were
humble in prayer, casting themselves upon, and referring
themselves cheerfully to, the Mediator's mercy. They showed
faith in prayer, by the title they gave to Christ. Surely it was
by the Holy Ghost that they called Jesus, Lord. They persevered
in prayer. When they were in pursuit of such mercy, it was no
time for timidity or hesitation: they cried earnestly. Christ
encouraged them. The wants and burdens of the body we are soon
sensible of, and can readily relate. Oh that we did as feelingly
complain of our spiritual maladies, especially our spiritual
blindness! Many are spiritually blind, yet say they see. Jesus
cured these blind men; and when they had received sight, they
followed him. None follow Christ blindly. He first by his grace
opens men's eyes, and so draws their hearts after him. These
miracles are our call to Jesus; may we hear it, and make it our
daily prayer to grow in grace and in the knowledge of the Lord
and Saviour Jesus Christ.
* Christ enters Jerusalem. (1-11) He drives out those who
profaned the temple. (12-17) The barren fig-tree cursed. (18-22)
Jesus' discourse in the temple. (23-27) The parable of the two
sons. (28-32) The parable of the wicked husbandmen. (33-46)

#1-11 This coming of Christ was described by the prophet
Zechariah, #Zec 9:9|. When Christ would appear in his glory, it
is in his meekness, not in his majesty, in mercy to work
salvation. As meekness and outward poverty were fully seen in
Zion's King, and marked his triumphal entrance to Jerusalem, how
wrong covetousness, ambition, and the pride of life must be in
Zion's citizens! They brought the ass, but Jesus did not use it
without the owner's consent. The trappings were such as came to
hand. We must not think the clothes on our backs too dear to
part with for the service of Christ. The chief priests and the
elders afterwards joined with the multitude that abused him upon
the cross; but none of them joined the multitude that did him
honour. Those that take Christ for their King, must lay their
all under his feet. Hosanna signifies, Save now, we beseech
thee! Blessed is he that cometh in the name of the Lord! But of
how little value is the applause of the people! The changing
multitude join the cry of the day, whether it be Hosanna, or
Crucify him. Multitudes often seem to approve the gospel, but
few become consistent disciples. When Jesus was come into
Jerusalem all the city was moved; some perhaps were moved with
joy, who waited for the Consolation of Israel; others, of the
Pharisees, were moved with envy. So various are the motions in
the minds of men upon the approach of Christ's kingdom.

#12-17 Christ found some of the courts of the temple turned into
a market for cattle and things used in the sacrifices, and
partly occupied by the money-changers. Our Lord drove them from
the place, as he had done at his entering upon his ministry,
#Joh 2:13-17|. His works testified of him more than the
hosannas; and his healing in the temple was the fulfilling of the
promise, that the glory of the latter house should be greater
than the glory of the former. If Christ came now into many parts
of his visible church, how many secret evils he would discover
and cleanse! And how many things daily practised under the cloak
of religion, would he show to be more suitable to a den of
thieves than to a house of prayer!
#18-22 This cursing of the barren fig-tree represents the state
of hypocrites in general, and so teaches us that Christ looks
for the power of religion in those who profess it, and the
savour of it from those that have the show of it. His just
expectations from flourishing professors are often disappointed;
he comes to many, seeking fruit, and finds leaves only. A false
profession commonly withers in this world, and it is the effect
of Christ's curse. The fig-tree that had no fruit, soon lost its
leaves. This represents the state of the nation and people of
the Jews in particular. Our Lord Jesus found among them nothing
but leaves. And after they rejected Christ, blindness and
hardness grew upon them, till they were undone, and their place
and nation rooted up. The Lord was righteous in it. Let us
greatly fear the doom denounced on the barren fig-tree.

#23-27 As our Lord now openly appeared as the Messiah, the chief
priests and scribes were much offended, especially because he
exposed and removed the abuses they encouraged. Our Lord asked
what they thought of John's ministry and baptism. Many are more
afraid of the shame of lying than of the sin, and therefore
scruple not to speak what they know to be false, as to their own
thoughts, affections, and intentions, or their remembering and
forgetting. Our Lord refused to answer their inquiry. It is best
to shun needless disputes with wicked opposers.

#28-32 Parables which give reproof, speak plainly to the
offenders, and judge them out of their own mouths. The parable
of the two sons sent to work in the vineyard, is to show that
those who knew not John's baptism to be of God, were shamed by
those who knew it, and owned it. The whole human race are like
children whom the Lord has brought up, but they have rebelled
against him, only some are more plausible in their disobedience
than others. And it often happens, that the daring rebel is
brought to repentance and becomes the Lord's servant, while the
formalist grows hardened in pride and enmity.

#33-46 This parable plainly sets forth the sin and ruin of the
Jewish nation; and what is spoken to convict them, is spoken to
caution all that enjoy the privileges of the outward church. As
men treat God's people, they would treat Christ himself, if he
were with them. How can we, if faithful to his cause, expect a
favourable reception from a wicked world, or from ungodly
professors of Christianity! And let us ask ourselves, whether we
who have the vineyard and all its advantages, render fruits in
due season, as a people, as a family, or as separate persons.
Our Saviour, in his question, declares that the Lord of the
vineyard will come, and when he comes he will surely destroy the
wicked. The chief priests and the elders were the builders, and
they would not admit his doctrine or laws; they threw him aside
as a despised stone. But he who was rejected by the Jews, was
embraced by the Gentiles. Christ knows who will bring forth
gospel fruits in the use of gospel means. The unbelief of
sinners will be their ruin. But God has many ways of restraining
the remainders of wrath, as he has of making that which breaks
out redound to his praise. May Christ become more and more
precious to our souls, as the firm Foundation and Cornerstone of
his church. May we be willing to follow him, though despised and
hated for his sake.
* The parable of the marriage feast. (1-14) The Pharisees
question Jesus as to the tribute. (15-22) The question of the
Sadducees as to the resurrection. (23-33) The substance of the
commandments. (34-40) Jesus questions the Pharisees. (41-46)

#1-14 The provision made for perishing souls in the gospel, is
represented by a royal feast made by a king, with eastern
liberality, on the marriage of his son. Our merciful God has not
only provided food, but a royal feast, for the perishing souls
of his rebellious creatures. There is enough and to spare, of
every thing that can add to our present comfort and everlasting
happiness, in the salvation of his Son Jesus Christ. The guests
first invited were the Jews. When the prophets of the Old
Testament prevailed not, nor John the Baptist, nor Christ
himself, who told them the kingdom of God was at hand, the
apostles and ministers of the gospel were sent, after Christ's
resurrection, to tell them it was come, and to persuade them to
accept the offer. The reason why sinners come not to Christ and
salvation by him, is, not because they cannot, but because they
will not. Making light of Christ, and of the great salvation
wrought out by him, is the damning sin of the world. They were
careless. Multitudes perish for ever through mere carelessness,
who show no direct aversion, but are careless as to their souls.
Also the business and profit of worldly employments hinder many
in closing with the Saviour. Both farmers and merchants must be
diligent; but whatever we have of the world in our hands, our
care must be to keep it out of our hearts, lest it come between
us and Christ. The utter ruin coming upon the Jewish church and
nation, is here represented. Persecution of Christ's faithful
ministers fills up the measure of guilt of any people. The offer
of Christ and salvation to the Gentiles was not expected; it was
such a surprise as it would be to wayfaring men, to be invited
to a royal wedding-feast. The design of the gospel is to gather
souls to Christ; all the children of God scattered abroad, #Joh
10:16; 11:52|. The case of hypocrites is represented by the
guest that had not on a wedding-garment. It concerns all to
prepare for the scrutiny; and those, and those only, who put on
the Lord Jesus, who have a Christian temper of mind, who live by
faith in Christ, and to whom he is all in all, have the
wedding-garment. The imputed righteousness of Christ, and the
sanctification of the Spirit, are both alike necessary. No man
has the wedding-garment by nature, or can form it for himself.
The day is coming, when hypocrites will be called to account for
all their presumptuous intruding into gospel ordinances, and
usurpation of gospel privileges. Take him away. Those that walk
unworthy of Christianity, forfeit all the happiness they
presumptuously claimed. Our Saviour here passes out of the
parable into that which it teaches. Hypocrites go by the light
of the gospel itself down to utter darkness. Many are called to
the wedding-feast, that is, to salvation, but few have the
wedding-garment, the righteousness of Christ, the sanctification
of the Spirit. Then let us examine ourselves whether we are in
the faith, and seek to be approved by the King.

#15-22 The Pharisees sent their disciples with the Herodians, a
party among the Jews, who were for full subjection to the Roman
emperor. Though opposed to each other, they joined against
Christ. What they said of Christ was right; whether they knew it
or not, blessed be God we know it. Jesus Christ was a faithful
Teacher, and a bold reprover. Christ saw their wickedness.
Whatever mask the hypocrite puts on, our Lord Jesus sees through
it. Christ did not interpose as a judge in matters of this
nature, for his kingdom is not of this world, but he enjoins
peaceable subjection to the powers that be. His adversaries were
reproved, and his disciples were taught that the Christian
religion is no enemy to civil government. Christ is, and will
be, the wonder, not only of his friends, but of his enemies.
They admire his wisdom, but will not be guided by it; his power,
but will not submit to it.
#23-33 The doctrines of Christ displeased the infidel Sadducees,
as well as the Pharisees and Herodians. He carried the great
truths of the resurrection and a future state, further than they
had yet been revealed. There is no arguing from the state of
things in this world, as to what will take place hereafter. Let
truth be set in a clear light, and it appears in full strength.
Having thus silenced them, our Lord proceeded to show the truth
of the doctrine of the resurrection from the books of Moses. God
declared to Moses that he was the God of the patriarchs, who had
died long before; this shows that they were then in a state of
being, capable of enjoying his favour, and proves that the
doctrine of the resurrection is clearly taught in the Old
Testament as well as in the New. But this doctrine was kept for
a more full revelation, after the resurrection of Christ, who
was the first-fruits of them that slept. All errors arise from
not knowing the Scriptures and the power of God. In this world
death takes away one after another, and so ends all earthly
hopes, joys, sorrows, and connections. How wretched are those who
look for nothing better beyond the grave!

#34-40 An interpreter of the law asked our Lord a question, to
try, not so much his knowledge, as his judgment. The love of God
is the first and great commandment, and the sum of all the
commands of the first table. Our love of God must be sincere,
not in word and tongue only. All our love is too little to
bestow upon him, therefore all the powers of the soul must be
engaged for him, and carried out toward him. To love our
neighbour as ourselves, is the second great commandment. There
is a self-love which is corrupt, and the root of the greatest
sins, and it must be put off and mortified; but there is a
self-love which is the rule of the greatest duty: we must have a
due concern for the welfare of our own souls and bodies. And we
must love our neighbour as truly and sincerely as we love
ourselves; in many cases we must deny ourselves for the good of
others. By these two commandments let our hearts be formed as by
a mould.

#41-46 When Christ baffled his enemies, he asked what thoughts
they had of the promised Messiah? How he could be the Son of
David and yet his Lord? He quotes #Ps 110:1|. If the Christ was
to be a mere man, who would not exist till many ages after
David's death, how could his forefather call him Lord? The
Pharisees could not answer it. Nor can any solve the difficulty
except he allows the Messiah to be the Son of God, and David's
Lord equally with the Father. He took upon him human nature, and
so became God manifested in the flesh; in this sense he is the
Son of man and the Son of David. It behooves us above all things
seriously to inquire, "What think we of Christ?" Is he
altogether glorious in our eyes, and precious to our hearts? May
Christ be our joy, our confidence, our all. May we daily be made
more like to him, and more devoted to his service.
* Jesus reproves the scribes and Pharisees. (1-12) Crimes of the
Pharisees. (13-33) The guilt of Jerusalem. (34-39)

#1-12 The scribes and Pharisees explained the law of Moses, and
enforced obedience to it. They are charged with hypocrisy in
religion. We can only judge according to outward appearance; but
God searches the heart. They made phylacteries. These were
scrolls of paper or parchment, wherein were written four
paragraphs of the law, to be worn on their foreheads and left
arms, #Ex 13:2-10; 13:11-16; De 6:4-9; 11:13-21|. They made
these phylacteries broad, that they might be thought more
zealous for the law than others. God appointed the Jews to make
fringes upon their garments, #Nu 15:38|, to remind them of their
being a peculiar people; but the Pharisees made them larger than
common, as if they were thereby more religious than others.
Pride was the darling, reigning sin of the Pharisees, the sin
that most easily beset them, and which our Lord Jesus takes all
occasions to speak against. For him that is taught in the word
to give respect to him that teaches, is commendable; but for him
that teaches, to demand it, to be puffed up with it, is sinful.
How much is all this against the spirit of Christianity! The
consistent disciple of Christ is pained by being put into chief
places. But who that looks around on the visible church, would
think this was the spirit required? It is plain that some
measure of this antichristian spirit prevails in every religious
society, and in every one of our hearts.

#13-33 The scribes and Pharisees were enemies to the gospel of
Christ, and therefore to the salvation of the souls of men. It
is bad to keep away from Christ ourselves, but worse also to
keep others from him. Yet it is no new thing for the show and
form of godliness to be made a cloak to the greatest enormities.
But dissembled piety will be reckoned double iniquity. They were
very busy to turn souls to be of their party. Not for the glory
of God and the good of souls, but that they might have the
credit and advantage of making converts. Gain being their
godliness, by a thousand devices they made religion give way to
their worldly interests. They were very strict and precise in
smaller matters of the law, but careless and loose in weightier
matters. It is not the scrupling a little sin that Christ here
reproves; if it be a sin, though but a gnat, it must be strained
out; but the doing that, and then swallowing a camel, or,
committing a greater sin. While they would seem to be godly,
they were neither sober nor righteous. We are really, what we
are inwardly. Outward motives may keep the outside clean, while
the inside is filthy; but if the heart and spirit be made new,
there will be newness of life; here we must begin with
ourselves. The righteousness of the scribes and Pharisees was
like the ornaments of a grave, or dressing up a dead body, only
for show. The deceitfulness of sinners' hearts appears in that
they go down the streams of the sins of their own day, while
they fancy that they should have opposed the sins of former
days. We sometimes think, if we had lived when Christ was upon
earth, that we should not have despised and rejected him, as men
then did; yet Christ in his Spirit, in his word, in his
ministers, is still no better treated. And it is just with God
to give those up to their hearts' lusts, who obstinately persist
in gratifying them. Christ gives men their true characters.
#34-39 Our Lord declares the miseries the inhabitants of
Jerusalem were about to bring upon themselves, but he does not
notice the sufferings he was to undergo. A hen gathering her
chickens under her wings, is an apt emblem of the Saviour's
tender love to those who trust in him, and his faithful care of
them. He calls sinners to take refuge under his tender
protection, keeps them safe, and nourishes them to eternal life.
The present dispersion and unbelief of the Jews, and their
future conversion to Christ, were here foretold. Jerusalem and
her children had a large share of guilt, and their punishment
has been signal. But ere long, deserved vengeance will fall on
every church which is Christian in name only. In the mean time
the Saviour stands ready to receive all who come to him. There
is nothing between sinners and eternal happiness, but their
proud and unbelieving unwillingness.
* Christ foretells the destruction of the temple. (1-3) The
troubles before the destruction of Jerusalem. (4-28) Christ
foretells other signs and miseries, to the end of the world.
(29-41) Exhortations to watchfulness. (42-51)

#1-3 Christ foretells the utter ruin and destruction coming upon
the temple. A believing foresight of the defacing of all worldly
glory, will help to keep us from admiring it, and overvaluing
it. The most beautiful body soon will be food for worms, and the
most magnificent building a ruinous heap. See ye not all these
things? It will do us good so to see them as to see through
them, and see to the end of them. Our Lord having gone with his
disciples to the Mount of Olives, he set before them the order
of the times concerning the Jews, till the destruction of
Jerusalem; and as to men in general till the end of the world.

#4-28 The disciples had asked concerning the times, When these
things should be? Christ gave them no answer to that; but they
had also asked, What shall be the sign? This question he answers
fully. The prophecy first respects events near at hand, the
destruction of Jerusalem, the end of the Jewish church and
state, the calling of the Gentiles, and the setting up of
Christ's kingdom in the world; but it also looks to the general
judgment; and toward the close, points more particularly to the
latter. What Christ here said to his disciples, tended more to
promote caution than to satisfy their curiosity; more to prepare
them for the events that should happen, than to give a distinct
idea of the events. This is that good understanding of the times
which all should covet, thence to infer what Israel ought to do.
Our Saviour cautions his disciples to stand on their guard
against false teachers. And he foretells wars and great
commotions among nations. From the time that the Jews rejected
Christ, and he left their house desolate, the sword never
departed from them. See what comes of refusing the gospel. Those
who will not hear the messengers of peace, shall be made to hear
the messengers of war. But where the heart is fixed, trusting in
God, it is kept in peace, and is not afraid. It is against the
mind of Christ, that his people should have troubled hearts,
even in troublous times. When we looked forward to the eternity
of misery that is before the obstinate refusers of Christ and
his gospel, we may truly say, The greatest earthly judgments are
but the beginning of sorrows. It is comforting that some shall
endure even to the end. Our Lord foretells the preaching of the
gospel in all the world. The end of the world shall not be till
the gospel has done its work. Christ foretells the ruin coming
upon the people of the Jews; and what he said here, would be of
use to his disciples, for their conduct and for their comfort.
If God opens a door of escape, we ought to make our escape,
otherwise we do not trust God, but tempt him. It becomes
Christ's disciples, in times of public trouble, to be much in
prayer: that is never out of season, but in a special manner
seasonable when we are distressed on every side. Though we must
take what God sends, yet we may pray against sufferings; and it
is very trying to a good man, to be taken by any work of
necessity from the solemn service and worship of God on the
sabbath day. But here is one word of comfort, that for the
elect's sake these days shall be made shorter than their enemies
designed, who would have cut all off, if God, who used these
foes to serve his own purpose, had not set bounds to their
wrath. Christ foretells the rapid spreading of the gospel in the
world. It is plainly seen as the lightning. Christ preached his
gospel openly. The Romans were like an eagle, and the ensign of
their armies was an eagle. When a people, by their sin, make
themselves as loathsome carcasses, nothing can be expected but
that God should send enemies to destroy them. It is very
applicable to the day of judgment, the coming of our Lord Jesus
Christ in that day, #2Th 2:1|. Let us give diligence to make our
calling and election sure; then may we know that no enemy or
deceiver shall ever prevail against us.

#29-41 Christ foretells his second coming. It is usual for
prophets to speak of things as near and just at hand, to express
the greatness and certainty of them. Concerning Christ's second
coming, it is foretold that there shall be a great change, in
order to the making all things new. Then they shall see the Son
of man coming in the clouds. At his first coming, he was set for
a sign that should be spoken against, but at his second coming,
a sign that should be admired. Sooner or later, all sinners will
be mourners; but repenting sinners look to Christ, and mourn
after a godly sort; and those who sow in those tears shall
shortly reap in joy. Impenitent sinners shall see Him whom they
have pierced, and, though they laugh now, shall mourn and weep
in endless horror and despair. The elect of God are scattered
abroad; there are some in all places, and all nations; but when
that great gathering day comes, there shall not one of them be
missing. Distance of place shall keep none out of heaven. Our
Lord declares that the Jews should never cease to be a distinct
people, until all things he had been predicting were fulfilled.
His prophecy reaches to the day of final judgment; therefore he
here, ver. 34, foretells that Judah shall never cease to exist
as a distinct people, so long as this world shall endure. Men of
the world scheme and plan for generation upon generation here,
but they plan not with reference to the overwhelming,
approaching, and most certain event of Christ's second coming,
which shall do away every human scheme, and set aside for ever
all that God forbids. That will be as surprising a day, as the
deluge to the old world. Apply this, first, to temporal
judgments, particularly that which was then hastening upon the
nation and people of the Jews. Secondly, to the eternal
judgment. Christ here shows the state of the old world when the
deluge came. They were secure and careless; they knew not, until
the flood came; and they believed not. Did we know aright that
all earthly things must shortly pass away, we should not set our
eyes and hearts so much upon them as we do. The evil day is not
the further off for men's putting it far from them. What words
can more strongly describe the suddenness of our Saviour's
coming! Men will be at their respective businesses, and suddenly
the Lord of glory will appear. Women will be in their house
employments, but in that moment every other work will be laid
aside, and every heart will turn inward and say, It is the Lord!
Am I prepared to meet him? Can I stand before him? And what, in
fact, is the day of judgment to the whole world, but the day of
death to every one?
#42-51 To watch for Christ's coming, is to maintain that temper
of mind which we would be willing that our Lord should find us
in. We know we have but a little time to live, we cannot know
that we have a long time to live; much less do we know the time
fixed for the judgment. Our Lord's coming will be happy to those
that shall be found ready, but very dreadful to those that are
not. If a man, professing to be the servant of Christ, be an
unbeliever, covetous, ambitious, or a lover of pleasure, he will
be cut off. Those who choose the world for their portion in this
life, will have hell for their portion in the other life. May
our Lord, when he cometh, pronounce us blessed, and present us
to the Father, washed in his blood, purified by his Spirit, and
fit to be partakers of the inheritance of the saints in light.
* The parable of the ten virgins. (1-13) The parable of the
talents. (14-30) The judgment. (31-46)

#1-13 The circumstances of the parable of the ten virgins were
taken from the marriage customs among the Jews, and explain the
great day of Christ's coming. See the nature of Christianity. As
Christians we profess to attend upon Christ, to honour him, also
to be waiting for his coming. Sincere Christians are the wise
virgins, and hypocrites the foolish ones. Those are the truly
wise or foolish that are so in the affairs of their souls. Many
have a lamp of profession in their hands, but have not, in their
hearts, sound knowledge and settled resolution, which are needed
to carry them through the services and trials of the present
state. Their hearts are not stored with holy dispositions, by
the new-creating Spirit of God. Our light must shine before men
in good works; but this is not likely to be long done, unless
there is a fixed, active principle in the heart, of faith in
Christ, and love to God and our brethren. They all slumbered and
slept. The delay represents the space between the real or
apparent conversion of these professors, and the coming of
Christ, to take them away by death, or to judge the world. But
though Christ tarry past our time, he will not tarry past the
due time. The wise virgins kept their lamps burning, but they
did not keep themselves awake. Too many real Christians grow
remiss, and one degree of carelessness makes way for another.
Those that allow themselves to slumber, will scarcely keep from
sleeping; therefore dread the beginning of spiritual decays. A
startling summons was given. Go ye forth to meet Him, is a call
to those prepared. The notice of Christ's approach, and the call
to meet him, will awaken. Even those best prepared for death
have work to do to get actually ready, #2Pe 3:14|. It will be a
day of search and inquiry; and it concerns us to think how we
shall then be found. Some wanted oil to supply their lamps when
going out. Those that take up short of true grace, will
certainly find the want of it one time or other. An outward
profession may light a man along this world, but the damps of
the valley of the shadow of death will put out such a light.
Those who care not to live the life, yet would die the death of
the righteous. But those that would be saved, must have grace of
their own; and those that have most grace, have none to spare.
The best need more from Christ. And while the poor alarmed soul
addresses itself, upon a sick-bed, to repentance and prayer, in
awful confusion, death comes, judgment comes, the work is
undone, and the poor sinner is undone for ever. This comes of
having oil to buy when we should burn it, grace to get when we
should use it. Those, and those only, shall go to heaven
hereafter, that are made ready for heaven here. The suddenness
of death and of Christ's coming to us then, will not hinder our
happiness, if we have been prepared. The door was shut. Many
will seek admission into heaven when it is too late. The vain
confidence of hypocrites will carry them far in expectations of
happiness. The unexpected summons of death may alarm the
Christian; but, proceeding without delay to trim his lamp, his
graces often shine more bright; while the mere professor's
conduct shows that his lamp is going out. Watch therefore,
attend to the business of your souls. Be in the fear of the Lord
all the day long.

#14-30 Christ keeps no servants to be idle: they have received
their all from him, and have nothing they can call their own but
sin. Our receiving from Christ is in order to our working for
him. The manifestation of the Spirit is given to every man to
profit withal. The day of account comes at last. We must all be
reckoned with as to what good we have got to our own souls, and
have done to others, by the advantages we have enjoyed. It is
not meant that the improving of natural powers can entitle a man
to Divine grace. It is the real Christian's liberty and
privilege to be employed as his Redeemer's servant, in promoting
his glory, and the good of his people: the love of Christ
constrains him to live no longer to himself, but to Him that
died for him, and rose again. Those who think it impossible to
please God, and in vain to serve him, will do nothing to purpose
in religion. They complain that He requires of them more than
they are capable of, and punishes them for what they cannot
help. Whatever they may pretend, the fact is, they dislike the
character and work of the Lord. The slothful servant is
sentenced to be deprived of his talent. This may be applied to
the blessings of this life; but rather to the means of grace.
Those who know not the day of their visitation, shall have the
things that belong to their peace hid from their eyes. His doom
is, to be cast into outer darkness. It is a usual way of
expressing the miseries of the damned in hell. Here, as in what
was said to the faithful servants, our Saviour goes out of the
parable into the thing intended by it, and this serves as a key
to the whole. Let us not envy sinners, or covet any of their
perishing possessions.

#31-46 This is a description of the last judgment. It is as an
explanation of the former parables. There is a judgment to come,
in which every man shall be sentenced to a state of everlasting
happiness, or misery. Christ shall come, not only in the glory
of his Father, but in his own glory, as Mediator. The wicked and
godly here dwell together, in the same cities, churches,
families, and are not always to be known the one from the other;
such are the weaknesses of saints, such the hypocrisies of
sinners; and death takes both: but in that day they will be
parted for ever. Jesus Christ is the great Shepherd; he will
shortly distinguish between those that are his, and those that
are not. All other distinctions will be done away; but the great
one between saints and sinners, holy and unholy, will remain for
ever. The happiness the saints shall possess is very great. It
is a kingdom; the most valuable possession on earth; yet this is
but a faint resemblance of the blessed state of the saints in
heaven. It is a kingdom prepared. The Father provided it for
them in the greatness of his wisdom and power; the Son purchased
it for them; and the blessed Spirit, in preparing them for the
kingdom, is preparing it for them. It is prepared for them: it
is in all points adapted to the new nature of a sanctified soul.
It is prepared from the foundation of the world. This happiness
was for the saints, and they for it, from all eternity. They
shall come and inherit it. What we inherit is not got by
ourselves. It is God that makes heirs of heaven. We are not to
suppose that acts of bounty will entitle to eternal happiness.
Good works done for God's sake, through Jesus Christ, are here
noticed as marking the character of believers made holy by the
Spirit of Christ, and as the effects of grace bestowed on those
who do them. The wicked in this world were often called to come
to Christ for life and rest, but they turned from his calls; and
justly are those bid to depart from Christ, that would not come
to him. Condemned sinners will in vain offer excuses. The
punishment of the wicked will be an everlasting punishment;
their state cannot be altered. Thus life and death, good and
evil, the blessing and the curse, are set before us, that we may
choose our way, and as our way so shall our end be.
* The rulers conspire against Christ. (1-5) Christ anointed at
Bethany. (6-13) Judas bargains to betray Christ. (14-16) The
Passover. (17-25) Christ institutes his holy supper. (26-30) He
warns his disciples. (31-35) His agony in the garden. (36-46) He
is betrayed. (47-56) Christ before Caiaphas. (57-68) Peter
denies him. (69-75)

#1-5 Our Lord had often told of his sufferings as at a distance,
now he speaks of them as at hand. At the same time the Jewish
council consulted how they might put him to death secretly. But
it pleased God to defeat their intention. Jesus, the true
paschal Lamb, was to be sacrificed for us at that very time, and
his death and resurrection rendered public.

#6-13 The pouring ointment upon the head of Christ was a token
of the highest respect. Where there is true love in the heart to
Jesus Christ, nothing will be thought too good to bestow upon
him. The more Christ's servants and their services are cavilled
at, the more he manifests his acceptance. This act of faith and
love was so remarkable, that it would be reported, as a memorial
of Mary's faith and love, to all future ages, and in all places
where the gospel should be preached. This prophecy is fulfilled.

#14-16 There were but twelve called apostles, and one of them
was like a devil; surely we must never expect any society to be
quite pure on this side heaven. The greater profession men make
of religion, the greater opportunity they have of doing
mischief, if their hearts be not right with God. Observe, that
Christ's own disciple, who knew so well his doctrine and manner
of his life, and was false to him, could not charge him with any
thing criminal, though it would have served to justify his
treachery. What did Judas want? Was not he welcome wherever his
Master was? Did he not fare as Christ fared? It is not the lack,
but the love of money, that is the root of all evil. After he
had made that wicked bargain, Judas had time to repent, and to
revoke it; but when lesser acts of dishonesty have hardened the
conscience men do without hesitation that which is more
shameful.

#17-25 Observe, the place for their eating the passover was
pointed out by Christ to the disciples. He knows those hidden
ones who favour his cause, and will graciously visit all who are
willing to receive him. The disciples did as Jesus had
appointed. Those who would have Christ's presence in the gospel
passover, must do what he says. It well becomes the disciples of
Christ always to be jealous over themselves, especially in
trying times. We know not how strongly we may be tempted, nor
how far God may leave us to ourselves, therefore we have reason
not to be high-minded, but to fear. Heart-searching examination
and fervent prayer are especially proper before the Lord's
supper, that, as Christ our Passover is now sacrificed for us,
we may keep this feast, renewing our repentance, our faith in
his blood, and surrendering ourselves to his service.

#26-30 This ordinance of the Lord's supper is to us the passover
supper, by which we commemorate a much greater deliverance than
that of Israel out of Egypt. Take, eat; accept of Christ as he
is offered to you; receive the atonement, approve of it, submit
to his grace and his government. Meat looked upon, be the dish
ever so well garnished, will not nourish; it must be fed upon:
so must the doctrine of Christ. This is my body; that is,
spiritually, it signifies and represents his body. We partake of
the sun, not by having the sun put into our hands, but the beams
of it darted down upon us; so we partake of Christ by partaking
of his grace, and the blessed fruits of the breaking of his
body. The blood of Christ is signified and represented by the
wine. He gave thanks, to teach us to look to God in every part
of the ordinance. This cup he gave to the disciples with a
command, Drink ye all of it. The pardon of sin is that great
blessing which is, in the Lord's supper, conferred on all true
believers; it is the foundation of all other blessings. He takes
leave of such communion; and assures them of a happy meeting
again at last; "Until that day when I drink it new with you", may
be understood of the joys and glories of the future state, which
the saints shall partake with the Lord Jesus. That will be the
kingdom of his Father; the wine of consolation will there be
always new. While we look at the outward signs of Christ's body
broken and his blood shed for the remission of our sins, let us
recollect that the feast cost him as much as though he had
literally given his flesh to be eaten and his blood for us to
drink.
#31-35 Improper self-confidence, like that of Peter, is the
first step to a fall. There is a proneness in all of us to be
over-confident. But those fall soonest and foulest, who are the
most confident in themselves. Those are least safe, who think
themselves most secure. Satan is active to lead such astray;
they are most off their guard: God leaves them to themselves, to
humble them.

#36-46 He who made atonement for the sins of mankind, submitted
himself in a garden of suffering, to the will of God, from which
man had revolted in a garden of pleasure. Christ took with him
into that part of the garden where he suffered his agony, only
those who had witnessed his glory in his transfiguration. Those
are best prepared to suffer with Christ, who have by faith
beheld his glory. The words used denote the most entire
dejection, amazement, anguish, and horror of mind; the state of
one surrounded with sorrows, overwhelmed with miseries, and
almost swallowed up with terror and dismay. He now began to be
sorrowful, and never ceased to be so till he said, It is
finished. He prayed that, if possible, the cup might pass from
him. But he also showed his perfect readiness to bear the load
of his sufferings; he was willing to submit to all for our
redemption and salvation. According to this example of Christ,
we must drink of the bitterest cup which God puts into our
hands; though nature struggle, it must submit. It should be more
our care to get troubles sanctified, and our hearts satisfied
under them, than to get them taken away. It is well for us that
our salvation is in the hand of One who neither slumbers nor
sleeps. All are tempted, but we should be much afraid of
entering into temptation. To be secured from this, we should
watch and pray, and continually look unto the Lord to hold us up
that we may be safe. Doubtless our Lord had a clear and full
view of the sufferings he was to endure, yet he spoke with the
greatest calmness till this time. Christ was a Surety, who
undertook to be answerable for our sins. Accordingly he was made
sin for us, and suffered for our sins, the Just for the unjust;
and Scripture ascribes his heaviest sufferings to the hand of
God. He had full knowledge of the infinite evil of sin, and of
the immense extent of that guilt for which he was to atone; with
awful views of the Divine justice and holiness, and the
punishment deserved by the sins of men, such as no tongue can
express, or mind conceive. At the same time, Christ suffered
being tempted; probably horrible thoughts were suggested by
Satan that tended to gloom and every dreadful conclusion: these
would be the more hard to bear from his perfect holiness. And
did the load of imputed guilt so weigh down the soul of Him of
whom it is said, He upholdeth all things by the word of his
power? into what misery then must those sink whose sins are left
upon their own heads! How will those escape who neglect so great
salvation?
#47-56 No enemies are so much to be abhorred as those professed
disciples that betray Christ with a kiss. God has no need of our
services, much less of our sins, to bring about his purposes.
Though Christ was crucified through weakness, it was voluntary
weakness; he submitted to death. If he had not been willing to
suffer, they could not conquer him. It was a great sin for those
who had left all to follow Jesus; now to leave him for they knew
not what. What folly, for fear of death to flee from Him, whom
they knew and acknowledged to be the Fountain of life!

#57-68 Jesus was hurried into Jerusalem. It looks ill, and bodes
worse, when those who are willing to be Christ's disciples, are
not willing to be known to be so. Here began Peter's denying
him: for to follow Christ afar off, is to begin to go back from
him. It is more our concern to prepare for the end, whatever it
may be, than curiously to ask what the end will be. The event is
God's, but the duty is ours. Now the Scriptures were fulfilled,
which said, False witnesses are risen up against me. Christ was
accused, that we might not be condemned; and if at any time we
suffer thus, let us remember we cannot expect to fare better
than our Master. When Christ was made sin for us, he was silent,
and left it to his blood to speak. Hitherto Jesus had seldom
professed expressly to be the Christ, the Son of God; the tenor
of his doctrine spoke it, and his miracles proved it; but now he
would not omit to make an open confession of it. It would have
looked like declining his sufferings. He thus confessed, as an
example and encouragement to his followers, to confess him
before men, whatever hazard they ran. Disdain, cruel mocking,
and abhorrence, are the sure portion of the disciple as they
were of the Master, from such as would buffet and deride the
Lord of glory. These things were exactly foretold in the
fiftieth chapter of Isaiah. Let us confess Christ's name, and
bear the reproach, and he will confess us before his Father's
throne.

#69-75 Peter's sin is truly related, for the Scriptures deal
faithfully. Bad company leads to sin: those who needlessly
thrust themselves into it, may expect to be tempted and
ensnared, as Peter. They scarcely can come out of such company
without guilt or grief, or both. It is a great fault to be shy
of Christ; and to dissemble our knowledge of him, when we are
called to own him, is, in effect, to deny him. Peter's sin was
aggravated; but he fell into the sin by surprise, not as Judas,
with design. But conscience should be to us as the crowing of
the cock, to put us in mind of the sins we had forgotten. Peter
was thus left to fall, to abate his self-confidence, and render
him more modest, humble, compassionate, and useful to others.
The event has taught believers many things ever since, and if
infidels, Pharisees, and hypocrites stumble at it or abuse it,
it is at their peril. Little do we know how we should act in
very difficult situations, if we were left to ourselves. Let
him, therefore, that thinketh he standeth, take heed lest he
fall; let us all distrust our own hearts, and rely wholly on the
Lord. Peter wept bitterly. Sorrow for sin must not be slight,
but great and deep. Peter, who wept so bitterly for denying
Christ, never denied him again, but confessed him often in the
face of danger. True repentance for any sin will be shown by the
contrary grace and duty; that is a sign of our sorrowing not
only bitterly, but sincerely.
* Christ delivered to Pilate, The despair of Judas. (1-10)
Christ before Pilate. (11-25) Barabbas loosed, Christ mocked.
(26-30) Christ led to be crucified. (31-34) He is crucified.
(35-44) The death of Christ. (45-50) Events at the crucifixion.
(51-56) The burial of Christ. (57-61) The sepulchre secured.
(62-66)

#1-10 Wicked men see little of the consequences of their crimes
when they commit them, but they must answer for them all. In the
fullest manner Judas acknowledged to the chief priests that he
had sinned, and betrayed an innocent person. This was full
testimony to the character of Christ; but the rulers were
hardened. Casting down the money, Judas departed, and went and
hanged himself, not being able to bear the terror of Divine
wrath, and the anguish of despair. There is little doubt but
that the death of Judas was before that of our blessed Lord. But
was it nothing to them that they had thirsted after this blood,
and hired Judas to betray it, and had condemned it to be shed
unjustly? Thus do fools make a mock at sin. Thus many make light
of Christ crucified. And it is a common instance of the
deceitfulness of our hearts, to make light of our own sin by
dwelling upon other people's sins. But the judgment of God is
according to truth. Many apply this passage of the buying the
piece of ground, with the money Judas brought back, to signify
the favour intended by the blood of Christ to strangers, and
sinners of the Gentiles. It fulfilled a prophecy, #Zec 11:12|.
Judas went far toward repentance, yet it was not to salvation.
He confessed, but not to God; he did not go to him, and say, I
have sinned, Father, against heaven. Let none be satisfied with
such partial convictions as a man may have, and yet remain full
of pride, enmity, and rebellion.

#11-25 Having no malice against Jesus, Pilate urged him to clear
himself, and laboured to get him discharged. The message from
his wife was a warning. God has many ways of giving checks to
sinners, in their sinful pursuits, and it is a great mercy to
have such checks from Providence, from faithful friends, and
from our own consciences. O do not this abominable thing which
the Lord hates! is what we may hear said to us, when we are
entering into temptation, if we will but regard it. Being
overruled by the priests, the people made choice of Barabbas.
Multitudes who choose the world, rather than God, for their
ruler and portion, thus choose their own delusions. The Jews
were so bent upon the death of Christ, that Pilate thought it
would be dangerous to refuse. And this struggle shows the power
of conscience even on the worst men. Yet all was so ordered to
make it evident that Christ suffered for no fault of his own,
but for the sins of his people. How vain for Pilate to expect to
free himself from the guilt of the innocent blood of a righteous
person, whom he was by his office bound to protect! The Jews'
curse upon themselves has been awfully answered in the
sufferings of their nation. None could bear the sin of others,
except Him that had no sin of his own to answer for. And are we
not all concerned? Is not Barabbas preferred to Jesus, when
sinners reject salvation that they may retain their darling
sins, which rob God of his glory, and murder their souls? The
blood of Christ is now upon us for good, through mercy, by the
Jews' rejection of it. O let us flee to it for refuge!
#26-30 Crucifixion was a death used only among the Romans; it
was very terrible and miserable. A cross was laid on the ground,
to which the hands and feet were nailed, it was then lifted up
and fixed upright, so that the weight of the body hung on the
nails, till the sufferer died in agony. Christ thus answered the
type of the brazen serpent raised on a pole. Christ underwent
all the misery and shame here related, that he might purchase
for us everlasting life, and joy, and glory.

#31-34 Christ was led as a Lamb to the slaughter, as a Sacrifice
to the altar. Even the mercies of the wicked are really cruel.
Taking the cross from him, they compelled one Simon to bear it.
Make us ready, O Lord, to bear the cross thou hast appointed us,
and daily to take it up with cheerfulness, following thee. Was
ever sorrow like unto his sorrow? And when we behold what manner
of death he died, let us in that behold with what manner of love
he loved us. As if death, so painful a death, were not enough,
they added to its bitterness and terror in several ways.

#35-44 It was usual to put shame upon malefactors, by a writing
to notify the crime for which they suffered. So they set up one
over Christ's head. This they designed for his reproach, but God
so overruled it, that even his accusation was to his honour.
There were crucified with him at the same time, two robbers. He
was, at his death, numbered among the transgressors, that we, at
our death, might be numbered among the saints. The taunts and
jeers he received are here recorded. The enemies of Christ
labour to make others believe that of religion and of the people
of God, which they themselves know to be false. The chief
priests and scribes, and the elders, upbraid Jesus with being
the King of Israel. Many people could like the King of Israel
well enough, if he would but come down from the cross; if they
could but have his kingdom without the tribulation through which
they must enter into it. But if no cross, then no Christ, no
crown. Those that would reign with him, must be willing to
suffer with him. Thus our Lord Jesus, having undertaken to
satisfy the justice of God, did it, by submitting to the
punishment of the worst of men. And in every minute particular
recorded about the sufferings of Christ, we find some prediction
in the Prophets or the Psalms fulfilled.

#45-50 During the three hours which the darkness continued,
Jesus was in agony, wrestling with the powers of darkness, and
suffering his Father's displeasure against the sin of man, for
which he was now making his soul an offering. Never were there
three such hours since the day God created man upon the earth,
never such a dark and awful scene; it was the turning point of
that great affair, man's redemption and salvation. Jesus uttered
a complaint from #Ps 22:1|. Hereby he teaches of what use the
word of God is to direct us in prayer, and recommends the use of
Scripture expressions in prayer. The believer may have tasted
some drops of bitterness, but he can only form a very feeble
idea of the greatness of Christ's sufferings. Yet, hence he
learns something of the Saviour's love to sinners; hence he gets
deeper conviction of the vileness and evil of sin, and of what
he owes to Christ, who delivers him from the wrath to come. His
enemies wickedly ridiculed his complaint. Many of the reproaches
cast upon the word of God and the people of God, arise, as here,
from gross mistakes. Christ, just before he expired, spake in
his full strength, to show that his life was not forced from
him, but was freely delivered into his Father's hands. He had
strength to bid defiance to the powers of death: and to show
that by the eternal Spirit he offered himself, being the Priest
as well as the Sacrifice, he cried with a loud voice. Then he
yielded up the ghost. The Son of God upon the cross, did die by
the violence of the pain he was put to. His soul was separated
from his body, and so his body was left really and truly dead.
It was certain that Christ did die, for it was needful that he
should die. He had undertaken to make himself an offering for
sin, and he did it when he willingly gave up his life.

#51-56 The rending of the veil signified that Christ, by his
death, opened a way to God. We have an open way through Christ
to the throne of grace, or mercy-seat now, and to the throne of
glory hereafter. When we duly consider Christ's death, our hard
and rocky hearts should be rent; the heart, and not the
garments. That heart is harder than a rock that will not yield,
that will not melt, where Jesus Christ is plainly set forth
crucified. The graves were opened, and many bodies of saints
which slept, arose. To whom they appeared, in what manner, and
how they disappeared, we are not told; and we must not desire to
be wise above what is written. The dreadful appearances of God
in his providence, sometimes work strangely for the conviction
and awakening of sinners. This was expressed in the terror that
fell upon the centurion and the Roman soldiers. We may reflect
with comfort on the abundant testimonies given to the character
of Jesus; and, seeking to give no just cause of offence, we may
leave it to the Lord to clear our characters, if we live to Him.
Let us, with an eye of faith, behold Christ and him crucified,
and be affected with that great love wherewith he loved us. But
his friends could give no more than a look; they beheld him, but
could not help him. Never were the horrid nature and effects of
sin so tremendously displayed, as on that day when the beloved
Son of the Father hung upon the cross, suffering for sin, the
Just for the unjust, that he might bring us to God. Let us yield
ourselves willingly to his service.

#57-61 In the burial of Christ was nothing of pomp or solemnity.
As Christ had not a house of his own, wherein to lay his head,
while he lived, so he had not a grave of his own, wherein to lay
his body, when he was dead. Our Lord Jesus, who had no sin of
his own, had no grave of his own. The Jews designed that he
should have made his grave with the wicked, should have been
buried with the thieves with whom he was crucified, but God
overruled it, so that he should make it with the rich in his
death, #Isa 53:9|. And although to the eye of man the beholding
a funeral may cause terror, yet if we remember how Christ by his
burial has changed the nature of the grave to believers, it
should make us rejoice. And we are ever to imitate Christ's
burial in being continually occupied in the spiritual burial of
our sins.

#62-66 On the Jewish sabbath, the chief priests and Pharisees,
when they should have been at their devotions, were dealing with
Pilate about securing the sepulchre. This was permitted that
there might be certain proof of our Lord's resurrection. Pilate
told them that they might secure the sepulchre as carefully as
they could. They sealed the stone, and set a guard, and were
satisfied that all needful care was taken. But to guard the
sepulchre against the poor weak disciples was folly, because
needless; while to think to guard it against the power of God,
was folly, because fruitless, and to no purpose; yet they
thought they dealt wisely. But the Lord took the wise in their
own craftiness. Thus shall all the rage and the plans of
Christ's enemies be made to promote his glory.
* Christ's resurrection. (1-8) He appears to the women. (9,10)
Confession of the soldiers. (11-15) Christ's commission to his
disciples. (16-20)

#1-8 Christ rose the third day after his death; that was the
time he had often spoken of. On the first day of the first week
God commanded the light to shine out of darkness. On this day
did He who is the Light of the world, shine out of the darkness
of the grave; and this day is from henceforward often mentioned
in the New Testament, as the day which Christians religiously
observed in solemn assemblies, to the honour of Christ. Our Lord
Jesus could have rolled back the stone by his own power, but he
chose to have it done by an angel. The resurrection of Christ,
as it is the joy of his friends, so it is the terror and
confusion of his enemies. The angel encouraged the women against
their fears. Let the sinners in Zion be afraid. Fear not ye, for
his resurrection will be your consolation. Our communion with
him must be spiritual, by faith in his word. When we are ready
to make this world our home, and to say, It is good to be here,
then let us remember our Lord Jesus is not here, he is risen;
therefore let our hearts rise, and seek the things that are
above. He is risen, as he said. Let us never think that strange
which the word of Christ has told us to expect; whether the
sufferings of this present time, or the glory that is to be
revealed. It may have a good effect upon us, by faith to view
the place where the Lord lay. Go quickly. It was good to be
there, but the servants of God have other work appointed. Public
usefulness must be chosen before the pleasure of secret
communion with God. Tell the disciples, that they may be
comforted under their present sorrows. Christ knows where his
disciples dwell, and will visit them. Even to those at a
distance from the plenty of the means of grace, he will
graciously manifest himself. The fear and the joy together
quickened their pace. The disciples of Christ should be forward
to make known to each other their experiences of communion with
their Lord; and should tell others what God has done for their
souls.

#9,10 God's gracious visits usually meet us in the way of duty;
and to those who use what they have for others' benefit, more
shall be given. This interview with Christ was unexpected; but
Christ was nigh them, and still is nigh us in the word. The
salutation speaks the good-will of Christ to man, even since he
entered upon his state of exaltation. It is the will of Christ
that his people should be a cheerful, joyful people, and his
resurrection furnishes abundant matter for joy. Be not afraid.
Christ rose from the dead, to silence his people's fears, and
there is enough in that to silence them. The disciples had just
before shamefully deserted him in his sufferings; but, to show
that he could forgive, and to teach us to do so, he calls them
brethren. Notwithstanding his majesty and purity, and our
meanness and unworthiness, he still condescends to call
believers his brethren.

#11-15 What wickedness is it which men will not be brought to by
the love of money! Here was large money given to the soldiers
for advancing that which they knew to be a lie, yet many grudge
a little money for advancing what they know to be the truth. Let
us never starve a good cause, when we see bad ones so liberally
supported. The priests undertook to secure them from the sword
of Pilate, but could not secure these soldiers from the sword of
God's justice, which hangs over the heads of those that love and
make a lie. Those men promise more than they can perform, who
undertake to save a man harmless in doing a wilful sin. But this
falsehood disproved itself. Had the soldiers been all asleep,
they could not have known what passed. If any had been awake,
they would have roused the others and prevented the removal; and
certainly if they had been asleep, they never would have dared
to confess it; while the Jewish rulers would have been the first
to call for their punishment. Again, had there been any truth in
the report, the rulers would have prosecuted the apostles with
severity for it. The whole shows that the story was entirely
false. And we must not charge such things to the weakness of the
understanding, but to the wickedness of the heart. God left them
to expose their own course. The great argument to prove Christ
to be the Son of God, is his resurrection; and none could have
more convincing proofs of the truth of that than these soldiers;
yet they took bribes to hinder others from believing. The
plainest evidence will not affect men, without the work of the
Holy Spirit.

#16-20 This evangelist passes over other appearances of Christ,
recorded by Luke and John, and hastens to the most solemn; one
appointed before his death, and after his resurrection. All that
see the Lord Jesus with an eye of faith, will worship him. Yet
the faith of the sincere may be very weak and wavering. But
Christ gave such convincing proofs of his resurrection, as made
their faith to triumph over doubts. He now solemnly commissioned
the apostles and his ministers to go forth among all nations.
The salvation they were to preach, is a common salvation;
whoever will, let him come, and take the benefit; all are
welcome to Christ Jesus. Christianity is the religion of a
sinner who applies for salvation from deserved wrath and from
sin; he applies to the mercy of the Father, through the
atonement of the incarnate Son, and by the sanctification of the
Holy Spirit, and gives up himself to be the worshipper and
servant of God, as the Father, Son, and Holy Ghost, three
Persons but one God, in all his ordinances and commandments.
Baptism is an outward sign of that inward washing, or
sanctification of the Spirit, which seals and evidences the
believer's justification. Let us examine ourselves, whether we
really possess the inward and spiritual grace of a death unto
sin, and a new birth unto righteousness, by which those who were
the children of wrath become the children of God. Believers
shall have the constant presence of their Lord always; all days,
every day. There is no day, no hour of the day, in which our
Lord Jesus is not present with his churches and with his
ministers; if there were, in that day, that hour, they would be
undone. The God of Israel, the Saviour, is sometimes a God that
hideth himself, but never a God at a distance. To these precious
words Amen is added. Even so, Lord Jesus, be thou with us and
all thy people; cause thy face to shine upon us, that thy way
may be known upon earth, thy saving health among all nations.
** Mark was a sister's son to Barnabas, #Col 4:10|; and #Ac
12:12| shows that he was the son of Mary, a pious woman of
Jerusalem, at whose house the apostles and first Christians
assembled. From Peter's styling him his son, #1Pe 5:13|, the
evangelist is supposed to have been converted by that apostle.
Thus Mark was closely united with the followers of our Lord, if
not himself one of the number. Mark wrote at Rome; some suppose
that Peter dictated to him, though the general testimony is,
that the apostle having preached at Rome, Mark, who was the
apostle's companion, and had a clear understanding of what Peter
delivered, was desired to commit the particulars to writing. And
we may remark, that the great humility of Peter is very plain
where any thing is said about himself. Scarcely an action or a
work of Christ is mentioned, at which this apostle was not
present, and the minuteness shows that the facts were related by
an eye-witness. This Gospel records more of the miracles than of
the discourses of our Lord, and though in many things it relates
the same things as the Gospel according to St. Matthew, we may
reap advantages from reviewing the same events, placed by each
of the evangelists in that point of view which most affected his
own mind.

* The office of John the Baptist. (1-8) The baptism and
temptation of Christ. (9-13) Christ preaches and calls
disciples. (14-22) He casts out an unclean spirit. (23-28) He
heals many diseased. (29-39) He heals a leper. (40-45)

#1-8. Isaiah and Malachi each spake concerning the beginning of
the gospel of Jesus Christ, in the ministry of John. From these
prophets we may observe, that Christ, in his gospel, comes among
us, bringing with him a treasure of grace, and a sceptre of
government. Such is the corruption of the world, that there is
great opposition to his progress. When God sent his Son into the
world, he took care, and when he sends him into the heart, he
takes care, to prepare his way before him. John thinks himself
unworthy of the meanest office about Christ. The most eminent
saints have always been the most humble. They feel their need of
Christ's atoning blood and sanctifying Spirit, more than others.
The great promise Christ makes in his gospel to those who have
repented, and have had their sins forgiven them, is, they shall
be baptized with the Holy Ghost; shall be purified by his
graces, and refreshed by his comforts. We use the ordinances,
word, and sacraments without profit and comfort, for the most
part, because we have not of that Divine light within us; and we
have it not because we ask it not; for we have his word that
cannot fail, that our heavenly Father will give this light, his
Holy Spirit, to those that ask it.

#9-13 Christ's baptism was his first public appearance, after he
had long lived unknown. How much hidden worth is there, which in
this world is not known! But sooner or later it shall be known,
as Christ was. He took upon himself the likeness of sinful
flesh; and thus, for our sakes, he sanctified himself, that we
also might be sanctified, and be baptized with him, #Joh 17:19|.
See how honourably God owned him, when he submitted to John's
baptism. He saw the Spirit descending upon him like a dove. We
may see heaven opened to us, when we perceive the Spirit
descending and working upon us. God's good work in us, is sure
evidence of his good will towards us, and preparations for us.
As to Christ's temptation, Mark notices his being in the
wilderness and that he was with the wild beasts. It was an
instance of his Father's care of him, which encouraged him the
more that his Father would provide for him. Special protections
are earnests of seasonable supplies. The serpent tempted the
first Adam in the garden, the Second Adam in the wilderness;
with different success indeed; and ever since he still tempts
the children of both, in all places and conditions. Company and
conversation have their temptations; and being alone, even in a
wilderness, has its own also. No place or state exempts, no
business, not lawful labouring, eating, or drinking, not even
fasting and praying; often in these duties there are the most
assaults, but in them is the sweetest victory. The ministration
of the good angels is matter of great comfort in reference to
the malignant designs of the evil angels; but much more does it
comfort us, to have the indwelling of God the Holy Spirit in our
hearts.

#14-22 Jesus began to preach in Galilee, after that John was put
in prison. If some be laid aside, others shall be raised up, to
carry on the same work. Observe the great truths Christ
preached. By repentance we give glory to our Creator whom we
have offended; by faith we give glory to our Redeemer who came
to save us from our sins. Christ has joined these two together,
and let no man think to put them asunder. Christ puts honour
upon those who, though mean in this world, are diligent in their
business and kind to one another. Industry and unity are good
and pleasant, and the Lord Jesus commands a blessing on them.
Those whom Christ calls, must leave all to follow him; and by
his grace he makes them willing to do so. Not that we must needs
go out of the world, but we must sit loose to the world; forsake
every thing that is against our duty to Christ, and that cannot
be kept without hurt to our souls. Jesus strictly kept the
sabbath day, by applying himself unto, and abounding in the
sabbath work, in order to which the sabbath rest was appointed.
There is much in the doctrine of Christ that is astonishing; and
the more we hear it, the more cause we see to admire it.

#23-28 The devil is an unclean spirit, because he has lost all
the purity of his nature, because he acts in direct opposition
to the Holy Spirit of God, and by his suggestions defiles the
spirits of men. There are many in our assemblies who quietly
attend under merely formal teachers; but if the Lord come with
faithful ministers and holy doctrine, and by his convincing
Spirit, they are ready to say, like this man, What have we to do
with thee, Jesus of Nazareth! No disorder could enable a man to
know Jesus to be the Holy One of God. He desires to have nothing
to do with Jesus, for he despairs of being saved by him, and
dreads being destroyed by him. See whose language those speak,
that say to the Almighty, Depart from us. This unclean spirit
hated and dreaded Christ, because he knew him to be a Holy One;
for the carnal mind is enmity against God, especially against
his holiness. When Christ by his grace delivers souls out of the
hands of Satan, it is not without tumult in the soul; for that
spiteful enemy will disquiet those whom he cannot destroy. This
put all who saw it upon considering, What is this new doctrine?
A work as great often is wrought now, yet men treat it with
contempt and neglect. If this were not so, the conversion of a
notorious wicked man to a sober, righteous, and godly life, by
the preaching of a crucified Saviour, would cause many to ask,
What doctrine is this?
#29-39 Wherever Christ comes, he comes to do good. He cures,
that we may minister to him, and to others who are his, and for
his sake. Those kept from public ordinances by sickness or other
real hindrances, may expect the Saviour's gracious presence; he
will soothe their sorrows, and abate their pains. Observe how
numerous the patients were. When others speed well with Christ,
it should quicken us in seeking after him. Christ departed into
a solitary place. Though he was in no danger of distraction, or
of temptation to vain-glory, yet he retired. Those who have the
most business in public, and of the best kind, must yet
sometimes be alone with God.

#40-45 We have here Christ's cleansing of a leper. It teaches us
to apply to the Saviour with great humility, and with full
submission to his will, saying, "Lord, if thou wilt," without
any doubt of Christ's readiness to help the distressed. See also
what to expect from Christ; that according to our faith it shall
be to us. The poor leper said, If thou wilt. Christ readily
wills favours to those who readily refer themselves to his will.
Christ would have nothing done that looked like seeking praise
of the people. But no reasons now exist why we should hesitate
to spread the praises of Christ.
* Christ heals one sick of the palsy. (1-12) Levi's call, and
the entertainment given to Jesus. (13-17) Why Christ's disciples
did not fast. (18-22) He justifies his disciples for plucking
corn on the sabbath. (23-28)

#1-12 It was this man's misery that he needed to be so carried,
and shows the suffering state of human life; it was kind of
those who so carried him, and teaches the compassion that should
be in men, toward their fellow-creatures in distress. True faith
and strong faith may work in various ways; but it shall be
accepted and approved by Jesus Christ. Sin is the cause of all
our pains and sicknesses. The way to remove the effect, is to
take away the cause. Pardon of sin strikes at the root of all
diseases. Christ proved his power to forgive sin, by showing his
power to cure the man sick of the palsy. And his curing diseases
was a figure of his pardoning sin, for sin is the disease of the
soul; when it is pardoned, it is healed. When we see what Christ
does in healing souls, we must own that we never saw the like.
Most men think themselves whole; they feel no need of a
physician, therefore despise or neglect Christ and his gospel.
But the convinced, humbled sinner, who despairs of all help,
excepting from the Saviour, will show his faith by applying to
him without delay.

#13-17 Matthew was not a good character, or else, being a Jew,
he would never have been a publican, that is, a tax-gatherer for
the Romans. However, Christ called this publican to follow him.
With God, through Christ, there is mercy to pardon the greatest
sins, and grace to change the greatest sinners, and make them
holy. A faithful, fair-dealing publican was rare. And because
the Jews had a particular hatred to an office which proved that
they were subject to the Romans, they gave these tax-gatherers
an ill name. But such as these our blessed Lord did not hesitate
to converse with, when he appeared in the likeness of sinful
flesh. And it is no new thing for that which is both well done
and well designed, to be slandered, and turned to the reproach
of the wisest and best of men. Christ would not withdraw, though
the Pharisees were offended. If the world had been righteous,
there had been no occasion for his coming, either to preach
repentance, or to purchase forgiveness. We must not keep company
with ungodly men out of love to their vain conversation; but we
are to show love to their souls, remembering that our good
Physician had the power of healing in himself, and was in no
danger of taking the disease; but it is not so with us. In
trying to do good to others, let us be careful we do not get
harm to ourselves.

#18-22 Strict professors are apt to blame all that do not fully
come up to their own views. Christ did not escape slanders; we
should be willing to bear them, as well as careful not to
deserve them; but should attend to every part of our duty in its
proper order and season.

#23-28 The sabbath is a sacred and Divine institution; a
privilege and benefit, not a task and drudgery. God never
designed it to be a burden to us, therefore we must not make it
so to ourselves. The sabbath was instituted for the good of
mankind, as living in society, having many wants and troubles,
preparing for a state of happiness or misery. Man was not made
for the sabbath, as if his keeping it could be of service to
God, nor was he commanded to keep its outward observances to his
real hurt. Every observance respecting it, is to be interpreted
by the rule of mercy.
* The withered hand healed. (1-5) The people resort to Christ.
(6-12) The apostles called. (13-21) The blasphemy of the
scribes. (22-30) Christ's relatives. (31-35)

#1-5 This man's case was piteous; he had a withered hand, which
disabled him from working for his living; and those that are so,
are the most proper objects of charity. Let those be helped that
cannot help themselves. But stubborn infidels, when they can say
nothing against the truth, yet will not yield. We hear what is
said amiss, and see what is done amiss; but Christ looks at the
root of bitterness in the heart, the blindness and hardness of
that, and is grieved. Let hard-hearted sinners tremble to think
of the anger with which he will look upon them shortly, when the
day of his wrath comes. The great healing day now is the
sabbath, and the healing place the house of prayer; but the
healing power is of Christ. The gospel command is like that
recorded here: though our hands are withered, yet, if we will
not stretch them out, it is our own fault that we are not
healed. But if we are healed, Christ, his power and grace, must
have all the glory.
#6-12 All our sicknesses and calamities spring from the anger of
God against our sins. Their removal, or the making them
blessings to us, was purchased to us by the blood of Christ. But
the plagues and diseases of our souls, of our hearts, are
chiefly to be dreaded; and He can heal them also by a word. May
more and more press to Christ to be healed of these plagues, and
to be delivered from the enemies of their souls.

#13-21 Christ calls whom he will; for his grace is his own. He
had called the apostles to separate themselves from the crowd,
and they came unto him. He now gave them power to heal
sicknesses, and to cast out devils. May the Lord send forth more
and more of those who have been with him, and have learned of
him to preach his gospel, to be instruments in his blessed work.
Those whose hearts are enlarged in the work of God, can easily
bear with what is inconvenient to themselves, and will rather
lose a meal than an opportunity of doing good. Those who go on
with zeal in the work of God, must expect hindrances, both from
the hatred of enemies, and mistaken affections of friends, and
need to guard against both.

#22-30 It was plain that the doctrine of Christ had a direct
tendency to break the devil's power; and it was as plain, that
the casting of him out of the bodies of people, confirmed that
doctrine; therefore Satan could not support such a design.
Christ gave an awful warning against speaking such dangerous
words. It is true the gospel promises, because Christ has
purchased, forgiveness for the greatest sins and sinners; but by
this sin, they would oppose the gifts of the Holy Ghost after
Christ's ascension. Such is the enmity of the heart, that
unconverted men pretend believers are doing Satan's work, when
sinners are brought to repentance and newness of life.
#31-35 It is a great comfort to all true Christians, that they
are dearer to Christ than mother, brother, or sister as such,
merely as relations in the flesh would have been, even had they
been holy. Blessed be God, this great and gracious privilege is
ours even now; for though Christ's bodily presence cannot be
enjoyed by us, his spiritual presence is not denied us.
* The parable of the sower. (1-20) Other parables. (21-34)
Christ stills the tempest. (35-41)

#1-20 This parable contained instruction so important, that all
capable of hearing were bound to attend to it. There are many
things we are concerned to know; and if we understand not the
plain truths of the gospel, how shall we learn those more
difficult! It will help us to value the privileges we enjoy as
disciples of Christ, if we seriously consider the deplorable
state of all who have not such privileges. In the great field of
the church, the word of God is dispensed to all. Of the many
that hear the word of the gospel, but few receive it, so as to
bring forth fruit. Many are much affected with the word for the
present, who yet receive no abiding benefit. The word does not
leave abiding impressions upon the minds of men, because their
hearts are not duly disposed to receive it. The devil is very
busy about careless hearers, as the fowls of the air go about
the seed that lies above ground. Many continue in a barren,
false profession, and go down to hell. Impressions that are not
deep, will not last. Many do not mind heart-work, without which
religion is nothing. Others are hindered from profiting by the
word of God, by abundance of the world. And those who have but
little of the world, may yet be ruined by indulging the body.
God expects and requires fruit from those who enjoy the gospel,
a temper of mind and Christian graces daily exercised, Christian
duties duly performed. Let us look to the Lord, that by his
new-creating grace our hearts may become good ground, and that
the good seed of the word may produce in our lives those good
words and works which are through Jesus Christ, to the praise
and glory of God the Father.
#21-34 These declarations were intended to call the attention of
the disciples to the word of Christ. By his thus instructing
them, they were made able to instruct others; as candles are
lighted, not to be covered, but to be placed on a candlestick,
that they may give light to a room. This parable of the good
seed, shows the manner in which the kingdom of God makes
progress in the world. Let but the word of Christ have the place
it ought to have in a soul, and it will show itself in a good
conversation. It grows gradually: first the blade; then the ear;
after that the full corn in the ear. When it is sprung up, it
will go forward. The work of grace in the soul is, at first, but
the day of small things; yet it has mighty products even now,
while it is in its growth; but what will there be when it is
perfected in heaven!

#35-41 Christ was asleep in the storm, to try the faith of his
disciples, and to stir them up to pray. Their faith appeared
weak, and their prayers strong. When our wicked hearts are like
the troubled sea which cannot rest, when our passions are
unruly, let us think we hear the law of Christ, saying, Be
silent, be dumb. When without are fightings, and within are
fears, and the spirits are in a tumult, if he say, "Peace, be
still," there is a great calm at once. Why are ye so fearful?
Though there may be cause for some fear, yet not for such fear
as this. Those may suspect their faith, who can have such a
thought as that Jesus careth not though his people perish. How
imperfect are the best of saints! Faith and fear take their
turns while we are in this world; but ere long, fear will be
overcome, and faith will be lost in sight.
* The demoniac healed. (1-20) A woman healed. (21-34) The
daughter of Jairus raised. (35-43)

#1-20 Some openly wilful sinners are like this madman. The
commands of the law are as chains and fetters, to restrain
sinners from their wicked courses; but they break those bands in
sunder; and it is an evidence of the power of the devil in them.
A legion of soldiers consisted of six thousand men, or more.
What multitudes of fallen spirits there must be, and all enemies
to God and man, when here was a legion in one poor wretched
creature! Many there are that rise up against us. We are not a
match for our spiritual enemies, in our own strength; but in the
Lord, and in the power of his might, we shall be able to stand
against them, though there are legions of them. When the vilest
transgressor is delivered by the power of Jesus from the bondage
of Satan, he will gladly sit at the feet of his Deliverer, and
hear his word, who delivers the wretched slaves of Satan, and
numbers them among his saints and servants. When the people
found that their swine were lost, they had a dislike to Christ.
Long-suffering and mercy may be seen, even in the corrections by
which men lose their property while their lives are saved, and
warning given them to seek the salvation of their souls. The man
joyfully proclaimed what great things Jesus had done for him.
All men marvelled, but few followed him. Many who cannot but
wonder at the works of Christ, yet do not, as they ought, wonder
after him.

#21-34 A despised gospel will go where it will be better
received. One of the rulers of a synagogue earnestly besought
Christ for a little daughter, about twelve years old, who was
dying. Another cure was wrought by the way. We should do good,
not only when in the house, but when we walk by the way, #De
6:7|. It is common with people not to apply to Christ till they
have tried in vain all other helpers, and find them, as
certainly they will, physicians of no value. Some run to
diversions and gay company; others plunge into business, or even
into intemperance; others go about to establish their own
righteousness, or torment themselves by vain superstitions. Many
perish in these ways; but none will ever find rest to the soul
by such devices; while those whom Christ heals of the disease of
sin, find in themselves an entire change for the better. As
secret acts of sin, so secret acts of faith, are known to the
Lord Jesus. The woman told all the truth. It is the will of
Christ that his people should be comforted, and he has power to
command comfort to troubled spirits. The more simply we depend
on Him, and expect great things from him, the more we shall find
in ourselves that he is become our salvation. Those who, by
faith, are healed of their spiritual diseases, have reason to go
in peace.
#35-43 We may suppose Jairus hesitating whether he should ask
Christ to go on or not, when told that his daughter was dead.
But have we not as much occasion for the grace of God, and the
comfort of his Spirit, for the prayers of our ministers and
Christian friends, when death is in the house, as when sickness
is there? Faith is the only remedy against grief and fear at
such a time. Believe the resurrection, then fear not. He raised
the dead child to life by a word of power. Such is the gospel
call to those who are by nature dead in trespasses and sins. It
is by the word of Christ that spiritual life is given. All who
saw it, and heard of it, admired the miracle, and Him that
wrought it. Though we cannot now expect to have our dead
children or relatives restored, we may hope to find comfort
under our trials.
* Christ despised in his own country. (1-6) The apostles sent
forth. (7-13) John the Baptist put to death. (14-29) The
apostles return, Five thousand fed by a miracle. (30-44) Christ
walks on the sea, He heals those that touch him. (45-56)

#1-6 Our Lord's countrymen tried to prejudice the minds of
people against him. Is not this the carpenter? Our Lord Jesus
probably had worked in that business with his father. He thus
put honour upon mechanics, and encouraged all persons who eat by
the labour of their hands. It becomes the followers of Christ to
content themselves with the satisfaction of doing good, although
they are denied the praise of it. How much did these Nazarenes
lose by obstinate prejudices against Jesus! May Divine grace
deliver us from that unbelief, which renders Christ a savour of
death, rather than of life to the soul. Let us, like our Master,
go and teach cottages and peasants the way of salvation.

#7-13 Though the apostles were conscious to themselves of great
weakness, and expected no worldly advantage, yet, in obedience to
their Master, and in dependence upon his strength, they went
out. They did not amuse people with curious matters, but told
them they must repent of their sins, and turn to God. The
servants of Christ may hope to turn many from darkness unto God,
and to heal souls by the power of the Holy Ghost.

#14-29 Herod feared John while he lived, and feared him still
more when he was dead. Herod did many of those things which John
in his preaching taught him; but it is not enough to do many
things, we must have respect to all the commandments. Herod
respected John, till he touched him in his Herodias. Thus many
love good preaching, if it keep far away from their beloved sin.
But it is better that sinners persecute ministers now for
faithfulness, than curse them eternally for unfaithfulness. The
ways of God are unsearchable; but we may be sure he never can be
at a loss to repay his servants for what they endure or lose for
his sake. Death could not come so as to surprise this holy man;
and the triumph of the wicked was short.

#30-44 Let not ministers do any thing or teach any thing, but
what they are willing should be told to their Lord. Christ
notices the frights of some, and the toils of others of his
disciples, and provides rest for those that are tired, and
refuge for those that are terrified. The people sought the
spiritual food of Christ's word, and then he took care that they
should not want bodily food. If Christ and his disciples put up
with mean things, surely we may. And this miracle shows that
Christ came into the world, not only to restore, but to preserve
and nourish spiritual life; in him there is enough for all that
come. None are sent empty away from Christ but those who come to
him full of themselves. Though Christ had bread enough at
command, he teaches us not to waste any of God's bounties,
remembering how many are in want. We may, some time, need the
fragments that we now throw away.
#45-56 The church is often like a ship at sea, tossed with
tempests, and not comforted: we may have Christ for us, yet wind
and tide against us; but it is a comfort to Christ's disciples
in a storm, that their Master is in the heavenly mount,
interceding for them. And no difficulties can hinder Christ's
appearance for his people, when the set time is come. He
silenced their fears, by making himself known to them. Our fears
are soon satisfied, if our mistakes are set right, especially
our mistakes as to Christ. Let the disciples have their Master
with them, and all is well. It is for want of rightly
understanding Christ's former works, that we view his present
works as if there never were the like before. If Christ's
ministers now could cure people's bodily diseases, what
multitudes would flock after them! It is sad to think how much
more most care about their bodies than about their souls.
* The traditions of the elders. (1-13) What defiles the man.
(14-23) The woman of Canaan's daughter cured. (24-30) Christ
restores a man to hearing and speech. (31-37)

#1-13 One great design of Christ's coming was, to set aside the
ceremonial law; and to make way for this, he rejects the
ceremonies men added to the law of God's making. Those clean
hands and that pure heart which Christ bestows on his disciples,
and requires of them, are very different from the outward and
superstitious forms of Pharisees of every age. Jesus reproves
them for rejecting the commandment of God. It is clear that it
is the duty of children, if their parents are poor, to relieve
them as far as they are able; and if children deserve to die
that curse their parents, much more those that starve them. But
if a man conformed to the traditions of the Pharisees, they
found a device to free him from the claim of this duty.

#14-23 Our wicked thoughts and affections, words and actions,
defile us, and these only. As a corrupt fountain sends forth
corrupt streams, so does a corrupt heart send forth corrupt
reasonings, corrupt appetites and passions, and all the wicked
words and actions that come from them. A spiritual understanding
of the law of God, and a sense of the evil of sin, will cause a
man to seek for the grace of the Holy Spirit, to keep down the
evil thoughts and affections that work within.

#24-30 Christ never put any from him that fell at his feet,
which a poor trembling soul may do. As she was a good woman, so
a good mother. This sent her to Christ. His saying, Let the
children first be filled, shows that there was mercy for the
Gentiles, and not far off. She spoke, not as making light of the
mercy, but magnifying the abundance of miraculous cures among
the Jews, in comparison with which a single cure was but as a
crumb. Thus, while proud Pharisees are left by the blessed
Saviour, he manifests his compassion to poor humbled sinners,
who look to him for children's bread. He still goes about to
seek and save the lost.
#31-37 Here is a cure of one that was deaf and dumb. Those who
brought this poor man to Christ, besought him to observe the
case, and put forth his power. Our Lord used more outward
actions in the doing of this cure than usual. These were only
signs of Christ's power to cure the man, to encourage his faith,
and theirs that brought him. Though we find great variety in the
cases and manner of relief of those who applied to Christ, yet
all obtained the relief they sought. Thus it still is in the
great concerns of our souls.
* Four thousand fed by a miracle. (1-10) Christ cautions against
the Pharisees and Herodians. (11-21) A blind man healed. (22-26)
Peter's testimony to Christ. (27-33) Christ must be followed.
(34-38)

#1-10 Our Lord Jesus encouraged the meanest to come to him for
life and grace. Christ knows and considers our frames. The
bounty of Christ is always ready; to show that, he repeated this
miracle. His favours are renewed, as our wants and necessities
are. And those need not fear want, who have Christ to live upon
by faith, and do so with thanksgiving.

#11-21 Obstinate unbelief will have something to say, though
ever so unreasonable. Christ refused to answer their demand. If
they will not be convinced, they shall not. Alas! what cause we
have to lament for those around us, who destroy themselves and
others by their perverse and obstinate unbelief, and enmity to
the gospel! When we forget the works of God, and distrust him,
we should chide ourselves severely, as Christ here reproves his
disciples. How is it that we so often mistake his meaning,
disregard his warnings, and distrust his providence?

#22-26 Here is a blind man brought to Christ by his friends.
Therein appeared the faith of those that brought him. If those
who are spiritually blind, do not pray for themselves, yet their
friends and relations should pray for them, that Christ would be
pleased to touch them. The cure was wrought gradually, which was
not usual in our Lord's miracles. Christ showed in what method
those commonly are healed by his grace, who by nature are
spiritually blind. At first, their knowledge is confused; but,
like the light of the morning, it shines more and more to the
perfect day, and then they see all things clearly. Slighting
Christ's favours is forfeiting them; and he will make those who
do so know the worth of privileges by the want of them.

#27-33 These things are written, that we may believe that Jesus
is the Christ, the Son of God. These miracles of our Lord assure
us that he was not conquered, but a Conqueror. Now the disciples
are convinced that Jesus is the Christ; they may bear to hear of
his sufferings, of which Christ here begins to give them notice.
He sees that amiss in what we say and do, of which we ourselves
are not aware, and knows what manner of spirit we are of, when
we ourselves do not. The wisdom of man is folly, when it
pretends to limit the Divine counsels. Peter did not rightly
understand the nature of Christ's kingdom.

#34-38 Frequent notice is taken of the great flocking there was
to Christ for help in various cases. All are concerned to know
this, if they expect him to heal their souls. They must not
indulge the ease of the body. As the happiness of heaven with
Christ, is enough to make up for the loss of life itself for
him, so the gain of all the world in sin, will not make up for
the ruin of the soul by sin. And there is a day coming, when the
cause of Christ will appear as glorious, as some now think it
mean and contemptible. May we think of that season, and view
every earthly object as we shall do at that great day.
* The transfiguration. (1-13) An evil spirit cast out. (14-29)
The apostles reproved. (30-40) Pain to be preferred to sin.
(41-50)

#1-13 Here is a prediction of the near approach Christ's
kingdom. A glimpse of that kingdom was given in the
transfiguration of Christ. It is good to be away from the world,
and alone with Christ: and how good to be with Christ glorified
in heaven with all the saints! But when it is well with us, we
are apt not to care for others, and in the fulness of our
enjoyments, we forget the many wants of our brethren. God owns
Jesus, and accepts him as his beloved Son, and is ready to
accept us in him. Therefore we must own and accept him as our
beloved Saviour, and must give up ourselves to be ruled by him.
Christ does not leave the soul, when joys and comforts leave it.
Jesus explained to the disciples the prophecy about Elias. This
was very suitable to the ill usage of John the Baptist.
#14-29 The father of the suffering youth reflected on the want
of power in the disciples; but Christ will have him reckon the
disappointment to the want of faith. Very much is promised to
our believing. If thou canst believe, it is possible that thy
hard heart may be softened, thy spiritual diseases may be cured;
and, weak as thou art, thou mayest be able to hold out to the
end. Those that complain of unbelief, must look up to Christ for
grace to help them against it, and his grace will be sufficient
for them. Whom Christ cures, he cures effectually. But Satan is
unwilling to be driven from those that have been long his
slaves, and, when he cannot deceive or destroy the sinner, he
will cause him all the terror that he can. The disciples must
not think to do their work always with the same ease; some
services call for more than ordinary pains.

#30-40 The time of Christ's suffering drew nigh. Had he been
delivered into the hands of devils, and they had done this, it
had not been so strange; but that men should thus shamefully
treat the Son of man, who came to redeem and save them, is
wonderful. Still observe that when Christ spake of his death, he
always spake of his resurrection, which took the reproach of it
from himself, and should have taken the grief of it from his
disciples. Many remain ignorant because they are ashamed to
inquire. Alas! that while the Saviour teaches so plainly the
things which belong to his love and grace, men are so blinded
that they understand not his sayings. We shall be called to
account about our discourses, and to account for our disputes,
especially about being greater than others. Those who are most
humble and self-denying, most resemble Christ, and shall be most
tenderly owned by him. This Jesus taught them by a sign; whoever
shall receive one like this child, receives me. Many have been
like the disciples, ready to silence men who have success in
preaching to sinners repentance in Christ's name, because they
follow not with them. Our Lord blamed the apostles, reminding
them that he who wrought miracles in his name would not be
likely to hurt his cause. If sinners are brought to repent, to
believe in the Saviour, and to live sober, righteous, and godly
lives, we then see that the Lord works by the preacher.

#41-50 It is repeatedly said of the wicked, Their worm dieth
not, as well as, The fire is never quenched. Doubtless, remorse
of conscience and keen self-reflection are this never-dying
worm. Surely it is beyond compare better to undergo all possible
pain, hardship, and self-denial here, and to be happy for ever
hereafter, than to enjoy all kinds of worldly pleasure for a
season, and to be miserable for ever. Like the sacrifices, we
must be salted with salt; our corrupt affections must be subdued
and mortified by the Holy Spirit. Those that have the salt of
grace, must show they have a living principle of grace in their
hearts, which works out corrupt dispositions in the soul that
would offend God, or our own consciences.
* The Pharisees' question concerning divorce. (1-12) Christ's
love to little children. (13-16) Christ's discourse with the
rich young man. (17-22) The hinderance of riches. (23-31) Christ
foretells his sufferings. (32-45) Bartimaeus healed. (46-52)

#1-12 Wherever Jesus was, the people flocked after him in
crowds, and he taught them. Preaching was Christ's constant
practice. He here shows that the reason why Moses' law allowed
divorce, was such that they ought not to use the permission; it
was only for the hardness of their hearts. God himself joined
man and wife together; he has fitted them to be comforts and
helps for each other. The bond which God has tied, is not to be
lightly untied. Let those who are for putting away their wives
consider what would become of themselves, if God should deal
with them in like manner.
#13-16 Some parents or nurses brought little children to Christ,
that he should touch them, in token of his blessing them. It
does not appear that they needed bodily cures, nor were they
capable of being taught: but those who had the care of them
believed that Christ's blessing would do their souls good;
therefore they brought them to him. Jesus ordered that they
should be brought to him, and that nothing should be said or
done to hinder it. Children should be directed to the Saviour as
soon as they are able to understand his words. Also, we must
receive the kingdom of God as little children; we must stand
affected to Christ and his grace, as little children to their
parents, nurses, and teachers.

#17-22 This young ruler showed great earnestness. He asked what
he should do now, that he might be happy for ever. Most ask for
good to be had in this world; any good, #Ps 4:6|; he asks for
good to be done in this world, in order to enjoy the greatest
good in the other world. Christ encouraged this address by
assisting his faith, and by directing his practice. But here is
a sorrowful parting between Jesus and this young man. He asks
Christ what he shall do more than he has done, to obtain eternal
life; and Christ puts it to him, whether he has indeed that firm
belief of, and that high value for eternal life which he seems
to have. Is he willing to bear a present cross, in expectation
of future crown? The young man was sorry he could not be a
follower of Christ upon easier terms; that he could not lay hold
on eternal life, and keep hold of his worldly possessions too.
He went away grieved. See #Mt 6:24|, Ye cannot serve God and
mammon.

#23-31 Christ took this occasion to speak to his disciples about
the difficulty of the salvation of those who have abundance of
this world. Those who thus eagerly seek the wealth of the world,
will never rightly prize Christ and his grace. Also, as to the
greatness of the salvation of those who have but little of this
world, and leave it for Christ. The greatest trial of a good
man's constancy is, when love to Jesus calls him to give up love
to friends and relatives. Even when gainers by Christ, let them
still expect to suffer for him, till they reach heaven. Let us
learn contentment in a low state, and to watch against the love
of riches in a high one. Let us pray to be enabled to part with
all, if required, in Christ's service, and to use all we are
allowed to keep in his service.

#32-45 Christ's going on with his undertaking for the salvation
of mankind, was, is, and will be, the wonder of all his
disciples. Worldly honour is a glittering thing, with which the
eyes of Christ's own disciples have many times been dazzled. Our
care must be, that we may have wisdom and grace to know how to
suffer with him; and we may trust him to provide what the
degrees of our glory shall be. Christ shows them that dominion
was generally abused in the world. If Jesus would gratify all
our desires, it would soon appear that we desire fame or
authority, and are unwilling to taste of his cup, or to have his
baptism; and should often be ruined by having our prayers
answered. But he loves us, and will only give his people what is
good for them.

#46-52 Bartimaeus had heard of Jesus and his miracles, and
learning that he was passing by, hoped to recover his eyesight.
In coming to Christ for help and healing, we should look to him
as the promised Messiah. The gracious calls Christ gives us to
come to him, encourage our hope, that if we come to him we shall
have what we come for. Those who would come to Jesus, must cast
away the garment of their own sufficiency, must free themselves
from every weight, and the sin that, like long garments, most
easily besets them, #Heb 12:1|. He begged that his eyes might be
opened. It is very desirable to be able to earn our bread; and
where God has given men limbs and senses, it is a shame, by
foolishness and slothfulness, to make themselves, in effect,
blind and lame. His eyes were opened. Thy faith has made thee
whole: faith in Christ as the Son of David, and in his pity and
power; not thy repeated words, but thy faith; Christ setting thy
faith to work. Let sinners be exhorted to imitate blind
Bartimaeus. Where the gospel is preached, or the written words of
truth circulated, Jesus is passing by, and this is the
opportunity. It is not enough to come to Christ for spiritual
healing, but, when we are healed, we must continue to follow
him; that we may honour him, and receive instruction from him.
Those who have spiritual eyesight, see that beauty in Christ
which will draw them to run after him.
* Christ's triumphant entry into Jerusalem. (1-11) The barren
fig-tree cursed, The temple cleansed. (12-18) Prayer in faith.
(19-26) The priests and elders questioned concerning John the
Baptist. (27-33)

#1-11 Christ's coming into Jerusalem thus remarkably, shows that
he was not afraid of the power and malice of his enemies. This
would encourage his disciples who were full of fear. Also, that
he was not disquieted at the thoughts of his approaching
sufferings. But all marked his humiliation; and these matters
teach us not to mind high things, but to condescend to those of
low estate. How ill it becomes Christians to take state, when
Christ was so far from claiming it! They welcomed his person;
Blessed is he that cometh, the "He that should come," so often
promised, so long expected; he comes in the name of the Lord.
Let him have our best affections; he is a blessed Saviour, and
brings blessings to us, and blessed be He that sent him. Praises
be to our God, who is in the highest heavens, over all, God
blessed for ever.
#12-18 Christ looked to find some fruit, for the time of
gathering figs, though it was near, was not yet come; but he
found none. He made this fig-tree an example, not to the trees,
but to the men of that generation. It was a figure of the doom
upon the Jewish church, to which he came seeking fruit, but
found none. Christ went to the temple, and began to reform the
abuses in its courts, to show that when the Redeemer came to
Zion, it was to turn away ungodliness from Jacob. The scribes
and the chief priests sought, not how they might make their
peace with him, but how they might destroy him. A desperate
attempt, which they could not but fear was fighting against God.

#19-26 The disciples could not think why that fig-tree should so
soon wither away; but all wither who reject Christ; it
represented the state of the Jewish church. We should rest in no
religion that does not make us fruitful in good works. Christ
taught them from hence to pray in faith. It may be applied to
that mighty faith with which all true Christians are endued, and
which does wonders in spiritual things. It justifies us, and so
removes mountains of guilt, never to rise up in judgment against
us. It purifies the heart, and so removes mountains of
corruption, and makes them plain before the grace of God. One
great errand to the throne of grace is to pray for the pardon of
our sins; and care about this ought to be our daily concern.

#27-33 Our Saviour shows how near akin his doctrine and baptism
were to those of John; they had the same design and tendency, to
bring in the gospel kingdom. These elders did not deserve to be
taught; for it was plain that they contended not for truth, but
victory: nor did he need to tell them; for the works he did,
told them plainly he had authority from God; since no man could
do the miracles which he did, unless God were with him.
* The parable of the vineyard and husbandmen. (1-12) Question
about tribute. (13-17) Concerning the resurrection. (18-27) The
great command of the law. (28-34) Christ the Son and yet the
Lord of David. (35-40) The poor widow commended. (41-44)

#1-12 Christ showed in parables, that he would lay aside the
Jewish church. It is sad to think what base usage God's faithful
ministers have met with in all ages, from those who have enjoyed
the privileges of the church, but have not brought forth fruit
answerable. God at length sent his Son, his Well-beloved; and it
might be expected that he whom their Master loved, they also
should respect and love; but instead of honouring him because he
was the Son and Heir, they therefore hated him. But the
exaltation of Christ was the Lord's doing; and it is his doing
to exalt him in our hearts, and to set up his throne there; and
if this be done, it cannot but be marvellous in our eyes. The
Scriptures, and faithful preachers, and the coming of Christ in
the flesh, call on us to render due praise to God in our lives.
Let sinners beware of a proud, carnal spirit; if they revile or
despise the preachers of Christ, they would have done so their
Master, had they lived when he was upon earth.

#13-17 The enemies of Christ would be thought desirous to know
their duty, when really they hoped that which soever side he
took of the question, they might find occasion to accuse him.
Nothing is more likely to ensnare the followers of Christ, than
bringing them to meddle with disputes about worldly politics.
Jesus avoided the snare, by referring to the submission they had
already made as a nation; and all that heard him, marvelled at
the great wisdom of his answer. Many will praise the words of a
sermon, who will not be commanded by the doctrines of it.

#18-27 A right knowledge of the Scripture, as the fountain
whence all revealed religion now flows, and the foundation on
which it is built, is the best preservative against error.
Christ put aside the objection of the Sadducees, who were the
scoffing infidels of that day, by setting the doctrine of the
future state in a true light. The relation between husband and
wife, though appointed in the earthly paradise, will not be
known in the heavenly one. It is no wonder if we confuse
ourselves with foolish errors, when we form our ideas of the
world of spirits by the affairs of this world of sense. It is
absurd to think that the living God should be the portion and
happiness of a man if he is for ever dead; and therefore it is
certain that Abraham's soul exists and acts, though now for a
time separate from the body. Those that deny the resurrection
greatly err, and ought to be told so. Let us seek to pass
through this dying world, with a joyful hope of eternal
happiness, and of a glorious resurrection.
#28-34 Those who sincerely desire to be taught their duty,
Christ will guide in judgment, and teach his way. He tells the
scribe that the great commandment, which indeed includes all,
is, that of loving God with all our hearts. Wherever this is the
ruling principle in the soul, there is a disposition to every
other duty. Loving God with all our heart, will engage us to
every thing by which he will be pleased. The sacrifices only
represented the atonements for men's transgressions of the moral
law; they were of no power except as they expressed repentance
and faith in the promised Saviour, and as they led to moral
obedience. And because we have not thus loved God and man, but
the very reverse, therefore we are condemned sinners; we need
repentance, and we need mercy. Christ approved what the scribe
said, and encouraged him. He stood fair for further advance; for
this knowledge of the law leads to conviction of sin, to
repentance, to discovery of our need of mercy, and understanding
the way of justification by Christ.

#35-40 When we attend to what the Scriptures declare, as to the
person and offices of Christ, we shall be led to confess him as
our Lord and God; to obey him as our exalted Redeemer. If the
common people hear these things gladly, while the learned and
distinguished oppose, the former are happy, and the latter to be
pitied. And as sin, disguised with a show of piety, is double
iniquity, so its doom will be doubly heavy.

#41-44 Let us not forget that Jesus still sees the treasury. He
knows how much, and from what motives, men give to his cause. He
looks at the heart, and what our views are, in giving alms; and
whether we do it as unto the Lord, or only to be seen of men. It
is so rare to find any who would not blame this widow, that we
cannot expect to find many who will do like to her; and yet our
Saviour commends her, therefore we are sure that she did well
and wisely. The feeble efforts of the poor to honour their
Saviour, will be commended in that day, when the splendid
actions of unbelievers will be exposed to contempt.
* The destruction of the temple foretold. (1-4) Christ's
prophetic declaration. (5-13) Christ's prophecy. (14-23) His
prophetic declarations. (24-27) Watchfulness urged. (28-37)

#1-4 See how little Christ values outward pomp, where there is
not real purity of heart. He looks with pity upon the ruin of
precious souls, and weeps over them, but we do not find him look
with pity upon the ruin of a fine house. Let us then be reminded
how needful it is for us to have a more lasting abode in heaven,
and to be prepared for it by the influences of the Holy Spirit,
sought in the earnest use of all the means of grace.

#5-13 Our Lord Jesus, in reply to the disciples' question, does
not so much satisfy their curiosity as direct their consciences.
When many are deceived, we should thereby be awakened to look to
ourselves. And the disciples of Christ, if it be not their own
fault, may enjoy holy security and peace of mind, when all
around is in disorder. But they must take heed that they are not
drawn away from Christ and their duty to him, by the sufferings
they will meet with for his sake. They shall be hated of all
men: trouble enough! Yet the work they were called to should be
carried on and prosper. Though they may be crushed and borne
down, the gospel cannot be. The salvation promised is more than
deliverance from evil, it is everlasting blessedness.

#14-23 The Jews in rebelling against the Romans, and in
persecuting the Christians, hastened their own ruin apace. Here
we have a prediction of that ruin which came upon them within
less than forty years after this. Such destruction and
desolation, that the like cannot be found in any history.
Promises of power to persevere, and cautions against falling
away, well agree with each other. But the more we consider these
things, the more we shall see abundant cause to flee without
delay for refuge to Christ, and to renounce every earthly
object, for the salvation of our souls.

#24-27 The disciples had confounded the destruction of Jerusalem
and the end of the world. This mistake Christ set right, and
showed that the day of Christ's coming, and the day of judgment,
shall be after that tribulation. Here he foretells the final
dissolution of the present frame and fabric of the world. Also,
the visible appearance of the Lord Jesus coming in the clouds,
and the gathering together of all the elect to him.
#28-37 We have the application of this prophetic sermon. As to
the destruction of Jerusalem, expect it to come very shortly. As
to the end of the world, do not inquire when it will come, for
of that day and that hour knoweth no man. Christ, as God, could
not be ignorant of anything; but the Divine wisdom which dwelt
in our Saviour, communicated itself to his human soul according
to the Divine pleasure. As to both, our duty is to watch and
pray. Our Lord Jesus, when he ascended on high, left something
for all his servants to do. We ought to be always upon our
watch, in expectation of his return. This applies to Christ's
coming to us at our death, as well as to the general judgment.
We know not whether our Master will come in the days of youth,
or middle age, or old age; but, as soon as we are born, we begin
to die, and therefore we must expect death. Our great care must
be, that, whenever our Lord comes, he may not find us secure,
indulging in ease and sloth, mindless of our work and duty. He
says to all, Watch, that you may be found in peace, without
spot, and blameless.
* Christ anointed at Bethany. (1-11) The passover, Jesus
declares that Judas would betray him. (12-21) The Lord's supper
instituted. (22-31) Christ's agony in the garden. (32-42) He is
betrayed and taken. (43-52) Christ before the high priest.
(53-65) Peter denies Christ. (66-72)

#1-11 Did Christ pour out his soul unto death for us, and shall
we think any thing too precious for him? Do we give him the
precious ointment of our best affections? Let us love him with
all the heart, though it is common for zeal and affection to be
misunderstood and blamed; and remember that charity to the poor
will not excuse any from particular acts of piety to the Lord
Jesus. Christ commended this woman's pious attention to the
notice of believers in all ages. Those who honour Christ he will
honour. Covetousness was Judas' master lust, and that betrayed
him to the sin of betraying his Master; the devil suited his
temptation to that, and so conquered him. And see what wicked
contrivances many have in their sinful pursuits; but what
appears to forward their plans, will prove curses in the end.

#12-21 Nothing could be less the result of human foresight than
the events here related. But our Lord knows all things about us
before they come to pass. If we admit him, he will dwell in our
hearts. The Son of man goes, as it is written of him, as a lamb
to the slaughter; but woe to that man by whom he is betrayed!
God's permitting the sins of men, and bringing glory to himself
out of them, does not oblige them to sin; nor will this be any
excuse for their guilt, or lessen their punishment.

#22-31 The Lord's supper is food for the soul, therefore a very
little of that which is for the body, as much as will serve for
a sign, is enough. It was instituted by the example and the
practice of our Master, to remain in force till his second
coming. It was instituted with blessing and giving of thanks, to
be a memorial of Christ's death. Frequent mention is made of his
precious blood, as the price of our redemption. How comfortable
is this to poor repenting sinners, that the blood of Christ is
shed for many! If for many, why not for me? It was a sign of the
conveyance of the benefits purchased for us by his death. Apply
the doctrine of Christ crucified to yourselves; let it be meat
and drink to your souls, strengthening and refreshing your
spiritual life. It was to be an earnest and foretaste of the
happiness of heaven, and thereby to put us out of taste for the
pleasures and delights of sense. Every one that has tasted
spiritual delights, straightway desires eternal ones. Though the
great Shepherd passed through his sufferings without one false
step, yet his followers often have been scattered by the small
measure of sufferings allotted to them. How very apt we are to
think well of ourselves, and to trust our own hearts! It was ill
done of Peter thus to answer his Master, and not with fear and
trembling. Lord, give me grace to keep me from denying thee.

#32-42 Christ's sufferings began with the sorest of all, those
in his soul. He began to be sorely amazed; words not used in St.
Matthew, but very full of meaning. The terrors of God set
themselves in array against him, and he allowed him to
contemplate them. Never was sorrow like unto his at this time.
Now he was made a curse for us; the curses of the law were laid
upon him as our Surety. He now tasted death, in all the
bitterness of it. This was that fear of which the apostle
speaks, the natural fear of pain and death, at which human
nature startles. Can we ever entertain favourable, or even
slight thoughts of sin, when we see the painful sufferings which
sin, though but reckoned to him, brought on the Lord Jesus?
Shall that sit light upon our souls, which sat so heavy upon
his? Was Christ in such agony for our sins, and shall we never
be in agony about them? How should we look upon Him whom we have
pierced, and mourn! It becomes us to be exceedingly sorrowful
for sin, because He was so, and never to mock at it. Christ, as
Man, pleaded, that, if it were possible, his sufferings might
pass from him. As Mediator, he submitted to the will of God,
saying, Nevertheless, not what I will, but what thou wilt; I bid
it welcome. See how the sinful weakness of Christ's disciples
returns, and overpowers them. What heavy clogs these bodies of
ours are to our souls! But when we see trouble at the door, we
should get ready for it. Alas, even believers often look at the
Redeemer's sufferings in a drowsy manner, and instead of being
ready to die with Christ, they are not even prepared to watch
with him one hour.
#43-52 Because Christ appeared not as a temporal prince, but
preached repentance, reformation, and a holy life, and directed
men's thoughts, and affections, and aims to another world,
therefore the Jewish rulers sought to destroy him. Peter wounded
one of the band. It is easier to fight for Christ than to die
for him. But there is a great difference between faulty
disciples and hypocrites. The latter rashly and without thought
call Christ Master, and express great affection for him, yet
betray him to his enemies. Thus they hasten their own
destruction.

#53-65 We have here Christ's condemnation before the great
council of the Jews. Peter followed; but the high priest's
fire-side was no proper place, nor his servants proper company,
for Peter: it was an entrance into temptation. Great diligence
was used to procure false witnesses against Jesus, yet their
testimony was not equal to the charge of a capital crime, by the
utmost stretch of their law. He was asked, Art thou the Son of
the Blessed? that is, the Son of God. For the proof of his being
the Son of God, he refers to his second coming. In these
outrages we have proofs of man's enmity to God, and of God's
free and unspeakable love to man.

#66-72 Peter's denying Christ began by keeping at a distance
from him. Those that are shy of godliness, are far in the way to
deny Christ. Those who think it dangerous to be in company with
Christ's disciples, because thence they may be drawn in to
suffer for him, will find it much more dangerous to be in
company with his enemies, because there they may be drawn in to
sin against him. When Christ was admired and flocked after,
Peter readily owned him; but will own no relation to him now he
is deserted and despised. Yet observe, Peter's repentance was
very speedy. Let him that thinketh he standeth take heed lest he
fall; and let him that has fallen think of these things, and of
his own offences, and return to the Lord with weeping and
supplication, seeking forgiveness, and to be raised up by the
Holy Spirit.
* Christ before Pilate. (1-14) Christ led to be crucified.
(15-21) The crucifixion. (22-32) The death of Christ. (33-41)
His body buried. (42-47)

#1-14 They bound Christ. It is good for us often to remember the
bonds of the Lord Jesus, as bound with him who was bound for us.
By delivering up the King, they, in effect, delivered up the
kingdom of God, which was, therefore, as by their own consent,
taken from them, and given to another nation. Christ gave Pilate
a direct answer, but would not answer the witnesses, because the
things they alleged were known to be false, even Pilate himself
was convinced they were so. Pilate thought that he might appeal
from the priests to the people, and that they would deliver
Jesus out of the priests' hands. But they were more and more
urged by the priests, and cried, Crucify him! Crucify him! Let
us judge of persons and things by their merits, and the standard
of God's word, and not by common report. The thought that no one
ever was so shamefully treated, as the only perfectly wise,
holy, and excellent Person that ever appeared on earth, leads
the serious mind to strong views of man's wickedness and enmity
to God. Let us more and more abhor the evil dispositions which
marked the conduct of these persecutors.

#15-21 Christ met death in its greatest terror. It was the death
of the vilest malefactors. Thus the cross and the shame are put
together. God having been dishonoured by the sin of man, Christ
made satisfaction by submitting to the greatest disgrace human
nature could be loaded with. It was a cursed death; thus it was
branded by the Jewish law, #De 21:23|. The Roman soldiers mocked
our Lord Jesus as a King; thus in the high priest's hall the
servants had mocked him as a Prophet and Saviour. Shall a purple
or scarlet robe be matter of pride to a Christian, which was
matter of reproach and shame to Christ? He wore the crown of
thorns which we deserved, that we might wear the crown of glory
which he merited. We were by sin liable to everlasting shame and
contempt; to deliver us, our Lord Jesus submitted to shame and
contempt. He was led forth with the workers of iniquity, though
he did no sin. The sufferings of the meek and holy Redeemer, are
ever a source of instruction to the believer, of which, in his
best hours, he cannot be weary. Did Jesus thus suffer, and shall
I, a vile sinner, fret or repine? Shall I indulge anger, or
utter reproaches and threats because of troubles and injuries?
#22-32 The place where our Lord Jesus was crucified, was called
the place of a skull; it was the common place of execution; for
he was in all respects numbered with the transgressors. Whenever
we look unto Christ crucified, we must remember what was written
over his head; he is a King, and we must give up ourselves to be
his subjects, as Israelites indeed. They crucified two thieves
with him, and him in the midst; they thereby intended him great
dishonour. But it was foretold that he should be numbered with
the transgressors, because he was made sin for us. Even those
who passed by railed at him. They told him to come down from the
cross, and they would believe; but they did not believe, though
he gave them a more convincing sign when he came up from the
grave. With what earnestness will the man who firmly believes
the truth, as made known by the sufferings of Christ, seek for
salvation! With what gratitude will he receive the dawning hope
of forgiveness and eternal life, as purchased for him by the
sufferings and death of the Son of God! and with what godly
sorrow will he mourn over the sins which crucified the Lord of
glory!
#33-41 There was a thick darkness over the land, from noon until
three in the afternoon. The Jews were doing their utmost to
extinguish the Sun of Righteousness. The darkness signified the
cloud which the human soul of Christ was under, when he was
making it an offering for sin. He did not complain that his
disciples forsook him, but that his Father forsook him. In this
especially he was made sin for us. When Paul was to be offered
as a sacrifice for the service saints, he could joy and rejoice,
#Php 2:17|; but it is another thing to be offered as a sacrifice
for the sin of sinners. At the same instant that Jesus died, the
veil of the temple was rent from the top to the bottom. This
spake terror to the unbelieving Jews, and was a sign of the
destruction of their church and nation. It speaks comfort to all
believing Christians, for it signified the laying open a new and
living way into the holiest by the blood of Jesus. The
confidence with which Christ had openly addressed God as his
Father, and committed his soul into his hands, seems greatly to
have affected the centurion. Right views of Christ crucified
will reconcile the believer to the thought of death; he longs to
behold, love, and praise, as he ought, that Saviour who was
wounded and pierced to save him from the wrath to come.

#42-47 We are here attending the burial of our Lord Jesus. Oh
that we may by grace be planted in the likeness of it! Joseph of
Arimathea was one who waited for the kingdom of God. Those who
hope for a share in its privileges, must own Christ's cause,
when it seems to be crushed. This man God raised up for his
service. There was a special providence, that Pilate should be
so strict in his inquiry, that there might be no pretence to say
Jesus was alive. Pilate gave Joseph leave to take down the body,
and do what he pleased with it. Some of the women beheld where
Jesus was laid, that they might come after the sabbath to anoint
the dead body, because they had not time to do it before.
Special notice was taken of Christ's sepulchre, because he was
to rise again. And he will not forsake those who trust in him,
and call upon him. Death, deprived of its sting, will soon end
the believer's sorrows, as it ended those of the Saviour.
* Christ's resurrection made known the women. (1-8) Christ
appears to Mary Magdalene and other disciples. (9-13) His
commission to the apostles. (14-18) Christ's ascension. (19,20)

#1-8 Nicodemus brought a large quantity of spices, but these
good women did not think that enough. The respect others show to
Christ, should not hinder us from showing our respect. And those
who are carried by holy zeal, to seek Christ diligently, will
find the difficulties in their way speedily vanish. When we put
ourselves to trouble and expense, from love to Christ, we shall
be accepted, though our endeavours are not successful. The sight
of the angel might justly have encouraged them, but they were
affrighted. Thus many times that which should be matter of
comfort to us, through our own mistake, proves a terror to us.
He was crucified, but he is glorified. He is risen, he is not
here, not dead, but alive again; hereafter you will see him, but
you may here see the place where he was laid. Thus seasonable
comforts will be sent to those that lament after the Lord Jesus.
Peter is particularly named, Tell Peter; it will be most welcome
to him, for he is in sorrow for sin. A sight of Christ will be
very welcome to a true penitent, and a true penitent is very
welcome to a sight of Christ. The men ran with all the haste
they could to the disciples; but disquieting fears often hinder
us from doing that service to Christ and to the souls of men,
which, if faith and the joy of faith were strong, we might do.

#9-13 Better news cannot be brought to disciples in tears, than
to tell them of Christ's resurrection. And we should study to
comfort disciples that are mourners, by telling them whatever we
have seen of Christ. It was a wise providence that the proofs of
Christ's resurrection were given gradually, and admitted
cautiously, that the assurance with which the apostles preached
this doctrine afterwards might the more satisfy. Yet how slowly
do we admit the consolations which the word of God holds forth!
Therefore while Christ comforts his people, he often sees it
needful to rebuke and correct them for hardness of heart in
distrusting his promise, as well as in not obeying his holy
precepts.

#14-18 The evidences of the truth of the gospel are so full,
that those who receive it not, may justly be upbraided with
their unbelief. Our blessed Lord renewed his choice of the
eleven as his apostles, and commissioned them to go into all the
world, to preach his gospel to every creature. Only he that is a
true Christian shall be saved through Christ. Simon Magus
professed to believe, and was baptized, yet he was declared to
be in the bonds of iniquity: see his history in #Ac 8:13-25|.
Doubtless this is a solemn declaration of that true faith which
receives Christ in all his characters and offices, and for all
the purposes of salvation, and which produces its right effect
on the heart and life; not a mere assent, which is a dead faith,
and cannot profit. The commission of Christ's ministers extends
to every creature throughout the world, and the declarations of
the gospel contain not only truths, encouragements, and
precepts, but also most awful warnings. Observe what power the
apostles should be endued with, for confirming the doctrine they
were to preach. These were miracles to confirm the truth of the
gospel, and means of spreading the gospel among nations that had
not heard it.

#19,20 After the Lord had spoken he went up into heaven. Sitting
is a posture of rest, he had finished his work; and a posture of
rule, he took possession of his kingdom. He sat at the right
hand of God, which denotes his sovereign dignity and universal
power. Whatever God does concerning us, gives to us, or accepts
from us, it is by his Son. Now he is glorified with the glory he
had before the world. The apostles went forth, and preached
every where, far and near. Though the doctrine they preached was
spiritual and heavenly, and directly contrary to the spirit and
temper of the world; though it met with much opposition, and was
wholly destitute of all worldly supports and advantages; yet in
a few years the sound went forth unto the ends of the earth.
Christ's ministers do not now need to work miracles to prove
their message; the Scriptures are proved to be of Divine origin,
and this renders those without excuse who reject or neglect
them. The effects of the gospel, when faithfully preached, and
truly believed, in changing the tempers and characters of
mankind, form a constant proof, a miraculous proof, that the
gospel is the power of God unto salvation, of all who believe.
** This evangelist is generally supposed to have been a
physician, and a companion of the apostle Paul. The style of his
writings, and his acquaintance with the Jewish rites and usages,
sufficiently show that he was a Jew, while his knowledge of the
Greek language and his name, speak his Gentile origin. He is
first mentioned #Ac 16:10,11|, as with Paul at Troas, whence he
attended him to Jerusalem, and was with him in his voyage, and
in his imprisonment at Rome. This Gospel appears to be designed
to supersede many defective and unauthentic narratives in
circulation, and to give a genuine and inspired account of the
life, miracles, and doctrines of our Lord, learned from those
who heard and witnessed his discourses and miracles.

* The Preface. (1-4) Zacharias and Elisabeth. (5-25) Christ's
birth announced. (26-38) Interview of Mary and Elisabeth.
(39-56) The birth of John the Baptist. (57-66) The song of
Zacharias. (67-80)

#1-4. Luke will not write of things about which Christians may
safely differ from one another, and hesitate within themselves;
but the things which are, and ought to be surely believed. The
doctrine of Christ is what the wisest and best of men have
ventured their souls upon with confidence and satisfaction. And
the great events whereon our hopes depend, have been recorded by
those who were from the beginning eye-witnesses and ministers of
the word, and who were perfected in their understanding of them
through Divine inspiration.

#5-25 The father and mother of John the Baptist were sinners as
all are, and were justified and saved in the same way as others;
but they were eminent for piety and integrity. They had no
children, and it could not be expected that Elisabeth should
have any in her old age. While Zacharias was burning incense in
the temple, the whole multitude of the people were praying
without. All the prayers we offer up to God, are acceptable and
successful only by Christ's intercession in the temple of God
above. We cannot expect an interest therein if we do not pray,
and pray with our spirits, and are not earnest in prayer. Nor
can we expect that the best of our prayers should gain
acceptance, and bring an answer of peace, but through the
mediation of Christ, who ever lives, making intercession. The
prayers Zacharias often made, received an answer of peace.
Prayers of faith are filed in heaven, and are not forgotten.
Prayers made when we were young and entering into the world, may
be answered when we are old and going out of the world. Mercies
are doubly sweet that are given in answer to prayer. Zacharias
shall have a son in his old age, who shall be instrumental in
the conversion of many souls to God, and preparing them to
receive the gospel of Christ. He shall go before Him with
courage, zeal, holiness, and a mind dead to earthly interests
and pleasures. The disobedient and rebellious would be brought
back to the wisdom of their righteous forefathers, or rather,
brought to attend to the wisdom of that Just One who was coming
among them. Zacharias heard all that the angel said; but his
unbelief spake. In striking him dumb, God dealt justly with him,
because he had objected against God's word. We may admire the
patience of God towards us. God dealt kindly with him, for thus
he prevented his speaking any more distrustful, unbelieving
words. Thus also God confirmed his faith. If by the rebukes we
are under for our sin, we are brought to give the more credit to
the word of God, we have no reason to complain. Even real
believers are apt to dishonour God by unbelief; and their mouths
are stopped in silence and confusion, when otherwise they would
have been praising God with joy and gratitude. In God's gracious
dealings with us we ought to observe his gracious regards to us.
He has looked on us with compassion and favour, and therefore
has thus dealt with us.

#26-38 We have here an account of the mother of our Lord; though
we are not to pray to her, yet we ought to praise God for her.
Christ must be born miraculously. The angel's address means
only, Hail, thou that art the especially chosen and favoured of
the Most High, to attain the honour Jewish mothers have so long
desired. This wondrous salutation and appearance troubled Mary.
The angel then assured her that she had found favour with God,
and would become the mother of a son whose name she should call
Jesus, the Son of the Highest, one in a nature and perfection
with the Lord God. JESUS! the name that refreshes the fainting
spirits of humbled sinners; sweet to speak and sweet to hear,
Jesus, a Saviour! We know not his riches and our own poverty,
therefore we run not to him; we perceive not that we are lost
and perishing, therefore a Saviour is a word of little relish.
Were we convinced of the huge mass of guilt that lies upon us,
and the wrath that hangs over us for it, ready to fall upon us,
it would be our continual thought, Is the Saviour mine? And that
we might find him so, we should trample on all that hinders our
way to him. Mary's reply to the angel was the language of faith
and humble admiration, and she asked no sign for the confirming
her faith. Without controversy, great was the mystery of
godliness, God manifest in the flesh, #1Ti 3:16|. Christ's human
nature must be produced so, as it was fit that should be which
was to be taken into union with the Divine nature. And we must,
as Mary here, guide our desires by the word of God. In all
conflicts, let us remember that with God nothing is impossible;
and as we read and hear his promises, let us turn them into
prayers, Behold the willing servant of the Lord; let it be unto
me according to thy word.

#39-56 It is very good for those who have the work of grace
begun in their souls, to communicate one to another. On Mary's
arrival, Elisabeth was conscious of the approach of her who was
to be the mother of the great Redeemer. At the same time she was
filled with the Holy Ghost, and under his influence declared
that Mary and her expected child were most blessed and happy, as
peculiarly honoured of and dear to the Most High God. Mary,
animated by Elisabeth's address, and being also under the
influence of the Holy Ghost, broke out into joy, admiration, and
gratitude. She knew herself to be a sinner who needed a Saviour,
and that she could no otherwise rejoice in God than as
interested in his salvation through the promised Messiah. Those
who see their need of Christ, and are desirous of righteousness
and life in him, he fills with good things, with the best
things; and they are abundantly satisfied with the blessings he
gives. He will satisfy the desires of the poor in spirit who
long for spiritual blessings, while the self-sufficient shall be
sent empty away.
#57-66 In these verses we have an account of the birth of John
the Baptist, and the great joy among all the relations of the
family. He shall be called Johanan, or "Gracious," because he
shall bring in the gospel of Christ, wherein God's grace shines
most bright. Zacharias recovered his speech. Unbelief closed his
mouth, and believing opened it again: he believes, therefore he
speaks. When God opens our lips, our mouths must show forth his
praise; and better be without speech, than not use it in
praising God. It is said, The hand of the Lord was working with
John. God has ways of working on children in their infancy,
which we cannot account for. We should observe the dealings of
God, and wait the event.
#67-80 Zacharias uttered a prophecy concerning the kingdom and
salvation of the Messiah. The gospel brings light with it; in it
the day dawns. In John the Baptist it began to break, and
increased apace to the perfect day. The gospel is discovering;
it shows that about which we were utterly in the dark; it is to
give light to those that sit in darkness, the light of the
knowledge of the glory of God in the face of Jesus Christ. It is
reviving; it brings light to those that sit in the shadow of
death, as condemned prisoners in the dungeon. It is directing;
it is to guide our feet in the way of peace, into that way which
will bring us to peace at last, #Ro 3:17|. John gave proofs of
strong faith, vigorous and holy affections, and of being above
the fear and love of the world. Thus he ripened for usefulness;
but he lived a retired life, till he came forward openly as the
forerunner of the Messiah. Let us follow peace with all men, as
well as seek peace with God and our own consciences. And if it
be the will of God that we live unknown to the world, still let
us diligently seek to grow strong in the grace of Jesus Christ.
* The birth of Christ. (1-7) It is made known to the shepherds.
(8-20) Christ presented in the temple. (21-24) Simeon prophesies
concerning Jesus. (25-35) Anna prophesies concerning him.
(36-40) Christ with the learned men in the temple. (41-52)

#1-7 The fulness of time was now come, when God would send forth
his Son, made of a woman, and made under the law. The
circumstances of his birth were very mean. Christ was born at an
inn; he came into the world to sojourn here for awhile, as at an
inn, and to teach us to do likewise. We are become by sin like
an outcast infant, helpless and forlorn; and such a one was
Christ. He well knew how unwilling we are to be meanly lodged,
clothed, or fed; how we desire to have our children decorated
and indulged; how apt the poor are to envy the rich, and how
prone the rich to disdain the poor. But when we by faith view
the Son of God being made man and lying in a manger, our vanity,
ambition, and envy are checked. We cannot, with this object
rightly before us, seek great things for ourselves or our
children.

#8-20 Angels were heralds of the new-born Saviour, but they were
only sent to some poor, humble, pious, industrious shepherds,
who were in the business of their calling, keeping watch over
their flock. We are not out of the way of Divine visits, when we
are employed in an honest calling, and abide with God in it. Let
God have the honour of this work; Glory to God in the highest.
God's good-will to men, manifested in sending the Messiah,
redounds to his praise. Other works of God are for his glory,
but the redemption of the world is for his glory in the highest.
God's goodwill in sending the Messiah, brought peace into this
lower world. Peace is here put for all that good which flows to
us from Christ's taking our nature upon him. This is a faithful
saying, attested by an innumerable company of angels, and well
worthy of all acceptation, That the good-will of God toward men,
is glory to God in the highest, and peace on the earth. The
shepherds lost no time, but came with haste to the place. They
were satisfied, and made known abroad concerning this child,
that he was the Saviour, even Christ the Lord. Mary carefully
observed and thought upon all these things, which were so suited
to enliven her holy affections. We should be more delivered from
errors in judgment and practice, did we more fully ponder these
things in our hearts. It is still proclaimed in our ears that to
us is born a Saviour, Christ the Lord. These should be glad
tidings to all.
#21-24 Our Lord Jesus was not born in sin, and did not need that
mortification of a corrupt nature, or that renewal unto
holiness, which were signified by circumcision. This ordinance
was, in his case, a pledge of his future perfect obedience to
the whole law, in the midst of sufferings and temptations, even
unto death for us. At the end of forty days, Mary went up to the
temple to offer the appointed sacrifices for her purification.
Joseph also presented the holy child Jesus, because, as a
first-born son, he was to be presented to the Lord, and redeemed
according to the law. Let us present our children to the Lord
who gave them to us, beseeching him to redeem them from sin and
death, and make them holy to himself.

#25-35 The same Spirit that provided for the support of Simeon's
hope, provided for his joy. Those who would see Christ must go
to his temple. Here is a confession of his faith, that this
Child in his arms was the Saviour, the salvation itself, the
salvation of God's appointing. He bids farewell to this world.
How poor does this world look to one that has Christ in his
arms, and salvation in his view! See here, how comfortable is
the death of a good man; he departs in peace with God, peace
with his own conscience, in peace with death. Those that have
welcomed Christ, may welcome death. Joseph and Mary marvelled at
the things which were spoken of this Child. Simeon shows them
likewise, what reason they had to rejoice with trembling. And
Jesus, his doctrine, and people, are still spoken against; his
truth and holiness are still denied and blasphemed; his preached
word is still the touchstone of men's characters. The secret
good affections in the minds of some, will be revealed by their
embracing Christ; the secret corruptions of others will be
revealed by their enmity to Christ. Men will be judged by the
thoughts of their hearts concerning Christ. He shall be a
suffering Jesus; his mother shall suffer with him, because of
the nearness of her relation and affection.

#36-40 There was much evil then in the church, yet God left not
himself without witness. Anna always dwelt in, or at least
attended at, the temple. She was always in a praying spirit;
gave herself to prayer, and in all things she served God. Those
to whom Christ is made known, have great reason to thank the
Lord. She taught others concerning him. Let the example of the
venerable saints, Simeon and Anna, give courage to those whose
hoary heads are, like theirs, a crown of glory, being found in
the way of righteousness. The lips soon to be silent in the
grave, should be showing forth the praises of the Redeemer. In
all things it became Christ to be made like unto his brethren,
therefore he passed through infancy and childhood as other
children, yet without sin, and with manifest proofs of the
Divine nature in him. By the Spirit of God all his faculties
performed their offices in a manner not seen in any one else.
Other children have foolishness bound in their hearts, which
appears in what they say or do, but he was filled with wisdom,
by the influence of the Holy Ghost; every thing he said and did,
was wisely said and wisely done, above his years. Other children
show the corruption of their nature; nothing but the grace of
God was upon him.

#41-52 It is for the honour of Christ that children should
attend on public worship. His parents did not return till they
had stayed all the seven days of the feast. It is well to stay
to the end of an ordinance, as becomes those who say, It is good
to be here. Those that have lost their comforts in Christ, and
the evidences of their having a part in him, must bethink
themselves where, and when, and how they lost them, and must
turn back again. Those that would recover their lost
acquaintance with Christ, must go to the place in which he has
put his name; there they may hope to meet him. They found him in
some part of the temple, where the doctors of the law kept their
schools; he was sitting there, hearkening to their instructions,
proposing questions, and answering inquiries, with such wisdom,
that those who heard were delighted with him. Young persons
should seek the knowledge of Divine truth, attend the ministry
of the gospel, and ask such questions of their elders and
teachers as may tend to increase their knowledge. Those who seek
Christ in sorrow, shall find him with the greater joy. Know ye
not that I ought to be in my Father's house; at my Father's
work; I must be about my Father's business. Herein is an
example; for it becomes the children of God, in conformity to
Christ, to attend their heavenly Father's business, and make all
other concerns give way to it. Though he was the Son of God, yet
he was subject to his earthly parents; how then will the foolish
and weak sons of men answer it, who are disobedient to their
parents? However we may neglect men's sayings, because they are
obscure, yet we must not think so of God's sayings. That which
at first is dark, may afterwards become plain and easy. The
greatest and wisest, those most eminent, may learn of this
admirable and Divine Child, that it is the truest greatness of
soul to know our own place and office; to deny ourselves
amusements and pleasures not consistent with our state and
calling.
* John the Baptist's ministry. (1-14) John the Baptist testifies
concerning Christ. (15-20) The baptism of Christ. (21,22) The
genealogy of Christ. (23-38)

#1-14 The scope and design of John's ministry were, to bring the
people from their sins, and to their Saviour. He came preaching,
not a sect, or party, but a profession; the sign or ceremony was
washing with water. By the words here used John preached the
necessity of repentance, in order to the remission of sins, and
that the baptism of water was an outward sign of that inward
cleansing and renewal of heart, which attend, or are the effects
of true repentance, as well as a profession of it. Here is the
fulfilling of the Scriptures, #Isa 40:3|, in the ministry of
John. When way is made for the gospel into the heart, by taking
down high thoughts, and bringing them into obedience to Christ,
by levelling the soul, and removing all that hinders us in the
way of Christ and his grace, then preparation is made to welcome
the salvation of God. Here are general warnings and exhortations
which John gave. The guilty, corrupted race of mankind is become
a generation of vipers; hateful to God, and hating one another.
There is no way of fleeing from the wrath to come, but by
repentance; and by the change of our way the change of our mind
must be shown. If we are not really holy, both in heart and
life, our profession of religion and relation to God and his
church, will stand us in no stead at all; the sorer will our
destruction be, if we do not bring forth fruits meet for
repentance. John the Baptist gave instructions to several sorts
of persons. Those that profess and promise repentance, must show
it by reformation, according to their places and conditions. The
gospel requires mercy, not sacrifice; and its design is, to
engage us to do all the good we can, and to be just to all men.
And the same principle which leads men to forego unjust gain,
leads to restore that which is gained by wrong. John tells the
soldiers their duty. Men should be cautioned against the
temptations of their employments. These answers declared the
present duty of the inquirers, and at once formed a test of
their sincerity. As none can or will accept Christ's salvation
without true repentance, so the evidence and effects of this
repentance are here marked out.

#15-20 John the Baptist disowned being himself the Christ, but
confirmed the people in their expectations of the long-promised
Messiah. He could only exhort them to repent, and assure them of
forgiveness upon repentance; but he could not work repentance in
them, nor confer remission on them. Thus highly does it become
us to speak of Christ, and thus humbly of ourselves. John can do
no more than baptize with water, in token that they ought to
purify and cleanse themselves; but Christ can, and will baptize
with the Holy Ghost; he can give the Spirit, to cleanse and
purify the heart, not only as water washes off the dirt on the
outside, but as fire clears out the dross that is within, and
melts down the metal, that it may be cast into a new mould. John
was an affectionate preacher; he was beseeching; he pressed
things home upon his hearers. He was a practical preacher;
quickening them to their duty, and directing them in it. He was
a popular preacher; he addressed the people, according to their
capacity. He was an evangelical preacher. In all his
exhortations, he directed people to Christ. When we press duty
upon people, we must direct them to Christ, both for
righteousness and strength. He was a copious preacher; he
shunned not to declare the whole counsel of God. But a full stop
was put to John's preaching when he was in the midst of his
usefulness. Herod being reproved by him for many evils, shut up
John in prison. Those who injure the faithful servants of God,
add still greater guilt to their other sins.
#21,22 Christ did not confess sin, as others did, for he had
none to confess; but he prayed, as others did, and kept up
communion with his Father. Observe, all the three voices from
heaven, by which the Father bare witness to the Son, were
pronounced while he was praying, or soon after, #Lu 9:35; Joh
12:28|. The Holy Ghost descended in a bodily shape like a dove
upon him, and there came a voice from heaven, from God the
Father, from the excellent glory. Thus was a proof of the Holy
Trinity, of the Three Persons in the Godhead, given at the
baptism of Christ.

#23-38 Matthew's list of the forefathers of Jesus showed that
Christ was the son of Abraham, in whom all the families of the
earth are blessed, and heir to the throne of David; but Luke
shows that Jesus was the Seed of the woman that should break the
serpent's head, and traces the line up to Adam, beginning with
Eli, or Heli, the father, not of Joseph, but of Mary. The
seeming differences between the two evangelists in these lists
of names have been removed by learned men. But our salvation
does not depend upon our being able to solve these difficulties,
nor is the Divine authority of the Gospels at all weakened by
them. The list of names ends thus, "Who was the son of Adam, the
son of God;" that is, the offspring of God by creation. Christ
was both the son of Adam and the Son of God, that he might be a
proper Mediator between God and the sons of Adam, and might
bring the sons of Adam to be, through him, the sons of God. All
flesh, as descended from the first Adam, is as grass, and
withers as the flower of the field; but he who partakes of the
Holy Spirit of life from the Second Adam, has that eternal
happiness, which by the gospel is preached unto us.
* The temptation of Christ. (1-13) Christ in the synagogue of
Nazareth. (14-30) He casts out an unclean spirit and heals the
sick. (31-44)

#1-13 Christ's being led into the wilderness gave an advantage
to the tempter; for there he was alone, none were with him by
whose prayers and advice he might be helped in the hour of
temptation. He who knew his own strength might give Satan
advantage; but we may not, who know our own weakness. Being in
all things made like unto his brethren, Jesus would, like the
other children of God, live in dependence upon the Divine
Providence and promise. The word of God is our sword, and faith
in that word is our shield. God has many ways of providing for
his people, and therefore is at all times to be depended upon in
the way of duty. All Satan's promises are deceitful; and if he
is permitted to have any influence in disposing of the kingdoms
of the world and the glory of them, he uses them as baits to
ensnare men to destruction. We should reject at once and with
abhorrence, every opportunity of sinful gain or advancement, as
a price offered for our souls; we should seek riches, honours,
and happiness in the worship and service of God only. Christ
will not worship Satan; nor, when he has the kingdoms of the
world delivered to him by his Father, will he suffer any remains
of the worship of the devil to continue in them. Satan also
tempted Jesus to be his own murderer, by unfitting confidence in
his Father's protection, such as he had no warrant for. Let not
any abuse of Scripture by Satan or by men abate our esteem, or
cause us to abandon its use; but let us study it still, seek to
know it, and seek our defence from it in all kinds of assaults.
Let this word dwell richly in us, for it is our life. Our
victorious Redeemer conquered, not for himself only, but for us
also. The devil ended all the temptation. Christ let him try all
his force, and defeated him. Satan saw it was to no purpose to
attack Christ, who had nothing in him for his fiery darts to
fasten upon. And if we resist the devil, he will flee from us.
Yet he departed but till the season when he was again to be let
loose upon Jesus, not as a tempter, to draw him to sin, and so
to strike at his head, at which he now aimed and was wholly
defeated in; but as a persecutor, to bring Christ to suffer, and
so to bruise his heel, which it was told him, he should have to
do, and would do, though it would be the breaking of his own
head, #Ge 3:15|. Though Satan depart for a season, we shall
never be out of his reach till removed from this present evil
world.

#14-30 Christ taught in their synagogues, their places of public
worship, where they met to read, expound, and apply the word, to
pray and praise. All the gifts and graces of the Spirit were
upon him and on him, without measure. By Christ, sinners may be
loosed from the bonds of guilt, and by his Spirit and grace from
the bondage of corruption. He came by the word of his gospel, to
bring light to those that sat in the dark, and by the power of
his grace, to give sight to those that were blind. And he
preached the acceptable year of the Lord. Let sinners attend to
the Saviour's invitation when liberty is thus proclaimed.
Christ's name was Wonderful; in nothing was he more so than in
the word of his grace, and the power that went along with it. We
may well wonder that he should speak such words of grace to such
graceless wretches as mankind. Some prejudice often furnishes an
objection against the humbling doctrine of the cross; and while
it is the word of God that stirs up men's enmity, they will
blame the conduct or manner of the speaker. The doctrine of
God's sovereignty, his right to do his will, provokes proud men.
They will not seek his favour in his own way; and are angry when
others have the favours they neglect. Still is Jesus rejected by
multitudes who hear the same message from his words. While they
crucify him afresh by their sins, may we honour him as the Son
of God, the Saviour of men, and seek to show we do so by our
obedience.
#31-44 Christ's preaching much affected the people; and a
working power went with it to the consciences of men. These
miracles showed Christ to be a controller and conqueror of
Satan, a healer of diseases. Where Christ gives a new life, in
recovery from sickness, it should be a new life, spent more than
ever in his service, to his glory. Our business should be to
spread abroad Christ's fame in every place, to beseech him in
behalf of those diseased in body or mind, and to use our
influence in bringing sinners to him, that his hands may be laid
upon them for their healing. He cast the devils out of many who
were possessed. We were not sent into this world to live to
ourselves only, but to glorify God, and to do good in our
generation. The people sought him, and came unto him. A desert
is no desert, if we are with Christ there. He will continue with
us, by his word and Spirit, and extend the same blessings to
other nations, till, throughout the earth, the servants and
worshippers of Satan are brought to acknowledge him as the
Christ, the Son of God, and to find redemption through his
blood, even the forgiveness of sins.
* The miraculous draught of fishes, Peter, James, and John
called. (1-11) A leper cleansed. (12-16) A paralytic cured.
(17-26) Levi called, Christ's answer to the Pharisees. (27-39)

#1-11 When Christ had done preaching, he told Peter to apply to
the business of his calling. Time spent on week days in public
exercises of religion, need be but little hinderance in time,
and may be great furtherance to us in temper of mind, as to our
worldly business. With what cheerfulness may we go about the
duties of our calling, when we have been with God, and thus have
our worldly employments sanctified to us by the word and prayer!
Though they had taken nothing, yet Christ told them to let down
their nets again. We must not abruptly quit our callings because
we have not the success in them we desire. We are likely to
speed well, when we follow the guidance of Christ's word. The
draught of fishes was by a miracle. We must all, like Peter, own
ourselves to be sinful men, therefore Jesus Christ might justly
depart from us. But we must beseech him that he would not
depart; for woe unto us if the Saviour depart from sinners!
Rather let us entreat him to come and dwell in our hearts by
faith, that he may transform and cleanse them. These fishermen
forsook all, and followed Jesus, when their calling prospered.
When riches increase, and we are tempted to set our hearts upon
them, then to quit them for Christ is thankworthy.

#12-16 This man is said to be full of leprosy; he had that
distemper in a high degree, which represents our natural
pollution by sin; we are full of that leprosy; from the crown of
the head to the sole of the foot there is no soundness in us.
Strong confidence and deep humility are united in the words of
this leper. And if any sinner, from a deep sense of vileness,
says, I know the Lord can cleanse, but will he look upon such a
one as me? will he apply his own precious blood for my cleansing
and healing? Yes, he will. Speak not as doubting, but as humbly
referring the matter to Christ. And being saved from the guilt
and power of our sins, let us spread abroad Christ's fame, and
bring others to hear him and to be healed.

#17-26 How many are there in our assemblies, where the gospel is
preached, who do not sit under the word, but sit by! It is to
them as a tale that is told them, not as a message that is sent
to them. Observe the duties taught and recommended to us by the
history of the paralytic. In applying to Christ, we must be very
pressing and urgent; that is an evidence of faith, and is very
pleasing to Christ, and prevailing with him. Give us, Lord, the
same kind of faith with respect to thy ability and willingness
to heal our souls. Give us to desire the pardon of sin more than
any earthly blessing, or life itself. Enable us to believe thy
power to forgive sins; then will our souls cheerfully arise and
go where thou pleasest.

#27-39 It was a wonder of Christ's grace, that he would call a
publican to be his disciple and follower. It was a wonder of his
grace, that the call was made so effectual. It was a wonder of
his grace, that he came to call sinners to repentance, and to
assure them of pardon. It was a wonder of his grace, that he so
patiently bore the contradiction of sinners against himself and
his disciples. It was a wonder of his grace, that he fixed the
services of his disciples according to their strength and
standing. The Lord trains up his people gradually for the trials
allotted them; we should copy his example in dealing with the
weak in faith, or the tempted believer.
* The disciples pluck corn on the sabbath. (1-5) Works of mercy
suitable to the sabbath day. (6-11) The apostles chosen. (12-19)
Blessings and woes declared. (20-26) Christ exhorts to mercy.
(27-36) And to justice and sincerity. (37-49)

#1-5 Christ justifies his disciples in a work of necessity for
themselves on the sabbath day, and that was plucking the ears of
corn when they were hungry. But we must take heed that we
mistake not this liberty for leave to commit sin. Christ will
have us to know and remember that it is his day, therefore to be
spent in his service, and to his honour.

#6-11 Christ was neither ashamed nor afraid to own the purposes
of his grace. He healed the poor man, though he knew that his
enemies would take advantage against him for it. Let us not be
drawn either from our duty or from our usefulness by any
opposition. We may well be amazed, that the sons of men should
be so wicked.

#12-19 We often think one half hour a great deal to spend in
meditation and secret prayer, but Christ was whole nights
engaged in these duties. In serving God, our great care should
be not to lose time, but to make the end of one good duty the
beginning of another. The twelve apostles are here named; never
were men so privileged, yet one of them had a devil, and proved
a traitor. Those who have not faithful preaching near them, had
better travel far than be without it. It is indeed worth while
to go a great way to hear the word of Christ, and to go out of
the way of other business for it. They came to be cured by him,
and he healed them. There is a fulness of grace in Christ, and
healing virtue in him, ready to go out from him, that is enough
for all, enough for each. Men regard the diseases of the body as
greater evils than those of their souls; but the Scripture
teaches us differently.

#20-26 Here begins a discourse of Christ, most of which is also
found in #Mt 5; 7|. But some think that this was preached at
another time and place. All believers that take the precepts of
the gospel to themselves, and live by them, may take the
promises of the gospel to themselves, and live upon them. Woes
are denounced against prosperous sinners as miserable people,
though the world envies them. Those are blessed indeed whom
Christ blesses, but those must be dreadfully miserable who fall
under his woe and curse! What a vast advantage will the saint
have over the sinner in the other world! and what a wide
difference will there be in their rewards, how much soever the
sinner may prosper, and the saint be afflicted here!

#27-36 These are hard lessons to flesh and blood. But if we are
thoroughly grounded in the faith of Christ's love, this will
make his commands easy to us. Every one that comes to him for
washing in his blood, and knows the greatness of the mercy and
the love there is in him, can say, in truth and sincerity, Lord,
what wilt thou have me to do? Let us then aim to be merciful,
even according to the mercy of our heavenly Father to us.

#37-49 All these sayings Christ often used; it was easy to apply
them. We ought to be very careful when we blame others; for we
need allowance ourselves. If we are of a giving and a forgiving
spirit, we shall ourselves reap the benefit. Though full and
exact returns are made in another world, not in this world, yet
Providence does what should encourage us in doing good. Those
who follow the multitude to do evil, follow in the broad way
that leads to destruction. The tree is known by its fruits; may
the word of Christ be so grafted in our hearts, that we may be
fruitful in every good word and work. And what the mouth
commonly speaks, generally agrees with what is most in the
heart. Those only make sure work for their souls and eternity,
and take the course that will profit in a trying time, who
think, speak, and act according to the words of Christ. Those
who take pains in religion, found their hope upon Christ, who is
the Rock of Ages, and other foundation can no man lay. In death
and judgment they are safe, being kept by the power of Christ
through faith unto salvation, and they shall never perish.
* The centurion's servant healed. (1-10) The widow's son raised.
(11-18) John the Baptist's inquiry concerning Jesus. (19-35)
Christ anointed in the house of the Pharisee. The parable of the
two debtors. (36-50)

#1-10 Servants should study to endear themselves to their
masters. Masters ought to take particular care of their servants
when they are sick. We may still, by faithful and fervent
prayer, apply to Christ, and ought to do so when sickness is in
our families. The building places for religious worship is a
good work, and an instance of love to God and his people. Our
Lord Jesus was pleased with the centurion's faith; and he never
fails to answer the expectations of that faith which honours his
power and love. The cure soon wrought and perfect.

#11-18 When the Lord saw the poor widow following her son to the
grave, he had compassion on her. See Christ's power over death
itself. The gospel call to all people, to young people
particularly, is, Arise from the dead, and Christ shall give you
light and life. When Christ put life into him, it appeared by
the youth's sitting up. Have we grace from Christ? Let us show
it. He began to speak: whenever Christ gives us spiritual life,
he opens the lips in prayer and praise. When dead souls are
raised to spiritual life, by Divine power going with the gospel,
we must glorify God, and look upon it as a gracious visit to his
people. Let us seek for such an interest in our compassionate
Saviour, that we may look forward with joy to the time when the
Redeemer's voice shall call forth all that are in their graves.
May we be called to the resurrection of life, not to that of
damnation.

#19-35 To his miracles in the kingdom of nature, Christ adds
this in the kingdom of grace, To the poor the gospel is
preached. It clearly pointed out the spiritual nature of
Christ's kingdom, that the messenger he sent before him to
prepare his way, did it by preaching repentance and reformation
of heart and life. We have here the just blame of those who were
not wrought upon by the ministry of John Baptist or of Jesus
Christ himself. They made a jest of the methods God took to do
them good. This is the ruin of multitudes; they are not serious
in the concerns of their souls. Let us study to prove ourselves
children of Wisdom, by attending the instructions of God's word,
and adoring those mysteries and glad tidings which infidels and
Pharisees deride and blaspheme.

#36-50 None can truly perceive how precious Christ is, and the
glory of the gospel, except the broken-hearted. But while they
feel they cannot enough express self-abhorrence on account of
sin, and admiration of his mercy, the self-sufficient will be
disgusted, because the gospel encourages such repenting sinners.
The Pharisee, instead of rejoicing in the tokens of the woman's
repentance, confined his thoughts to her former bad character.
But without free forgiveness none of us can escape the wrath to
come; this our gracious Saviour has purchased with his blood,
that he may freely bestow it on every one that believes in him.
Christ, by a parable, forced Simon to acknowledge that the
greater sinner this woman had been, the greater love she ought
to show to Him when her sins were pardoned. Learn here, that sin
is a debt; and all are sinners, are debtors to Almighty God.
Some sinners are greater debtors; but whether our debt be more
or less, it is more than we are able to pay. God is ready to
forgive; and his Son having purchased pardon for those who
believe in him, his gospel promises it to them, and his Spirit
seals it to repenting sinners, and gives them the comfort. Let
us keep far from the proud spirit of the Pharisee, simply
depending upon and rejoicing in Christ alone, and so be prepared
to obey him more zealously, and more strongly to recommend him
unto all around us. The more we express our sorrow for sin, and
our love to Christ, the clearer evidence we have of the
forgiveness of our sins. What a wonderful change does grace make
upon a sinner's heart and life, as well as upon his state before
God, by the full remission of all his sins through faith in the
Lord Jesus!
* The ministry of Christ. (1-3) The parable of the sower. (4-21)
Christ stilleth the tempest and casteth out devils. (22-40) The
daughter of Jairus restored to life. (41-56)

#1-3 We are here told what Christ made the constant business of
his life, it was teaching the gospel. Tidings of the kingdom of
God are glad tidings, and what Christ came to bring. Certain
women attended upon him who ministered to him of their
substance. It showed the mean condition to which the Saviour
humbled himself, that he needed their kindness, and his great
humility, that he accepted it. Though rich, yet for our sakes he
became poor.

#4-21 There are many very needful and excellent rules and
cautions for hearing the word, in the parable of the sower, and
the application of it. Happy are we, and for ever indebted to
free grace, if the same thing that is a parable to others, with
which they are only amused, is a plain truth to us, by which we
are taught and governed. We ought to take heed of the things
that will hinder our profiting by the word we hear; to take heed
lest we hear carelessly and slightly, lest we entertain
prejudices against the word we hear; and to take heed to our
spirits after we have heard the word, lest we lose what we have
gained. The gifts we have, will be continued to us or not, as we
use them for the glory of God, and the good of our brethren. Nor
is it enough not to hold the truth in unrighteousness; we should
desire to hold forth the word of life, and to shine, giving
light to all around. Great encouragement is given to those who
prove themselves faithful hearers of the word, by being doers of
the work. Christ owns them as his relations.

#22-40 Those that put to sea in a calm, even at Christ's word,
must yet prepare for a storm, and for great peril in that storm.
There is no relief for souls under a sense of guilt, and fear of
wrath, but to go to Christ, and call him Master, and say, I am
undone, if thou dost not help me. When our dangers are over, it
becomes us to take to ourselves the shame of our own fears, and
to give Christ the glory of our deliverance. We may learn much
out of this history concerning the world of infernal, malignant
spirits, which though not working now exactly in the same way as
then, yet all must at all times carefully guard against. And
these malignant spirits are very numerous. They have enmity to
man and all his comforts. Those under Christ's government are
sweetly led with the bands of love; those under the devil's
government are furiously driven. Oh what a comfort it is to the
believer, that all the powers of darkness are under the control
of the Lord Jesus! It is a miracle of mercy, if those whom Satan
possesses, are not brought to destruction and eternal ruin.
Christ will not stay with those who slight him; perhaps he may
no more return to them, while others are waiting for him, and
glad to receive him.

#41-56 Let us not complain of a crowd, and a throng, and a
hurry, as long as we are in the way of our duty, and doing good;
but otherwise every wise man will keep himself out of it as much
as he can. And many a poor soul is healed, and helped, and saved
by Christ, that is hidden in a crowd, and nobody notices it.
This woman came trembling, yet her faith saved her. There may be
trembling, where yet there is saving faith. Observe Christ's
comfortable words to Jairus, Fear not, believe only, and thy
daughter shall be made whole. No less hard was it not to grieve
for the loss of an only child, than not to fear the continuance
of that grief. But in perfect faith there is no fear; the more
we fear, the less we believe. The hand of Christ's grace goes
with the calls of his word, to make them effectual. Christ
commanded to give her meat. As babes new born, so those newly
raised from sin, desire spiritual food, that they may grow
thereby.
* The apostles sent forth. (1-9) The multitude miraculously fed.
(10-17) Peter's testimony to Christ, Self-denial enjoined.
(18-27) The transfiguration. (28-36) An evil spirit cast out.
(37-42) Christ checks the ambition of his disciples. (43-50) He
reproves their mistaken zeal. (51-56) Every thing to be given up
for Christ. (57-62)

#1-9 Christ sent his twelve disciples abroad, who by this time
were able to teach others what they had received from the Lord.
They must not be anxious to commend themselves to people's
esteem by outward appearance. They must go as they were. The
Lord Jesus is the fountain of power and authority, to whom all
creatures must, in one way or another, be subject; and if he
goes with the word of his ministers in power, to deliver sinners
from Satan's bondage, they may be sure that he will care for
their wants. When truth and love thus go together, and yet the
message of God is rejected and despised, it leaves men without
excuse, and turns to a testimony against them. Herod's guilty
conscience was ready to conclude that John was risen from the
dead. He desired to see Jesus; and why did he not go and see
him? Probably, because he thought it below him, or because he
wished not to have any more reprovers of sin. Delaying it now,
his heart was hardened, and when he did see Jesus, he was as
much prejudiced against him as others, #Lu 23:11|.

#10-17 The people followed Jesus, and though they came
unseasonably, yet he gave them what they came for. He spake unto
them of the kingdom of God. He healed those who had need of
healing. And with five loaves of bread and two fishes, Christ
fed five thousand men. He will not see those that fear him, and
serve him faithfully, want any good thing. When we receive
creature-comforts, we must acknowledge that we receive them from
God, and that we are unworthy to receive them; that we owe them
all, and all the comfort we have in them, to the mediation of
Christ, by whom the curse is taken away. The blessing of Christ
will make a little go a great way. He fills every hungry soul,
abundantly satisfies it with the goodness of his house. Here
were fragments taken up: in our Father's house there is bread
enough, and to spare. We are not straitened, nor stinted in
Christ.

#18-27 It is an unspeakable comfort that our Lord Jesus is God's
Anointed; this signifies that he was both appointed to be the
Messiah, and qualified for it. Jesus discourses concerning his
own sufferings and death. And so far must his disciples be from
thinking how to prevent his sufferings, that they must prepare
for their own. We often meet with crosses in the way of duty;
and though we must not pull them upon our own heads, yet, when
they are laid for us, we must take them up, and carry them after
Christ. It is well or ill with us, according as it is well or
ill with our souls. The body cannot be happy, if the soul be
miserable in the other world; but the soul may be happy, though
the body is greatly afflicted and oppressed in this world. We
must never be ashamed of Christ and his gospel.

#28-36 Christ's transfiguration was a specimen of that glory in
which he will come to judge the world; and was an encouragement
to his disciples to suffer for him. Prayer is a transfiguring,
transforming duty, which makes the face to shine. Our Lord
Jesus, even in his transfiguration, was willing to speak
concerning his death and sufferings. In our greatest glories on
earth, let us remember that in this world we have no continuing
city. What need we have to pray to God for quickening grace, to
make us lively! Yet that the disciples might be witnesses of
this sign from heaven, after awhile they became awake, so that
they were able to give a full account of what passed. But those
know not what they say, that talk of making tabernacles on earth
for glorified saints in heaven.

#37-42 How deplorable the case of this child! He was under the
power of an evil spirit. Diseases of that nature are more
frightful than such as arise merely from natural causes. What
mischief Satan does where he gets possession! But happy those
that have access to Christ! He can do that for us which his
disciples cannot. A word from Christ healed the child; and when
our children recover from sickness, it is comfortable to receive
them as healed by the hand of Christ.
#43-50 This prediction of Christ's sufferings was plain enough,
but the disciples would not understand it, because it agreed not
with their notions. A little child is the emblem by which Christ
teaches us simplicity and humility. What greater honour can any
man attain to in this world, than to be received by men as a
messenger of God and Christ; and to have God and Christ own
themselves received and welcomed in him! If ever any society of
Christians in this world, had reason to silence those not of
their own communion, the twelve disciples at this time had; yet
Christ warned them not to do the like again. Those may be found
faithful followers of Christ, and may be accepted of him, who do
not follow with us.

#51-56 The disciples did not consider that the conduct of the
Samaritans was rather the effect of national prejudices and
bigotry, than of enmity to the word and worship of God; and
through they refused to receive Christ and his disciples, they
did not ill use or injure them, so that the case was widely
different from that of Ahaziah and Elijah. Nor were they aware
that the gospel dispensation was to be marked by miracles of
mercy. But above all, they were ignorant of the prevailing
motives of their own hearts, which were pride and carnal
ambition. Of this our Lord warned them. It is easy for us to
say, Come, see our zeal for the Lord! and to think we are very
faithful in his cause, when we are seeking our own objects, and
even doing harm instead of good to others.

#57-62 Here is one that is forward to follow Christ, but seems
to have been hasty and rash, and not to have counted the cost.
If we mean to follow Christ, we must lay aside the thoughts of
great things in the world. Let us not try to join the profession
of Christianity, with seeking after worldly advantages. Here is
another that seems resolved to follow Christ, but he begs a
short delay. To this man Christ first gave the call; he said to
him, Follow me. Religion teaches us to be kind and good, to show
piety at home, and to requite our parents; but we must not make
these an excuse for neglecting our duty to God. Here is another
that is willing to follow Christ, but he must have a little time
to talk with his friends about it, and to set in order his
household affairs, and give directions concerning them. He
seemed to have worldly concerns more upon his heart than he
ought to have, and he was willing to enter into a temptation
leading him from his purpose of following Christ. No one can do
any business in a proper manner, if he is attending to other
things. Those who begin with the work of God, must resolve to go
on, or they will make nothing of it. Looking back, leads to
drawing back, and drawing back is to perdition. He only that
endures to the end shall be saved.
* Seventy disciples sent forth. (1-16) The blessedness of
Christ's disciples. (17-24) The good Samaritan. (25-37) Jesus at
the house of Martha and Mary. (38-42)

#1-16 Christ sent the seventy disciples, two and two, that they
might strengthen and encourage one another. The ministry of the
gospel calls men to receive Christ as a Prince and a Saviour;
and he will surely come in the power of his Spirit to all places
whither he sends his faithful servants. But the doom of those
who receive the grace of God in vain, will be very fearful. Those
who despise the faithful ministers of Christ, who think meanly
of them, and look scornfully upon them, will be reckoned as
despisers of God and Christ.
#17-24 All our victories over Satan, are obtained by power
derived from Jesus Christ, and he must have all the praise. But
let us beware of spiritual pride, which has been the destruction
of many. Our Lord rejoiced at the prospect of the salvation of
many souls. It was fit that particular notice should be taken of
that hour of joy; there were few such, for He was a man of
sorrows: in that hour in which he saw Satan fall, and heard of
the good success of his ministers, in that hour he rejoiced. He
has ever resisted the proud, and given grace to the humble. The
more simply dependent we are on the teaching, help, and blessing
of the Son of God, the more we shall know both of the Father and
of the Son; the more blessed we shall be in seeing the glory,
and hearing the words of the Divine Saviour; and the more useful
we shall be made in promoting his cause.

#25-37 If we speak of eternal life, and the way to it, in a
careless manner, we take the name of God in vain. No one will
ever love God and his neighbour with any measure of pure,
spiritual love, who is not made a partaker of converting grace.
But the proud heart of man strives hard against these
convictions. Christ gave an instance of a poor Jew in distress,
relieved by a good Samaritan. This poor man fell among thieves,
who left him about to die of his wounds. He was slighted by
those who should have been his friends, and was cared for by a
stranger, a Samaritan, of the nation which the Jews most
despised and detested, and would have no dealings with. It is
lamentable to observe how selfishness governs all ranks; how
many excuses men will make to avoid trouble or expense in
relieving others. But the true Christian has the law of love
written in his heart. The Spirit of Christ dwells in him;
Christ's image is renewed in his soul. The parable is a
beautiful explanation of the law of loving our neighbour as
ourselves, without regard to nation, party, or any other
distinction. It also sets forth the kindness and love of God our
Saviour toward sinful, miserable men. We were like this poor,
distressed traveller. Satan, our enemy, has robbed us, and
wounded us: such is the mischief sin has done us. The blessed
Jesus had compassion on us. The believer considers that Jesus
loved him, and gave his life for him, when an enemy and a rebel;
and having shown him mercy, he bids him go and do likewise. It
is the duty of us all, in our places, and according to our
ability, to succour, help, and relieve all that are in distress
and necessity.
#38-42 A good sermon is not the worse for being preached in a
house; and the visits of our friends should be so managed, as to
make them turn to the good of their souls. Sitting at Christ's
feet, signifies readiness to receive his word, and submission to
the guidance of it. Martha was providing for the entertainment
of Christ, and those that came with him. Here were respect to
our Lord Jesus and right care of her household affairs. But
there was something to be blamed. She was for much serving;
plenty, variety, and exactness. Worldly business is a snare to
us, when it hinders us from serving God, and getting good to our
souls. What needless time is wasted, and expense often laid out,
even in entertaining professors of the gospel! Though Martha was
on this occasion faulty, yet she was a true believer, and in her
general conduct did not neglect the one thing needful. The
favour of God is needful to our happiness; the salvation of
Christ is needful to our safety. Where this is attended to, all
other things will be rightly pursued. Christ declared, Mary hath
chosen the good part. For one thing is needful, this one thing
that she has done, to give up herself to the guidance of Christ.
The things of this life will be taken away from us, at the
furthest, when we shall be taken away from them; but nothing
shall separate from the love of Christ, and a part in that love.
Men and devils cannot take it away from us, and God and Christ
will not. Let us mind the one thing needful more diligently.
* The disciples taught to pray. (1-4) Christ encourages being
earnest in prayer. (5-13) Christ casts out a devil, The
blasphemy of the Pharisees. (14-26) True happiness. (27,28)
Christ reproves the Jews. (29-36) He reproves the Pharisees.
(37-54)

#1-4 "Lord, teach us to pray," is a good prayer, and a very
needful one, for Jesus Christ only can teach us, by his word and
Spirit, how to pray. Lord, teach me what it is to pray; Lord,
stir up and quicken me to the duty; Lord, direct me what to pray
for; teach me what I should say. Christ taught them a prayer,
much the same that he had given before in his sermon upon the
mount. There are some differences in the words of the Lord's
prayer in Matthew and in Luke, but they are of no moment. Let us
in our requests, both for others and for ourselves, come to our
heavenly Father, confiding in his power and goodness.

#5-13 Christ encourages fervency and constancy in prayer. We
must come for what we need, as a man does to his neighbour or
friend, who is kind to him. We must come for bread; for that
which is needful. If God does not answer our prayers speedily,
yet he will in due time, if we continue to pray. Observe what to
pray for; we must ask for the Holy Spirit, not only as necessary
in order to our praying well, but as all spiritual blessings are
included in that one. For by the influences of the Holy Spirit
we are brought to know God and ourselves, to repent, believe in,
and love Christ, and so are made comfortable in this world, and
meet for happiness in the next. All these blessings our heavenly
Father is more ready to bestow on every one that asks for them,
than an indulgent parent is to give food to a hungry child. And
this is the advantage of the prayer of faith, that it quiets and
establishes the heart in God.

#14-26 Christ's thus casting out the devils, was really the
destroying of their power. The heart of every unconverted sinner
is the devil's palace, where he dwells, and where he rules.
There is a kind of peace in the heart of an unconverted soul,
while the devil, as a strong man armed, keeps it. The sinner is
secure, has no doubt concerning the goodness of his state, nor
any dread of the judgment to come. But observe the wonderful
change made in conversion. The conversion of a soul to God, is
Christ's victory over the devil and his power in that soul,
restoring the soul to its liberty, and recovering his own
interest in it and power over it. All the endowments of mind of
body are now employed for Christ. Here is the condition of a
hypocrite. The house is swept from common sins, by a forced
confession, as Pharaoh's; by a feigned contrition, as Ahab's; or
by a partial reformation, as Herod's. The house is swept, but it
is not washed; the heart is not made holy. Sweeping takes off
only the loose dirt, while the sin that besets the sinner, the
beloved sin, is untouched. The house is garnished with common
gifts and graces. It is not furnished with any true grace; it is
all paint and varnish, not real nor lasting. It was never given
up to Christ, nor dwelt in by the Spirit. Let us take heed of
resting in that which a man may have, and yet come short of
heaven. The wicked spirits enter in without any difficulty; they
are welcomed, and they dwell there; there they work, there they
rule. From such an awful state let all earnestly pray to be
delivered.

#27,28 While the scribes and Pharisees despised and blasphemed
the discourses of our Lord Jesus, this good woman admired them,
and the wisdom and power with which he spake. Christ led the
woman to a higher consideration. Though it is a great privilege
to hear the word of God, yet those only are truly blessed, that
is, blessed of the Lord, that hear it, keep it in memory, and
keep to it as their way and rule.

#29-36 Christ promised that there should be one sign more given,
even the sign of Jonah the prophet; which in Matthew is
explained, as meaning the resurrection of Christ; and he warned
them to improve this sign. But though Christ himself were the
constant preacher in any congregation, and worked miracles daily
among them, yet unless his grace humbled their hearts, they
would not profit by his word. Let us not desire more evidence
and fuller teaching than the Lord is pleased to afford us. We
should pray without ceasing that our hearts and understandings
may be opened, that we may profit by the light we enjoy. And
especially take heed that the light which is in us be not
darkness; for if our leading principles be wrong, our judgment
and practice must become more so.

#37-54 We should all look to our hearts, that they may be
cleansed and new-created; and while we attend to the great
things of the law and of the gospel, we must not neglect the
smallest matter God has appointed. When any wait to catch
something out of our mouths, that they may ensnare us, O Lord,
give us thy prudence and thy patience, and disappoint their evil
purposes. Furnish us with such meekness and patience that we may
glory in reproaches, for Christ's sake, and that thy Holy Spirit
may rest upon us.
* Christ reproves the interpreters of the law. (1-12) A caution
against covetousness The parable of the rich man. (13-21)
Worldly care reproved. (22-40) Watchfulness enforced. (41-53) A
warning to be reconciled to God. (54-59)

#1-12 A firm belief of the doctrine of God's universal
providence, and the extent of it, would satisfy us when in
peril, and encourage us to trust God in the way of duty.
Providence takes notice of the meanest creatures, even of the
sparrows, and therefore of the smallest interests of the
disciples of Christ. Those who confess Christ now, shall be
owned by him in the great day, before the angels of God. To
deter us from denying Christ, and deserting his truths and ways,
we are here assured that those who deny Christ, though they may
thus save life itself, and though they may gain a kingdom by it,
will be great losers at last; for Christ will not know them,
will not own them, nor show them favour. But let no trembling,
penitent backslider doubt of obtaining forgiveness. This is far
different from the determined enmity that is blasphemy against
the Holy Ghost, which shall never be forgiven, because it will
never be repented of.

#13-21 Christ's kingdom is spiritual, and not of this world.
Christianity does not meddle with politics; it obliges all to do
justly, but worldly dominion is not founded in grace. It does not
encourage expectations of worldly advantages by religion. The
rewards of Christ's disciples are of another nature.
Covetousness is a sin we need constantly to be warned against;
for happiness and comfort do not depend on the wealth of this
world. The things of the world will not satisfy the desires of a
soul. Here is a parable, which shows the folly of carnal
worldlings while they live, and their misery when they die. The
character drawn is exactly that of a prudent, worldly man, who
has no grateful regard to the providence of God, nor any right
thought of the uncertainty of human affairs, the worth of his
soul, or the importance of eternity. How many, even among
professed Christians, point out similar characters as models for
imitation, and proper persons to form connections with! We
mistake if we think that thoughts are hid, and thoughts are
free. When he saw a great crop upon his ground, instead of
thanking God for it, or rejoicing to be able to do more good, he
afflicts himself. What shall I do now? The poorest beggar in the
country could not have said a more anxious word. The more men
have, the more perplexity they have with it. It was folly for
him to think of making no other use of his plenty, than to
indulge the flesh and gratify the sensual appetites, without any
thought of doing good to others. Carnal worldlings are fools;
and the day is coming when God will call them by their own name,
and they will call themselves so. The death of such persons is
miserable in itself, and terrible to them. Thy soul shall be
required. He is loath to part with it; but God shall require it,
shall require an account of it, require it as a guilty soul to
be punished without delay. It is the folly of most men, to mind
and pursue that which is for the body and for time only, more
than that for the soul and eternity.

#22-40 Christ largely insisted upon this caution not to give way
to disquieting, perplexing cares, #Mt 6:25-34|. The arguments
here used are for our encouragement to cast our care upon God,
which is the right way to get ease. As in our stature, so in our
state, it is our wisdom to take it as it is. An eager, anxious
pursuit of the things of this world, even necessary things, ill
becomes the disciples of Christ. Fears must not prevail; when we
frighten ourselves with thoughts of evil to come, and put
ourselves upon needless cares how to avoid it. If we value the
beauty of holiness, we shall not crave the luxuries of life. Let
us then examine whether we belong to this little flock. Christ
is our Master, and we are his servants; not only working
servants, but waiting servants. We must be as men that wait for
their lord, that sit up while he stays out late, to be ready to
receive him. In this Christ alluded to his own ascension to
heaven, his coming to call his people to him by death, and his
return to judge the world. We are uncertain as to the time of
his coming to us, we should therefore be always ready. If men
thus take care of their houses, let us be thus wise for our
souls. Be ye therefore ready also; as ready as the good man of
the house would be, if he knew at what hour the thief would
come.
#41-53 All are to take to themselves what Christ says in his
word, and to inquire concerning it. No one is left so ignorant
as not to know many things to be wrong which he does, and many
things to be right which he neglects; therefore all are without
excuse in their sin. The bringing in the gospel dispensation
would occasion desolations. Not that this would be the tendency
of Christ's religion, which is pure, peaceable, and loving; but
the effect of its being contrary to men's pride and lusts. There
was to be a wide publication of the gospel. But before that took
place, Christ had a baptism to be baptized with, far different
from that of water and the Holy Spirit. He must endure
sufferings and death. It agreed not with his plan to preach the
gospel more widely, till this baptism was completed. We should
be zealous in making known the truth, for though divisions will
be stirred up, and a man's own household may be his foes, yet
sinners will be converted, and God will be glorified.

#54-59 Christ would have the people to be as wise in the
concerns of their souls as they are in outward affairs. Let them
hasten to obtain peace with God before it is too late. If any
man has found that God has set himself against him concerning
his sins, let him apply to him as God in Christ reconciling the
world to himself. While we are alive, we are in the way, and now
is our time.
* Christ exhorts to repentance from the case of the Galilaeans
and others. (1-5) Parable of the barren fig-tree. (6-9) The
infirm woman strengthened. (10-17) The parables of the mustard
seed, and leaven. (18-22) Exhortation to enter at the strait
gate. (23-30) Christ's reproof to Herod, and to the people of
Jerusalem. (31-35)

#1-5 Mention was made to Christ of the death of some Galilaeans.
This tragical story is briefly related here, and is not met with
in any historians. In Christ's reply he spoke of another event,
which, like it, gave an instance of people taken away by sudden
death. Towers, that are built for safety, often prove to be
men's destruction. He cautioned his hearers not to blame great
sufferers, as if they were therefore to be accounted great
sinners. As no place or employment can secure from the stroke of
death, we should consider the sudden removals of others as
warnings to ourselves. On these accounts Christ founded a call
to repentance. The same Jesus that bids us repent, for the
kingdom of heaven is at hand, bids us repent, for otherwise we
shall perish.

#6-9 This parable of the barren fig-tree is intended to enforce
the warning given just before: the barren tree, except it brings
forth fruit, will be cut down. This parable in the first place
refers to the nation and people of the Jews. Yet it is, without
doubt, for awakening all that enjoy the means of grace, and the
privileges of the visible church. When God has borne long, we
may hope that he will bear with us yet a little longer, but we
cannot expect that he will bear always.

#10-17 Our Lord Jesus attended upon public worship on the
sabbaths. Even bodily infirmities, unless very grievous, should
not keep us from public worship on sabbath days. This woman came
to Christ to be taught, and to get good to her soul, and then he
relieved her bodily infirmity. This cure represents the work of
Christ's grace upon the soul. And when crooked souls are made
straight, they will show it by glorifying God. Christ knew that
this ruler had a real enmity to him and to his gospel, and that
he did but cloak it with a pretended zeal for the sabbath day;
he really would not have them be healed any day; but if Jesus
speaks the word, and puts forth his healing power, sinners are
set free. This deliverance is often wrought on the Lord's day;
and whatever labour tends to put men in the way of receiving the
blessing, agrees with the design of that day.

#18-22 Here is the progress of the gospel foretold in two
parables, as in #Mt 13|. The kingdom of the Messiah is the
kingdom of God. May grace grow in our hearts; may our faith and
love grow exceedingly, so as to give undoubted evidence of their
reality. May the example of God's saints be blessed to those
among whom they live; and may his grace flow from heart to
heart, until the little one becomes a thousand.

#23-30 Our Saviour came to guide men's consciences, not to
gratify their curiosity. Ask not, How many shall be saved? But,
Shall I be one of them? Not, What shall become of such and such?
But, What shall I do, and what will become of me? Strive to
enter in at the strait gate. This is directed to each of us; it
is, Strive ye. All that will be saved, must enter in at the
strait gate, must undergo a change of the whole man. Those that
would enter in, must strive to enter. Here are awakening
considerations, to enforce this exhortation. Oh that we may be
all awakened by them! They answer the question, Are there few
that shall be saved? But let none despond either as to
themselves or others, for there are last who shall be first, and
first who shall be last. If we reach heaven, we shall meet many
there whom we little thought to meet, and miss many whom we
expected to find.
#31-35 Christ, in calling Herod a fox, gave him his true
character. The greatest of men were accountable to God,
therefore it became him to call this proud king by his own name;
but it is not an example for us. I know, said our Lord, that I
must die very shortly; when I die, I shall be perfected, I shall
have completed my undertaking. It is good for us to look upon
the time we have before us as but little, that we may thereby be
quickened to do the work of the day in its day. The wickedness
of persons and places which more than others profess religion
and relation to God, especially displeases and grieves the Lord
Jesus. The judgment of the great day will convince unbelievers;
but let us learn thankfully to welcome, and to profit by all who
come in the name of the Lord, to call us to partake of his great
salvation.
* Christ heals a man on the sabbath. (1-6) He teaches humility.
(7-14) Parable of the great supper. (15-24) The necessity of
consideration and self-denial. (25-35)

#1-6 This Pharisee, as well as others, seems to have had an ill
design in entertaining Jesus at his house. But our Lord would
not be hindered from healing a man, though he knew a clamour
would be raised at his doing it on the sabbath. It requires care
to understand the proper connection between piety and charity in
observing the sabbath, and the distinction between works of real
necessity and habits of self-indulgence. Wisdom from above,
teaches patient perseverance in well-doing.

#7-14 Even in the common actions of life, Christ marks what we
do, not only in our religious assemblies, but at our tables. We
see in many cases, that a man's pride will bring him low, and
before honour is humility. Our Saviour here teaches, that works
of charity are better than works of show. But our Lord did not
mean that a proud and unbelieving liberality should be rewarded,
but that his precept of doing good to the poor and afflicted
should be observed from love to him.

#15-24 In this parable observe the free grace and mercy of God
shining in the gospel of Christ, which will be food and a feast
for the soul of a man that knows its own wants and miseries. All
found some pretence to put off their attendance. This reproves
the Jewish nation for their neglect of the offers of Christ's
grace. It shows also the backwardness there is to close with the
gospel call. The want of gratitude in those who slight gospel
offers, and the contempt put upon the God of heaven thereby,
justly provoke him. The apostles were to turn to the Gentiles,
when the Jews refused the offer; and with them the church was
filled. The provision made for precious souls in the gospel of
Christ, has not been made in vain; for if some reject, others
will thankfully accept the offer. The very poor and low in the
world, shall be as welcome to Christ as the rich and great; and
many times the gospel has the greatest success among those that
labour under worldly disadvantages and bodily infirmities.
Christ's house shall at last be filled; it will be so when the
number of the elect is completed.

#25-35 Though the disciples of Christ are not all crucified, yet
they all bear their cross, and must bear it in the way of duty.
Jesus bids them count upon it, and then consider of it. Our
Saviour explains this by two similitudes; the former showing
that we must consider the expenses of our religion; the latter,
that we must consider the perils of it. Sit down and count the
cost; consider it will cost the mortifying of sin, even the most
beloved lusts. The proudest and most daring sinner cannot stand
against God, for who knows the power of his anger? It is our
interest to seek peace with him, and we need not send to ask
conditions of peace, they are offered to us, and are highly to
our advantage. In some way a disciple of Christ will be put to
the trial. May we seek to be disciples indeed, and be careful
not to grow slack in our profession, or afraid of the cross;
that we may be the good salt of the earth, to season those
around us with the savour of Christ.
* Parables of the lost sheep, and the piece of silver. (1-10)
The prodigal son, his wickedness and distress. (11-16) His
repentance and pardon. (17-24) The elder brother offended.
(25-32)

#1-10 The parable of the lost sheep is very applicable to the
great work of man's redemption. The lost sheep represents the
sinner as departed from God, and exposed to certain ruin if not
brought back to him, yet not desirous to return. Christ is
earnest in bringing sinners home. In the parable of the lost
piece of silver, that which is lost, is one piece, of small
value compared with the rest. Yet the woman seeks diligently
till she finds it. This represents the various means and methods
God makes use of to bring lost souls home to himself, and the
Saviour's joy on their return to him. How careful then should we
be that our repentance is unto salvation!
#11-16 The parable of the prodigal son shows the nature of
repentance, and the Lord's readiness to welcome and bless all
who return to him. It fully sets forth the riches of gospel
grace; and it has been, and will be, while the world stands, of
unspeakable use to poor sinners, to direct and to encourage them
in repenting and returning to God. It is bad, and the beginning
of worse, when men look upon God's gifts as debts due to them.
The great folly of sinners, and that which ruins them, is, being
content in their life-time to receive their good things. Our
first parents ruined themselves and all their race, by a foolish
ambition to be independent, and this is at the bottom of
sinners' persisting in their sin. We may all discern some
features of our own characters in that of the prodigal son. A
sinful state is of departure and distance from God. A sinful
state is a spending state: wilful sinners misemploy their
thoughts and the powers of their souls, misspend their time and
all their opportunities. A sinful state is a wanting state.
Sinners want necessaries for their souls; they have neither food
nor raiment for them, nor any provision for hereafter. A sinful
state is a vile, slavish state. The business of the devil's
servants is to make provision for the flesh, to fulfil the lusts
thereof, and that is no better than feeding swine. A sinful
state is a state of constant discontent. The wealth of the world
and the pleasures of the senses will not even satisfy our
bodies; but what are they to precious souls! A sinful state is a
state which cannot look for relief from any creature. In vain do
we cry to the world and to the flesh; they have that which will
poison a soul, but have nothing to give which will feed and
nourish it. A sinful state is a state of death. A sinner is dead
in trespasses and sins, destitute of spiritual life. A sinful
state is a lost state. Souls that are separated from God, if his
mercy prevent not, will soon be lost for ever. The prodigal's
wretched state, only faintly shadows forth the awful ruin of man
by sin. Yet how few are sensible of their own state and
character!

#17-24 Having viewed the prodigal in his abject state of misery,
we are next to consider his recovery from it. This begins by his
coming to himself. That is a turning point in the sinner's
conversion. The Lord opens his eyes, and convinces him of sin;
then he views himself and every object, in a different light
from what he did before. Thus the convinced sinner perceives
that the meanest servant of God is happier than he is. To look
unto God as a Father, and our Father, will be of great use in
our repentance and return to him. The prodigal arose, nor
stopped till he reached his home. Thus the repenting sinner
resolutely quits the bondage of Satan and his lusts, and returns
to God by prayer, notwithstanding fears and discouragements. The
Lord meets him with unexpected tokens of his forgiving love.
Again; the reception of the humbled sinner is like that of the
prodigal. He is clothed in the robe of the Redeemer's
righteousness, made partaker of the Spirit of adoption, prepared
by peace of conscience and gospel grace to walk in the ways of
holiness, and feasted with Divine consolations. Principles of
grace and holiness are wrought in him, to do, as well as to
will.

#25-32 In the latter part of this parable we have the character
of the Pharisees, though not of them alone. It sets forth the
kindness of the Lord, and the proud manner in which his gracious
kindness is often received. The Jews, in general, showed the
same spirit towards the converted Gentiles; and numbers in every
age object to the gospel and its preachers, on the same ground.
What must that temper be, which stirs up a man to despise and
abhor those for whom the Saviour shed his precious blood, who
are objects of the Father's choice, and temples of the Holy
Ghost! This springs from pride, self-preference, and ignorance
of a man's own heart. The mercy and grace of our God in Christ,
shine almost as bright in his tender and gentle bearing with
peevish saints, as his receiving prodigal sinners upon their
repentance. It is the unspeakable happiness of all the children
of God, who keep close to their Father's house, that they are,
and shall be ever with him. Happy will it be for those who
thankfully accept Christ's invitation.
* The parable of the unjust steward. (1-12) Christ reproves the
hypocrisy of the covetous Pharisees. (13-18) The rich man and
Lazarus. (19-31)

#1-12 Whatever we have, the property of it is God's; we have
only the use of it, according to the direction of our great
Lord, and for his honour. This steward wasted his lord's goods.
And we are all liable to the same charge; we have not made due
improvement of what God has trusted us with. The steward cannot
deny it; he must make up his accounts, and be gone. This may
teach us that death will come, and deprive us of the
opportunities we now have. The steward will make friends of his
lord's debtors or tenants, by striking off a considerable part
of their debt to his lord. The lord referred to in this parable
commended not the fraud, but the policy of the steward. In that
respect alone is it so noticed. Worldly men, in the choice of
their object, are foolish; but in their activity, and
perseverance, they are often wiser than believers. The unjust
steward is not set before us as an example in cheating his
master, or to justify any dishonesty, but to point out the
careful ways of worldly men. It would be well if the children of
light would learn wisdom from the men of the world, and would as
earnestly pursue their better object. The true riches signify
spiritual blessings; and if a man spends upon himself, or hoards
up what God has trusted to him, as to outward things, what
evidence can he have, that he is an heir of God through Christ?
The riches of this world are deceitful and uncertain. Let us be
convinced that those are truly rich, and very rich, who are rich
in faith, and rich toward God, rich in Christ, in the promises;
let us then lay up our treasure in heaven, and expect our
portion from thence.

#13-18 To this parable our Lord added a solemn warning. Ye
cannot serve God and the world, so divided are the two
interests. When our Lord spoke thus, the covetous Pharisees
treated his instructions with contempt. But he warned them, that
what they contended for as the law, was a wresting of its
meaning: this our Lord showed in a case respecting divorce.
There are many covetous sticklers for the forms of godliness,
who are the bitterest enemies to its power, and try to set
others against the truth.

#19-31 Here the spiritual things are represented, in a
description of the different state of good and bad, in this
world and in the other. We are not told that the rich man got
his estate by fraud, or oppression; but Christ shows, that a man
may have a great deal of the wealth, pomp, and pleasure of this
world, yet perish for ever under God's wrath and curse. The sin
of this rich man was his providing for himself only. Here is a
godly man, and one that will hereafter be happy for ever, in the
depth of adversity and distress. It is often the lot of some of
the dearest of God's saints and servants to be greatly afflicted
in this world. We are not told that the rich man did him any
harm, but we do not find that he had any care for him. Here is
the different condition of this godly poor man, and this wicked
rich man, at and after death. The rich man in hell lifted up his
eyes, being in torment. It is not probable that there are
discourses between glorified saints and damned sinners, but this
dialogue shows the hopeless misery and fruitless desires, to
which condemned spirits are brought. There is a day coming, when
those who now hate and despise the people of God, would gladly
receive kindness from them. But the damned in hell shall not
have the least abatement of their torment. Sinners are now
called upon to remember; but they do not, they will not, they
find ways to avoid it. As wicked people have good things only in
this life, and at death are for ever separated from all good, so
godly people have evil things only in this life, and at death
they are for ever put from them. In this world, blessed be God,
there is no gulf between a state of nature and grace, we may
pass from sin to God; but if we die in our sins, there is no
coming out. The rich man had five brethren, and would have them
stopped in their sinful course; their coming to that place of
torment, would make his misery the worse, who had helped to show
them the way thither. How many would now desire to recall or to
undo what they have written or done! Those who would make the
rich man's praying to Abraham justify praying to saints
departed, go far to seek for proofs, when the mistake of a
damned sinner is all they can find for an example. And surely
there is no encouragement to follow the example, when all his
prayers were made in vain. A messenger from the dead could say
no more than what is said in the Scriptures. The same strength
of corruption that breaks through the convictions of the written
word, would triumph over a witness from the dead. Let us seek to
the law and to the testimony, #Isa 8:19,20|, for that is the
sure word of prophecy, upon which we may rest, #2Pe 1:19|.
Circumstances in every age show that no terrors, or arguments,
can give true repentance without the special grace of God
renewing the sinner's heart.
* To avoid offences, To pray for increase of faith, Humility
taught.11-19. Ten lepers cleansed. (1-10) Christ's kingdom.
(20-37)

#1-10 It is no abatement of their guilt by whom an offence
comes, nor will it lessen their punishment that offences will
come. Faith in God's pardoning mercy, will enable us to get over
the greatest difficulties in the way of forgiving our brethren.
As with God nothing is impossible, so all things are possible to
him that can believe. Our Lord showed his disciples their need
of deep humility. The Lord has such a property in every
creature, as no man can have in another; he cannot be in debt to
them for their services, nor do they deserve any return from
him.

#11-19 A sense of our spiritual leprosy should make us very
humble whenever we draw near to Christ. It is enough to refer
ourselves to the compassions of Christ, for they fail not. We
may look for God to meet us with mercy, when we are found in the
way of obedience. Only one of those who were healed returned to
give thanks. It becomes us, like him, to be very humble in
thanksgivings, as well as in prayers. Christ noticed the one who
thus distinguished himself, he was a Samaritan. The others only
got the outward cure, he alone got the spiritual blessing.

#20-37 The kingdom of God was among the Jews, or rather within
some of them. It was a spiritual kingdom, set up in the heart by
the power of Divine grace. Observe how it had been with sinners
formerly, and in what state the judgments of God, which they had
been warned of, found them. Here is shown what a dreadful
surprise this destruction will be to the secure and sensual.
Thus shall it be in the day when the Son of man is revealed.
When Christ came to destroy the Jewish nation by the Roman
armies, that nation was found in such a state of false security
as is here spoken of. In like manner, when Jesus Christ shall
come to judge the world, sinners will be found altogether
regardless; for in like manner the sinners of every age go on
securely in their evil ways, and remember not their latter end.
But wherever the wicked are, who are marked for eternal ruin,
they shall be found by the judgments of God.
* The parable of the importunate widow. (1-8) The Pharisee and
the publican. (9-14) Children brought to Christ. (15-17) The
ruler hindered by his riches. (18-30) Christ foretells his
death. (31-34) A blind man restored to sight. (35-43)

#1-8 All God's people are praying people. Here earnest
steadiness in prayer for spiritual mercies is taught. The
widow's earnestness prevailed even with the unjust judge: she
might fear lest it should set him more against her; but our
earnest prayer is pleasing to our God. Even to the end there
will still be ground for the same complaint of weakness of
faith.
#9-14 This parable was to convince some who trusted in
themselves that they were righteous, and despised others. God
sees with what disposition and design we come to him in holy
ordinances. What the Pharisee said, shows that he trusted to
himself that he was righteous. We may suppose he was free from
gross and scandalous sins. All this was very well and
commendable. Miserable is the condition of those who come short
of the righteousness of this Pharisee, yet he was not accepted;
and why not? He went up to the temple to pray, but was full of
himself and his own goodness; the favour and grace of God he did
not think worth asking. Let us beware of presenting proud
devotions to the Lord, and of despising others. The publican's
address to God was full of humility, and of repentance for sin,
and desire toward God. His prayer was short, but to the purpose;
God be merciful to me a sinner. Blessed be God, that we have
this short prayer upon record, as an answered prayer; and that
we are sure that he who prayed it, went to his house justified;
for so shall we be, if we pray it, as he did, through Jesus
Christ. He owned himself a sinner by nature, by practice, guilty
before God. He had no dependence but upon the mercy of God; upon
that alone he relied. And God's glory is to resist the proud,
and give grace to the humble. Justification is of God in Christ;
therefore the self-condemned, and not the self-righteous, are
justified before God.

#15-17 None are too little, too young, to be brought to Christ,
who knows how to show kindness to those not capable of doing
service to him. It is the mind of Christ, that little children
should be brought to him. The promise is to us, and to our seed;
therefore He will bid them welcome to him with us. And we must
receive his kingdom as children, not by purchase, and must call
it our Father's gift.

#18-30 Many have a great deal in them very commendable, yet
perish for lack of some one thing; so this ruler could not bear
Christ's terms, which would part between him and his estate.
Many who are loath to leave Christ, yet do leave him. After a
long struggle between their convictions and their corruptions,
their corruptions carry the day. They are very sorry that they
cannot serve both; but if one must be quitted, it shall be their
God, not their worldly gain. Their boasted obedience will be
found mere outside show; the love of the world in some form or
other lies at the root. Men are apt to speak too much of what
they have left and lost, of what they have done and suffered for
Christ, as Peter did. But we should rather be ashamed that there
has been any regret or difficulty in doing it.

#31-34 The Spirit of Christ, in the Old Testament prophets,
testified beforehand his sufferings, and the glory that should
follow, #1Pe 1:11|. The disciples' prejudices were so strong,
that they would not understand these things literally. They were
so intent upon the prophecies which spake of Christ's glory,
that they overlooked those which spake of his sufferings. People
run into mistakes, because they read their Bibles by halves, and
are only for the smooth things. We are as backward to learn the
proper lessons from the sufferings, crucifixion, and
resurrection of Christ, as the disciples were to what he told
them as to those events; and for the same reason; self-love, and
a desire of worldly objects, close our understandings.

#35-43 This poor blind man sat by the wayside, begging. He was
not only blind, but poor, the fitter emblem of the world of
mankind which Christ came to heal and save. The prayer of faith,
guided by Christ's encouraging promises, and grounded on them,
shall not be in vain. The grace of Christ ought to be thankfully
acknowledged, to the glory of God. It is for the glory of God if
we follow Jesus, as those will do whose eyes are opened. We must
praise God for his mercies to others, as well as for mercies to
ourselves. Would we rightly understand these things, we must
come to Christ, like the blind man, earnestly beseeching him to
open our eyes, and to show us clearly the excellence of his
precepts, and the value of his salvation.
* The conversion of Zacchaeus. (1-10) The parable of the nobleman
and his servants. (11-27) Christ enters Jerusalem. (28-40)
Christ laments over Jerusalem. (41-48)

#1-10 Those who sincerely desire a sight of Christ, like
Zacchaeus, will break through opposition, and take pains to see
him. Christ invited himself to Zacchaeus' house. Wherever Christ
comes he opens the heart, and inclines it to receive him. He
that has a mind to know Christ, shall be known of him. Those
whom Christ calls, must humble themselves, and come down. We may
well receive him joyfully, who brings all good with him.
Zacchaeus gave proofs publicly that he was become a true convert.
He does not look to be justified by his works, as the Pharisee;
but by his good works he will, through the grace of God, show
the sincerity of his faith and repentance. Zacchaeus is declared
to be a happy man, now he is turned from sin to God. Now that he
is saved from his sins, from the guilt of them, from the power
of them, all the benefits of salvation are his. Christ is come
to his house, and where Christ comes he brings salvation with
him. He came into this lost world to seek and to save it. His
design was to save, when there was no salvation in any other. He
seeks those that sought him not, and asked not for him.

#11-27 This parable is like that of the talents, #Mt 25|. Those
that are called to Christ, he furnishes with gifts needful for
their business; and from those to whom he gives power, he
expects service. The manifestation of the Spirit is given to
every man to profit withal, #1Co 12:7|. And as every one has
received the gift, so let him minister the same, #1Pe 4:10|. The
account required, resembles that in the parable of the talents;
and the punishment of the avowed enemies of Christ, as well as
of false professors, is shown. The principal difference is, that
the pound given to each seems to point out the gift of the
gospel, which is the same to all who hear it; but the talents,
distributed more or less, seem to mean that God gives different
capacities and advantages to men, by which this one gift of the
gospel may be differently improved.
#28-40 Christ has dominion over all creatures, and may use them
as he pleases. He has all men's hearts both under his eye and in
his hand. Christ's triumphs, and his disciples' joyful praises,
vex proud Pharisees, who are enemies to him and to his kingdom.
But Christ, as he despises the contempt of the proud, so he
accepts the praises of the humble. Pharisees would silence the
praises of Christ, but they cannot; for as God can out of stones
raise up children unto Abraham, and turn the stony heart to
himself, so he can bring praise out of the mouths of children.
And what will be the feelings of men when the Lord returns in
glory to judge the world!

#41-48 Who can behold the holy Jesus, looking forward to the
miseries that awaited his murderers, weeping over the city where
his precious blood was about to be shed, without seeing that the
likeness of God in the believer, consists much in good-will and
compassion? Surely those cannot be right who take up any
doctrines of truth, so as to be hardened towards their
fellow-sinners. But let every one remember, that though Jesus
wept over Jerusalem, he executed awful vengeance upon it. Though
he delights not in the death of a sinner, yet he will surely
bring to pass his awful threatenings on those who neglect his
salvation. The Son of God did not weep vain and causeless tears,
nor for a light matter, nor for himself. He knows the value of
souls, the weight of guilt, and how low it will press and sink
mankind. May he then come and cleanse our hearts by his Spirit,
from all that defiles. May sinners, on every side, become
attentive to the words of truth and salvation.
* The priests and scribes question Christ's authority. (1-8) The
parable of the vineyard and husbandmen. (9-19) Of giving
tribute. (20-26) Concerning the resurrection. (27-38) The
scribes silenced. (39-47)

#1-8 Men often pretend to examine the evidences of revelation,
and the truth of the gospel, when only seeking excuses for their
own unbelief and disobedience. Christ answered these priests and
scribes with a plain question about the baptism of John, which
the common people could answer. They all knew it was from
heaven, nothing in it had an earthly tendency. Those that bury
the knowledge they have, are justly denied further knowledge. It
was just with Christ to refuse to give account of his authority,
to those who knew the baptism of John to be from heaven, yet
would not believe in him, nor own their knowledge.

#9-19 Christ spake this parable against those who resolved not
to own his authority, though the evidence of it was so full. How
many resemble the Jews who murdered the prophets and crucified
Christ, in their enmity to God, and aversion to his service,
desiring to live according to their lusts, without control! Let
all who are favoured with God's word, look to it that they make
proper use of their advantages. Awful will be the doom, both of
those who reject the Son, and of those who profess to reverence
Him, yet render not the fruits in due season. Though they could
not but own that for such a sin, such a punishment was just, yet
they could not bear to hear of it. It is the folly of sinners,
that they persevere in sinful ways, though they dread the
destruction at the end of those ways.
#20-26 Those who are most crafty in their designs against Christ
and his gospel, cannot hide them. He did not give a direct
answer, but reproved them for offering to impose upon him; and
they could not fasten upon any thing wherewith to stir up either
the governor or the people against him. The wisdom which is from
above, will direct all who teach the way of God truly, to avoid
the snares laid for them by wicked men; and will teach our duty
to God, to our rulers, and to all men, so clearly, that opposers
will have no evil to say of us.

#27-38 It is common for those who design to undermine any truth
of God, to load it with difficulties. But we wrong ourselves,
and wrong the truth of Christ, when we form our notions of the
world of spirits by this world of sense. There are more worlds
than one; a present visible world, and a future unseen world;
and let every one compare this world and that world, and give
the preference in his thoughts and cares to that which deserves
them. Believers shall obtain the resurrection from the dead,
that is the blessed resurrection. What shall be the happy state
of the inhabitants of that world, we cannot express or conceive,
#1Co 2:9|. Those that are entered into the joy of their Lord,
are entirely taken up therewith; when there is perfection of
holiness there will be no occasion for preservatives from sin.
And when God called himself the God of these patriarchs, he
meant that he was a God all-sufficient to them, #Ge 17:1|, their
exceeding great Reward, #Ge 15:1|. He never did that for them in
this world, which answered the full extent of his undertaking;
therefore there must be another life, in which he will do that
for them, which will completely fulfil the promise.

#39-47 The scribes commended the reply Christ made to the
Sadducees about the resurrection, but they were silenced by a
question concerning the Messiah. Christ, as God, was David's
Lord; but Christ, as man, was David's son. The scribes would
receive the severest judgement for defrauding the poor widows,
and for their abuse of religion, particularly of prayer, which
they used as a pretence for carrying on worldly and wicked
plans. Dissembled piety is double sin. Then let us beg of God to
keep us from pride, ambition, covetousness, and every evil
thing; and to teach us to seek that honour which comes from him
alone.
* Christ commends a poor widow. (1-4) His prophecy. (5-28)
Christ exhorts to watchfulness. (29-38)

#1-4 From the offering of this poor widow, learn that what we
rightly give for the relief of the poor, and the support of
God's worship, is given unto God; and our Saviour sees with
pleasure whatever we have in our hearts to give for the relief
of his members, or for his service. Blessed Lord! the poorest of
thy servants have two mites, they have a soul and a body;
persuade and enable us to offer both unto thee; how happy shall
we be in thine accepting of them!

#5-28 With much curiosity those about Christ ask as to the time
when the great desolation should be. He answers with clearness
and fulness, as far as was necessary to teach them their duty;
for all knowledge is desirable as far as it is in order to
practice. Though spiritual judgements are the most common in
gospel times, yet God makes use of temporal judgments also.
Christ tells them what hard things they should suffer for his
name's sake, and encourages them to bear up under their trials,
and to go on in their work, notwithstanding the opposition they
would meet with. God will stand by you, and own you, and assist
you. This was remarkably fulfilled after the pouring out of the
Spirit, by whom Christ gave his disciples wisdom and utterance.
Though we may be losers for Christ, we shall not, we cannot be
losers by him, in the end. It is our duty and interest at all
times, especially in perilous, trying times, to secure the
safety of our own souls. It is by Christian patience we keep
possession of our own souls, and keep out all those impressions
which would put us out of temper. We may view the prophecy
before us much as those Old Testament prophecies, which,
together with their great object, embrace, or glance at some
nearer object of importance to the church. Having given an idea
of the times for about thirty-eight years next to come, Christ
shows what all those things would end in, namely, the
destruction of Jerusalem, and the utter dispersion of the Jewish
nation; which would be a type and figure of Christ's second
coming. The scattered Jews around us preach the truth of
Christianity; and prove, that though heaven and earth shall pass
away, the words of Jesus shall not pass away. They also remind
us to pray for those times when neither the real, nor the
spiritual Jerusalem, shall any longer be trodden down by the
Gentiles, and when both Jews and Gentiles shall be turned to the
Lord. When Christ came to destroy the Jews, he came to redeem
the Christians that were persecuted and oppressed by them; and
then had the churches rest. When he comes to judge the world, he
will redeem all that are his from their troubles. So fully did
the Divine judgements come upon the Jews, that their city is set
as an example before us, to show that sins will not pass
unpunished; and that the terrors of the Lord, and his
threatenings against impenitent sinners, will all come to pass,
even as his word was true, and his wrath great upon Jerusalem.
#29-38 Christ tells his disciples to observe the signs of the
times, which they might judge by. He charges them to look upon
the ruin of the Jewish nation as near. Yet this race and family
of Abraham shall not be rooted out; it shall survive as a
nation, and be found as prophesied, when the Son of man shall be
revealed. He cautions them against being secure and sensual.
This command is given to all Christ's disciples, Take heed to
yourselves, that ye be not overpowered by temptations, nor
betrayed by your own corruptions. We cannot be safe, if we are
carnally secure. Our danger is, lest the day of death and of
judgment should come upon us when we are not prepared. Lest,
when we are called to meet our Lord, that be the furthest from
our thoughts, which ought to be nearest our hearts. For so it
will come upon the most of men, who dwell upon the earth, and
mind earthly things only, and have no converse with heaven. It
will be a terror and a destruction to them. Here see what should
be our aim, that we may be accounted worthy to escape all those
things; that when the judgements of God are abroad, we may not
be in the common calamity, or it may not be that to us which it
is to others. Do you ask how you may be found worthy to stand
before Christ at that day? Those who never yet sought Christ,
let them now go unto him; those who never yet were humbled for
their sins, let them now begin; those who have already begun,
let them go forward and be kept humbled. Watch therefore, and
pray always. Watch against sin; watch in every duty, and make
the most of every opportunity to do good. Pray always: those
shall be accounted worthy to live a life of praise in the other
world, who live a life of prayer in this world. May we begin,
employ, and conclude each day attending to Christ's word,
obeying his precepts, and following his example, that whenever
he comes we may be found watching.
* The treachery of Judas. (1-6) The passover. (7-18) The Lord's
supper instituted. (19,20) Christ admonishes the disciples.
(21-38) Christ's agony in the garden. (39-46) Christ betrayed.
(47-53) The fall of Peter. (54-62) Christ confesses himself to
be the Son of God. (63-71)

#1-6 Christ knew all men, and had wise and holy ends in taking
Judas to be a disciple. How he who knew Christ so well, came to
betray him, we are here told; Satan entered into Judas. It is
hard to say whether more mischief is done to Christ's kingdom,
by the power of its open enemies, or by the treachery of its
pretended friends; but without the latter, its enemies could not
do so much evil as they do.

#7-18 Christ kept the ordinances of the law, particularly that
of the passover, to teach us to observe his gospel institutions,
and most of all that of the Lord's supper. Those who go upon
Christ's word, need not fear disappointment. According to the
orders given them, the disciples got all ready for the passover.
Jesus bids this passover welcome. He desired it, though he knew
his sufferings would follow, because it was in order to his
Father's glory and man's redemption. He takes his leave of all
passovers, signifying thereby his doing away all the ordinances
of the ceremonial law, of which the passover was one of the
earliest and chief. That type was laid aside, because now in the
kingdom of God the substance was come.

#19,20 The Lord's supper is a sign or memorial of Christ already
come, who by dying delivered us; his death is in special manner
set before us in that ordinance, by which we are reminded of it.
The breaking of Christ's body as a sacrifice for us, is therein
brought to our remembrance by the breaking of bread. Nothing can
be more nourishing and satisfying to the soul, than the doctrine
of Christ's making atonement for sin, and the assurance of an
interest in that atonement. Therefore we do this in remembrance
of what He did for us, when he died for us; and for a memorial
of what we do, in joining ourselves to him in an everlasting
covenant. The shedding of Christ's blood, by which the atonement
was made, is represented by the wine in the cup.

#21-38 How unbecoming is the worldly ambition of being the
greatest, to the character of a follower of Jesus, who took upon
him the form of a servant, and humbled himself to the death of
the cross! In the way to eternal happiness, we must expect to be
assaulted and sifted by Satan. If he cannot destroy, he will try
to disgrace or distress us. Nothing more certainly forebodes a
fall, in a professed follower of Christ, than self-confidence,
with disregard to warnings, and contempt of danger. Unless we
watch and pray always, we may be drawn in the course of the day
into those sins which we were in the morning most resolved
against. If believers were left to themselves, they would fall;
but they are kept by the power of God, and the prayer of Christ.
Our Lord gave notice of a very great change of circumstances now
approaching. The disciples must not expect that their friends
would be kind to them as they had been. Therefore, he that has a
purse, let him take it, for he may need it. They must now expect
that their enemies would be more fierce than they had been, and
they would need weapons. At the time the apostles understood
Christ to mean real weapons, but he spake only of the weapons of
the spiritual warfare. The sword of the Spirit is the sword with
which the disciples of Christ must furnish themselves.
#39-46 Every description which the evangelists give of the state
of mind in which our Lord entered upon this conflict, proves the
tremendous nature of the assault, and the perfect foreknowledge
of its terrors possessed by the meek and lowly Jesus. Here are
three things not in the other evangelists. 1. When Christ was in
his agony, there appeared to him an angel from heaven,
strengthening him. It was a part of his humiliation that he was
thus strengthened by a ministering spirit. 2. Being in agony, he
prayed more earnestly. Prayer, though never out of season, is in
a special manner seasonable when we are in an agony. 3. In this
agony his sweat was as it were great drops of blood falling
down. This showed the travail of his soul. We should pray also
to be enabled to resist unto the shedding of our blood, striving
against sin, if ever called to it. When next you dwell in
imagination upon the delights of some favourite sin, think of
its effects as you behold them here! See its fearful effects in
the garden of Gethsemane, and desire, by the help of God, deeply
to hate and to forsake that enemy, to ransom sinners from whom
the Redeemer prayed, agonized, and bled.

#47-53 Nothing can be a greater affront or grief to the Lord
Jesus, than to be betrayed by those who profess to be his
followers, and say that they love him. Many instances there are,
of Christ's being betrayed by those who, under the form of
godliness, fight against the power of it. Jesus here gave an
illustrious example of his own rule of doing good to those that
hate us, as afterwards he did of praying for those that
despitefully use us. Corrupt nature warps our conduct to
extremes; we should seek for the Lord's direction before we act
in difficult circumstances. Christ was willing to wait for his
triumphs till his warfare was accomplished, and we must be so
too. But the hour and the power of darkness were short, and such
the triumphs of the wicked always will be.

#54-62 Peter's fall was his denying that he knew Christ, and was
his disciple; disowning him because of distress and danger. He
that has once told a lie, is strongly tempted to persist: the
beginning of that sin, like strife, is as the letting forth of
water. The Lord turned and looked upon Peter. 1. It was a
convincing look. Jesus turned and looked upon him, as if he
should say, Dost thou not know me, Peter? 2. It was a chiding
look. Let us think with what a rebuking countenance Christ may
justly look upon us when we have sinned. 3. It was an
expostulating look. Thou who wast the most forward to confess me
to be the Son of God, and didst solemnly promise thou wouldest
never disown me! 4. It was a compassionate look. Peter, how art
thou fallen and undone if I do not help thee! 5. It was a
directing look, to go and bethink himself. 6. It was a
significant look; it signified the conveying of grace to Peter's
heart, to enable him to repent. The grace of God works in and by
the word of God, brings that to mind, and sets that home upon
the conscience, and so gives the soul the happy turn. Christ
looked upon the chief priests, and made no impression upon them
as he did on Peter. It was not the mere look from Christ, but
the Divine grace with it, that restored Peter.

#63-71 Those that condemned Jesus for a blasphemer, were the
vilest blasphemers. He referred them to his second coming, for
the full proof of his being the Christ, to their confusion,
since they would not admit the proof of it to their conviction.
He owns himself to be the Son of God, though he knew he should
suffer for it. Upon this they ground his condemnation. Their
eyes being blinded, they rush on. Let us meditate on this
amazing transaction, and consider Him who endured such
contradiction of sinners against himself.
* Christ before Pilate. (1-5) Christ before Herod. (6-12)
Barabbas preferred to Christ. (13-25) Christ speaks of the
destruction of Jerusalem. (26-31) The crucifixion, The repentant
malefactor. (32-43) The death of Christ. (44-49) The burial of
Christ. (50-56)

#1-5 Pilate well understood the difference between armed forces
and our Lord's followers. But instead of being softened by
Pilate's declaration of his innocence, and considering whether
they were not bringing the guilt of innocent blood upon
themselves, the Jews were the more angry. The Lord brings his
designs to a glorious end, even by means of those who follow the
devices of their own hearts. Thus all parties joined, so as to
prove the innocence of Jesus, who was the atoning sacrifice for
our sins.

#6-12 Herod had heard many things of Jesus in Galilee, and out
of curiosity longed to see him. The poorest beggar that asked a
miracle for the relief of his necessity, was never denied; but
this proud prince, who asked for a miracle only to gratify his
curiosity, is refused. He might have seen Christ and his
wondrous works in Galilee, and would not, therefore it is justly
said, Now he would see them, and shall not. Herod sent Christ
again to Pilate: the friendships of wicked men are often formed
by union in wickedness. They agree in little, except in enmity
to God, and contempt of Christ.
#13-25 The fear of man brings many into this snare, that they
will do an unjust thing, against their consciences, rather than
get into trouble. Pilate declares Jesus innocent, and has a mind
to release him; yet, to please the people, he would punish him
as an evil-doer. If no fault be found in him, why chastise him?
Pilate yielded at length; he had not courage to go against so
strong a stream. He delivered Jesus to their will, to be
crucified.

#26-31 We have here the blessed Jesus, the Lamb of God, led as a
lamb to the slaughter, to the sacrifice. Though many reproached
and reviled him, yet some pitied him. But the death of Christ
was his victory and triumph over his enemies: it was our
deliverance, the purchase of eternal life for us. Therefore weep
not for him, but let us weep for our own sins, and the sins of
our children, which caused his death; and weep for fear of the
miseries we shall bring upon ourselves, if we slight his love,
and reject his grace. If God delivered him up to such sufferings
as these, because he was made a sacrifice for sin, what will he
do with sinners themselves, who make themselves a dry tree, a
corrupt and wicked generation, and good for nothing! The bitter
sufferings of our Lord Jesus should make us stand in awe of the
justice of God. The best saints, compared with Christ, are dry
trees; if he suffer, why may not they expect to suffer? And what
then shall the damnation of sinners be! Even the sufferings of
Christ preach terror to obstinate transgressors.

#32-43 As soon as Christ was fastened to the cross, he prayed
for those who crucified him. The great thing he died to purchase
and procure for us, is the forgiveness of sin. This he prays
for. Jesus was crucified between two thieves; in them were shown
the different effects the cross of Christ would have upon the
children of men in the preaching the gospel. One malefactor was
hardened to the last. No troubles of themselves will change a
wicked heart. The other was softened at the last: he was
snatched as a brand out of the burning, and made a monument of
Divine mercy. This gives no encouragement to any to put off
repentance to their death-beds, or to hope that they shall then
find mercy. It is certain that true repentance is never too
late; but it is as certain that late repentance is seldom true.
None can be sure they shall have time to repent at death, but
every man may be sure he cannot have the advantages this
penitent thief had. We shall see the case to be singular, if we
observe the uncommon effects of God's grace upon this man. He
reproved the other for railing on Christ. He owned that he
deserved what was done to him. He believed Jesus to have
suffered wrongfully. Observe his faith in this prayer. Christ
was in the depth of disgrace, suffering as a deceiver, and not
delivered by his Father. He made this profession before the
wonders were displayed which put honour on Christ's sufferings,
and startled the centurion. He believed in a life to come, and
desired to be happy in that life; not like the other thief, to
be only saved from the cross. Observe his humility in this
prayer. All his request is, Lord, remember me; quite referring
it to Jesus in what way to remember him. Thus he was humbled in
true repentance, and he brought forth all the fruits for
repentance his circumstances would admit. Christ upon the cross,
is gracious like Christ upon the throne. Though he was in the
greatest struggle and agony, yet he had pity for a poor
penitent. By this act of grace we are to understand that Jesus
Christ died to open the kingdom of heaven to all penitent,
obedient believers. It is a single instance in Scripture; it
should teach us to despair of none, and that none should despair
of themselves; but lest it should be abused, it is contrasted
with the awful state of the other thief, who died hardened in
unbelief, though a crucified Saviour was so near him. Be sure
that in general men die as they live.

#44-49 We have here the death of Christ magnified by the wonders
that attended it, and his death explained by the words with
which he breathed out his soul. He was willing to offer himself.
Let us seek to glorify God by true repentance and conversion; by
protesting against those who crucify the Saviour; by a sober,
righteous, and godly life; and by employing our talents in the
service of Him who died for us and rose again.

#50-56 Many, though they do not make any show in outward
profession, yet, like Joseph of Arimathea, will be far more
ready to do real service, when there is occasion, than others
who make a greater noise. Christ was buried in haste, because
the sabbath drew on. Weeping must not hinder sowing. Though they
were in tears for the death of their Lord, yet they must prepare
to keep holy the sabbath. When the sabbath draws on, there must
be preparation. Our worldly affairs must be so ordered, that
they may not hinder us from our sabbath work; and our holy
affections so stirred up, that they may carry us on in it. In
whatever business we engage, or however our hearts may be
affected, let us never fail to get ready for, and to keep holy,
the day of sacred rest, which is the Lord's day.
* The resurrection of Christ. (1-12) He appears to two disciples
on the way to Emmaus. (13-27) And makes himself known to them.
(28-35) Christ appears to the other disciples. (36-49) His
ascension. (50-53)

#1-12 See the affection and respect the women showed to Christ,
after he was dead and buried. Observe their surprise when they
found the stone rolled away, and the grave empty. Christians
often perplex themselves about that with which they should
comfort and encourage themselves. They look rather to find their
Master in his grave-clothes, than angels in their shining
garments. The angels assure them that he is risen from the dead;
is risen by his own power. These angels from heaven bring not
any new gospel, but remind the women of Christ's words, and
teach them how to apply them. We may wonder that these
disciples, who believed Jesus to be the Son of God and the true
Messiah, who had been so often told that he must die, and rise
again, and then enter into his glory, who had seen him more than
once raise the dead, yet should be so backward to believe his
raising himself. But all our mistakes in religion spring from
ignorance or forgetfulness of the words Christ has spoken. Peter
now ran to the sepulchre, who so lately ran from his Master. He
was amazed. There are many things puzzling and perplexing to us,
which would be plain and profitable, if we rightly understood
the words of Christ.
#13-27 This appearance of Jesus to the two disciples going to
Emmaus, happened the same day that he rose from the dead. It
well becomes the disciples of Christ to talk together of his
death and resurrection; thus they may improve one another's
knowledge, refresh one another's memory, and stir up each
other's devout affections. And where but two together are well
employed in work of that kind, he will come to them, and make a
third. Those who seek Christ, shall find him: he will manifest
himself to those that inquire after him; and give knowledge to
those who use the helps for knowledge which they have. No matter
how it was, but so it was, they did not know him; he so ordering
it, that they might the more freely discourse with him. Christ's
disciples are often sad and sorrowful, even when they have
reason to rejoice; but through the weakness of their faith, they
cannot take the comfort offered to them. Though Christ is
entered into his state of exaltation, yet he notices the sorrows
of his disciples, and is afflicted in their afflictions. Those
are strangers in Jerusalem, that know not of the death and
sufferings of Jesus. Those who have the knowledge of Christ
crucified, should seek to spread that knowledge. Our Lord Jesus
reproved them for the weakness of their faith in the Scriptures
of the Old Testament. Did we know more of the Divine counsels as
far as they are made known in the Scriptures, we should not be
subject to the perplexities we often entangle ourselves in. He
shows them that the sufferings of Christ were really the
appointed way to his glory; but the cross of Christ was that to
which they could not reconcile themselves. Beginning at Moses,
the first inspired writer of the Old Testament, Jesus expounded
to them the things concerning himself. There are many passages
throughout all the Scriptures concerning Christ, which it is of
great advantage to put together. We cannot go far in any part,
but we meet with something that has reference to Christ, some
prophecy, some promise, some prayer, some type or other. A
golden thread of gospel grace runs through the whole web of the
Old Testament. Christ is the best expositor of Scripture; and
even after his resurrection, he led people to know the mystery
concerning himself, not by advancing new notions, but by showing
how the Scripture was fulfilled, and turning them to the earnest
study of it.

#28-35 If we would have Christ dwell with us, we must be earnest
with him. Those that have experienced the pleasure and profit of
communion with him, cannot but desire more of his company. He
took bread, and blessed it, and brake, and gave to them. This he
did with his usual authority and affection, with the same
manner, perhaps with the same words. He here teaches us to crave
a blessing on every meal. See how Christ by his Spirit and grace
makes himself known to the souls of his people. He opens the
Scriptures to them. He meets them at his table, in the ordinance
of the Lord's supper; is known to them in breaking of bread. But
the work is completed by the opening of the eyes of their mind;
yet it is but short views we have of Christ in this world, but
when we enter heaven, we shall see him for ever. They had found
the preaching powerful, even when they knew not the preacher.
Those Scriptures which speak of Christ, will warm the hearts of
his true disciples. That is likely to do most good, which
affects us with the love of Jesus in dying for us. It is the
duty of those to whom he has shown himself, to let others know
what he has done for their souls. It is of great use for the
disciples of Christ to compare their experiences, and tell them
to each other.

#36-49 Jesus appeared in a miraculous manner, assuring the
disciples of his peace, though they had so lately forsaken him,
and promising spiritual peace with every blessing. Many
troublesome thoughts which disquiet our minds, rise from
mistakes concerning Christ. All the troublesome thoughts which
rise in our hearts at any time, are known to the Lord Jesus, and
are displeasing to him. He spake with them on their unreasonable
unbelief. Nothing had passed but what was foretold by the
prophets, and necessary for the salvation of sinners. And now
all men should be taught the nature and necessity of repentance,
in order to the forgiveness of their sins. And these blessings
were to be sought for, by faith in the name of Jesus. Christ by
his Spirit works on the minds of men. Even good men need to have
their understandings opened. But that we may have right thoughts
of Christ, there needs no more than to be made to understand the
Scriptures.

#50-53 Christ ascended from Bethany, near the Mount of Olives.
There was the garden in which his sufferings began; there he was
in his agony. Those that would go to heaven, must ascend thither
from the house of sufferings and sorrows. The disciples did not
see him rise out of the grave; his resurrection could be proved
by their seeing him alive afterwards: but they saw him ascend
into heaven; they could not otherwise have a proof of his
ascension. He lifted up his hands, and blessed them. He did not
go away in displeasure, but in love, he left a blessing behind
him. As he arose, so he ascended, by his own power. They
worshipped him. This fresh display of Christ's glory drew from
them fresh acknowledgments. They returned to Jerusalem with
great joy. The glory of Christ is the joy of all true believers,
even while they are here in this world. While waiting for God's
promises, we must go forth to meet them with our praises. And
nothing better prepares the mind for receiving the Holy Ghost.
Fears are silenced, sorrows sweetened and allayed, and hopes
kept up. And this is the ground of a Christian's boldness at the
throne of grace; yea, the Father's throne is the throne of grace
to us, because it is also the throne of our Mediator, Jesus
Christ. Let us rely on his promises, and plead them. Let us
attend his ordinances, praise and bless God for his mercies, set
our affections on things above, and expect the Redeemer's return
to complete our happiness. Amen. Even so, Lord Jesus, come
quickly.
** The apostle and evangelist, John, seems to have been the
youngest of the twelve. He was especially favoured with our
Lord's regard and confidence, so as to be spoken of as the
disciple whom Jesus loved. He was very sincerely attached to his
Master. He exercised his ministry at Jerusalem with much
success, and outlived the destruction of that city, agreeably to
Christ's prediction, ch. #21:22|. History relates that after the
death of Christ's mother, John resided chiefly at Ephesus.
Towards the close of Domitian's reign he was banished to the
isle of Patmos, where he wrote his Revelation. On the accession
of Nerva, he was set at liberty, and returned to Ephesus, where
it is thought he wrote his Gospel and Epistles, about A. D. 97,
and died soon after. The design of this Gospel appears to be to
convey to the Christian world, just notions of the real nature,
office, and character of that Divine Teacher, who came to
instruct and to redeem mankind. For this purpose, John was
directed to select for his narrative, those passages of our
Saviour's life, which most clearly displayed his Divine power
and authority; and those of his discourses, in which he spake
most plainly of his own nature, and of the power of his death,
as an atonement for the sins of the world. By omitting, or only
briefly mentioning, the events recorded by the other
evangelists, John gave testimony that their narratives are true,
and left room for the doctrinal statements already mentioned,
and for particulars omitted in the other Gospels, many of which
are exceedingly important.

* The Divinity of Christ. (1-5) His Divine and human nature.
(6-14) John the Baptist's testimony to Christ. (15-18) John's
public testimony concerning Christ. (19-28) Other testimonies of
John concerning Christ. (29-36) Andrew and another disciple
follow Jesus. (37-42) Philip and Nathanael called. (43-51)

#1-5 The plainest reason why the Son of God is called the Word,
seems to be, that as our words explain our minds to others, so
was the Son of God sent in order to reveal his Father's mind to
the world. What the evangelist says of Christ proves that he is
God. He asserts, His existence in the beginning; His coexistence
with the Father. The Word was with God. All things were made by
him, and not as an instrument. Without him was not any thing
made that was made, from the highest angel to the meanest worm.
This shows how well qualified he was for the work of our
redemption and salvation. The light of reason, as well as the
life of sense, is derived from him, and depends upon him. This
eternal Word, this true Light shines, but the darkness
comprehends it not. Let us pray without ceasing, that our eyes
may be opened to behold this Light, that we may walk in it; and
thus be made wise unto salvation, by faith in Jesus Christ.

#6-14 John the Baptist came to bear witness concerning Jesus.
Nothing more fully shows the darkness of men's minds, than that
when the Light had appeared, there needed a witness to call
attention to it. Christ was the true Light; that great Light
which deserves to be called so. By his Spirit and grace he
enlightens all that are enlightened to salvation; and those that
are not enlightened by him, perish in darkness. Christ was in
the world when he took our nature upon him, and dwelt among us.
The Son of the Highest was here in this lower world. He was in
the world, but not of it. He came to save a lost world, because
it was a world of his own making. Yet the world knew him not.
When he comes as a Judge, the world shall know him. Many say
that they are Christ's own, yet do not receive him, because they
will not part with their sins, nor have him to reign over them.
All the children of God are born again. This new birth is
through the word of God as the means, #1Pe 1:23|, and by the
Spirit of God as the Author. By his Divine presence Christ
always was in the world. But now that the fulness of time was
come, he was, after another manner, God manifested in the flesh.
But observe the beams of his Divine glory, which darted through
this veil of flesh. Men discover their weaknesses to those most
familiar with them, but it was not so with Christ; those most
intimate with him saw most of his glory. Although he was in the
form of a servant, as to outward circumstances, yet, in respect
of graces, his form was like the Son of God. His Divine glory
appeared in the holiness of his doctrine, and in his miracles.
He was full of grace, fully acceptable to his Father, therefore
qualified to plead for us; and full of truth, fully aware of the
things he was to reveal.

#15-18 As to the order of time and entrance on his work, Christ
came after John, but in every other way he was before him. The
expression clearly shows that Jesus had existence before he
appeared on earth as man. All fulness dwells in him, from which
alone fallen sinners have, and shall receive, by faith, all that
renders them wise, strong, holy, useful, and happy. Our
receivings by Christ are all summed up in this one word, grace;
we have received "even grace," a gift so great, so rich, so
invaluable; the good will of God towards us, and the good work
of God in us. The law of God is holy, just, and good; and we
should make the proper use of it. But we cannot derive from it
pardon, righteousness, or strength. It teaches us to adorn the
doctrine of God our Saviour, but it cannot supply the place of
that doctrine. As no mercy comes from God to sinners but through
Jesus Christ, no man can come to the Father but by him; no man
can know God, except as he is made known in the only begotten
and beloved Son.

#19-28 John disowns himself to be the Christ, who was now
expected and waited for. He came in the spirit and power of
Elias, but he was not the person of Elias. John was not that
Prophet whom Moses said the Lord would raise up to them of their
brethren, like unto him. He was not such a prophet as they
expected, who would rescue them from the Romans. He gave such an
account of himself, as might excite and awaken them to hearken
to him. He baptized the people with water as a profession of
repentance, and as an outward sign of the spiritual blessings to
be conferred on them by the Messiah, who was in the midst of
them, though they knew him not, and to whom he was unworthy to
render the meanest service.

#29-36 John saw Jesus coming to him, and pointed him out as the
Lamb of God. The paschal lamb, in the shedding and sprinkling of
its blood, the roasting and eating of its flesh, and all the
other circumstances of the ordinance, represented the salvation
of sinners by faith in Christ. And the lambs sacrificed every
morning and evening, can only refer to Christ slain as a
sacrifice to redeem us to God by his blood. John came as a
preacher of repentance, yet he told his followers that they were
to look for the pardon of their sins to Jesus only, and to his
death. It agrees with God's glory to pardon all who depend on
the atoning sacrifice of Christ. He takes away the sin of the
world; purchases pardon for all that repent and believe the
gospel. This encourages our faith; if Christ takes away the sin
of the world, then why not my sin? He bore sin for us, and so
bears it from us. God could have taken away sin, by taking away
the sinner, as he took away the sin of the old world; but here
is a way of doing away sin, yet sparing the sinner, by making
his Son sin, that is, a sin-offering, for us. See Jesus taking
away sin, and let that cause hatred of sin, and resolutions
against it. Let us not hold that fast, which the Lamb of God
came to take away. To confirm his testimony concerning Christ,
John declares the appearance at his baptism, in which God
himself bore witness to him. He saw and bare record that he is
the Son of God. This is the end and object of John's testimony,
that Jesus was the promised Messiah. John took every opportunity
that offered to lead people to Christ.

#37-42 The strongest and most prevailing argument with an
awakened soul to follow Christ, is, that it is he only who takes
away sin. Whatever communion there is between our souls and
Christ, it is he who begins the discourse. He asked, What seek
ye? The question Jesus put to them, we should all put to
ourselves when we begin to follow Him, What do we design and
desire? In following Christ, do we seek the favour of God and
eternal life? He invites them to come without delay. Now is the
accepted time, #2Co 6:2|. It is good for us to be where Christ
is, wherever it be. We ought to labour for the spiritual welfare
of those related to us, and seek to bring them to Him. Those who
come to Christ, must come with a fixed resolution to be firm and
constant to him, like a stone, solid and stedfast; and it is by
his grace that they are so.

#43-51 See the nature of true Christianity, it is following
Jesus; devoting ourselves to him, and treading in his steps.
Observe the objection Nathanael made. All who desire to profit
by the word of God, must beware of prejudices against places, or
denominations of men. They should examine for themselves, and
they will sometimes find good where they looked for none. Many
people are kept from the ways of religion by the unreasonable
prejudices they conceive. The best way to remove false notions
of religion, is to make trial of it. In Nathanael there was no
guile. His profession was not hypocritical. He was not a
dissembler, nor dishonest; he was a sound character, a really
upright, godly man. Christ knows what men are indeed. Does He
know us? Let us desire to know him. Let us seek and pray to be
Israelites indeed, in whom is no guile; truly Christians,
approved of Christ himself. Some things weak, imperfect, and
sinful, are found in all, but hypocrisy belongs not to a
believer's character. Jesus witnessed what passed when Nathanael
was under the fig-tree. Probably he was then in fervent prayer,
seeking direction as to the Hope and Consolation of Israel,
where no human eye observed him. This showed him that our Lord
knew the secrets of his heart. Through Christ we commune with,
and benefit by the holy angels; and things in heaven and things
on earth are reconciled and united together.
* The miracle at Cana. (1-11) Christ casts the buyers and
sellers out of the temple. (12-22) Many believe in Christ.
(23-25)

#1-11 It is very desirable when there is a marriage, to have
Christ own and bless it. Those that would have Christ with them
at their marriage, must invite him by prayer, and he will come.
While in this world we sometimes find ourselves in straits, even
when we think ourselves in fulness. There was want at a marriage
feast. Those who are come to care for the things of the world,
must look for trouble, and count upon disappointment. In our
addresses to Christ, we must humbly spread our case before him,
and then refer ourselves to him to do as he pleases. In Christ's
reply to his mother there was no disrespect. He used the same
word when speaking to her with affection from the cross; yet it
is a standing testimony against the idolatry of after-ages, in
giving undue honours to his mother. His hour is come when we
know not what to do. Delays of mercy are not denials of prayer.
Those that expect Christ's favours, must observe his orders with
ready obedience. The way of duty is the way to mercy; and
Christ's methods must not be objected against. The beginning of
Moses' miracles was turning water into blood, #Ex 7:20|; the
beginning of Christ's miracles was turning water into wine;
which may remind us of the difference between the law of Moses
and the gospel of Christ. He showed that he improves
creature-comforts to all true believers, and make them comforts
indeed. And Christ's works are all for use. Has he turned thy
water into wine, given thee knowledge and grace? it is to profit
withal; therefore draw out now, and use it. It was the best
wine. Christ's works commend themselves even to those who know
not their Author. What was produced by miracles, always was the
best in its kind. Though Christ hereby allows a right use of
wine, he does not in the least do away his own caution, which
is, that our hearts be not at any time overcharged with
surfeiting and drunkenness, #Lu 21:34|. Though we need not
scruple to feast with our friends on proper occasions, yet every
social interview should be so conducted, that we might invite
the Redeemer to join with us, if he were now on earth; and all
levity, luxury, and excess offend him.

#12-22 The first public work in which we find Christ engaged,
was driving from the temple the traders whom the covetous
priests and rulers encouraged to make a market-place of its
courts. Those now make God's house a house of merchandise, whose
minds are filled with cares about worldly business when
attending religious exercises, or who perform Divine offices for
love of gain. Christ, having thus cleansed the temple, gave a
sign to those who demanded it, to prove his authority for so
doing. He foretells his death by the Jews' malice, Destroy ye
this temple; I will permit you to destroy it. He foretells his
resurrection by his own power; In three days I will raise it up.
Christ took again his own life. Men mistake by understanding
that according to the letter, which the Scripture speaks by way
of figure. When Jesus was risen from the dead, his disciples
remembered he has said this. It helps much in understanding the
Divine word, to observe the fulfilling of the Scriptures.

#23-25 Our Lord knew all men, their nature, dispositions,
affections, designs, so as we do not know any man, not even
ourselves. He knows his crafty enemies, and all their secret
projects; his false friends, and their true characters. He knows
who are truly his, knows their uprightness, and knows their
weaknesses. We know what is done by men; Christ knows what is in
them, he tries the heart. Beware of a dead faith, or a formal
profession: carnal, empty professors are not to be trusted, and
however men impose on others or themselves, they cannot impose
on the heart-searching God.
* Christ's discourse with Nicodemus. (1-21) The baptism of John
of Christ John's testimony. (22-36)

#1-8 Nicodemus was afraid, or ashamed to be seen with Christ,
therefore came in the night. When religion is out of fashion,
there are many Nicodemites. But though he came by night, Jesus
bid him welcome, and hereby taught us to encourage good
beginnings, although weak. And though now he came by night, yet
afterward he owned Christ publicly. He did not talk with Christ
about state affairs, though he was a ruler, but about the
concerns of his own soul and its salvation, and went at once to
them. Our Saviour spoke of the necessity and nature of
regeneration or the new birth, and at once directed Nicodemus to
the source of holiness of the heart. Birth is the beginning of
life; to be born again, is to begin to live anew, as those who
have lived much amiss, or to little purpose. We must have a new
nature, new principles, new affections, new aims. By our first
birth we were corrupt, shapen in sin; therefore we must be made
new creatures. No stronger expression could have been chosen to
signify a great and most remarkable change of state and
character. We must be entirely different from what we were
before, as that which begins to be at any time, is not, and
cannot be the same with that which was before. This new birth is
from heaven, ch. #1:13|, and its tendency is to heaven. It is a
great change made in the heart of a sinner, by the power of the
Holy Spirit. It means that something is done in us, and for us,
which we cannot do for ourselves. Something is wrong, whereby
such a life begins as shall last for ever. We cannot otherwise
expect any benefit by Christ; it is necessary to our happiness
here and hereafter. What Christ spoke, Nicodemus misunderstood,
as if there had been no other way of regenerating and
new-moulding an immortal soul, than by new-framing the body. But
he acknowledged his ignorance, which shows a desire to be better
informed. It is then further explained by the Lord Jesus. He
shows the Author of this blessed change. It is not wrought by
any wisdom or power of our own, but by the power of the blessed
Spirit. We are shapen in iniquity, which makes it necessary that
our nature be changed. We are not to marvel at this; for, when
we consider the holiness of God, the depravity of our nature,
and the happiness set before us, we shall not think it strange
that so much stress is laid upon this. The regenerating work of
the Holy Spirit is compared to water. It is also probable that
Christ had reference to the ordinance of baptism. Not that all
those, and those only, that are baptized, are saved; but without
that new birth which is wrought by the Spirit, and signified by
baptism, none shall be subjects of the kingdom of heaven. The
same word signifies both the wind and the Spirit. The wind
bloweth where it listeth for us; God directs it. The Spirit
sends his influences where, and when, on whom, and in what
measure and degree, he pleases. Though the causes are hidden,
the effects are plain, when the soul is brought to mourn for
sin, and to breathe after Christ. Christ's stating of the
doctrine and the necessity of regeneration, it should seem, made
it not clearer to Nicodemus. Thus the things of the Spirit of
God are foolishness to the natural man. Many think that cannot
be proved, which they cannot believe. Christ's discourse of
gospel truths, ver. #11-13|, shows the folly of those who make
these things strange unto them; and it recommends us to search
them out. Jesus Christ is every way able to reveal the will of
God to us; for he came down from heaven, and yet is in heaven.
We have here a notice of Christ's two distinct natures in one
person, so that while he is the Son of man, yet he is in heaven.
God is the "HE THAT IS," and heaven is the dwelling-place of his
holiness. The knowledge of this must be from above, and can be
received by faith alone. Jesus Christ came to save us by healing
us, as the children of Israel, stung with fiery serpents, were
cured and lived by looking up to the brazen serpent, #Nu
21:6-9|. In this observe the deadly and destructive nature of
sin. Ask awakened consciences, ask damned sinners, they will
tell you, that how charming soever the allurements of sin may
be, at the last it bites like a serpent. See the powerful remedy
against this fatal malady. Christ is plainly set forth to us in
the gospel. He whom we offended is our Peace, and the way of
applying for a cure is by believing. If any so far slight either
their disease by sin, or the method of cure by Christ, as not to
receive Christ upon his own terms, their ruin is upon their own
heads. He has said, Look and be saved, look and live; lift up
the eyes of your faith to Christ crucified. And until we have
grace to do this, we shall not be cured, but still are wounded
with the stings of Satan, and in a dying state. Jesus Christ
came to save us by pardoning us, that we might not die by the
sentence of the law. Here is gospel, good news indeed. Here is
God's love in giving his Son for the world. God so loved the
world; so really, so richly. Behold and wonder, that the great
God should love such a worthless world! Here, also, is the great
gospel duty, to believe in Jesus Christ. God having given him to
be our Prophet, Priest, and King, we must give up ourselves to
be ruled, and taught, and saved by him. And here is the great
gospel benefit, that whoever believes in Christ, shall not
perish, but shall have everlasting life. God was in Christ
reconciling the world to himself, and so saving it. It could not
be saved, but through him; there is no salvation in any other.
From all this is shown the happiness of true believers; he that
believeth in Christ is not condemned. Though he has been a great
sinner, yet he is not dealt with according to what his sins
deserve. How great is the sin of unbelievers! God sent One to
save us, that was dearest to himself; and shall he not be
dearest to us? How great is the misery of unbelievers! they are
condemned already; which speaks a certain condemnation; a
present condemnation. The wrath of God now fastens upon them;
and their own hearts condemn them. There is also a condemnation
grounded on their former guilt; they are open to the law for all
their sins; because they are not by faith interested in the
gospel pardon. Unbelief is a sin against the remedy. It springs
from the enmity of the heart of man to God, from love of sin in
some form. Read also the doom of those that would not know
Christ. Sinful works are works of darkness. The wicked world
keep as far from this light as they can, lest their deeds should
be reproved. Christ is hated, because sin is loved. If they had
not hated saving knowledge, they would not sit down contentedly
in condemning ignorance. On the other hand, renewed hearts bid
this light welcome. A good man acts truly and sincerely in all
he does. He desires to know what the will of God is, and to do
it, though against his own worldly interest. A change in his
whole character and conduct has taken place. The love of God is
shed abroad in his heart by the Holy Ghost, and is become the
commanding principle of his actions. So long as he continues
under a load of unforgiven guilt, there can be little else than
slavish fear of God; but when his doubts are done away, when he
sees the righteous ground whereon this forgiveness is built, he
rests on it as his own, and is united to God by unfeigned love.
Our works are good when the will of God is the rule of them, and
the glory of God the end of them; when they are done in his
strength, and for his sake; to him, and not to men.
Regeneration, or the new birth, is a subject to which the world
is very averse; it is, however, the grand concern, in comparison
with which every thing else is but trifling. What does it
signify though we have food to eat in plenty, and variety of
raiment to put on, if we are not born again? if after a few
mornings and evenings spent in unthinking mirth, carnal
pleasure, and riot, we die in our sins, and lie down in sorrow?
What does it signify though we are well able to act our parts in
life, in every other respect, if at last we hear from the
Supreme Judge, "Depart from me, I know you not, ye workers of
iniquity?"
#22-36 John was fully satisfied with the place and work assigned
him; but Jesus came on a more important work. He also knew that
Jesus would increase in honour and influence, for of his
government and peace there would be no end, while he himself
would be less followed. John knew that Jesus came from heaven as
the Son of God, while he was a sinful, mortal man, who could
only speak about the more plain subjects of religion. The words
of Jesus were the words of God; he had the Spirit, not by
measure, as the prophets, but in all fulness. Everlasting life
could only be had by faith in Him, and might be thus obtained;
whereas all those, who believe not in the Son of God, cannot
partake of salvation, but the wrath of God for ever rests upon
them.
* Christ's departure into Galilee. (1-3) His discourse with the
Samaritan woman. (4-26) The effects of Christ's conversation
with the woman of Samaria. (27-42) Christ heals the nobleman's
son. (43-54)

#1-3 Jesus applied himself more to preaching, which was the more
excellent, #1Co 1:17|, than to baptism. He would put honour upon
his disciples, by employing them to baptize. He teaches us that
the benefit of sacraments depends not on the hand that
administers them.

#4-26 There was great hatred between the Samaritans and the
Jews. Christ's road from Judea to Galilee lay through Samaria.
We should not go into places of temptation but when we needs
must; and then must not dwell in them, but hasten through them.
We have here our Lord Jesus under the common fatigue of
travellers. Thus we see that he was truly a man. Toil came in
with sin; therefore Christ, having made himself a curse for us,
submitted to it. Also, he was a poor man, and went all his
journeys on foot. Being wearied, he sat thus on the well; he had
no couch to rest upon. He sat thus, as people wearied with
travelling sit. Surely, we ought readily to submit to be like
the Son of God in such things as these. Christ asked a woman for
water. She was surprised because he did not show the anger of
his own nation against the Samaritans. Moderate men of all sides
are men wondered at. Christ took the occasion to teach her
Divine things: he converted this woman, by showing her ignorance
and sinfulness, and her need of a Saviour. By this living water
is meant the Spirit. Under this comparison the blessing of the
Messiah had been promised in the Old Testament. The graces of
the Spirit, and his comforts, satisfy the thirsting soul, that
knows its own nature and necessity. What Jesus spake
figuratively, she took literally. Christ shows that the water of
Jacob's well yielded a very short satisfaction. Of whatever
waters of comfort we drink, we shall thirst again. But whoever
partakes of the Spirit of grace, and the comforts of the gospel,
shall never want that which will abundantly satisfy his soul.
Carnal hearts look no higher than carnal ends. Give it me, saith
she, not that I may have everlasting life, which Christ
proposed, but that I come not hither to draw. The carnal mind is
very ingenious in shifting off convictions, and keeping them
from fastening. But how closely our Lord Jesus brings home the
conviction to her conscience! He severely reproved her present
state of life. The woman acknowledged Christ to be a prophet.
The power of his word in searching the heart, and convincing the
conscience of secret things, is a proof of Divine authority. It
should cool our contests, to think that the things we are
striving about are passing away. The object of worship will
continue still the same, God, as a Father; but an end shall be
put to all differences about the place of worship. Reason
teaches us to consult decency and convenience in the places of
our worship; but religion gives no preference to one place above
another, in respect of holiness and approval with God. The Jews
were certainly in the right. Those who by the Scriptures have
obtained some knowledge of God, know whom they worship. The word
of salvation was of the Jews. It came to other nations through
them. Christ justly preferred the Jewish worship before the
Samaritan, yet here he speaks of the former as soon to be done
away. God was about to be revealed as the Father of all
believers in every nation. The spirit or the soul of man, as
influenced by the Holy Spirit, must worship God, and have
communion with him. Spiritual affections, as shown in fervent
prayers, supplications, and thanksgivings, form the worship of
an upright heart, in which God delights and is glorified. The
woman was disposed to leave the matter undecided, till the
coming of the Messiah. But Christ told her, I that speak to
thee, am He. She was an alien and a hostile Samaritan, merely
speaking to her was thought to disgrace our Lord Jesus. Yet to
this woman did our Lord reveal himself more fully than as yet he
had done to any of his disciples. No past sins can bar our
acceptance with him, if we humble ourselves before him,
believing in him as the Christ, the Saviour of the world.

#27-42 The disciples wondered that Christ talked thus with a
Samaritan. Yet they knew it was for some good reason, and for
some good end. Thus when particular difficulties occur in the
word and providence of God, it is good to satisfy ourselves that
all is well that Jesus Christ says and does. Two things affected
the woman. The extent of his knowledge. Christ knows all the
thoughts, words, and actions, of all the children of men. And
the power of his word. He told her secret sins with power. She
fastened upon that part of Christ's discourse, many would think
she would have been most shy of repeating; but the knowledge of
Christ, into which we are led by conviction of sin, is most
likely to be sound and saving. They came to him: those who would
know Christ, must meet him where he records his name. Our Master
has left us an example, that we may learn to do the will of God
as he did; with diligence, as those that make a business of it;
with delight and pleasure in it. Christ compares his work to
harvest-work. The harvest is appointed and looked for before it
comes; so was the gospel. Harvest-time is busy time; all must be
then at work. Harvest-time is a short time, and harvest-work
must be done then, or not at all; so the time of the gospel is a
season, which if once past, cannot be recalled. God sometimes
uses very weak and unlikely instruments for beginning and
carrying on a good work. Our Saviour, by teaching one poor
woman, spread knowledge to a whole town. Blessed are those who
are not offended at Christ. Those taught of God, are truly
desirous to learn more. It adds much to the praise of our love
to Christ and his word, if it conquers prejudices. Their faith
grew. In the matter of it: they believed him to be the Saviour,
not only of the Jews but of the world. In the certainty of it:
we know that this is indeed the Christ. And in the ground of it,
for we have heard him ourselves.
#43-54 The father was a nobleman, yet the son was sick. Honours
and titles are no security from sickness and death. The greatest
men must go themselves to God, must become beggars. The nobleman
did not stop from his request till he prevailed. But at first he
discovered the weakness of his faith in the power of Christ. It
is hard to persuade ourselves that distance of time and place,
are no hinderance to the knowledge, mercy, and power of our Lord
Jesus. Christ gave an answer of peace. Christ's saying that the
soul lives, makes it alive. The father went his way, which
showed the sincerity of his faith. Being satisfied, he did not
hurry home that night, but returned as one easy in his own mind.
His servants met him with the news of the child's recovery. Good
news will meet those that hope in God's word. Diligent comparing
the works of Jesus with his word, will confirm our faith. And
the bringing the cure to the family brought salvation to it.
Thus an experience of the power of one word of Christ, may
settle the authority of Christ in the soul. The whole family
believed likewise. The miracle made Jesus dear to them. The
knowledge of Christ still spreads through families, and men find
health and salvation to their souls.
* The cure at the pool of Bethesda. (1-9) The Jews' displeasure.
(10-16) Christ reproves the Jews. (17-23) Christ's discourse.
(24-47)

#1-9 We are all by nature impotent folk in spiritual things,
blind, halt, and withered; but full provision is made for our
cure, if we attend to it. An angel went down, and troubled the
water; and what disease soever it was, this water cured it, but
only he that first stepped in had benefit. This teaches us to be
careful, that we let not a season slip which may never return.
The man had lost the use of his limbs thirty-eight years. Shall
we, who perhaps for many years have scarcely known what it has
been to be a day sick, complain of one wearisome night, when
many others, better than we, have scarcely known what it has
been to be a day well? Christ singled this one out from the
rest. Those long in affliction, may comfort themselves that God
keeps account how long. Observe, this man speaks of the
unkindness of those about him, without any peevish reflections.
As we should be thankful, so we should be patient. Our Lord
Jesus cures him, though he neither asked nor thought of it.
Arise, and walk. God's command, Turn and live; Make ye a new
heart; no more supposes power in us without the grace of God,
his distinguishing grace, than this command supposed such power
in the impotent man: it was by the power of Christ, and he must
have all the glory. What a joyful surprise to the poor cripple,
to find himself of a sudden so easy, so strong, so able to help
himself! The proof of spiritual cure, is our rising and walking.
Has Christ healed our spiritual diseases, let us go wherever he
sends us, and take up whatever he lays upon us; and walk before
him.

#10-16 Those eased of the punishment of sin, are in danger of
returning to sin, when the terror and restraint are over, unless
Divine grace dries up the fountain. The misery believers are
made whole from, warns us to sin no more, having felt the smart
of sin. This is the voice of every providence, Go, and sin no
more. Christ saw it necessary to give this caution; for it is
common for people, when sick, to promise much; when newly
recovered, to perform only something; but after awhile to forget
all. Christ spoke of the wrath to come, which is beyond compare
worse than the many hours, nay, weeks and years of pain, some
wicked men have to suffer in consequence of their unlawful
indulgences. And if such afflictions are severe, how dreadful
will be the everlasting punishment of the wicked!

#17-23 The Divine power of the miracle proved Jesus to be the
Son of God, and he declared that he worked with, and like unto
his Father, as he saw good. These ancient enemies of Christ
understood him, and became more violent, charging him not only
with sabbath-breaking, but blasphemy, in calling God his own
Father, and making himself equal with God. But all things now,
and at the final judgment, are committed to the Son, purposely
that all men might honour the Son, as they honour the Father;
and every one who does not thus honour the Son, whatever he may
think or pretend, does not honour the Father who sent him.

#24-29 Our Lord declared his authority and character, as the
Messiah. The time was come when the dead should hear his voice,
as the Son of God, and live. Our Lord first refers to his
raising those who were dead in sin, to newness of life, by the
power of the Spirit, and then to his raising the dead in their
graves. The office of Judge of all men, can only be exercised by
one who has all knowledge, and almighty power. May we believe
His testimony; thus our faith and hope will be in God, and we
shall not come into condemnation. And may His voice reach the
hearts of those dead in sin; that they may do works meet for
repentance, and prepare for the solemn day.

#30-38 Our Lord returns to his declaration of the entire
agreement between the Father and the Son, and declared himself
the Son of God. He had higher testimony than that of John; his
works bore witness to all he had said. But the Divine word had
no abiding-place in their hearts, as they refused to believe in
Him whom the Father had sent, according to his ancient promises.
The voice of God, accompanied by the power of the Holy Ghost,
thus made effectual to the conversion of sinners, still
proclaims that this is the beloved Son, in whom the Father is
well pleased. But when the hearts of men are full of pride,
ambition, and the love of the world, there is no room for the
word of God to abide in them.
#39-44 The Jews considered that eternal life was revealed to
them in their Scriptures, and that they had it, because they had
the word of God in their hands. Jesus urged them to search those
Scriptures with more diligence and attention. "Ye do search the
Scriptures," and ye do well to do so. They did indeed search the
Scriptures, but it was with a view to their own glory. It is
possible for men to be very studious in the letter of the
Scriptures, yet to be strangers to its power. Or, "Search the
Scriptures," and so it was spoken to them in the nature of an
appeal. Ye profess to receive and believe the Scripture, let
that be the judge. It is spoken to us as advising or commanding
all Christians to search the Scriptures. Not only read them, and
hear them, but search them; which denotes diligence in examining
and studying them. We must search the Scriptures for heaven as
our great end; For in them ye think ye have eternal life. We
must search the Scriptures for Christ, as the new and living
Way, that leads to this end. To this testimony Christ adds
reproofs of their unbelief and wickedness; their neglect of him
and his doctrine. Also he reproves their want of the love of
God. But there is life with Jesus Christ for poor souls. Many
who make a great profession of religion, yet show they want the
love of God, by their neglect of Christ and contempt of his
commandments. It is the love of God in us, the love that is a
living, active principle in the heart, which God will accept.
They slighted and undervalued Christ, because they admired and
overvalued themselves. How can those believe, who make the
praise and applause of men their idol! When Christ and his
followers are men wondered at, how can those believe, the utmost
of whose ambition is to make a fair show in the flesh!

#45-47 Many trust in some form of doctrines or some parties, who
no more enter into the real meaning of those doctrines, or the
views of the persons whose names they bear, than the Jews did
into those of Moses. Let us search and pray over the Scriptures,
as intent on finding eternal life; let us observe how Christ is
the great subject of them, and daily apply to him for the life
he bestows.
* Five thousand miraculously fed. (1-14) Jesus walks on the sea.
(15-21) He directs to spiritual food. (22-27) His discourse with
the multitude. (28-65) Many of disciples go back. (66-71)

#1-14 John relates the miracle of feeding the multitude, for its
reference to the following discourse. Observe the effect this
miracle had upon the people. Even the common Jews expected the
Messiah to come into the world, and to be a great Prophet. The
Pharisees despised them as not knowing the law; but they knew
most of Him who is the end of the law. Yet men may acknowledge
Christ as that Prophet, and still turn a deaf ear to him.

#15-21 Here were Christ's disciples in the way of duty, and
Christ was praying for them; yet they were in distress. There
may be perils and afflictions of this present time, where there
is an interest in Christ. Clouds and darkness often surround the
children of the light and of the day. They see Jesus walking on
the sea. Even the approaches of comfort and deliverance often
are so mistaken, as to become the occasions of fear. Nothing is
more powerful to convince sinners than that word, "I am Jesus
whom thou persecutest;" nothing more powerful to comfort saints
than this, "I am Jesus whom thou lovest." If we have received
Christ Jesus the Lord, though the night be dark, and the wind
high, yet we may comfort ourselves, we shall be at the shore
before long.

#22-27 Instead of answering the inquiry how he came there, Jesus
blamed their asking. The utmost earnestness should be employed
in seeking salvation, in the use of appointed means; yet it is
to be sought only as the gift of the Son of man. Him the Father
has sealed, proved to be God. He declared the Son of man to be
the Son of God with power.

#28-35 Constant exercise of faith in Christ, is the most
important and difficult part of the obedience required from us,
as sinners seeking salvation. When by his grace we are enabled
to live a life of faith in the Son of God, holy tempers follow,
and acceptable services may be done. God, even his Father, who
gave their fathers that food from heaven to support their
natural lives, now gave them the true Bread for the salvation of
their souls. Coming to Jesus, and believing on him, signify the
same. Christ shows that he is the true Bread; he is to the soul
what bread is to the body, nourishes and supports the spiritual
life. He is the Bread of God. Bread which the Father gives,
which he has made to be the food of our souls. Bread nourishes
only by the powers of a living body; but Christ is himself
living Bread, and nourishes by his own power. The doctrine of
Christ crucified is now as strengthening and comforting to a
believer as ever it was. He is the Bread which came down from
heaven. It denotes the Divinity of Christ's person and his
authority; also, the Divine origin of all the good which flows
to us through him. May we with understanding and earnestness
say, Lord, evermore give us this Bread.

#36-46 The discovery of their guilt, danger, and remedy, by the
teaching of the Holy Spirit, makes men willing and glad to come,
and to give up every thing which hinders applying to him for
salvation. The Father's will is, that not one of those who were
given to the Son, should be rejected or lost by him. No one will
come, till Divine grace has subdued, and in part changed his
heart; therefore no one who comes will ever be cast out. The
gospel finds none willing to be saved in the humbling, holy
manner, made known therein; but God draws with his word and the
Holy Ghost; and man's duty is to hear and learn; that is to say,
to receive the grace offered, and consent to the promise. None
had seen the Father but his beloved Son; and the Jews must
expect to be taught by his inward power upon their minds, and by
his word, and the ministers whom he sent among them.
#47-51 The advantage of the manna was small, it only referred to
this life; but the living Bread is so excellent, that the man
who feedeth on it shall never die. This bread is Christ's human
nature, which he took to present to the Father, as a sacrifice
for the sins of the world; to purchase all things pertaining to
life and godliness, for sinners of every nation, who repent and
believe in him.

#52-59 The flesh and blood of the Son of man, denote the
Redeemer in the nature of man; Christ and him crucified, and the
redemption wrought out by him, with all the precious benefits of
redemption; pardon of sin, acceptance with God, the way to the
throne of grace, the promises of the covenant, and eternal life.
These are called the flesh and blood of Christ, because they are
purchased by the breaking his body, and the shedding of his
blood. Also, because they are meat and drink to our souls.
Eating this flesh and drinking this blood mean believing in
Christ. We partake of Christ and his benefits by faith. The soul
that rightly knows its state and wants, finds whatever can calm
the conscience, and promote true holiness, in the redeemer, God
manifest in the flesh. Meditating upon the cross of Christ gives
life to our repentance, love, and gratitude. We live by him, as
our bodies live by our food. We live by him, as the members by
the head, the branches by the root: because he lives we shall
live also.

#60-65 The human nature of Christ had not before been in heaven,
but being God and man, that wondrous Person was truly said to
have come down from heaven. The Messiah's kingdom was not of
this world; and they were to understand by faith, what he had
said of a spiritual living upon him, and his fulness. As without
the soul of man the flesh is of no value, so without the
quickening Spirit of God all forms of religion are dead and
worthless. He who made this provision for our souls, alone can
teach us these things, and draw us unto Christ, that we may live
by faith in him. Let us apply to Christ, thankful that it is
declared that every one who is willing to come unto him shall be
made welcome.

#66-71 When we admit into our minds hard thoughts of the words
and works of Jesus, we enter into temptation, which, if the Lord
in mercy prevent not, will end in drawing back. The corrupt and
wicked heart of man often makes that an occasion for offence,
which is matter of the greatest comfort. Our Lord had, in the
foregoing discourse, promised eternal life to his followers; the
disciples fastened on that plain saying, and resolved to cleave
to him, when others fastened on hard sayings, and forsook him.
Christ's doctrine is the word of eternal life, therefore we must
live and die by it. If we forsake Christ, we forsake our own
mercies. They believed that this Jesus was the Messiah promised
to their fathers, the Son of the living God. When we are tempted
to backslide or turn away, it is good to remember first
principles, and to keep to them. And let us ever remember our
Lord's searching question; Shall we go away and forsake our
Redeemer? To whom can we go? He alone can give salvation by the
forgiveness of sins. And this alone brings confidence, comfort,
and joy, and bids fear and despondency flee away. It gains the
only solid happiness in this world, and opens a way to the
happiness of the next.
* Christ goes to the feast of tabernacles. (1-13) His discourse
at the feast. (14-39) The people dispute concerning Christ.
(40-53)

#1-13 The brethren or kinsmen of Jesus were disgusted, when they
found there was no prospect of worldly advantages from him.
Ungodly men sometimes undertake to counsel those employed in the
work of God; but they only advise what appears likely to promote
present advantages. The people differed about his doctrine and
miracles, while those who favoured him, dared not openly to avow
their sentiments. Those who count the preachers of the gospel to
be deceivers, speak out, while many who favour them, fear to get
reproach by avowing regard for them.

#14-24 Every faithful minister may humbly adopt Christ's words.
His doctrine is not his own finding out, but is from God's word,
through the teaching of his Spirit. And amidst the disputes
which disturb the world, if any man, of any nation, seeks to do
the will of God, he shall know whether the doctrine is of God,
or whether men speak of themselves. Only those who hate the
truth shall be given up to errors which will be fatal. Surely it
was as agreeable to the design of the sabbath to restore health
to the afflicted, as to administer an outward rite. Jesus told
them to decide on his conduct according to the spiritual import
of the Divine law. We must not judge concerning any by their
outward appearance, but by their worth, and by the gifts and
graces of God's Spirit in them.
#25-30 Christ proclaimed aloud, that they were in error in their
thoughts about his origin. He was sent of God, who showed
himself true to his promises. This declaration, that they knew
not God, with his claim to peculiar knowledge, provoked the
hearers; and they sought to take him, but God can tie men's
hands, though he does not turn their hearts.

#31-36 The discourses of Jesus convinced many that he was the
Messiah; but they had not courage to own it. It is comfort to
those who are in the world, but not of it, and therefore are
hated by it and weary of it, that they shall not be in it
always, that they shall not be in it long. Our days being evil,
it is well they are few. The days of life and of grace do not
last long; and sinners, when in misery, will be glad of the help
they now despise. Men dispute about such sayings, but the event
will explain them.

#37-39 On the last day of the feast of tabernacles, the Jews
drew water and poured it out before the Lord. It is supposed
that Christ alluded to this. If any man desires to be truly and
for ever happy, let him apply to Christ, and be ruled by him.
This thirst means strong desires after spiritual blessings,
which nothing else can satisfy; so the sanctifying and
comforting influences of the Holy Spirit, were intended by the
waters which Jesus called on them to come to Him and drink. The
comfort flows plentifully and constantly as a river; strong as a
stream to bear down the opposition of doubts and fears. There is
a fulness in Christ, of grace for grace. The Spirit dwelling and
working in believers, is as a fountain of living, running water,
out of which plentiful streams flow, cooling and cleansing as
water. The miraculous gifts of the Holy Spirit we do not expect,
but for his more common and more valuable influences we may
apply. These streams have flowed from our glorified Redeemer,
down to this age, and to the remote corners of the earth. May we
be anxious to make them known to others.

#40-53 The malice of Christ's enemies is always against reason,
and sometimes the staying of it cannot be accounted for. Never
any man spake with that wisdom, and power, and grace, that
convincing clearness, and that sweetness, wherewith Christ
spake. Alas, that many, who are for a time restrained, and who
speak highly of the word of Jesus, speedily lose their
convictions, and go on in their sins! People are foolishly
swayed by outward motives in matters of eternal moment, are
willing even to be damned for fashion's sake. As the wisdom of
God often chooses things which men despise, so the folly of men
commonly despises those whom God has chosen. The Lord brings
forward his weak and timid disciples, and sometimes uses them to
defeat the designs of his enemies.
* The Pharisees and the adulteress. (1-11) Christ's discourse
with the Pharisees. (12-59)

#1-11 Christ neither found fault with the law, nor excused the
prisoner's guilt; nor did he countenance the pretended zeal of
the Pharisees. Those are self-condemned who judge others, and
yet do the same thing. All who are any way called to blame the
faults of others, are especially concerned to look to
themselves, and keep themselves pure. In this matter Christ
attended to the great work about which he came into the world,
that was, to bring sinners to repentance; not to destroy, but to
save. He aimed to bring, not only the accused to repentance, by
showing her his mercy, but the prosecutors also, by showing them
their sins; they thought to ensnare him, he sought to convince
and convert them. He declined to meddle with the magistrate's
office. Many crimes merit far more severe punishment than they
meet with; but we should not leave our own work, to take that
upon ourselves to which we are not called. When Christ sent her
away, it was with this caution, Go, and sin no more. Those who
help to save the life of a criminal, should help to save the
soul with the same caution. Those are truly happy, whom Christ
does not condemn. Christ's favour to us in the forgiveness of
past sins should prevail with us, Go then, and sin no more.

#12-16 Christ is the Light of the world. God is light, and
Christ is the image of the invisible God. One sun enlightens the
whole world; so does one Christ, and there needs no more. What a
dark dungeon would the world be without the sun! So would it be
without Jesus, by whom light came into the world. Those who
follow Christ shall not walk in darkness. They shall not be left
without the truths which are necessary to keep them from
destroying error, and the directions in the way of duty,
necessary to keep them from condemning sin.
#17-20 If we knew Christ better, we should know the Father
better. Those become vain in their imaginations concerning God,
who will not learn of Christ. Those who know not his glory and
grace, know not the Father that sent him. The time of our
departure out of the world, depends upon God. Our enemies cannot
hasten it any sooner, nor can our friends delay it any longer,
than the time appointed of the Father. Every true believer can
look up and say with pleasure, My times are in thy hand, and
better there than in my own. To all God's purposes there is a
time.

#21-29 Those that live in unbelief, are for ever undone, if they
die in unbelief. The Jews belonged to this present evil world,
but Jesus was of a heavenly and Divine nature, so that his
doctrine, kingdom, and blessings, would not suit their taste.
But the curse of the law is done away to all that submit to the
grace of the gospel. Nothing but the doctrine of Christ's grace
will be an argument powerful enough, and none but the Spirit of
Christ's grace will be an agent powerful enough, to turn us from
sin to God; and that Spirit is given, and that doctrine is
given, to work upon those only who believe in Christ. Some say,
Who is this Jesus? They allow him to have been a Prophet, an
excellent Teacher, and even more than a creature; but cannot
acknowledge him as over all, God blessed for evermore. Will not
this suffice? Jesus here answers the question. Is this to honour
him as the Father? Does this admit his being the Light of the
world, and the Life of men, one with the Father? All shall know
by their conversion, or in their condemnation, that he always
spake and did what pleased the Father, even when he claimed the
highest honours to himself.

#30-36 Such power attended our Lord's words, that many were
convinced, and professed to believe in him. He encouraged them
to attend his teaching, rely on his promises, and obey his
commands, notwithstanding all temptations to evil. Thus doing,
they would be his disciples truly; and by the teaching of his
word and Spirit, they would learn where their hope and strength
lay. Christ spoke of spiritual liberty; but carnal hearts feel
no other grievances than those that molest the body, and
distress their worldly affairs. Talk to them of their liberty
and property, tell them of waste committed upon their lands, or
damage done to their houses, and they understand you very well;
but speak of the bondage of sin, captivity to Satan, and liberty
by Christ; tell of wrong done to their precious souls, and the
hazard of their eternal welfare, then you bring strange things
to their ears. Jesus plainly reminded them, that the man who
practised any sin, was, in fact, a slave to that sin, which was
the case with most of them. Christ in the gospel offers us
freedom, he has power to do this, and those whom Christ makes
free are really so. But often we see persons disputing about
liberty of every kind, while they are slaves to some sinful
lust.

#37-40 Our Lord opposed the proud and vain confidence of these
Jews, showing that their descent from Abraham could not profit
those of a contrary spirit to him. Where the word of God has no
place, no good is to be expected; room is left there for all
wickedness. A sick person who turns from his physician, and will
take neither remedies nor food, is past hope of recovery. The
truth both heals and nourishes the hearts of those who receive
it. The truth taught by philosophers has not this power and
effect, but only the truth of God. Those who claim the
privileges of Abraham, must do Abraham's works; must be
strangers and sojourners in this world; keep up the worship of
God in their families, and always walk before God.

#41-47 Satan prompts men to excesses by which they murder
themselves and others, while what he puts into the mind tends to
ruin men's souls. He is the great promoter of falsehood of every
kind. He is a liar, all his temptations are carried on by his
calling evil good, and good evil, and promising freedom in sin.
He is the author of all lies; whom liars resemble and obey, with
whom all liars shall have their portion for ever. The special
lusts of the devil are spiritual wickedness, the lusts of the
mind, and corrupt reasonings, pride and envy, wrath and malice,
enmity to good, and enticing others to evil. By the truth, here
understand the revealed will of God as to the salvation of men
by Jesus Christ, the truth Christ was now preaching, and which
the Jews opposed.

#48-53 Observe Christ's disregard of the applause of men. Those
who are dead to the praises of men can bear their contempt. God
will seek the honour of all who do not seek their own. In these
verses we have the doctrine of the everlasting happiness of
believers. We have the character of a believer; he is one that
keeps the sayings of the Lord Jesus. And the privilege of a
believer; he shall by no means see death for ever. Though now
they cannot avoid seeing death, and tasting it also, yet they
shall shortly be where it will be no more forever, #Ex 14:13|.
#54-59 Christ and all that are his, depend upon God for honour.
Men may be able to dispute about God, yet may not know him. Such
as know not God, and obey not the gospel of Christ, are put
together, #2Th 1:8|. All who rightly know anything of Christ,
earnestly desire to know more of him. Those who discern the dawn
of the light of the Sun of Righteousness, wish to see his
rising. "Before Abraham was, I AM." This speaks Abraham a
creature, and our Lord the Creator; well, therefore, might he
make himself greater than Abraham. I AM, is the name of God, #Ex
3:14|; it speaks his self-existence; he is the First and the
Last, ever the same, #Re 1:8|. Thus he was not only before
Abraham, but before all worlds, #Pr 8:23; Joh 1:1|. As Mediator,
he was the appointed Messiah, long before Abraham; the Lamb
slain from the foundation of the world, #Re 13:8|. The Lord
Jesus was made of God Wisdom, Righteousness, Sanctification, and
Redemption, to Adam, and Abel, and all that lived and died by
faith in him, before Abraham. The Jews were about to stone Jesus
for blasphemy, but he withdrew; by his miraculous power he
passed through them unhurt. Let us stedfastly profess what we
know and believe concerning God; and if heirs of Abraham's
faith, we shall rejoice in looking forward to that day when the
Saviour shall appear in glory, to the confusion of his enemies,
and to complete the salvation of all who believe in him.
* Christ give sight to one born blind. (1-7) The account given
by the blind man. (8-12) The Pharisees question the man that had
been blind. (13-17) They ask concerning him. (18-23) They cast
him out. (24-34) Christ's words to the man that had been blind.
(35-38) He reproves the Pharisees. (39-41)

#1-7 Christ cured many who were blind by disease or accident;
here he cured one born blind. Thus he showed his power to help
in the most desperate cases, and the work of his grace upon the
souls of sinners, which gives sight to those blind by nature.
This poor man could not see Christ, but Christ saw him. And if
we know or apprehend anything of Christ, it is because we were
first known of him. Christ says of uncommon calamities, that
they are not always to be looked on as special punishments of
sin; sometimes they are for the glory of God, and to manifest
his works. Our life is our day, in which it concerns us to do
the work of the day. We must be busy, and not waste day-time; it
will be time to rest when our day is done, for it is but a day.
The approach of death should quicken us to improve all our
opportunities of doing and getting good. What good we have an
opportunity to do, we should do quickly. And he that will never
do a good work till there is nothing to be objected against,
will leave many a good work for ever undone, #Ec 11:4|. Christ
magnified his power, in making a blind man to see, doing that
which one would think more likely to make a seeing man blind.
Human reason cannot judge of the Lord's methods; he uses means
and instruments that men despise. Those that would be healed by
Christ must be ruled by him. He came back from the pool
wondering and wondered at; he came seeing. This represents the
benefits in attending on ordinances of Christ's appointment;
souls go weak, and come away strengthened; go doubting, and come
away satisfied; go mourning, and come away rejoicing; go blind,
and come away seeing.
#8-12 Those whose eyes are opened, and whose hearts are cleansed
by grace, being known to be the same person, but widely
different in character, live as monuments to the Redeemer's
glory, and recommend his grace to all who desire the same
precious salvation. It is good to observe the way and method of
God's works, and they will appear the more wonderful. Apply this
spiritually. In the work of grace wrought upon the soul we see
the change, but we see not the hand that makes it: the way of
the Spirit is like that of the wind, which thou hearest the
sound of, but canst not tell whence it comes, nor whither it
goes.

#13-17 Christ not only worked miracles on the sabbath, but in
such a manner as would give offence to the Jews, for he would
not seem to yield to the scribes and Pharisees. Their zeal for
mere rites consumed the substantial matters of religion;
therefore Christ would not give place to them. Also, works of
necessity and mercy are allowed, and the sabbath rest is to be
kept, in order to the sabbath work. How many blind eyes have
been opened by the preaching of the gospel on the Lord's day!
how many impotent souls cured on that day! Much unrighteous and
uncharitable judging comes from men's adding their own fancies
to God's appointments. How perfect in wisdom and holiness was
our Redeemer, when his enemies could find nothing against him,
but the oft-refuted charge of breaking the sabbath! May we be
enabled, by well-doing, to silence the ignorance of foolish men.

#18-23 The Pharisees vainly hoped to disprove this notable
miracle. They expected a Messiah, but could not bear to think
that this Jesus should be he, because his precepts were all
contrary to their traditions, and because they expected a
Messiah in outward pomp and splendour. The fear of man brings a
snare, #Pr 29:25|, and often makes people deny and disown Christ
and his truths and ways, and act against their consciences. The
unlearned and poor, who are simple-hearted, readily draw proper
inferences from the evidences of the light of the gospel; but
those whose desires are another way, though ever learning, never
come to the knowledge of the truth.

#24-34 As Christ's mercies are most valued by those who have
felt the want of them, that have been blind, and now see; so the
most powerful and lasting affections to Christ, arise from
actual knowledge of him. In the work of grace in the soul,
though we cannot tell when, and how, and by what steps the
blessed change was wrought, yet we may take the comfort, if we
can say, through grace, Whereas I was blind, now I see. I did
live a worldly, sensual life, but, thanks be to God, it is now
otherwise with me, #Eph 5:8|. The unbelief of those who enjoy
the means of knowledge and conviction, is indeed marvellous. All
who have felt the power and grace of the Lord Jesus, wonder at
the wilfulness of others who reject him. He argues strongly
against them, not only that Jesus was not a sinner, but that he
was of God. We may each of us know by this, whether we are of
God or not. What do we? What do we for God? What do we for our
souls? What do we more than others?

#35-38 Christ owns those who own him and his truth and ways.
There is particular notice taken of such as suffer in the cause
of Christ, and for the testimony of a good conscience. Our Lord
Jesus graciously reveals himself to the man. Now he was made
sensible what an unspeakable mercy it was, to be cured of his
blindness, that he might see the Son of God. None but God is to
be worshipped; so that in worshipping Jesus, he owned him to be
God. All who believe in him, will worship him.

#39-41 Christ came into the world to give sight to those who
were spiritually blind. Also, that those who see might be made
blind; that those who have a high conceit of their own wisdom,
might be sealed up in ignorance. The preaching of the cross was
thought to be folly by such as by carnal wisdom knew not God.
Nothing fortifies men's corrupt hearts against the convictions
of the word, more than the high opinion which others have of
them; as if all that gained applause with men, must obtain
acceptance with God. Christ silenced them. But the sin of the
self-conceited and self-confident remains; they reject the
gospel of grace, therefore the guilt of their sin remains
unpardoned, and the power of their sin remains unbroken.
* The parable of the good shepherd. (1-5) Christ the Door. (6-9)
Christ the good Shepherd. (10-18) The Jews' opinion concerning
Jesus. (19-21) His discourse at the feast of dedication. (22-30)
The Jews attempt to stone Jesus. (31-38) He departs from
Jerusalem. (39-42)

#1-5 Here is a parable or similitude, taken from the customs of
the East, in the management of sheep. Men, as creatures
depending on their Creator, are called the sheep of his pasture.
The church of God in the world is as a sheep-fold, exposed to
deceivers and persecutors. The great Shepherd of the sheep knows
all that are his, guards them by his providence, guides them by
his Spirit and word, and goes before them, as the Eastern
shepherds went before their sheep, to set them in the way of his
steps. Ministers must serve the sheep in their spiritual
concerns. The Spirit of Christ will set before them an open
door. The sheep of Christ will observe their Shepherd, and be
cautious and shy of strangers, who would draw them from faith in
him to fancies about him.

#6-9 Many who hear the word of Christ, do not understand it,
because they will not. But we shall find one scripture
expounding another, and the blessed Spirit making known the
blessed Jesus. Christ is the Door. And what greater security has
the church of God than that the Lord Jesus is between it and all
its enemies? He is a door open for passage and communication.
Here are plain directions how to come into the fold; we must
come in by Jesus Christ as the Door. By faith in him as the
great Mediator between God and man. Also, we have precious
promises to those that observe this direction. Christ has all
that care of his church, and every believer, which a good
shepherd has of his flock; and he expects the church, and every
believer, to wait on him, and to keep in his pasture.

#10-18 Christ is a good Shepherd; many who were not thieves, yet
were careless in their duty, and by their neglect the flock was
much hurt. Bad principles are the root of bad practices. The
Lord Jesus knows whom he has chosen, and is sure of them; they
also know whom they have trusted, and are sure of Him. See here
the grace of Christ; since none could demand his life of him, he
laid it down of himself for our redemption. He offered himself
to be the Saviour; Lo, I come. And the necessity of our case
calling for it, he offered himself for the Sacrifice. He was
both the offerer and the offering, so that his laying down his
life was his offering up himself. From hence it is plain, that
he died in the place and stead of men; to obtain their being set
free from the punishment of sin, to obtain the pardon of their
sin; and that his death should obtain that pardon. Our Lord laid
not his life down for his doctrine, but for his sheep.
#19-21 Satan ruins many, by putting them out of conceit with the
word and ordinances. Men would not be laughed out of their
necessary food, yet suffer themselves thus to be laughed out of
what is far more necessary. If our zeal and earnestness in the
cause of Christ, especially in the blessed work of bringing his
sheep into his fold, bring upon us evil names, let us not heed
it, but remember our Master was thus reproached before us.

#22-30 All who have any thing to say to Christ, may find him in
the temple. Christ would make us to believe; we make ourselves
doubt. The Jews understood his meaning, but could not form his
words into a full charge against him. He described the gracious
disposition and happy state of his sheep; they heard and
believed his word, followed him as his faithful disciples, and
none of them should perish; for the Son and the Father were one.
Thus he was able to defend his sheep against all their enemies,
which proves that he claimed Divine power and perfection equally
with the Father.

#31-38 Christ's works of power and mercy proclaim him to be over
all, God blessed for evermore, that all may know and believe He
is in the Father, and the Father in Him. Whom the Father sends,
he sanctifies. The holy God will reward, and therefore will
employ, none but such as he makes holy. The Father was in the
Son, so that by Divine power he wrought his miracles; the Son
was so in the Father, that he knew the whole of His mind. This
we cannot by searching find out to perfection, but we may know
and believe these declarations of Christ.

#39-42 No weapon formed against our Lord Jesus shall prosper. He
escaped, not because he was afraid to suffer, but because his
hour was not come. And He who knew how to deliver himself, knows
how to deliver the godly out of their temptations, and to make a
way for them to escape. Persecutors may drive Christ and his
gospel out of their own city or country, but they cannot drive
him or it out of the world. When we know Christ by faith in our
hearts, we find all that the Scripture saith of him is true.
* The sickness of Lazarus. (1-6) Christ returns to Judea. (7-10)
The death of Lazarus. (11-16) Christ arrives at Bethany. (17-32)
He raises Lazarus. (33-46) The Pharisees consult against Jesus.
(47-53) The Jews seek for him. (54-57)

#1-6 It is no new thing for those whom Christ loves, to be sick;
bodily distempers correct the corruption, and try the graces of
God's people. He came not to preserve his people from these
afflictions, but to save them from their sins, and from the
wrath to come; however, it behooves us to apply to Him in behalf
of our friends and relatives when sick and afflicted. Let this
reconcile us to the darkest dealings of Providence, that they
are all for the glory of God: sickness, loss, disappointment,
are so; and if God be glorified, we ought to be satisfied. Jesus
loved Martha, and her sister, and Lazarus. The families are
greatly favoured in which love and peace abound; but those are
most happy whom Jesus loves, and by whom he is beloved. Alas,
that this should seldom be the case with every person, even in
small families. God has gracious intentions, even when he seems
to delay. When the work of deliverance, temporal or spiritual,
public or personal, is delayed, it does but stay for the right
time.

#7-10 Christ never brings his people into any danger but he goes
with them in it. We are apt to think ourselves zealous for the
Lord, when really we are only zealous for our wealth, credit,
ease, and safety; we have therefore need to try our principles.
But our day shall be lengthened out, till our work is done, and
our testimony finished. A man has comfort and satisfaction while
in the way of his duty, as set forth by the word of God, and
determined by the providence of God. Christ, wherever he went,
walked in the day; and so shall we, if we follow his steps. If a
man walks in the way of his heart, and according to the course
of this world, if he consults his own carnal reasonings more
than the will and glory of God, he falls into temptations and
snares. He stumbles, because there is no light in him; for light
in us is to our moral actions, that which light about us to our
natural actions.

#11-16 Since we are sure to rise again at the last, why should
not the believing hope of that resurrection to eternal life,
make it as easy for us to put off the body and die, as it is to
put off our clothes and go to sleep? A true Christian, when he
dies, does but sleep; he rests from the labours of the past day.
Nay, herein death is better than sleep, that sleep is only a
short rest, but death is the end of earthly cares and toils. The
disciples thought that it was now needless for Christ to go to
Lazarus, and expose himself and them. Thus we often hope that
the good work we are called to do, will be done by some other
hand, if there be peril in the doing of it. But when Christ
raised Lazarus from the dead, many were brought to believe on
him; and there was much done to make perfect the faith of those
that believed. Let us go to him; death cannot separate from the
love of Christ, nor put us out of the reach of his call. Like
Thomas, in difficult times Christians should encourage one
another. The dying of the Lord Jesus should make us willing to
die whenever God calls us.

#17-32 Here was a house where the fear of God was, and on which
his blessing rested; yet it was made a house of mourning. Grace
will keep sorrow from the heart, but not from the house. When
God, by his grace and providence, is coming towards us in ways
of mercy and comfort, we should, like Martha, go forth by faith,
hope, and prayer, to meet him. When Martha went to meet Jesus,
Mary sat still in the house; this temper formerly had been an
advantage to her, when it put her at Christ's feet to hear his
word; but in the day of affliction, the same temper disposed her
to melancholy. It is our wisdom to watch against the
temptations, and to make use of the advantages of our natural
tempers. When we know not what in particular to ask or expect,
let us refer ourselves to God; let him do as seemeth him good.
To enlarge Martha's expectations, our Lord declared himself to
be the Resurrection and the Life. In every sense he is the
Resurrection; the source, the substance, the first-fruits, the
cause of it. The redeemed soul lives after death in happiness;
and after the resurrection, both body and soul are kept from all
evil for ever. When we have read or heard the word of Christ,
about the great things of the other world, we should put it to
ourselves, Do we believe this truth? The crosses and comforts of
this present time would not make such a deep impression upon us
as they do, if we believed the things of eternity as we ought.
When Christ our Master comes, he calls for us. He comes in his
word and ordinances, and calls us to them, calls us by them,
calls us to himself. Those who, in a day of peace, set
themselves at Christ's feet to be taught by him, may with
comfort, in a day of trouble, cast themselves at his feet, to
find favour with him.
#33-46 Christ's tender sympathy with these afflicted friends,
appeared by the troubles of his spirit. In all the afflictions
of believers he is afflicted. His concern for them was shown by
his kind inquiry after the remains of his deceased friend. Being
found in fashion as a man, he acts in the way and manner of the
sons of men. It was shown by his tears. He was a man of sorrows,
and acquainted with grief. Tears of compassion resemble those of
Christ. But Christ never approved that sensibility of which many
are proud, while they weep at mere tales of distress, but are
hardened to real woe. He sets us an example to withdraw from
scenes of giddy mirth, that we may comfort the afflicted. And we
have not a High Priest who cannot be touched with a feeling of
our infirmities. It is a good step toward raising a soul to
spiritual life, when the stone is taken away, when prejudices
are removed, and got over, and way is made for the word to enter
the heart. If we take Christ's word, and rely on his power and
faithfulness, we shall see the glory of God, and be happy in the
sight. Our Lord Jesus has taught us, by his own example, to call
God Father, in prayer, and to draw nigh to him as children to a
father, with humble reverence, yet with holy boldness. He openly
made this address to God, with uplifted eyes and loud voice,
that they might be convinced the Father had sent him as his
beloved Son into the world. He could have raised Lazarus by the
silent exertion of his power and will, and the unseen working of
the Spirit of life; but he did it by a loud call. This was a
figure of the gospel call, by which dead souls are brought out
of the grave of sin: and of the sound of the archangel's trumpet
at the last day, with which all that sleep in the dust shall be
awakened, and summoned before the great tribunal. The grave of
sin and this world, is no place for those whom Christ has
quickened; they must come forth. Lazarus was thoroughly revived,
and returned not only to life, but to health. The sinner cannot
quicken his own soul, but he is to use the means of grace; the
believer cannot sanctify himself, but he is to lay aside every
weight and hinderance. We cannot convert our relatives and
friends, but we should instruct, warn, and invite them.

#47-53 There can hardly be a more clear discovery of the madness
that is in man's heart, and of its desperate enmity against God,
than what is here recorded. Words of prophecy in the mouth, are
not clear evidence of a principle of grace in the heart. The
calamity we seek to escape by sin, we take the most effectual
course to bring upon our own heads; as those do who think by
opposing Christ's kingdom, to advance their own worldly
interest. The fear of the wicked shall come upon them. The
conversion of souls is the gathering of them to Christ as their
ruler and refuge; and he died to effect this. By dying he
purchased them to himself, and the gift of the Holy Ghost for
them: his love in dying for believers should unite them closely
together.

#54-57 Before our gospel passover we must renew our repentance.
Thus by a voluntary purification, and by religious exercises,
many, more devout than their neighbours, spent some time before
the passover at Jerusalem. When we expect to meet God, we must
solemnly prepare. No devices of man can alter the purposes of
God: and while hypocrites amuse themselves with forms and
disputes, and worldly men pursue their own plans, Jesus still
orders all things for his own glory and the salvation of his
people.
* Christ anointed by Mary. (1-11) He enters Jerusalem. (12-19)
Greeks apply to see Jesus. (20-26) A voice from heaven bears
testimony to Christ. (27-33) His discourse with the people.
(34-36) Unbelief of the Jews. (37-43) Christ's address to them.
(44-50)

#1-11 Christ had formerly blamed Martha for being troubled with
much serving. But she did not leave off serving, as some, who
when found fault with for going too far in one way, peevishly
run too far another way; she still served, but within hearing of
Christ's gracious words. Mary gave a token of love to Christ,
who had given real tokens of his love to her and her family.
God's Anointed should be our Anointed. Has God poured on him the
oil of gladness above his fellows, let us pour on him the
ointment of our best affections. In Judas a foul sin is gilded
over with a plausible pretence. We must not think that those do
no acceptable service, who do it not in our way. The reigning
love of money is heart-theft. The grace of Christ puts kind
comments on pious words and actions, makes the best of what is
amiss, and the most of what is good. Opportunities are to be
improved; and those first and most vigorously, which are likely
to be the shortest. To consult to hinder the further effect of
the miracle, by putting Lazarus to death, is such wickedness,
malice, and folly, as cannot be explained, except by the
desperate enmity of the human heart against God. They resolved
that the man should die whom the Lord had raised to life. The
success of the gospel often makes wicked men so angry, that they
speak and act as if they hoped to obtain a victory over the
Almighty himself.

#12-19 Christ's riding in triumph to Jerusalem is recorded by
all the evangelists. Many excellent things, both in the word and
providence of God, disciples do not understand at their first
acquaintance with the things of God. The right understanding of
spiritual nature of Christ's kingdom, prevents our misapplying
the Scriptures which speak of it.
#20-26 In attendance upon holy ordinances, particularly the
gospel passover, the great desire of our souls should be to see
Jesus; to see him as ours, to keep up communion with him, and
derive grace from him. The calling of the Gentiles magnified the
Redeemer. A corn of wheat yields no increase unless it is cast
into the ground. Thus Christ might have possessed his heavenly
glory alone, without becoming man. Or, after he had taken man's
nature, he might have entered heaven alone, by his own perfect
righteousness, without suffering or death; but then no sinner of
the human race could have been saved. The salvation of souls
hitherto, and henceforward to the end of time, is owing to the
dying of this Corn of wheat. Let us search whether Christ be in
us the hope of glory; let us beg him to make us indifferent to
the trifling concerns of this life, that we may serve the Lord
Jesus with a willing mind, and follow his holy example.

#27-33 The sin of our souls was the trouble of Christ's soul,
when he undertook to redeem and save us, and to make his soul an
offering for our sin. Christ was willing to suffer, yet prayed
to be saved from suffering. Prayer against trouble may well
agree with patience under it, and submission to the will of God
in it. Our Lord Jesus undertook to satisfy God's injured honour,
and he did it by humbling himself. The voice of the Father from
heaven, which had declared him to be his beloved Son, at his
baptism, and when he was transfigured, was heard proclaiming
that He had both glorified his name, and would glorify it.
Christ, reconciling the world to God by the merit of his death,
broke the power of death, and cast out Satan as a destroyer.
Christ, bringing the world to God by the doctrine of his cross,
broke the power of sin, and cast out Satan as a deceiver. The
soul that was at a distance from Christ, is brought to love him
and trust him. Jesus was now going to heaven, and he would draw
men's hearts to him thither. There is power in the death of
Christ to draw souls to him. We have heard from the gospel that
which exalts free grace, and we have heard also that which
enjoins duty; we must from the heart embrace both, and not
separate them.
#34-36 The people drew false notions from the Scriptures,
because they overlooked the prophecies that spoke of Christ's
sufferings and death. Our Lord warned them that the light would
not long continue with them, and exhorted them to walk in it,
before the darkness overtook them. Those who would walk in the
light must believe in it, and follow Christ's directions. But
those who have not faith, cannot behold what is set forth in
Jesus, lifted up on the cross, and must be strangers to its
influence as made known by the Holy Spirit; they find a thousand
objections to excuse their unbelief.

#37-43 Observe the method of conversion implied here. Sinners
are brought to see the reality of Divine things, and to have
some knowledge of them. To be converted, and truly turned from
sin to Christ, as their Happiness and Portion. God will heal
them, will justify and sanctify them; will pardon their sins,
which are as bleeding wounds, and mortify their corruptions,
which are as lurking diseases. See the power of the world in
smothering convictions, from regard to the applause or censure
of men. Love of the praise of men, as a by-end in that which is
good, will make a man a hypocrite when religion is in fashion,
and credit is to be got by it; and love of the praise of men, as
a base principle in that which is evil, will make a man an
apostate, when religion is in disgrace, and credit is to be lost
for it.

#44-50 Our Lord publicly proclaimed, that every one who believed
on him, as his true disciple, did not believe on him only, but
on the Father who sent him. Beholding in Jesus the glory of the
Father, we learn to obey, love, and trust in him. By daily
looking to Him, who came a Light into the world, we are more and
more freed from the darkness of ignorance, error, sin, and
misery; we learn that the command of God our Saviour is
everlasting life. But the same word will seal the condemnation
of all who despise it, or neglect it.
* Christ washes the disciples' feet. (1-17) The treachery of
Judas foretold. (18-30) Christ commands the disciples to love
one another. (31-38)

#1-17 Our Lord Jesus has a people in the world that are his own;
he has purchased them, and paid dear for them, and he has set
them apart for himself; they devote themselves to him as a
peculiar people. Those whom Christ loves, he loves to the end.
Nothing can separate a true believer from the love of Christ. We
know not when our hour will come, therefore what we have to do
in constant preparation for it, ought never to be undone. What
way of access the devil has to men's hearts we cannot tell. But
some sins are so exceedingly sinful, and there is so little
temptation to them from the world and the flesh, that it is
plain they are directly from Satan. Jesus washed his disciples'
feet, that he might teach us to think nothing below us, wherein
we may promote God's glory, and the good of our brethren. We
must address ourselves to duty, and must lay aside every thing
that would hinder us in what we have to do. Christ washed his
disciples' feet, that he might signify to them the value of
spiritual washing, and the cleansing of the soul from the
pollutions of sin. Our Lord Jesus does many things of which even
his own disciples do not for the present know the meaning, but
they shall know afterward. We see in the end what was the
kindness from events which seemed most cross. And it is not
humility, but unbelief, to put away the offers of the gospel, as
if too rich to be made to us, or too good news to be true. All
those, and those only, who are spiritually washed by Christ,
have a part in Christ. All whom Christ owns and saves, he
justifies and sanctifies. Peter more than submits; he begs to be
washed by Christ. How earnest he is for the purifying grace of
the Lord Jesus, and the full effect of it, even upon his hands
and head! Those who truly desire to be sanctified, desire to be
sanctified throughout, to have the whole man, with all its parts
and powers, made pure. The true believer is thus washed when he
receives Christ for his salvation. See then what ought to be the
daily care of those who through grace are in a justified state,
and that is, to wash their feet; to cleanse themselves from
daily guilt, and to watch against everything defiling. This
should make us the more cautious. From yesterday's pardon, we
should be strengthened against this day's temptation. And when
hypocrites are discovered, it should be no surprise or cause of
stumbling to us. Observe the lesson Christ here taught. Duties
are mutual; we must both accept help from our brethren, and
afford help to our brethren. When we see our Master serving, we
cannot but see how ill it becomes us to domineer. And the same
love which led Christ to ransom and reconcile his disciples when
enemies, still influences him.
#18-30 Our Lord had often spoken of his own sufferings and
death, without such trouble of spirit as he now discovered when
he spake of Judas. The sins of Christians are the grief of
Christ. We are not to confine our attention to Judas. The
prophecy of his treachery may apply to all who partake of God's
mercies, and meet them with ingratitude. See the infidel, who
only looks at the Scriptures with a desire to do away their
authority and destroy their influence; the hypocrite, who
professes to believe the Scriptures, but will not govern himself
by them; and the apostate, who turns aside from Christ for a
thing of naught. Thus mankind, supported by God's providence,
after eating bread with Him, lift up the heel against Him! Judas
went out as one weary of Jesus and his apostles. Those whose
deeds are evil, love darkness rather than light.

#31-35 Christ had been glorified in many miracles he wrought,
yet he speaks of his being glorified now in his sufferings, as
if that were more than all his other glories in his humbled
state. Satisfaction was thereby made for the wrong done to God
by the sin of man. We cannot now follow our Lord to his heavenly
happiness, but if we truly believe in him, we shall follow him
hereafter; meanwhile we must wait his time, and do his work.
Before Christ left the disciples, he would give them a new
commandment. They were to love each other for Christ's sake, and
according to his example, seeking what might benefit others, and
promoting the cause of the gospel, as one body, animated by one
soul. But this commandment still appears new to many professors.
Men in general notice any of Christ's words rather than these.
By this it appears, that if the followers of Christ do not show
love one to another, they give cause to suspect their sincerity.

#36-38 What Christ had said concerning brotherly love, Peter
overlooked, but spoke of that about which Christ kept them
ignorant. It is common to be more eager to know about secret
things, which belong to God only, than about things revealed,
which belong to us and our children; to be more desirous to have
our curiosity gratified, than our consciences directed; to know
what is done in heaven, than what we may do to get thither. How
soon discourse as to what is plain and edifying is dropped,
while a doubtful dispute runs on into endless strife of words!
We are apt to take it amiss to be told we cannot do this and the
other, whereas, without Christ we can do nothing. Christ knows
us better than we know ourselves, and has many ways of
discovering those to themselves, whom he loves, and he will hide
pride from them. May we endeavour to keep the unity of the
Spirit in the bond of peace, to love one another with a pure
heart fervently, and to walk humbly with our God.
* Christ comforts his disciples. (1-11) He further comforts his
disciples. (12-17) He still further comforts his disciples.
(18-31)

#1-11 Here are three words, upon any of which stress may be
laid. Upon the word troubled. Be not cast down and disquieted.
The word heart. Let your heart be kept with full trust in God.
The word your. However others are overwhelmed with the sorrows
of this present time, be not you so. Christ's disciples, more
than others, should keep their minds quiet, when everything else
is unquiet. Here is the remedy against this trouble of mind,
"Believe." By believing in Christ as the Mediator between God
and man, we gain comfort. The happiness of heaven is spoken of
as in a father's house. There are many mansions, for there are
many sons to be brought to glory. Mansions are lasting
dwellings. Christ will be the Finisher of that of which he is
the Author or Beginner; if he has prepared the place for us, he
will prepare us for it. Christ is the sinner's Way to the Father
and to heaven, in his person as God manifest in the flesh, in
his atoning sacrifice, and as our Advocate. He is the Truth, as
fulfilling all the prophecies of a Saviour; believing which,
sinners come by him the Way. He is the Life, by whose
life-giving Spirit the dead in sin are quickened. Nor can any
man draw nigh God as a Father, who is not quickened by Him as
the Life, and taught by Him as the Truth, to come by Him as the
Way. By Christ, as the Way, our prayers go to God, and his
blessings come to us; this is the Way that leads to rest, the
good old Way. He is the Resurrection and the Life. All that saw
Christ by faith, saw the Father in Him. In the light of Christ's
doctrine, they saw God as the Father of lights; and in Christ's
miracles, they saw God as the God of power. The holiness of God
shone in the spotless purity of Christ's life. We are to believe
the revelation of God to man in Christ; for the works of the
Redeemer show forth his own glory, and God in him.
#12-17 Whatever we ask in Christ's name, that shall be for our
good, and suitable to our state, he shall give it to us. To ask
in Christ's name, is to plead his merit and intercession, and to
depend upon that plea. The gift of the Spirit is a fruit of
Christ's mediation, bought by his merit, and received by his
intercession. The word used here, signifies an advocate,
counsellor, monitor, and comforter. He would abide with the
disciples to the end of time; his gifts and graces would
encourage their hearts. The expressions used here and elsewhere,
plainly denote a person, and the office itself includes all the
Divine perfections. The gift of the Holy Ghost is bestowed upon
the disciples of Christ, and not on the world. This is the
favour God bears to his chosen. As the source of holiness and
happiness, the Holy Spirit will abide with every believer for
ever.

#18-24 Christ promises that he would continue his care of his
disciples. I will not leave you orphans, or fatherless, for
though I leave you, yet I leave you this comfort, I will come to
you. I will come speedily to you at my resurrection. I will come
daily to you in my Spirit; in the tokens of his love, and visits
of his grace. I will come certainly at the end of time. Those
only that see Christ with an eye of faith, shall see him for
ever: the world sees him no more till his second coming; but his
disciples have communion with him in his absence. These
mysteries will be fully known in heaven. It is a further act of
grace, that they should know it, and have the comfort of it.
Having Christ's commands, we must keep them. And having them in
our heads, we must keep them in our hearts and lives. The surest
evidence of our love to Christ is, obedience to the laws of
Christ. There are spiritual tokens of Christ and his love given
to all believers. Where sincere love to Christ is in the heart,
there will be obedience. Love will be a commanding, constraining
principle; and where love is, duty follows from a principle of
gratitude. God will not only love obedient believers, but he
will take pleasure in loving them, will rest in love to them. He
will be with them as his home. These privileges are confined to
those whose faith worketh by love, and whose love to Jesus leads
them to keep his commandments. Such are partakers of the Holy
Spirit's new-creating grace.

#25-27 Would we know these things for our good, we must pray
for, and depend on the teaching of the Holy Ghost; thus the
words of Jesus will be brought to our remembrance, and many
difficulties be cleared up which are not plain to others. To all
the saints, the Spirit of grace is given to be a remembrancer,
and to him, by faith and prayer, we should commit the keeping of
what we hear and know. Peace is put for all good, and Christ has
left us all that is really and truly good, all the promised
good; peace of mind from our justification before God. This
Christ calls his peace, for he is himself our Peace. The peace
of God widely differs from that of Pharisees or hypocrites, as
is shown by its humbling and holy effects.
#28-31 Christ raises the expectations of his disciples to
something beyond what they thought was their greatest happiness.
His time was now short, he therefore spake largely to them. When
we come to be sick, and to die, we may not be capable of talking
much to those about us; such good counsel as we have to give,
let us give while in health. Observe the prospect Christ had of
an approaching conflict, not only with men, but with the powers
of darkness. Satan has something in us to perplex us with, for
we have all sinned; but when he would disturb Christ, he found
nothing sinful to help him. The best evidence of our love to the
Father is, our doing as he has commanded us. Let us rejoice in
the Saviour's victories over Satan the prince of this world. Let
us copy the example of his love and obedience.
* Christ the true Vine. (1-8) His love to his disciples. (9-17)
Hatred and persecutions foretold. (18-25) The Comforter
promised. (26,27)

#1-8 Jesus Christ is the Vine, the true Vine. The union of the
human and Divine natures, and the fulness of the Spirit that is
in him, resemble the root of the vine made fruitful by the
moisture from a rich soil. Believers are branches of this Vine.
The root is unseen, and our life is hid with Christ; the root
bears the tree, diffuses sap to it, and in Christ are all
supports and supplies. The branches of the vine are many, yet,
meeting in the root, are all but one vine; thus all true
Christians, though in place and opinion distant from each other,
meet in Christ. Believers, like the branches of the vine, are
weak, and unable to stand but as they are borne up. The Father
is the Husbandman. Never was any husbandman so wise, so
watchful, about his vineyard, as God is about his church, which
therefore must prosper. We must be fruitful. From a vine we look
for grapes, and from a Christian we look for a Christian temper,
disposition, and life. We must honour God, and do good; this is
bearing fruit. The unfruitful are taken away. And even fruitful
branches need pruning; for the best have notions, passions, and
humours, that require to be taken away, which Christ has
promised to forward the sanctification of believers, they will
be thankful, for them. The word of Christ is spoken to all
believers; and there is a cleansing virtue in that word, as it
works grace, and works out corruption. And the more fruit we
bring forth, the more we abound in what is good, the more our
Lord is glorified. In order to fruitfulness, we must abide in
Christ, must have union with him by faith. It is the great
concern of all Christ's disciples, constantly to keep up
dependence upon Christ, and communion with him. True Christians
find by experience, that any interruption in the exercise of
their faith, causes holy affections to decline, their
corruptions to revive, and their comforts to droop. Those who
abide not in Christ, though they may flourish for awhile in
outward profession, yet come to nothing. The fire is the fittest
place for withered branches; they are good for nothing else. Let
us seek to live more simply on the fulness of Christ, and to
grow more fruitful in every good word and work, so may our joy
in Him and in his salvation be full.
#9-17 Those whom God loves as a Father, may despise the hatred
of all the world. As the Father loved Christ, who was most
worthy, so he loved his disciples, who were unworthy. All that
love the Saviour should continue in their love to him, and take
all occasions to show it. The joy of the hypocrite is but for a
moment, but the joy of those who abide in Christ's love is a
continual feast. They are to show their love to him by keeping
his commandments. If the same power that first shed abroad the
love of Christ in our hearts, did not keep us in that love, we
should not long abide in it. Christ's love to us should direct
us to love each other. He speaks as about to give many things in
charge, yet names this only; it includes many duties.
#18-25 How little do many persons think, that in opposing the
doctrine of Christ as our Prophet, Priest, and King, they prove
themselves ignorant of the one living and true God, whom they
profess to worship! The name into which Christ's disciples were
baptized, is that which they will live and die by. It is a
comfort to the greatest sufferers, if they suffer for Christ's
name's sake. The world's ignorance is the true cause of its
hatred to the disciples of Jesus. The clearer and fuller the
discoveries of the grace and truth of Christ, the greater is our
sin if we do not love him and believe in him.

#26,27. The blessed Spirit will maintain the cause of Christ in
the world, notwithstanding the opposition it meets with.
Believers taught and encouraged by his influences, would bear
testimony to Christ and his salvation.
* Persecution foretold. (1-6) The promise of the Holy Spirit,
and his office. (7-15) Christ's departure and return. (16-22)
Encouragement to prayer. (23-27) Christ's discoveries of
himself. (28-33)

#1-6 Our Lord Jesus, by giving his disciples notice of trouble,
designed that the terror might not be a surprise to them. It is
possible for those who are real enemies to God's service, to
pretend zeal for it. This does not lessen the sin of the
persecutors; villainies will never be changed by putting the name
of God to them. As Jesus in his sufferings, so his followers in
theirs, should look to the fulfilling of Scripture. He did not
tell them sooner, because he was with them to teach, guide, and
comfort them; they needed not then this promise of the Holy
Spirit's presence. It will silence us to ask, Whence troubles
come? It will satisfy us to ask, Whither go they? for we know
they work for good. It is the common fault and folly of
melancholy Christians to look only on the dark side of the
cloud, and to turn a deaf ear to the voice of joy and gladness.
That which filled the disciples' hearts with sorrow, was too
great affection for this present life. Nothing more hinders our
joy in God, than the love of the world, and the sorrow of the
world which comes from it.

#7-15 Christ's departure was necessary to the Comforter's
coming. Sending the Spirit was to be the fruit of Christ's
death, which was his going away. His bodily presence could be
only in one place at one time, but his Spirit is every where, in
all places, at all times, wherever two or three are gathered
together in his name. See here the office of the Spirit, first
to reprove, or to convince. Convincing work is the Spirit's
work; he can do it effectually, and none but he. It is the
method the Holy Spirit takes, first to convince, and then to
comfort. The Spirit shall convince the world, of sin; not merely
tell them of it. The Spirit convinces of the fact of sin; of the
fault of sin; of the folly of sin; of the filth of sin, that by
it we are become hateful to God; of the fountain of sin, the
corrupt nature; and lastly, of the fruit of sin, that the end
thereof is death. The Holy Spirit proves that all the world is
guilty before God. He convinces the world of righteousness; that
Jesus of Nazareth was Christ the righteous. Also, of Christ's
righteousness, imparted to us for justification and salvation.
He will show them where it is to be had, and how they may be
accepted as righteous in God's sight. Christ's ascension proves
the ransom was accepted, and the righteousness finished, through
which believers were to be justified. Of judgment, because the
prince of this world is judged. All will be well, when his power
is broken, who made all the mischief. As Satan is subdued by
Christ, this gives us confidence, for no other power can stand
before him. And of the day of judgment. The coming of the Spirit
would be of unspeakable advantage to the disciples. The Holy
Spirit is our Guide, not only to show us the way, but to go with
us by continued aids and influences. To be led into a truth is
more than barely to know it; it is not only to have the notion
of it in our heads, but the relish, and savour, and power of it
in our hearts. He shall teach all truth, and keep back nothing
profitable, for he will show things to come. All the gifts and
graces of the Spirit, all the preaching, and all the writing of
the apostles, under the influence of the Spirit, all the
tongues, and miracles, were to glorify Christ. It behooves every
one to ask, whether the Holy Spirit has begun a good work in his
heart? Without clear discovery of our guilt and danger, we never
shall understand the value of Christ's salvation; but when
brought to know ourselves aright, we begin to see the value of
the Redeemer. We should have fuller views of the Redeemer, and
more lively affections to him, if we more prayed for, and
depended on the Holy Spirit.

#16-22 It is good to consider how near our seasons of grace are
to an end, that we may be quickened to improve them. But the
sorrows of the disciples would soon be turned into joy; as those
of a mother, at the sight of her infant. The Holy Spirit would
be their Comforter, and neither men nor devils, neither
sufferings in life nor in death, would ever deprive them of
their joy. Believers have joy or sorrow, according to their
sight of Christ, and the tokens of his presence. Sorrow is
coming on the ungodly, which nothing can lessen; the believer is
an heir to joy which no one can take away. Where now is the joy
of the murderers of our Lord, and the sorrow of his friends?
#23-27 Asking of the Father shows a sense of spiritual wants,
and a desire of spiritual blessings, with conviction that they
are to be had from God only. Asking in Christ's name, is
acknowledging our unworthiness to receive any favours from God,
and shows full dependence upon Christ as the Lord our
Righteousness. Our Lord had hitherto spoken in short and weighty
sentences, or in parables, the import of which the disciples did
not fully understand, but after his resurrection he intended
plainly to teach them such things as related to the Father and
the way to him, through his intercession. And the frequency with
which our Lord enforces offering up petitions in his name, shows
that the great end of the mediation of Christ is to impress us
with a deep sense of our sinfulness, and of the merit and power
of his death, whereby we have access to God. And let us ever
remember, that to address the Father in the name of Christ, or
to address the Son as God dwelling in human nature, and
reconciling the world to himself, are the same, as the Father
and Son are one.

#28-33 Here is a plain declaration of Christ's coming from the
Father, and his return to him. The Redeemer, in his entrance,
was God manifest in the flesh, and in his departure was received
up into glory. By this saying the disciples improved in
knowledge. Also in faith; "Now are we sure." Alas! they knew not
their own weakness. The Divine nature did not desert the human
nature, but supported it, and put comfort and value into
Christ's sufferings. And while we have God's favourable
presence, we are happy, and ought to be easy, though all the
world forsake us. Peace in Christ is the only true peace, in him
alone believers have it. Through him we have peace with God, and
so in him we have peace in our own minds. We ought to be
encouraged, because Christ has overcome the world before us. But
while we think we stand, let us take heed lest we fall. We know
not how we should act if brought into temptation; let us watch
and pray without ceasing, that we may not be left to ourselves.
* Christ's prayer for himself. (1-5) His prayer for his
disciples. (6-10) His prayer. (11-26)

#1-5 Our Lord prayed as a man, and as the Mediator of his
people; yet he spoke with majesty and authority, as one with and
equal to the Father. Eternal life could not be given to
believers, unless Christ, their Surety, both glorified the
Father, and was glorified of him. This is the sinner's way to
eternal life, and when this knowledge shall be made perfect,
holiness and happiness will be fully enjoyed. The holiness and
happiness of the redeemed, are especially that glory of Christ,
and of his Father, which was the joy set before him, for which
he endured the cross and despised the shame; this glory was the
end of the sorrow of his soul, and in obtaining it he was fully
satisfied. Thus we are taught that our glorifying God is needed
as an evidence of our interest in Christ, through whom eternal
life is God's free gift.

#6-10. Christ prays for those that are his. Thou gavest them me,
as sheep to the shepherd, to be kept; as a patient to the
physician, to be cured; as children to a tutor, to be taught:
thus he will deliver up his charge. It is a great satisfaction
to us, in our reliance upon Christ, that he, all he is and has,
and all he said and did, all he is doing and will do, are of
God. Christ offered this prayer for his people alone as
believers; not for the world at large. Yet no one who desires to
come to the Father, and is conscious that he is unworthy to come
in his own name, need be discouraged by the Saviour's
declaration, for he is both able and willing to save to the
uttermost, all that come unto God by him. Earnest convictions
and desires, are hopeful tokens of a work already wrought in a
man; they begin to evidence that he has been chosen unto
salvation, through sanctification of the Spirit and belief of
the truth. They are thine; wilt thou not provide for thine own?
Wilt thou not secure them? Observe the foundation on which this
plea is grounded, All mine are thine, and thine are mine. This
speaks the Father and Son to be one. All mine are thine. The Son
owns none for his, that are not devoted to the service of the
Father.

#11-16 Christ does not pray that they might be rich and great in
the world, but that they might be kept from sin, strengthened
for their duty, and brought safe to heaven. The prosperity of
the soul is the best prosperity. He pleaded with his holy
Father, that he would keep them by his power and for his glory,
that they might be united in affection and labours, even
according to the union of the Father and the Son. He did not
pray that his disciples should be removed out of the world, that
they might escape the rage of men, for they had a great work to
do for the glory of God, and the benefit of mankind. But he
prayed that the Father would keep them from the evil, from being
corrupted by the world, the remains of sin in their hearts, and
from the power and craft of Satan. So that they might pass
through the world as through an enemy's country, as he had done.
They are not left here to pursue the same objects as the men
around them, but to glorify God, and to serve their generation.
The Spirit of God in true Christians is opposed to the spirit of
the world.

#17-19 Christ next prayed for the disciples, that they might not
only be kept from evil, but made good. It is the prayer of Jesus
for all that are his, that they may be made holy. Even disciples
must pray for sanctifying grace. The means of giving this grace
is, "through thy truth, thy word is truth." Sanctify them, set
them apart for thyself and thy service. Own them in the office;
let thy hand go with them. Jesus entirely devoted himself to his
undertaking, and all the parts of it, especially the offering up
himself without spot unto God, by the eternal Spirit. The real
holiness of all true Christians is the fruit of Christ's death,
by which the gift of the Holy Ghost was purchased; he gave
himself for his church, to sanctify it. If our views have not
this effect on us, they are not Divine truth, or we do not
receive them by a living and a working faith, but as mere
notions.

#20-23 Our Lord especially prayed, that all believers might be
as one body under one head, animated by one soul, by their union
with Christ and the Father in him, through the Holy Spirit
dwelling in them. The more they dispute about lesser things, the
more they throw doubts upon Christianity. Let us endeavour to
keep the unity of the Spirit in the bond of peace, praying that
all believers may be more and more united in one mind and one
judgment. Thus shall we convince the world of the truth and
excellence of our religion, and find more sweet communion with
God and his saints.

#24-26 Christ, as one with the Father, claimed on behalf of all
that had been given to him, and should in due time believe on
him, that they should be brought to heaven; and that there the
whole company of the redeemed might behold his glory as their
beloved Friend and Brother, and therein find happiness. He had
declared and would further declare the name or character of God,
by his doctrine and his Spirit, that, being one with him, the
love of the Father to him might abide with them also. Thus,
being joined to Him by one Spirit, they might be filled with all
the fulness of God, and enjoy a blessedness of which we can form
no right idea in our present state.
* Christ taken in the garden. (1-12) Christ before Annas and
Caiaphas. (13-27) Christ before Pilate. (28-40)

#1-12 Sin began in the garden of Eden, there the curse was
pronounced, there the Redeemer was promised; and in a garden
that promised Seed entered into conflict with the old serpent.
Christ was buried also in a garden. Let us, when we walk in our
gardens, take occasion from thence to mediate on Christ's
sufferings in a garden. Our Lord Jesus, knowing all things that
should come upon him, went forth and asked, Whom seek ye? When
the people would have forced him to a crown, he withdrew, ch.
#6:15|, but when they came to force him to a cross, he offered
himself; for he came into this world to suffer, and went to the
other world to reign. He showed plainly what he could have done;
when he struck them down he could have struck them dead, but he
would not do so. It must have been the effect of Divine power,
that the officers and soldiers let the disciples go away
quietly, after the resistance which had been offered. Christ set
us an example of meekness in sufferings, and a pattern of
submission to God's will in every thing that concerns us. It is
but a cup, a small matter. It is a cup that is given us;
sufferings are gifts. It is given us by a Father, who has a
father's authority, and does us no wrong; a father's affection,
and means us no hurt. From the example of our Saviour we should
learn how to receive our lighter afflictions, and to ask
ourselves whether we ought to oppose our Father's will, or to
distrust his love. We were bound with the cords of our
iniquities, with the yoke of our transgressions. Christ, being
made a sin-offering for us, to free us from those bonds, himself
submitted to be bound for us. To his bonds we owe our liberty;
thus the Son makes us free.
#13-27 Simon Peter denied his Master. The particulars have been
noticed in the remarks on the other Gospels. The beginning of
sin is as the letting forth of water. The sin of lying is a
fruitful sin; one lie needs another to support it, and that
another. If a call to expose ourselves to danger be clear, we
may hope God will enable us to honour him; if it be not, we may
fear that God will leave us to shame ourselves. They said
nothing concerning the miracles of Jesus, by which he had done
so much good, and which proved his doctrine. Thus the enemies of
Christ, whilst they quarrel with his truth, wilfully shut their
eyes against it. He appeals to those who heard him. The doctrine
of Christ may safely appeal to all that know it, and those who
judge in truth bear witness to it. Our resentment of injuries
must never be passionate. He reasoned with the man that did him
the injury, and so may we.

#28-32 It was unjust to put one to death who had done so much
good, therefore the Jews were willing to save themselves from
reproach. Many fear the scandal of an ill thing, more than the
sin of it. Christ had said he should be delivered to the
Gentiles, and they should put him to death; hereby that saying
was fulfilled. He had said that he should be crucified, lifted
up. If the Jews had judged him by their law, he had been stoned;
crucifying never was used among the Jews. It is determined
concerning us, though not discovered to us, what death we shall
die: this should free us from disquiet about that matter. Lord,
what, when, and how, thou hast appointed.

#33-40 Art thou the King of the Jews? that King of the Jews who
has been so long expected? Messiah the Prince; art thou he? Dost
thou call thyself so, and wouldest thou be thought so? Christ
answered this question with another; not for evasion, but that
Pilate might consider what he did. He never took upon him any
earthly power, never were any traitorous principles or practices
laid to him. Christ gave an account of the nature of his
kingdom. Its nature is not worldly; it is a kingdom within men,
set up in their hearts and consciences; its riches spiritual,
its power spiritual, and its glory within. Its supports are not
worldly; its weapons are spiritual; it needed not, nor used,
force to maintain and advance it, nor opposed any kingdom but
that of sin and Satan. Its object and design are not worldly.
When Christ said, I am the Truth, he said, in effect, I am a
King. He conquers by the convincing evidence of truth; he rules
by the commanding power of truth. The subjects of this kingdom
are those that are of the truth. Pilate put a good question, he
said, What is truth? When we search the Scriptures, and attend
the ministry of the word, it must be with this inquiry, What is
truth? and with this prayer, Lead me in thy truth; into all
truth. But many put this question, who have not patience to
preserve in their search after truth; or not humility enough to
receive it. By this solemn declaration of Christ's innocence, it
appears, that though the Lord Jesus was treated as the worst of
evil-doers, he never deserved such treatment. But it unfolds the
design of his death; that he died as a Sacrifice for our sins.
Pilate was willing to please all sides; and was governed more by
worldly wisdom than by the rules of justice. Sin is a robber,
yet is foolishly chosen by many rather than Christ, who would
truly enrich us. Let us endeavour to make our accusers ashamed
as Christ did; and let us beware of crucifying Christ afresh.
* Christ condemned and crucified. (1-18) Christ on the cross.
(19-30) His side pierced. (31-37) The burial of Jesus. (38-42)

#1-18 Little did Pilate think with what holy regard these
sufferings of Christ would, in after-ages, be thought upon and
spoken of by the best and greatest of men. Our Lord Jesus came
forth, willing to be exposed to their scorn. It is good for
every one with faith, to behold Christ Jesus in his sufferings.
Behold him, and love him; be still looking unto Jesus. Did their
hatred sharpen their endeavours against him? and shall not our
love for him quicken our endeavours for him and his kingdom?
Pilate seems to have thought that Jesus might be some person
above the common order. Even natural conscience makes men afraid
of being found fighting against God. As our Lord suffered for
the sins both of Jews and Gentiles, it was a special part of the
counsel of Divine Wisdom, that the Jews should first purpose his
death, and the Gentiles carry that purpose into effect. Had not
Christ been thus rejected of men, we had been for ever rejected
of God. Now was the Son of man delivered into the hands of
wicked and unreasonable men. He was led forth for us, that we
might escape. He was nailed to the cross, as a Sacrifice bound
to the altar. The Scripture was fulfilled; he did not die at the
altar among the sacrifices, but among criminals sacrificed to
public justice. And now let us pause, and with faith look upon
Jesus. Was ever sorrow like unto his sorrow? See him bleeding,
see him dying, see him and love him! love him, and live to him!
#19-30 Here are some remarkable circumstances of Jesus' death,
more fully related than before. Pilate would not gratify the
chief priests by allowing the writing to be altered; which was
doubtless owing to a secret power of God upon his heart, that
this statement of our Lord's character and authority might
continue. Many things done by the Roman soldiers were
fulfilments of the prophecies of the Old Testament. All things
therein written shall be fulfilled. Christ tenderly provided for
his mother at his death. Sometimes, when God removes one comfort
from us, he raises up another for us, where we looked not for
it. Christ's example teaches all men to honour their parents in
life and death; to provide for their wants, and to promote their
comfort by every means in their power. Especially observe the
dying word wherewith Jesus breathed out his soul. It is
finished; that is, the counsels of the Father concerning his
sufferings were now fulfilled. It is finished; all the types and
prophecies of the Old Testament, which pointed at the sufferings
of the Messiah, were accomplished. It is finished; the
ceremonial law is abolished; the substance is now come, and all
the shadows are done away. It is finished; an end is made of
transgression by bringing in an everlasting righteousness. His
sufferings were now finished, both those of his soul, and those
of his body. It is finished; the work of man's redemption and
salvation is now completed. His life was not taken from him by
force, but freely given up.

#31-37 A trial was made whether Jesus was dead. He died in less
time than persons crucified commonly did. It showed that he had
laid down his life of himself. The spear broke up the very
fountains of life; no human body could survive such a wound. But
its being so solemnly attested, shows there was something
peculiar in it. The blood and water that flowed out, signified
those two great benefits which all believers partake of through
Christ, justification and sanctification; blood for atonement,
water for purification. They both flow from the pierced side of
our Redeemer. To Christ crucified we owe merit for our
justification, and Spirit and grace for our sanctification. Let
this silence the fears of weak Christians, and encourage their
hopes; there came both water and blood out of Jesus' pierced
side, both to justify and sanctify them. The Scripture was
fulfilled, in Pilate's not allowing his legs to be broken, #Ps
34:20|. There was a type of this in the paschal lamb, #Ex
12:46|. May we ever look to Him, whom, by our sins, we have
ignorantly and heedlessly pierced, nay, sometimes against
convictions and mercies; and who shed from his wounded side both
water and blood, that we might be justified and sanctified in
his name.

#38-42 Joseph of Arimathea was a disciple of Christ in secret.
Disciples should openly own themselves; yet some, who in lesser
trials have been fearful, in greater have been courageous. When
God has work to do, he can find out such as are proper to do it.
The embalming was done by Nicodemus, a secret friend to Christ,
though not his constant follower. That grace which at first is
like a bruised reed, may afterward resemble a strong cedar.
Hereby these two rich men showed the value they had for Christ's
person and doctrine, and that it was not lessened by the
reproach of the cross. We must do our duty as the present day
and opportunity are, and leave it to God to fulfil his promises
in his own way and his own time. The grave of Jesus was
appointed with the wicked, as was the case of those who suffered
as criminals; but he was with the rich in his death, as
prophesied, #Isa 53:9|; these two circumstances it was very
unlikely should ever be united in the same person. He was buried
in a new sepulchre; therefore it could not be said that it was
not he, but some other that rose. We also are here taught not to
be particular as to the place of our burial. He was buried in
the sepulchre next at hand. Here is the Sun of Righteousness set
for a while, to rise again in greater glory, and then to set no
more.
* The sepulchre found to be empty. (1-10) Christ appears to
Mary. (11-18) He appears to the disciples. (19-25) The unbelief
of Thomas. (26-29) Conclusion. (30,31)

#1-10 If Christ gave his life a ransom, and had not taken it
again, it would not have appeared that his giving it was
accepted as satisfaction. It was a great trial to Mary, that the
body was gone. Weak believers often make that the matter of
complaint, which is really just ground of hope, and matter of
joy. It is well when those more honoured than others with the
privileges of disciples, are more active than others in the duty
of disciples; more willing to take pains, and run hazards, in a
good work. We must do our best, and neither envy those who can
do better, nor despise those who do as well as they can, though
they come behind. The disciple whom Jesus loved in a special
manner, and who therefore in a special manner loved Jesus, was
foremost. The love of Christ will make us to abound in every
duty more than any thing else. He that was behind was Peter, who
had denied Christ. A sense of guilt hinders us in the service of
God. As yet the disciples knew not the Scripture; they Christ
must rise again from the dead.

#11-18 We are likely to seek and find, when we seek with
affection, and seek in tears. But many believers complain of the
clouds and darkness they are under, which are methods of grace
for humbling their souls, mortifying their sins, and endearing
Christ to them. A sight of angels and their smiles, will not
suffice, without a sight of Jesus, and God's smiles in him. None
know, but those who have tasted it, the sorrows of a deserted
soul, which has had comfortable evidences of the love of God in
Christ, and hopes of heaven, but has now lost them, and walks in
darkness; such a wounded spirit who can bear? Christ, in
manifesting himself to those that seek him, often outdoes their
expectations. See how Mary's heart was in earnest to find Jesus.
Christ's way of making himself known to his people is by his
word; his word applied to their souls, speaking to them in
particular. It might be read, Is it my Master? See with what
pleasure those who love Jesus speak of his authority over them.
He forbids her to expect that his bodily presence look further,
than the present state of things. Observe the relation to God,
from union with Christ. We, partaking of a Divine nature,
Christ's Father is our Father; and he, partaking of the human
nature, our God is his God. Christ's ascension into heaven,
there to plead for us, is likewise an unspeakable comfort. Let
them not think this earth is to be their home and rest; their
eye and aim, and earnest desires, must be upon another world,
and this ever upon their hearts, I ascend, therefore I must seek
the things which are above. And let those who know the word of
Christ, endeavour that others should get good from their
knowledge.

#19-25 This was the first day of the week, and this day is
afterwards often mentioned by the sacred writers; for it was
evidently set apart as the Christian sabbath, in remembrance of
Christ's resurrection. The disciples had shut the doors for fear
of the Jews; and when they had no such expectation, Jesus
himself came and stood in the midst of them, having
miraculously, though silently, opened the doors. It is a comfort
to Christ's disciples, when their assemblies can only be held in
private, that no doors can shut out Christ's presence. When He
manifests his love to believers by the comforts of his Spirit,
he assures them that because he lives, they shall live also. A
sight of Christ will gladden the heart of a disciple at any
time; and the more we see of Jesus, the more we shall rejoice.
He said, Receive ye the Holy Ghost, thus showing that their
spiritual life, as well as all their ability for their work,
would be derived from him, and depended upon him. Every word of
Christ which is received in the heart by faith, comes
accompanied by this Divine breathing; and without this there is
neither light nor life. Nothing is seen, known, discerned, or
felt of God, but through this. After this, Christ directed the
apostles to declare the only method by which sin would be
forgiven. This power did not exist at all in the apostles as a
power to give judgment, but only as a power to declare the
character of those whom God would accept or reject in the day of
judgment. They have clearly laid down the marks whereby a child
of God may be discerned and be distinguished from a false
professor; and according to what they have declared shall every
case be decided in the day of judgment. When we assemble in
Christ's name, especially on his holy day, he will meet with us,
and speak peace to us. The disciples of Christ should endeavour
to build up one another in their most holy faith, both by
repeating what they have heard to those that were absent, and by
making known what they have experienced. Thomas limited the Holy
One of Israel, when he would be convinced by his own method or
not at all. He might justly have been left in his unbelief,
after rejecting such abundant proofs. The fears and sorrows of
the disciples are often lengthened, to punish their negligence.

#26-29 That one day in seven should be religiously observed, was
an appointment from the beginning. And that, in the kingdom of
the Messiah, the first day of the week should be that solemn
day, was pointed out, in that Christ on that day once and again
met his disciples in a religious assembly. The religious
observance of that day has come down to us through every age of
the church. There is not an unbelieving word in our tongues, nor
thought in our minds, but it is known to the Lord Jesus; and he
was pleased to accommodate himself even to Thomas, rather than
leave him in his unbelief. We ought thus to bear with the weak,
#Ro 15:1,2|. This warning is given to all. If we are faithless,
we are Christless and graceless, hopeless and joyless. Thomas
was ashamed of his unbelief, and cried out, My Lord and my God.
He spoke with affection, as one that took hold of Christ with
all his might; "My Lord and my God." Sound and sincere
believers, though slow and weak, shall be graciously accepted of
the Lord Jesus. It is the duty of those who read and hear the
gospel, to believe, to embrace the doctrine of Christ, and that
record concerning him, #1Jo 5:11|.
#30,31 There were other signs and proofs of our Lord's
resurrection, but these were committed to writing, that all
might believe that Jesus was the promised Messiah, the Saviour
of sinners, and the Son of God; that, by this faith, they might
obtain eternal life, by his mercy, truth, and power. May we
believe that Jesus is the Christ, and believing may we have life
through his name.
* Christ appears to his disciples. (1-14) His discourse with
Peter. (15-19) Christ's declaration concerning John. (20-24) The
conclusion. (25)

#1-14 Christ makes himself known to his people, usually in his
ordinances; but sometimes by his Spirit he visits them when
employed in their business. It is good for the disciples of
Christ to be together in common conversation, and common
business. The hour for their entering upon action was not come.
They would help to maintain themselves, and not be burdensome to
any. Christ's time of making himself known to his people, is
when they are most at a loss. He knows the temporal wants of his
people, and has promised them not only grace sufficient, but
food convenient. Divine Providence extends itself to things most
minute, and those are happy who acknowledge God in all their
ways. Those who are humble, diligent, and patient, though their
labours may be crossed, shall be crowned; they sometimes live to
see their affairs take a happy turn, after many struggles. And
there is nothing lost by observing Christ's orders; it is
casting the net on the right side of the ship. Jesus manifests
himself to his people by doing that for them which none else can
do, and things which they looked not for. He would take care
that those who left all for him, should not want any good thing.
And latter favours are to bring to mind former favours, that
eaten bread may not be forgotten. He whom Jesus loved was the
first that said, It is the Lord. John had cleaved most closely
to his Master in his sufferings, and knew him soonest. Peter was
the most zealous, and reached Christ the first. How variously
God dispenses his gifts, and what difference there may be
between some believers and others in the way of their honouring
Christ, yet they all may be accepted of him! Others continue in
the ship, drag the net, and bring the fish to shore, and such
persons ought not to be blamed as worldly; for they, in their
places, are as truly serving Christ as the others. The Lord
Jesus had provision ready for them. We need not be curious in
inquiring whence this came; but we may be comforted at Christ's
care for his disciples. Although there were so many, and such
great fishes, yet they lost none, nor damaged their net. The net
of the gospel has enclosed multitudes, yet it is as strong as
ever to bring souls to God.

#15-19 Our Lord addressed Peter by his original name, as if he
had forfeited that of Peter through his denying him. He now
answered, Thou knowest that I love thee; but without professing
to love Jesus more than others. We must not be surprised to have
our sincerity called into question, when we ourselves have done
that which makes it doubtful. Every remembrance of past sins,
even pardoned sins, renews the sorrow of a true penitent.
Conscious of integrity, Peter solemnly appealed to Christ, as
knowing all things, even the secrets of his heart. It is well
when our falls and mistakes make us more humble and watchful.
The sincerity of our love to God must be brought to the test;
and it behooves us to inquire with earnest, preserving prayer to
the heart-searching God, to examine and prove us, whether we are
able to stand this test. No one can be qualified to feed the
sheep and lambs of Christ, who does not love the good Shepherd
more than any earthly advantage or object. It is the great
concern of every good man, whatever death he dies, to glorify
God in it; for what is our chief end but this, to die to the
Lord, at the word of the Lord?

#20-24 Sufferings, pains, and death, will appear formidable even
to the experienced Christian; but in the hope to glorify God, to
leave a sinful world, and to be present with his Lord, he
becomes ready to obey the Redeemer's call, and to follow Him
through death to glory. It is the will of Christ that his
disciples should mind their own duty, and not be curious about
future events, either as to themselves or others. Many things we
are apt to be anxious about, which are nothing to us. Other
people's affairs are nothing to us, to intermeddle in; we must
quietly work, and mind our own business. Many curious questions
are put about the counsels of God, and the state of the unseen
world, as to which we may say, What is this to us? And if we
attend to the duty of following Christ, we shall find neither
heart nor time to meddle with that which does not belong to us.
How little are any unwritten traditions to be relied upon! Let
the Scripture be its own interpreter, and explain itself; as it
is, in a great measure, its own evidence, and proves itself, for
it is light. See the easy setting right such mistakes by the
word of Christ. Scripture language is the safest channel for
Scripture truth; the words which the Holy Ghost teaches, #1Co
2:13|. Those who cannot agree in the same terms of art, and the
application of them, may yet agree in the same Scripture terms,
and to love one another.

#25 Only a small part of the actions of Jesus had been written.
But let us bless God for all that is in the Scriptures, and be
thankful that there is so much in so small a space. Enough is
recorded to direct our faith, and regulate our practice; more
would have been unnecessary. Much of what is written is
overlooked, much forgotten, and much made the matter of doubtful
disputes. We may, however, look forward to the joy we shall
receive in heaven, from a more complete knowledge of all Jesus
did and said, as well as of the conduct of his providence and
grace in his dealings with each of us. May this be our
happiness. These are written that ye might believe that Jesus is
the Christ, the Son of God; and that believing ye might have
life through his name, ch. #20:31|.
** This book unites the Gospels to the Epistles. It contains
many particulars concerning the apostles Peter and Paul, and of
the Christian church from the ascension of our Saviour to the
arrival of St. Paul at Rome, a space of about thirty years. St.
Luke was the writer of this book; he was present at many of the
events he relates, and attended Paul to Rome. But the narrative
does not afford a complete history of the church during the time
to which it refers, nor even of St. Paul's life. The object of
the book has been considered to be, 1. To relate in what manner
the gifts of the Holy Spirit were communicated on the day of
Pentecost, and the miracles performed by the apostles, to
confirm the truth of Christianity, as showing that Christ's
declarations were really fulfilled. 2. To prove the claim of the
Gentiles to be admitted into the church of Christ. This is shown
by much of the contents of the book. A large portion of the Acts
is occupied by the discourses or sermons of various persons, the
language and manner of which differ, and all of which will be
found according to the persons by whom they were delivered, and
the occasions on which they were spoken. It seems that most of
these discourses are only the substance of what was actually
delivered. They relate nevertheless fully to Jesus as the
Christ, the anointed Messiah.

* Proofs of Christ's resurrection. (1-5) Christ's ascension.
(6-11) The apostles unite in prayer. (12-14) Matthias chosen in
the place of Judas. (15-26)

#1-5 Our Lord told the disciples the work they were to do. The
apostles met together at Jerusalem; Christ having ordered them
not to depart thence, but to wait for the pouring out of the
Holy Spirit. This would be a baptism by the Holy Ghost, giving
them power to work miracles, and enlightening and sanctifying
their souls. This confirms the Divine promise, and encourages us
to depend upon it, that we have heard it from Christ; for in Him
all the promises of God are yea and amen.

#6-11 They were earnest in asking about that which their Master
never had directed or encouraged them to seek. Our Lord knew
that his ascension and the teaching of the Holy Spirit would
soon end these expectations, and therefore only gave them a
rebuke; but it is a caution to his church in all ages, to take
heed of a desire of forbidden knowledge. He had given his
disciples instructions for the discharge of their duty, both
before his death and since his resurrection, and this knowledge
is enough for a Christian. It is enough that He has engaged to
give believers strength equal to their trials and services; that
under the influence of the Holy Spirit they may, in one way or
other, be witnesses for Christ on earth, while in heaven he
manages their concerns with perfect wisdom, truth, and love.
When we stand gazing and trifling, the thoughts of our Master's
second coming should quicken and awaken us: when we stand gazing
and trembling, they should comfort and encourage us. May our
expectation of it be stedfast and joyful, giving diligence to be
found of him blameless.

#12-14 God can find hiding-places for his people. They made
supplication. All God's people are praying people. It was now a
time of trouble and danger with the disciples of Christ; but if
any is afflicted, let him pray; that will silence cares and
fears. They had now a great work to do, and before they entered
upon it, they were earnest in prayer to God for his presence.
They were waiting for the descent of the Spirit, and abounded in
prayer. Those are in the best frame to receive spiritual
blessings, who are in a praying frame. Christ had promised
shortly to send the Holy Ghost; that promise was not to do away
prayer, but to quicken and encourage it. A little company united
in love, exemplary in their conduct, fervent in prayer, and
wisely zealous to promote the cause of Christ, are likely to
increase rapidly.

#15-26 The great thing the apostles were to attest to the world,
was, Christ's resurrection; for that was the great proof of his
being the Messiah, and the foundation of our hope in him. The
apostles were ordained, not to worldly dignity and dominion, but
to preach Christ, and the power of his resurrection. An appeal
was made to God; "Thou, Lord, who knowest the hearts of all
men," which we do not; and better than they know their own. It
is fit that God should choose his own servants; and so far as
he, by the disposals of his providence, or the gifts of his
Spirit, shows whom he was chosen, or what he has chosen for us,
we ought to fall in with his will. Let us own his hand in the
determining everything which befalls us, especially in those by
which any trust may be committed to us.
* The descent of the Holy Spirit at the day of Pentecost. (1-4)
The apostles speak in divers languages. (5-13) Peter's address
to the Jews. (14-36) Three thousand souls converted. (37-41) The
piety and affection of the disciples. (42-47)

#1-4 We cannot forget how often, while their Master was with
them there were strifes among the disciples which should be the
greatest; but now all these strifes were at an end. They had
prayed more together of late. Would we have the Spirit poured
out upon us from on high, let us be all of one accord. And
notwithstanding differences of sentiments and interests, as
there were among those disciples, let us agree to love one
another; for where brethren dwell together in unity, there the
Lord commands his blessing. A rushing mighty wind came with
great force. This was to signify the powerful influences and
working of the Spirit of God upon the minds of men, and thereby
upon the world. Thus the convictions of the Spirit make way for
his comforts; and the rough blasts of that blessed wind, prepare
the soul for its soft and gentle gales. There was an appearance
of something like flaming fire, lighting on every one of them,
according to John Baptist's saying concerning Christ; He shall
baptize you with the Holy Ghost, and with fire. The Spirit, like
fire, melts the heart, burns up the dross, and kindles pious and
devout affections in the soul; in which, as in the fire on the
altar, the spiritual sacrifices are offered up. They were all
filled with the Holy Ghost, more than before. They were filled
with the graces of the Spirit, and more than ever under his
sanctifying influences; more weaned from this world, and better
acquainted with the other. They were more filled with the
comforts of the Spirit, rejoiced more than ever in the love of
Christ and the hope of heaven: in it all their griefs and fears
were swallowed up. They were filled with the gifts of the Holy
Ghost; they had miraculous powers for the furtherance of the
gospel. They spake, not from previous thought or meditation, but
as the Spirit gave them utterance.

#5-13 The difference in languages which arose at Babel, has much
hindered the spread of knowledge and religion. The instruments
whom the Lord first employed in spreading the Christian
religion, could have made no progress without this gift, which
proved that their authority was from God.

#14-21 Peter's sermon shows that he was thoroughly recovered
from his fall, and thoroughly restored to the Divine favour; for
he who had denied Christ, now boldly confessed him. His account
of the miraculous pouring forth of the Spirit, was designed to
awaken the hearers to embrace the faith of Christ, and to join
themselves to his church. It was the fulfilling the Scripture,
and the fruit of Christ's resurrection and ascension, and proof
of both. Though Peter was filled with the Holy Ghost, and spake
with tongues as the Spirit gave him utterance, yet he did not
think to set aside the Scriptures. Christ's scholars never learn
above their Bible; and the Spirit is given, not to do away the
Scriptures, but to enable us to understand, approve, and obey
them. Assuredly none will escape the condemnation of the great
day, except those who call upon the name of the Lord, in and
through his Son Jesus Christ, as the Saviour of sinners, and the
Judge of all mankind.

#22-36 From this gift of the Holy Ghost, Peter preaches unto
them Jesus: and here is the history of Christ. Here is an
account of his death and sufferings, which they witnessed but a
few weeks before. His death is considered as God's act; and of
wonderful grace and wisdom. Thus Divine justice must be
satisfied, God and man brought together again, and Christ
himself glorified, according to an eternal counsel, which could
not be altered. And as the people's act; in them it was an act
of awful sin and folly. Christ's resurrection did away the
reproach of his death; Peter speaks largely upon this. Christ
was God's Holy One, sanctified and set apart to his service in
the work of redemption. His death and sufferings should be, not
to him only, but to all his, the entrance to a blessed life for
evermore. This event had taken place as foretold, and the
apostles were witnesses. Nor did the resurrection rest upon this
alone; Christ had poured upon his disciples the miraculous gifts
and Divine influences, of which they witnessed the effects.
Through the Saviour, the ways of life are made known; and we are
encouraged to expect God's presence, and his favour for
evermore. All this springs from assured belief that Jesus is the
Lord, and the anointed Saviour.

#37-41 From the first delivery of that Divine message, it
appeared that there was Divine power going with it; and
thousands were brought to the obedience of faith. But neither
Peter's words, nor the miracle they witnessed, could have
produced such effects, had not the Holy Spirit been given.
Sinners, when their eyes are opened, cannot but be pricked to
the heart for sin, cannot but feel an inward uneasiness. The
apostle exhorted them to repent of their sins, and openly to
avow their belief in Jesus as the Messiah, by being baptized in
his name. Thus professing their faith in Him, they would receive
remission of their sins, and partake of the gifts and graces of
the Holy Spirit. To separate from wicked people, is the only way
to save ourselves from them. Those who repent of their sins, and
give up themselves to Jesus Christ, must prove their sincerity
by breaking off from the wicked. We must save ourselves from
them; which denotes avoiding them with dread and holy fear. By
God's grace three thousand persons accepted the gospel
invitation. There can be no doubt that the gift of the Holy
Ghost, which they all received, and from which no true believer
has ever been shut out, was that Spirit of adoption, that
converting, guiding, sanctifying grace, which is bestowed upon
all the members of the family of our heavenly Father. Repentance
and remission of sins are still preached to the chief of
sinners, in the Redeemer's name; still the Holy Spirit seals the
blessing on the believer's heart; still the encouraging promises
are to us and our children; and still the blessings are offered
to all that are afar off.

#42-47 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.
They kept close to holy ordinances, and abounded in piety and
devotion; for Christianity, when admitted in the power of it,
will dispose the soul to communion with God in all those ways
wherein he has appointed us to meet him, and has promised to
meet us. The greatness of the event raised them above the world,
and the Holy Ghost filled them with such love, as made every one
to be to another as to himself, and so made all things common,
not by destroying property, but doing away selfishness, and
causing charity. And God who moved them to it, knew that they
were quickly to be driven from their possessions in Judea. The
Lord, from day to day, inclined the hearts of more to embrace
the gospel; not merely professors, but such as were actually
brought into a state of acceptance with God, being made
partakers of regenerating grace. Those whom God has designed for
eternal salvation, shall be effectually brought to Christ, till
the earth is filled with the knowledge of his glory.
* A lame man healed by Peter and John. (1-11) Peter's address to
the Jews. (12-26)

#1-11 The apostles and the first believers attended the temple
worship at the hours of prayer. Peter and John seem to have been
led by a Divine direction, to work a miracle on a man above
forty years old, who had been a cripple from his birth. Peter,
in the name of Jesus of Nazareth, bade him rise up and walk.
Thus, if we would attempt to good purpose the healing of men's
souls, we must go forth in the name and power of Jesus Christ,
calling on helpless sinners to arise and walk in the way of
holiness, by faith in Him. How sweet the thought to our souls,
that in respect to all the crippled faculties of our fallen
nature, the name of Jesus Christ of Nazareth can make us whole!
With what holy joy and rapture shall we tread the holy courts,
when God the Spirit causes us to enter therein by his strength!

#12-18 Observe the difference in the manner of working the
miracles. Our Lord always spoke as having Almighty power, never
hesitated to receive the greatest honour that was given to him
on account of his Divine miracles. But the apostles referred all
to their Lord, and refused to receive any honour, except as his
undeserving instruments. This shows that Jesus was one with the
Father, and co-equal with Him; while the apostles knew that they
were weak, sinful men, and dependent for every thing on Jesus,
whose power effected the cure. Useful men must be very humble.
Not unto us, O Lord, not unto us, but to thy name, give glory.
Every crown must be cast at the feet of Christ. The apostle
showed the Jews the greatness of their crime, but would not
anger or drive them to despair. Assuredly, those who reject,
refuse, or deny Christ, do it through ignorance; but this can in
no case be an excuse.

#19-21 The absolute necessity of repentance is to be solemnly
charged upon the consciences of all who desire that their sins
may be blotted out, and that they may share in the refreshment
which nothing but a sense of Christ's pardoning love can afford.
Blessed are those who have felt this. It was not needful for the
Holy Spirit to make known the times and seasons of these
dispensations. These subjects are still left obscure. But when
sinners are convinced of their sins, they will cry to the Lord
for pardon; and to the penitent, converted, and believing, times
of refreshment will come from the presence of the Lord. In a
state of trial and probation, the glorified Redeemer will be out
of sight, because we must live by faith in him.

#22-26 Here is a powerful address to warn the Jews of the
dreadful consequences of their unbelief, in the very words of
Moses, their favourite prophet, out of pretended zeal for whom
they were ready to reject Christianity, and to try to destroy
it. Christ came into the world to bring a blessing with him. And
he sent his Spirit to be the great blessing. Christ came to
bless us, by turning us from our iniquities, and saving us from
our sins. We, by nature cleave to sin; the design of Divine
grace is to turn us from it, that we may not only forsake, but
hate it. Let none think that they can be happy by continuing in
sin, when God declares that the blessing is in being turned from
all iniquity. Let none think that they understand or believe the
gospel, who only seek deliverance from the punishment of sin,
but do not expect happiness in being delivered from sin itself.
And let none expect to be turned from their sin, except by
believing in, and receiving Christ the Son of God, as their
wisdom, righteousness, sanctification, and redemption.
* Peter and John imprisoned. (1-4) The apostles boldly testify
to Christ. (5-14) Peter and John refuse to be silenced. (15-22)
The believers unite in prayer and praise. (23-31) The holy
charity of the Christians. (32-37)

#1-4 The apostles preached through Jesus the resurrection from
the dead. It includes all the happiness of the future state;
this they preached through Jesus Christ, to be had through him
only. Miserable is their case, to whom the glory of Christ's
kingdom is a grief; for since the glory of that kingdom is
everlasting, their grief will be everlasting also. The harmless
and useful servants of Christ, like the apostles, have often
been troubled for their work of faith and labour of love, when
wicked men have escaped. And to this day instances are not
wanting, in which reading the Scriptures, social prayer, and
religious conversation meet with frowns and checks. But if we
obey the precepts of Christ, he will support us.

#5-14 Peter being filled with the Holy Ghost, would have all to
understand, that the miracle had been wrought by the name, or
power, of Jesus of Nazareth, the Messiah, whom they had
crucified; and this confirmed their testimony to his
resurrection from the dead, which proved him to be the Messiah.
These rulers must either be saved by that Jesus whom they had
crucified, or they must perish for ever. The name of Jesus is
given to men of every age and nation, as that whereby alone
believers are saved from the wrath to come. But when
covetousness, pride, or any corrupt passion, rules within, men
shut their eyes, and close their hearts, in enmity against the
light; considering all as ignorant and unlearned, who desire to
know nothing in comparison with Christ crucified. And the
followers of Christ should act so that all who converse with
them, may take knowledge that they have been with Jesus. That
makes them holy, heavenly, spiritual, and cheerful, and raises
them above this world.

#15-22 All the care of the rulers is, that the doctrine of
Christ spread not among the people, yet 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, wickedness, and tyranny. Those who know how to put a
just value upon Christ's promises, know how to put just contempt
upon the world's threatenings. The apostles look with concern on
perishing souls, and know they cannot escape eternal ruin but by
Jesus Christ, therefore they are faithful in warning, and
showing the right way. None will enjoy peace of mind, nor act
uprightly, till they have learned to guide their conduct by the
fixed standard of truth, and not by the shifting opinions and
fancies of men. Especially beware of a vain attempt to serve two
masters, God and the world; the end will be, you can serve
neither fully.
#23-31 Christ's followers do best in company, provided it is
their own company. It encourages God's servants, both in doing
work, and suffering work, that they serve the God who made all
things, and therefore has the disposal of all events; and the
Scriptures must be fulfilled. Jesus was anointed to be a
Saviour, therefore it was determined he should be a sacrifice,
to make atonement for sin. But sin is not the less evil for
God's bringing good out of it. In threatening times, our care
should not be so much that troubles may be prevented, as that we
may go on with cheerfulness and courage in our work and duty.
They do not pray, Lord let us go away from our work, now that it
is become dangerous, but, Lord, give us thy grace to go on
stedfastly in our work, and not to fear the face of man. Those
who desire Divine aid and encouragement, may depend upon having
them, and they ought to go forth, and go on, in the strength of
the Lord God. God gave a sign of acceptance of their prayers.
The place was shaken, that their faith might be established and
unshaken. God gave them greater degrees of his Spirit; and 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. When they find the Lord God help them by his
Spirit, they know they shall not be confounded, #Isa 1.7|.

#32-37 The disciples loved one another. This was the blessed
fruit of Christ's dying precept to his disciples, and his dying
prayer for them. Thus it was then, and it will be so again, when
the Spirit shall be poured upon us from on high. The doctrine
preached was the resurrection of Christ; a matter of fact, which
being duly explained, was a summary of all the duties,
privileges, and comforts of Christians. There were evident
fruits of Christ's grace in all they said and did. They were
dead to this world. This was a great evidence of the grace of
God in them. They did not take away others' property, but they
were indifferent to it. They did not call it their own; because
they had, in affection, forsaken all for Christ, and were
expecting to be stripped of all for cleaving to him. No marvel
that they were of one heart and soul, when they sat so loose to
the wealth of this world. In effect, they had all things common;
for there was not any among them who lacked, care was taken for
their supply. The money was laid at the apostles' feet. Great
care ought to be taken in the distribution of public charity,
that it be given to such as have need, such as are not able to
procure a maintenance for themselves; those who are reduced to
want for well-doing, and for the testimony of a good conscience,
ought to be provided for. Here is one in particular mentioned,
remarkable for this generous charity; it was Barnabas. As one
designed to be a preacher of the gospel, he disentangled himself
from the affairs of this life. When such dispositions prevail,
and are exercised according to the circumstances of the times,
the testimony will have very great power upon others.
* The death of Ananias and Sapphira. (1-11) The power which
accompanied the preaching of the gospel. (12-16) The apostles
imprisoned, but set free by an angel. (17-25) The apostles
testify to Christ before the council. (26-33) The advice of
Gamaliel, The council let the apostles go. (34-42)

#1-11 The sin of Ananias and Sapphira was, that they were
ambitious of being thought eminent disciples, when they were not
true disciples. Hypocrites may deny themselves, may forego their
worldly advantage in one instance, with a prospect of finding
their account in something else. They were covetous of the
wealth of the world, and distrustful of God and his providence.
They thought they might serve both God and mammon. They thought
to deceive the apostles. The Spirit of God in Peter discerned
the principle of unbelief reigning in the heart of Ananias. But
whatever Satan might suggest, he could not have filled the heart
of Ananias with this wickedness had he not been consenting. The
falsehood was an attempt to deceive the Spirit of truth, who so
manifestly spoke and acted by the apostles. The crime of Ananias
was not his retaining part of the price of the land; he might
have kept it all, had he pleased; but his endeavouring to impose
upon the apostles with an awful lie, from a desire to make a
vain show, joined with covetousness. But if we think to put a
cheat upon God, we shall put a fatal cheat upon our own souls.
How sad to see those relations who should quicken one another to
that which is good, hardening one another in that which is evil!
And this punishment was in reality mercy to vast numbers. It
would cause strict self-examination, prayer, and dread of
hypocrisy, covetousness, and vain-glory, and it should still do
so. It would prevent the increase of false professors. Let us
learn hence how hateful falsehood is to the God of truth, and
not only shun a direct lie, but all advantages from the use of
doubtful expressions, and double meaning in our speech.

#12-16 The separation of hypocrites by distinguishing judgments,
should make the sincere cleave closer to each other and to the
gospel ministry. Whatever tends to the purity and reputation of
the church, promotes its enlargement; but that power alone which
wrought such miracles by the apostles, can rescue sinners from
the power of sin and Satan, and add believers to His
worshippers. Christ will work by all his faithful servants; and
every one who applies to him shall be healed.

#17-25 There is no prison so dark, so strong, but God can visit
his people in it, and, if he pleases, fetch them out. Recoveries
from sickness, releases out of trouble, are granted, not that we
may enjoy the comforts of life, but that God may be honoured
with the services of our life. 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. They
must preach to the lowest, whose souls are as precious to Christ
as the souls of the greatest. Speak to all, for all are
concerned. Speak as those who resolve to stand to it, to live
and die by it. Speak all the words of this heavenly, divine
life, in comparison with which the present earthly life does not
deserve the name. These words of life, which the Holy Ghost puts
into your mouth. The words of the gospel are the words of life;
words whereby we may be saved. How wretched are those who are
vexed at the success of the gospel! They cannot but see that the
word and power of the Lord are against them; and they tremble
for the consequences, yet they will go on.

#26-33 Many will do an evil thing with daring, yet cannot bear
to hear of it afterward, or to have it charged upon them. We
cannot expect to be redeemed and healed by Christ, unless we
give up ourselves to be ruled by him. Faith takes the Saviour in
all his offices, who came, not to save us in our sins, but to
save us from our sins. Had Christ been exalted to give dominion
to Israel, the chief priests would have welcomed him. But
repentance and remission of sins are blessings they neither
valued nor saw their need of; therefore they, by no means,
admitted his doctrine. Wherever repentance is wrought, remission
is granted without fail. None are freed from the guilt and
punishment of sin, but those who are freed from the power and
dominion of sin; who are turned from it, and turned against it.
Christ gives repentance, by his Spirit working with the word, to
awaken the conscience, to work sorrow for sin, and an effectual
change in the heart and life. The giving of the Holy Ghost, is
plain evidence that it is the will of God that Christ should be
obeyed. And He will surely destroy those who will not have Him
to reign over them.

#34-42 The Lord still has all hearts in his hands, and sometimes
directs the prudence of the worldly wise, so as to restrain the
persecutors. Common sense tells us to be cautious, while
experience and observation show that the success of frauds in
matters of religion has been very short. Reproach for Christ is
true preferment, as it makes us conformable to his pattern, and
serviceable to his interest. They rejoiced in 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 enabled us so to
do. The apostles did not preach themselves, but Christ. This was
the preaching that most offended the priests. But it ought to be
the constant business of gospel ministers to preach Christ:
Christ, and him crucified; Christ, and him glorified; nothing
beside this, but what has reference to it. And whatever is our
station or rank in life, we should seek to make Him known, and
to glorify his name.
* The appointment of deacons. (1-7) Stephen falsely accused of
blasphemy. (8-15)

#1-7 Hitherto the disciples had been of one accord; this often
had been noticed to their honour; but now they were multiplied,
they began to murmur. The word of God was enough to take up all
the thoughts, cares, and time of the apostles. The persons
chosen to serve tables must be duly qualified. They must be
filled with gifts and graces of the Holy Ghost, necessary to
rightly managing this trust; men of truth, and hating
covetousness. All who are employed in the service of the church,
ought to be commended to the Divine grace by the prayers of the
church. They blessed them in the name of the Lord. The word and
grace of God are greatly magnified, when those are wrought upon
by it, who were least likely.

#8-15 When they could not answer Stephen's arguments as a
disputant, they prosecuted him as a criminal, and brought false
witnesses against him. And it is next to a miracle of
providence, that no greater number of religious persons have
been murdered in the world, by the way of perjury and pretence
of law, when so many thousands hate them, who make no conscience
of false oaths. Wisdom and holiness make a man's face to shine,
yet will not secure men from being treated badly. What shall we
say of man, a rational being, yet attempting to uphold a
religious system by false witness and murder! And this has been
done in numberless instances. But the blame rests not so much
upon the understanding, as upon the heart of a fallen creature,
which is deceitful above all things and desperately wicked. Yet
the servant of the Lord, possessing a clear conscience, cheerful
hope, and Divine consolations, may smile in the midst of danger
and death.
* Stephen's defence. (1-50) Stephen reproves the Jews for the
death of Christ. (51-53) The martyrdom of Stephen. (54-60)

#1-16 Stephen was charged as a blasphemer of God, and an
apostate from the church; therefore he shows that he is a son of
Abraham, and values himself on it. The slow steps by which the
promise made to Abraham advanced toward performance, plainly
show that it had a spiritual meaning, and that the land intended
was the heavenly. God owned Joseph in his troubles, and was with
him by the power of his Spirit, both on his own mind by giving
him comfort, and on those he was concerned with, by giving him
favour in their eyes. Stephen reminds the Jews of their mean
beginning as a check to priding themselves in the glories of
that nation. Likewise of the wickedness of the patriarchs of
their tribes, in envying their brother Joseph; and the same
spirit was still working in them toward Christ and his
ministers. The faith of the patriarchs, in desiring to be buried
in the land of Canaan, plainly showed they had regard to the
heavenly country. It is well to recur to the first rise of
usages, or sentiments, which have been perverted. Would we know
the nature and effects of justifying faith, we should study the
character of the father of the faithful. His calling shows the
power and freeness of Divine grace, and the nature of
conversion. Here also we see that outward forms and distinctions
are as nothing, compared with separation from the world, and
devotedness to God.

#17-29 Let us not be discouraged at the slowness of the
fulfilling of God's promises. Suffering times often are growing
times with the church. God is preparing for his people's
deliverance, when their day is darkest, and their distress
deepest. Moses was exceeding fair, "fair toward God;" it is the
beauty of holiness which is in God's sight of great price. He
was wonderfully preserved in his infancy; for God will take
special care of those of whom he designs to make special use.
And did he thus protect the child Moses? Much more will he
secure the interests of his holy child Jesus, from the enemies
who are gathered together against him. They persecuted Stephen
for disputing in defence of Christ and his gospel: in opposition
to these they set up Moses and his law. They may understand, if
they do not wilfully shut their eyes against the light, that God
will, by this Jesus, deliver them out of a worse slavery than
that of Egypt. Although men prolong their own miseries, yet the
Lord will take care of his servants, and effect his own designs
of mercy.
#30-41 Men deceive themselves, if they think God cannot do what
he sees to be good any where; he can bring his people into a
wilderness, and there speak comfortably to them. He appeared to
Moses in a flame of fire, yet the bush was not consumed; which
represented the state of Israel in Egypt, where, though they
were in the fire of affliction, yet they were not consumed. It
may also be looked upon as a type of Christ's taking upon him
the nature of man, and the union between the Divine and human
nature. The death of Abraham, Isaac, and Jacob, cannot break the
covenant relation between God and them. Our Saviour by this
proves the future state, #Mt 22:31|. Abraham is dead, yet God is
still his God, therefore Abraham is still alive. Now, this is
that life and immortality which are brought to light by the
gospel. Stephen here shows that Moses was an eminent type of
Christ, as he was Israel's deliverer. God has compassion for the
troubles of his church, and the groans of his persecuted people;
and their deliverance takes rise from his pity. And that
deliverance was typical of what Christ did, when, for us men,
and for our salvation, he came down from heaven. This Jesus,
whom they now refused, as their fathers did Moses, even this
same has God advanced to be a Prince and Saviour. It does not at
all take from the just honour of Moses to say, that he was but
an instrument, and that he is infinitely outshone by Jesus. In
asserting that Jesus should change the customs of the ceremonial
law, Stephen was so far from blaspheming Moses, that really he
honoured him, by showing how the prophecy of Moses was come to
pass, which was so clear. God who gave them those customs by his
servant Moses, might, no doubt, change the custom by his Son
Jesus. But Israel thrust Moses from them, and would have
returned to their bondage; so men in general will not obey
Jesus, because they love this present evil world, and rejoice in
their own works and devices.
#42-50 Stephen upbraids the Jews with the idolatry of their
fathers, to which God gave them up as a punishment for their
early forsaking him. It was no dishonour, but an honour to God,
that the tabernacle gave way to the temple; so it is now, that
the earthly temple gives way to the spiritual one; and so it
will be when, at last, the spiritual shall give way to the
eternal one. The whole world is God's temple, in which he is
every where present, and fills it with his glory; what occasion
has he then for a temple to manifest himself in? And these
things show his eternal power and Godhead. But as heaven is his
throne, and the earth his footstool, so none of our services can
profit Him who made all things. Next to the human nature of
Christ, the broken and spiritual heart is his most valued
temple.

#51-53 Stephen was going on, it seems, to show that the temple
and the temple service must come to an end, and it would be the
glory of both to give way to the worship of the Father in spirit
and in truth; but he perceived they would not bear it. Therefore
he broke off, and by the Spirit of wisdom, courage, and power,
sharply rebuked his persecutors. When plain arguments and truths
provoke the opposers of the gospel, they should be shown their
guilt and danger. They, like their fathers, were stubborn and
wilful. There is that in our sinful hearts, which 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. The gospel
was offered now, not by angels, but from the Holy Ghost; yet
they did not embrace it, for they were resolved not to comply
with God, either in his law or in his gospel. Their guilt stung
them to the heart, and they sought relief in murdering their
reprover, instead of sorrow and supplication for mercy.

#54-60 Nothing is so comfortable to dying saints, or so
encouraging to suffering saints, as to see Jesus at the right
hand of God: blessed be God, by faith we may see him there.
Stephen offered up two short prayers in his dying moments. Our
Lord Jesus is God, to whom we are to seek, and in whom we are to
trust and comfort ourselves, living and dying. And if this has
been our care while we live, it will be our comfort when we die.
Here is a prayer for his persecutors. Though the sin was very
great, yet if they would lay it to their hearts, God would not
lay it to their charge. Stephen died as much in a hurry as ever
any man did, yet, when he died, the words used are, he fell
asleep; he applied himself to his dying work with as much
composure as if he had been going to sleep. He shall awake again
in the morning of the resurrection, to be received into the
presence of the Lord, where is fulness of joy, and to share the
pleasures that are at his right hand, for evermore.
* Saul persecutes the church. (1-4) Philip's success at Samaria.
Simon the sorcerer baptized. (5-13) The hypocrisy of Simon
detected. (14-25) Philip and the Ethiopian. (26-40)

#1-4 Though persecution must not drive us from our work, yet it
may send us to work elsewhere. Wherever the established believer
is driven, he carries the knowledge of the gospel, and makes
known the preciousness of Christ in every place. Where a simple
desire of doing good influences the heart, it will be found
impossible to shut a man out from all opportunities of
usefulness.

#5-13 As far as the gospel prevails, evil spirits are dislodged,
particularly unclean spirits. All inclinations to the lusts of
the flesh which war against the soul are such. Distempers are
here named, the most difficult to be cured by the course of
nature, and most expressive of the disease of sin. Pride,
ambition, and desire after grandeur have always caused abundance
of mischief, both to the world and to the church. The people
said of Simon, This man is the great power of God. See how
ignorant and thoughtless people mistake. But how strong is the
power of Divine grace, by which they were brought to Christ, who
is Truth itself! The people not only gave heed to what Philip
said, but were fully convinced that it was of God, and not of
men, and gave up themselves to be directed thereby. Even bad
men, and those whose hearts still go after covetousness, may
come before God as his people come, and for a time continue with
them. And many wonder at the proofs of Divine truths, who never
experience their power. The gospel preached may have a common
operation upon a soul, where it never produced inward holiness.
All are not savingly converted who profess to believe the
gospel.

#14-25 The Holy Ghost was as yet fallen upon none of these
converts, in the extraordinary powers conveyed by the descent of
the Spirit upon the day of Pentecost. We may take encouragement
from this example, in praying to God to give the renewing graces
of the Holy Ghost to all for whose spiritual welfare we are
concerned; for that includes all blessings. No man can give the
Holy Spirit by the laying on of his hands; but we should use our
best endeavours to instruct those for whom we pray. Simon Magus
was ambitious to have the honour of an apostle, but cared not at
all to have the spirit and disposition of a Christian. He was
more desirous to gain honour to himself, than to do good to
others. Peter shows him his crime. He esteemed the wealth of
this world, as if it would answer for things relating to the
other life, and would purchase the pardon of sin, the gift of
the Holy Ghost, and eternal life. This was such a condemning
error as could by no means consist with a state of grace. Our
hearts are what they are in the sight of God, who cannot be
deceived. And if they are not right in his sight, our religion
is vain, and will stand us in no stead. A proud and covetous
heart cannot be right with God. It is possible for a man to
continue under the power of sin, yet to put on a form of
godliness. When tempted with money to do evil, see what a
perishing thing money is, and scorn it. Think not that
Christianity is a trade to live by in this world. There is much
wickedness in the thought of the heart, its false notions, and
corrupt affections, and wicked projects, which must be repented
of, or we are undone. But it shall be forgiven, upon our
repentance. The doubt here is of the sincerity of Simon's
repentance, not of his pardon, if his repentance was sincere.
Grant us, Lord, another sort of faith than that which made Simon
wonder only, and did not sanctify his heart. May we abhor all
thoughts of making religion serve the purposes of pride or
ambition. And keep us from that subtle poison of spiritual
pride, which seeks glory to itself even from humility. May we
seek only the honour which cometh from God.
#26-40 Philip was directed to go to a desert. Sometimes God
opens a door of opportunity to his ministers in very unlikely
places. We should study to do good to those we come into company
with by travelling. We should not be so shy of all strangers as
some affect to be. As to those of whom we know nothing else, we
know this, that they have souls. It is wisdom for men of
business to redeem time for holy duties; to fill up every minute
with something which will turn to a good account. In reading the
word of God, we should often pause, to inquire of whom and of
what the sacred writers spake; but especially our thoughts
should be employed about the Redeemer. The Ethiopian was
convinced by the teaching of the Holy Spirit, of the exact
fulfilment of the Scripture, was made to understand the nature
of the Messiah's kingdom and salvation, and desired to be
numbered among the disciples of Christ. Those who seek the
truth, and employ their time in searching the Scriptures, will
be sure to reap advantages. The avowal of the Ethiopian must be
understood as expressing simple reliance on Christ for
salvation, and unreserved devotion to Him. Let us not be
satisfied till we get faith, as the Ethiopian did, by diligent
study of the Holy Scriptures, and the teaching of the Spirit of
God; let us not be satisfied till we get it fixed as a principle
in our hearts. As soon as he was baptized, the Spirit of God
took Philip from him, so that he saw him no more; but this
tended to confirm his faith. When the inquirer after salvation
becomes acquainted with Jesus and his gospel, he will go on his
way rejoicing, and will fill up his station in society, and
discharge his duties, from other motives, and in another manner
than heretofore. Though baptized in the name of the Father, Son,
and Holy Ghost, with water, it is not enough without the baptism
of the Holy Ghost. Lord, grant this to every one of us; then
shall we go on our way rejoicing.
* The conversion of Saul. (1-9) Saul converted preaches Christ.
(10-22) Saul is persecuted at Damascus, and goes to Jerusalem.
(23-31) Cure of Aeneas. (32-35) Dorcas raised to life. (36-43)

#1-9 So ill informed was Saul, that he thought he ought to do
all he could against the name of Christ, and that he did God
service thereby; he seemed to breathe in this as in his element.
Let us not 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. It is a signal token of Divine favour,
if God, by the inward working of his grace, or the outward
events of his providence, stops us from prosecuting or executing
sinful purposes. Saul saw that Just One, ch. #22:14; 26:13|. How
near to us is the unseen world! It is but for God to draw aside
the veil, and objects are presented to the view, compared with
which, whatever is most admired on earth is mean and
contemptible. Saul submitted without reserve, desirous to know
what the Lord Jesus would have him to do. Christ's discoveries
of himself to poor souls are humbling; they lay them very low,
in mean thoughts of themselves. For three days Saul took no
food, and it pleased God to leave him for that time without
relief. His sins were now set in order before him; he was in the
dark concerning his own spiritual state, and wounded in spirit
for sin. When a sinner is brought to a proper sense of his own
state and conduct, he will cast himself wholly on the mercy of
the Saviour, asking what he would have him to do. God will
direct the humbled sinner, and though he does not often bring
transgressors to joy and peace in believing, without sorrows and
distress of conscience, under which the soul is deeply engaged
as to eternal things, yet happy are those who sow in tears, for
they shall reap in joy.

#10-22 A good work was begun in Saul, when he was brought to
Christ's feet with those words, Lord, what wilt thou have me to
do? And never did Christ leave any who were brought to that.
Behold, the proud Pharisee, the unmerciful oppressor, the daring
blasphemer, prayeth! And thus it is even now, and with the proud
infidel, or the abandoned sinner. What happy tidings are these
to all who understand the nature and power of prayer, of such
prayer as the humbled sinner presents for the blessings of free
salvation! Now he began to pray after another manner than he had
done; before, he said his prayers, now, he prayed them.
Regenerating grace sets people on praying; you may as well find
a living man without breath, as a living Christian without
prayer. Yet even eminent disciples, like Ananias, sometimes
stagger at the commands of the Lord. But it is the Lord's glory
to surpass our scanty expectations, and show that those are
vessels of his mercy whom we are apt to consider as objects of
his vengeance. The teaching of the Holy Spirit takes away the
scales of ignorance and pride from the understanding; then the
sinner becomes a new creature, and endeavours to recommend the
anointed Saviour, the Son of God, to his former companions.

#23-31 When we enter into the way of God, we must look for
trials; but the Lord knows how to deliver the godly, and will,
with the temptation, also make a way to escape. Though Saul's
conversion was and is a proof of the truth of Christianity, yet
it could not, of itself, convert one soul at enmity with the
truth; for nothing can produce true faith, but that power which
new-creates the heart. Believers are apt to be too suspicious of
those against whom they have prejudices. The world is full of
deceit, and it is necessary to be cautious, but we must exercise
charity, #1Co 13:5|. The Lord will clear up the characters of
true believers; and he will bring them to his people, and often
gives them opportunities of bearing testimony to his truth,
before those who once witnessed their hatred to it. Christ now
appeared to Saul, and ordered him to go quickly out of
Jerusalem, for he must be sent to the Gentiles: see ch. #22:21|.
Christ's witnesses cannot be slain till they have finished their
testimony. The persecutions were stayed. The professors of the
gospel walked uprightly, and enjoyed much comfort from the Holy
Ghost, in the hope and peace of the gospel, and others were won
over to them. They lived upon the comfort of the Holy Ghost, not
only in the days of trouble and affliction, but in days of rest
and prosperity. Those are most likely to walk cheerfully, who
walk circumspectly.
#32-35 Christians are saints, or holy people; not only the
eminent ones, as Saint Peter and Saint Paul, but every sincere
professor of the faith of Christ. Christ chose patients whose
diseases were incurable in the course of nature, to show how
desperate was the case of fallen mankind. When we were wholly
without strength, as this poor man, he sent his word to heal us.
Peter does not pretend to heal by any power of his own, but
directs Aeneas to look up to Christ for help. Let none say, that
because it is Christ, who, 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
use the power he gives thee.

#36-43 Many are full of good words, who are empty and barren in
good works; but Tabitha was a great doer, no great talker.
Christians who have not property to give in charity, may yet be
able to do acts of charity, working with their hands, or walking
with their feet, for the good of others. Those are certainly
best praised whose own works praise them, whether the words of
others do so or not. But such are ungrateful indeed, who have
kindness shown them, and will not acknowledge it, by showing the
kindness that is done them. While we live upon the fulness of
Christ for our whole salvation, we should desire to be full of
good works, for the honour of his name, and for the benefit of
his saints. Such characters as Dorcas are useful where they
dwell, as showing the excellency of the word of truth by their
lives. How mean then the cares of the numerous females who seek
no distinction but outward decoration, and who waste their lives
in the trifling pursuits of dress and vanity! Power went along
with the word, and Dorcas came to life. Thus in the raising of
dead souls to spiritual life, the first sign of life is the
opening of the eyes of the mind. Here we see that the Lord can
make up every loss; that he overrules every event for the good
of those who trust in him, and for the glory of his name.
* Cornelius directed to send for Peter. (1-8) Peter's vision.
(9-18) He goes to Cornelius. (19-33) His discourse to Cornelius.
(34-43) The gifts of the Holy Spirit poured out. (44-48)

#1-8 Hitherto none had been baptized into the Christian church
but Jews, Samaritans, and those converts who had been
circumcised and observed the ceremonial law; but now the
Gentiles were to be called to partake all the privileges of
God's people, without first becoming Jews. Pure and undefiled
religion is sometimes found where we least expect it. Wherever
the fear of God rules in the heart, it will appear both in works
of charity and of piety, neither will excuse from the other.
Doubtless Cornelius had true faith in God's word, as far as he
understood it, though not as yet clear faith in Christ. This was
the work of the Spirit of God, through the mediation of Jesus,
even before Cornelius knew him, as is the case with us all when
we, who before were dead in sin, are made alive. Through Christ
also his prayers and alms were accepted, which otherwise would
have been rejected. Without dispute or delay Cornelius was
obedient to the heavenly vision. In the affairs of our souls,
let us not lose time.

#9-18 The prejudices of Peter against the Gentiles, would have
prevented his going to Cornelius, unless the Lord had prepared
him for this service. To tell a Jew that God had directed those
animals to be reckoned clean which were hitherto deemed unclean,
was in effect saying, that the law of Moses was done away. Peter
was soon made to know the meaning of it. God knows what services
are before us, and how to prepare us; and we know the meaning of
what he has taught us, when we find what occasion we have to
make use of it.

#19-33 When we see our call clear to any service, we should not
be perplexed with doubts and scruples arising from prejudices or
former ideas. Cornelius had called together his friends, to
partake with him of the heavenly wisdom he expected from Peter.
We should not covet to eat our spiritual morsels alone. It ought
to be both given and taken as kindness and respect to our
kindred and friends, to invite them to join us in religious
exercises. Cornelius declared the direction God gave him to send
for Peter. We are right in our aims in attending a gospel
ministry, when we do it with regard to the Divine appointment
requiring us to make use of that ordinance. How seldom ministers
are called to speak to such companies, however small, in which
it may be said that they are all present in the sight of God, to
hear all things that are commanded of God! But these were ready
to hear what Peter was commanded of God to say.

#34-43 Acceptance cannot be obtained on any other ground than
that of the covenant of mercy, through the atonement of Christ;
but wherever true religion is found, God will accept it without
regarding names or sects. The fear of God and works of
righteousness are the substance of true religion, the effects of
special grace. Though these are not the cause of a man's
acceptance, yet they show it; and whatever may be wanting in
knowledge or faith, will in due time be given by Him who has
begun it. They knew in general the word, that is, the gospel,
which God sent to the children of Israel. The purport of this
word was, that God by it published the good tidings of peace by
Jesus Christ. They knew the several matters of fact relating to
the gospel. They knew the baptism of repentance which John
preached. Let them know that this Jesus Christ, by whom peace is
made between God and man, is Lord of all; not only as over all,
God blessed for evermore, but as Mediator. All power, both in
heaven and in earth, is put into his hand, and all judgment
committed to him. God will go with those whom he anoints; he
will be with those to whom he has given his Spirit. Peter then
declares Christ's resurrection from the dead, and the proofs of
it. Faith has reference to a testimony, and the Christian faith
is built upon the foundation of the apostles and prophets, on
the testimony given by them. See what must be believed
concerning him. That we are all accountable to Christ as our
Judge; so every one must seek his favour, and to have him as our
Friend. And if we believe in him, we shall all be justified by
him as our Righteousness. The remission of sins lays a
foundation for all other favours and blessings, by taking that
out of the way which hinders the bestowing of them. If sin be
pardoned, all is well, and shall end well for ever.
#44-48 The Holy Ghost fell upon others after they were baptized,
to confirm them in the faith; but upon these Gentiles before
they were baptized, to show that God does not confine himself to
outward signs. The Holy Ghost fell upon those who were neither
circumcised nor baptized; it is the Spirit that quickeneth, the
flesh profiteth nothing. They magnified God, and spake of Christ
and the benefits of redemption. Whatever gift we are endued
with, we ought to honour God with it. The believing Jews who
were present, were astonished that the gift of the Holy Ghost
was poured out upon the Gentiles also. By mistaken notions of
things, we make difficulties for ourselves as to the methods of
Divine providence and grace. As they were undeniably baptized
with the Holy Ghost, Peter concluded they were not to be refused
the baptism of water, and the ordinance was administered. The
argument is conclusive; can we deny the sign to those who have
received the things signified? Those who have some acquaintance
with Christ, cannot but desire more. Even those who have
received the Holy Ghost, must see their need of daily learning
more of the truth.
* Peter's defence. (1-18) The success of the gospel at Antioch.
(19-24) The disciples named Christians, Relief sent to Judea.
(25-30)

#1-18 The imperfect state of human nature strongly appears, when
godly persons are displeased even to hear that the word of God
has been received, because their own system has not been
attended to. And we are too apt to despair of doing good to
those who yet, when tried, prove very teachable. It is the bane
and damage of the church, to shut out those from it, and from
the benefit of the means of grace, who are not in every thing as
we are. Peter stated the whole affair. We should at all times
bear with the infirmities of our brethren; and instead of taking
offence, or answering with warmth, we should explain our
motives, and show the nature of our proceedings. That preaching
is certainly right, with which the Holy Ghost is given. While
men are very zealous for their own regulations, they should take
care that they do not withstand God; and those who love the Lord
will glorify him, when made sure that he has given repentance to
life to any fellow-sinners. Repentance is God's gift; not only
his free grace accepts it, but his mighty grace works it in us,
grace takes away the heart of stone, and gives us a heart of
flesh. The sacrifice of God is a broken spirit.

#19-24 The first preachers of the gospel at Antioch, were
dispersed from Jerusalem by persecution; thus what was meant to
hurt the church, was made to work for its good. The wrath of man
is made to praise God. What should the ministers of Christ
preach, but Christ? Christ, and him crucified? Christ, and him
glorified? And their preaching was accompanied with the Divine
power. The hand of the Lord was with them, to bring that home to
the hearts and consciences of men, which they could but speak to
the outward ear. They believed; they were convinced of the truth
of the gospel. They turned from a careless, carnal way of
living, to live a holy, heavenly, spiritual life. They turned
from worshipping God in show and ceremony, to worship him in the
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 one of us.
It was the fruit of their faith; all who sincerely believe, will
turn to the Lord, When the Lord Jesus is preached in simplicity,
and according to the Scriptures, he will give success; and when
sinners are thus brought to the Lord, really good men, who are
full of faith and of the Holy Ghost, will admire and rejoice in
the grace of God bestowed on them. Barnabas was full of faith;
full of the grace of faith, and full of the fruits of the faith
that works by love.

#25-30 Hitherto the followers of Christ were called disciples,
that is, learners, scholars; but from that time they were called
Christians. The proper meaning of this name is, a follower of
Christ; it denotes one who, from serious thought, embraces the
religion of Christ, believes his promises, and makes it his
chief care to shape his life by Christ's precepts and example.
Hence it is plain that multitudes take the name of Christian to
whom it does not rightly belong. But the name without the
reality will only add to our guilt. While the bare profession
will bestow neither profit nor delight, the possession of it
will give both the promise of the life that now is, and of that
which is to come. Grant, Lord, that Christians may forget other
names and distinctions, and love one another as the followers of
Christ ought to do. True Christians will feel for their brethren
under afflictions. Thus will fruit be brought forth to the
praise and glory of God. If all mankind were true Christians,
how cheerfully would they help one another! The whole earth
would be like one large family, every member of which would
strive to be dutiful and kind.
* The martyrdom of James, and the imprisonment of Peter. (1-5)
He is delivered from prison by an angel. (6-11) Peter departs,
Herod's rage. (12-19) The death of Herod. (20-25)

#1-5 James was one of the 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, #Mt
20:23|. Now the words of Christ were made good in him; and if we
suffer with Christ, we shall reign with him. Herod imprisoned
Peter: the way of persecution, as of other sins, is downhill;
when men are in it, they cannot easily stop. Those make
themselves an easy prey to Satan, who make it their business to
please men. Thus James finished his course. But Peter, being
designed for further services, was safe; though he seemed now
marked out for a speedy sacrifice. We that live in a cold,
prayerless generation, can hardly form an idea of the
earnestness of these holy men of old. But if the Lord should
bring on the church an awful persecution like this of Herod, the
faithful in Christ would learn what soul-felt prayer is.

#6-11 A peaceful conscience, a lively hope, and the consolations
of the Holy Spirit, can keep men calm in the full prospect of
death; even those very persons who have been most distracted
with terrors on that account. God's time to help, is when things
are brought to the last extremity. Peter was assured that the
Lord would cause this trial to end in the way that should be
most for his glory. Those who are delivered out of spiritual
imprisonment must follow their Deliverer, like the Israelites
when they went out of the house of bondage. They knew not
whither they went, but knew whom they followed. When God will
work salvation for his people, all difficulties in their way
will be overcome, even gates of iron are made to open of their
own accord. This deliverance of Peter represents our redemption
by Christ, which not only proclaims liberty to the captives, but
brings them out of the prison-house. Peter, when he recollected
himself, perceived what great things God had done for him. Thus
souls delivered out of spiritual bondage, are not at first aware
what God has wrought in them; many have the truth of grace, that
want evidence of it. But when the Comforter comes, whom the
Father will send, sooner or later, he will let them know what a
blessed change is wrought.
#12-19 God's providence leaves room for the use of our prudence,
though he has undertaken to perform and perfect what he has
begun. These Christians continued in prayer for Peter, for they
were truly in earnest. Thus men ought always to pray, and not to
faint. As long as we are kept waiting for a mercy, we must
continue praying for it. But sometimes that which we most
earnestly wish for, we are most backward to believe. The
Christian law of self-denial and of suffering for Christ, has
not done away the natural law of caring for our own safety by
lawful means. In times of public danger, all believers have God
for their hiding-place; which is so secret, that the world
cannot find them. Also, the instruments of persecution are
themselves exposed to danger; the wrath of God hangs over all
that engage in this hateful work. And the range of persecutors
often vents itself on all in its way.

#20-25 Many heathen princes claimed and received Divine honours,
but it was far more horrible impiety in Herod, who knew the word
and worship of the living God, to accept such idolatrous honours
without rebuking the blasphemy. And such men as Herod, when
puffed with pride and vanity, are ripening fast for signal
vengeance. God is very jealous for his own honour, and will be
glorified upon those whom he is not glorified by. See what vile
bodies we carry about with us; they have in them the seeds of
their own dissolution, by which they will soon be destroyed,
whenever God does but speak the word. We may learn wisdom from
the people of Tyre and Sidon, for we have offended the Lord with
our sins. We depend on him for life, and breath, and all things;
it surely then behooves us to humble ourselves before him, that
through the appointed Mediator, who is ever ready to befriend
us, we may be reconciled to him, lest wrath come upon us to the
utmost.
* The mission of Paul and Barnabas. (1-3) Elymas the sorcerer.
(4-13) Paul's discourse at Antioch. (14-41) He preaches to the
Gentiles, and is persecuted by the Jews. (42-52)

#1-3 What an assemblage was here! In these names we see that the
Lord raises up instruments for his work, from various places and
stations in life; and zeal for his glory induces men to give up
flattering connections and prospects to promote his cause. It is
by the Spirit of Christ that his ministers are made both able
and willing for his service, and taken from other cares that
would hinder in it. Christ's ministers are to be employed in
Christ's work, and, under the Spirit's guidance, to act for the
glory of God the Father. They are separated to take pains, and
not to take state. A blessing upon Barnabas and Saul in their
present undertaking was sought for, and that they might be
filled with the Holy Ghost in their work. Whatever means are
used, or rules observed, the Holy Ghost alone can fit ministers
for their important work, and call them to it.

#4-13 Satan is in a special manner busy with great men and men
in power, to keep them from being religious, for their example
will influence many. Saul is here for the first time called
Paul, and never after Saul. Saul was his name as he was a
Hebrew; Paul was his name as he was a citizen of Rome. Under the
direct influence of the Holy Ghost, he gave Elymas his true
character, but not in passion. A fulness of deceit and mischief
together, make a man indeed a child of the devil. And those who
are enemies to the doctrine of Jesus, are enemies to all
righteousness; for in it all righteousness is fulfilled. The
ways of the Lord Jesus are the only right ways to heaven and
happiness. There are many who not only wander from these ways
themselves, but set others against these ways. They commonly are
so hardened, that they will not cease to do evil. The proconsul
was astonished at the force of the doctrine upon his own heart
and conscience, and at the power of God by which it was
confirmed. The doctrine of Christ astonishes; and the more we
know of it, the more reason we shall see to wonder at it. Those
who put their hand to the plough and look back, are not fit for
the kingdom of God. Those who are not prepared to face
opposition, and to endure hardship, are not fitted for the work
of the ministry.

#14-31 When we come together to worship God, we must do it, not
only by prayer and praise, but by the reading and hearing of the
word of God. The bare reading of the Scriptures in public
assemblies is not enough; they should be expounded, and the
people exhorted out of them. This is helping people in doing
that which is necessary to make the word profitable, to apply it
to themselves. Every thing is touched upon in this sermon, which
might best prevail with Jews to receive and embrace Christ as
the promised Messiah. And every view, however short or faint, of
the Lord's dealings with his church, reminds us of his mercy and
long-suffering, and of man's ingratitude and perverseness. Paul
passes from David to the Son of David, and shows that this Jesus
is his promised Seed; a Saviour to do that for them, which the
judges of old could not do, to save them from their sins, their
worst enemies. When the apostles preached Christ as the Saviour,
they were so far from concealing his death, that they always
preached Christ crucified. Our complete separation from sin, is
represented by our being buried with Christ. But he rose again
from the dead, and saw no corruption: this was the great truth
to be preached.
#32-37 The resurrection of Christ was the great proof of his
being the Son of God. It was not possible he should be held by
death, because he was the Son of God, and therefore had life in
himself, which he could not lay down but with a design to take
it again. The sure mercies of David are that everlasting life,
of which the resurrection was a sure pledge; and the blessings
of redemption in Christ are a certain earnest, even in this
world. David was a great blessing to the age wherein he lived.
We were not born for ourselves, but there are those living
around us, to whom we must study to be serviceable. Yet here is
the difference; Christ was to serve all generations. May we look
to Him who is declared to be the Son of God by his resurrection
from the dead, that by faith in him we may walk with God, and
serve our generation according to his will; and when death
comes, may we fall asleep in him, with a joyful hope of a
blessed resurrection.

#38-41 Let all that hear the gospel of Christ, know these two
things: 1. That through this Man, who died and rose again, is
preached unto you the forgiveness of sins. Your sins, though
many and great, may be forgiven, and they may be so without any
injury to God's honour. 2. It is by Christ only that those who
believe in him, and none else, are justified from all things;
from all the guilt and stain of sin, from which they could not
be justified by the law of Moses. The great concern of convinced
sinners is, to be justified, to be acquitted from all their
guilt, and accepted as righteous in God's sight, for if any is
left charged upon the sinner, he is undone. By Jesus Christ we
obtain a complete justification; for by him a complete atonement
was made for sin. We are justified, not only by him as our Judge
but by him as the Lord our Righteousness. What the law could not
do for us, in that it was weak, the gospel of Christ does. This
is the most needful blessing, bringing in every other. The
threatenings are warnings; what we are told will come upon
impenitent sinners, is designed to awaken us to beware lest it
come upon us. It ruins many, that they despise religion. Those
that will not wonder and be saved, shall wonder and perish.

#42-52 The Jews opposed the doctrine the apostles preached; and
when they could find no objection, they blasphemed Christ and
his gospel. Commonly those who begin with contradicting, end
with blaspheming. But when adversaries of Christ's cause are
daring, its advocates should be the bolder. And while many judge
themselves unworthy of eternal life, others, who appear less
likely, desire to hear more of the glad tidings of salvation.
This is according to what was foretold in the Old Testament.
What light, what power, what a treasure does this gospel bring
with it! How excellent are its truths, its precepts, its
promises! Those came to Christ whom the Father drew, and to whom
the Spirit made the gospel call effectual, #Ro 8:30|. As many as
were disposed to eternal life, as many as had concern about
their eternal state, and aimed to make sure of eternal life,
believed in Christ, in whom God has treasured up that life, and
who is the only Way to it; and it was the grace of God that
wrought it in them. It is good to see honourable women devout;
the less they have to do in the world, the more they should do
for their own souls, and the souls of others: but it is sad,
when, under colour of devotion to God, they try to show hatred
to Christ. And the more we relish the comforts and
encouragements we meet with in the power of godliness, and the
fuller our hearts are of them, the better prepared we are to
face difficulties in the profession of godliness.
* Paul and Barnabas at Iconium. (1-7) A cripple healed at
Lystra, The people would have sacrificed to Paul and Barnabas.
(8-18) Paul stoned at Lystra, The churches visited again.
(19-28)

#1-7 The apostles spake so plainly, with such evidence and proof
of the Spirit, and with such power; so warmly, and with such
concern for the souls of men; that those who heard them could
not but say, God was with them of a truth. Yet the success was
not to be reckoned to the manner of their preaching, but to the
Spirit of God who used that means. Perseverance in doing good,
amidst dangers and hardships, is a blessed evidence of grace.
Wherever God's servants are driven, they should seek to declare
the truth. When they went on in Christ's name and strength, he
failed not to give testimony to the word of his grace. He has
assured us it is the word of God, and that we may venture our
souls upon it. The Gentiles and Jews were at enmity with one
another, yet united against Christians. If the church's enemies
join to destroy it, shall not its friends unite for its
preservation? God has a shelter for his people in a storm; he
is, and will be their Hiding-place. In times of persecution,
believers may see cause to quit a spot, though they do not quit
their Master's work.

#8-18 All things are possible to those that believe. When we
have faith, that most precious gift of God, we shall be
delivered from the spiritual helplessness in which we were born,
and from the dominion of sinful habits since formed; we shall be
made able to stand upright and walk cheerfully in the ways of
the Lord. When Christ, the Son of God, appeared in the likeness
of men, and did many miracles, men were so far from doing
sacrifice to him, that they made him a sacrifice to their pride
and malice; but Paul and Barnabas, upon their working one
miracle, were treated as gods. The same power of the god of this
world, which closes the carnal mind against truth, makes errors
and mistakes find easy admission. We do not learn that they rent
their clothes when the people spake of stoning them; but when
they spake of worshipping them; they could not bear it, being
more concerned for God's honour than their own. God's truth
needs not the services of man's falsehood. The servants of God
might easily obtain undue honours if they would wink at men's
errors and vices; but they must dread and detest such respect
more than any reproach. When the apostles preached to the Jews,
who hated idolatry, they had only to preach the grace of God in
Christ; but when they had to do with the Gentiles, they must set
right their mistakes in natural religion. Compare their conduct
and declaration with the false opinions of those who think the
worship of a God, under any name, or in any manner, is equally
acceptable to the Lord Almighty. The most powerful arguments,
the most earnest and affectionate addresses, even with miracles,
are scarcely enough to keep men from absurdities and
abominations; much less can they, without special grace, turn
the hearts of sinners to God and to holiness.

#19-28 See how restless the rage of the Jews was against the
gospel of Christ. The people stoned Paul, in a popular tumult.
So strong is the bent of the corrupt and carnal heart, that as
it is with great difficulty that men are kept back from evil on
one side, so it is with great ease they are persuaded to evil on
the other side. If Paul would have been Mercury, he might have
been worshipped; but if he will be a faithful minister of
Christ, he shall be stoned, and thrown out of the city. Thus men
who easily submit to strong delusions, hate to receive the truth
in the love of it. All who are converted need to be confirmed in
the faith; all who are planted need to be rooted. Ministers'
work is to establish saints as well as to awaken sinners. The
grace of God, and nothing less, effectually establishes the
souls of the disciples. It is true, we must count upon much
tribulation, but it is encouragement that we shall not be lost
and perish in it. The Person to whose power and grace the
converts and the newly-established churches are commended,
clearly was the Lord Jesus, "on whom they had believed." It was
an act of worship. The praise of all the little good we do at
any time, must be ascribed to God; for it is He who not only
worketh in us both to will and to do, but also worketh with us
to make what we do successful. All who love the Lord Jesus, will
rejoice to hear that he has opened the door of faith wide, to
those who were strangers to him and to his salvation. And let
us, like the apostles, abide with those who know and love the
Lord.
* The dispute raised by Judaizing teachers. (1-6) The council at
Jerusalem. (7-21) The letter from the council. (22-35) Paul and
Barnabas separate. (36-41)

#1-6 Some from Judea taught the Gentile converts at Antioch,
that they could not be saved, unless they observed the whole
ceremonial law as given by Moses; and thus they sought to
destroy Christian liberty. There is a strange proneness in us to
think that all do wrong who do not just as we do. Their doctrine
was very discouraging. Wise and good men desire to avoid
contests and disputes as far as they can; yet when false
teachers oppose the main truths of the gospel, or bring in
hurtful doctrines, we must not decline to oppose them.
#7-21 We see from the words "purifying their hearts by faith,"
and the address of St. Peter, that justification by faith, and
sanctification by the Holy Ghost, cannot be separated; and that
both are the gift of God. We have great cause to bless God that
we have heard the gospel. May we have that faith which the great
Searcher of hearts approves, and attests by the seal of the Holy
Spirit. Then our hearts and consciences will be purified from
the guilt of sin, and we shall be freed from the burdens some
try to lay upon the disciples of Christ. Paul and Barnabas
showed by plain matters of fact, that God owned the preaching of
the pure gospel to the Gentiles without the law of Moses;
therefore to press that law upon them, was to undo what God had
done. The opinion of James was, that the Gentile converts ought
not to be troubled about Jewish rites, but that they should
abstain from meats offered to idols, so that they might show
their hatred of idolatry. Also, that they should be cautioned
against fornication, which was not abhorred by the Gentiles as
it should be, and even formed a part of some of their rites.
They were counselled to abstain from things strangled, and from
eating blood; this was forbidden by the law of Moses, and also
here, from reverence to the blood of the sacrifices, which being
then still offered, it would needlessly grieve the Jewish
converts, and further prejudice the unconverted Jews. But as the
reason has long ceased, we are left free in this, as in the like
matters. Let converts be warned to avoid all appearances of the
evils which they formerly practised, or are likely to be tempted
to; and caution them to use Christian liberty with moderation
and prudence.

#22-35 Being warranted to declare themselves directed by the
immediate influence of the Holy Ghost, the apostles and
disciples were assured that it seemed good unto God the Holy
Spirit, as well as to them, to lay upon the converts no other
burden than the things before mentioned, which were necessary,
either on their own account, or from present circumstances. It
was a comfort to hear that carnal ordinances were no longer
imposed on them, which perplexed the conscience, but could not
purify or pacify it; and that those who troubled their minds
were silenced, so that the peace of the church was restored, and
that which threatened division was removed. All this was
consolation for which they blessed God. Many others were at
Antioch. Where many labour in the word and doctrine, yet there
may be opportunity for us: the zeal and usefulness of others
should stir us up, not lay us asleep.

#36-41 Here we have a private quarrel between two ministers, no
less than Paul and Barnabas, yet made to end well. Barnabas
wished his nephew John Mark to go with them. We should suspect
ourselves of being partial, and guard against this in putting
our relations forward. Paul did not think him worthy of the
honour, nor fit for the service, who had departed from them
without their knowledge, or without their consent: see ch.
#13:13|. Neither would yield, therefore there was no remedy but
they must part. We see that the best of men are but men, subject
to like passions as we are. Perhaps there were faults on both
sides, as usual in such contentions. Christ's example alone, is
a copy without a blot. Yet we are not to think it strange, if
there are differences among wise and good men. It will be so
while we are in this imperfect state; we shall never be all of
one mind till we come to heaven. But what mischief the
remainders of pride and passion which are found even in good
men, do in the world, and do in the church! Many who dwelt at
Antioch, who had heard but little of the devotedness and piety
of Paul and Barnabas, heard of their dispute and separation; and
thus it will be with ourselves, if we give way to contention.
Believers must be constant in prayer, that they may never be led
by the allowance of unholy tempers, to hurt the cause they
really desire to serve. Paul speaks with esteem and affection
both of Barnabas and Mark, in his epistles, written after this
event. May all who profess thy name, O loving Saviour, be
thoroughly reconciled by that love derived from thee which is
not easily provoked, and which soon forgets and buries injuries.
* Paul takes Timothy to be his assistant. (1-5) Paul proceeds to
Macedonia, The conversion of Lydia. (6-15) An evil spirit cast
out, Paul and Silas scourged and imprisoned. (16-24) The
conversion of the jailer at Philippi. (25-34) Paul and Silas
released. (35-40)

#1-5 Well may the church look for much service from youthful
ministers who set out in the same spirit as Timothy. But when
men will submit in nothing, and oblige in nothing, the first
elements of the Christian temper seem to be wanting; and there
is great reason to believe that the doctrines and precepts of
the gospel will not be successfully taught. The design of the
decree being to set aside the ceremonial law, and its carnal
ordinances, believers were confirmed in the Christian faith,
because it set up a spiritual way of serving God, as suited to
the nature both of God and man. Thus the church increased in
numbers daily.

#6-15 The removals of ministers, and the dispensing the means of
grace by them, are in particular under Divine conduct and
direction. We must follow Providence: and whatever we seek to
do, if that suffer us not, we ought to submit and believe to be
for the best. People greatly need help for their souls, it is
their duty to look out for it, and to invite those among them
who can help them. And God's calls must be complied with
readily. A solemn assembly the worshippers of God must have, if
possible, upon the sabbath day. If we have not synagogues, we
must be thankful for more private places, and resort to them;
not forsaking the assembling together, as our opportunities are.
Among the hearers of Paul was a woman, named Lydia. She had an
honest calling, which the historian notices to her praise. Yet
though she had a calling to mind, she found time to improve
advantages for her soul. It will not excuse us from religious
duties, to say, We have a trade to mind; for have not we also a
God to serve, and souls to look after? Religion does not call us
from our business in the world, but directs us in it. Pride,
prejudice, and sin shut out the truths of God, till his grace
makes way for them into the understanding and affections; and
the Lord alone can open the heart to receive and believe his
word. We must believe in Jesus Christ; there is no coming to God
as a Father, but by the Son as Mediator.
#16-24 Satan, though the father of lies, will declare the most
important truths, when he can thereby serve his purposes. But
much mischief is done to the real servants of Christ, by unholy
and false preachers of the gospel, who are confounded with them
by careless observers. Those who do good by drawing men from
sin, may expect to be reviled as troublers of the city. While
they teach men to fear God, to believe in Christ, to forsake
sin, and to live godly lives, they will be accused of teaching
bad customs.

#25-34 The consolations of God to his suffering servants are
neither few nor small. How much more happy are true Christians
than their prosperous enemies! As in the dark, so out of the
depths, we may cry unto God. No place, no time is amiss for
prayer, if the heart be lifted up to God. No trouble, however
grievous, should hinder us from praise. Christianity proves
itself to be of God, in that it obliges us to be just to our own
lives. Paul cried aloud to make the jailer hear, and to make him
heed, saying, Do thyself no harm. All the cautions of the word
of God against sin, and all appearances of it, and approaches to
it, have this tendency. Man, woman, do not ruin thyself; hurt
not thyself, and then none else can hurt thee; do not sin, for
nothing but that can hurt thee. Even as to the body, we are
cautioned against the sins which do harm to that. Converting
grace changes people's language of and to good people and good
ministers. How serious the jailer's inquiry! His salvation
becomes his great concern; that lies nearest his heart, which
before was furthest from his thoughts. It is his own precious
soul that he is concerned about. Those who are thoroughly
convinced of sin, and truly concerned about their salvation,
will give themselves up to Christ. Here is the sum of the whole
gospel, the covenant of grace in a few words; Believe in the
Lord Jesus Christ, and thou shalt be saved, and thy house. The
Lord so blessed the word, that the jailer was at once softened
and humbled. He treated them with kindness and compassion, and,
professing faith in Christ, was baptized in that name, with his
family. The Spirit of grace worked such a strong faith in them,
as did away further doubt; and Paul and Silas knew by the
Spirit, that a work of God was wrought in them. When sinners are
thus converted, they will love and honour those whom they before
despised and hated, and will seek to lessen the suffering they
before desired to increase. When the fruits of faith begin to
appear, terrors will be followed by confidence and joy in God.

#35-40 Paul, though willing to suffer for the cause of Christ,
and without any desire to avenge himself, did not choose to
depart under the charge of having deserved wrongful punishment,
and therefore required to be dismissed in an honourable manner.
It was not a mere point of honour that the apostle stood upon,
but justice, and not to himself so much as to his cause. And
when proper apology is made, Christians should never express
personal anger, nor insist too strictly upon personal amends.
The Lord will make them more than conquerors in every conflict;
instead of being cast down by their sufferings, they will become
comforters of their brethren.
* Paul at Thessalonica. (1-9) The noble conduct of the Bereans.
(10-15) Paul at Athens. (16-21) He preaches there. (22-31) The
scornful conduct of the Athenians. (32-34)

#1-9 The drift and scope of Paul's preaching and arguing, was to
prove that Jesus is the Christ. He must needs suffer for us,
because he could not otherwise purchase our redemption for us;
and he must needs have risen again, because he could not
otherwise apply the redemption to us. We are to preach
concerning Jesus that he is Christ; therefore we may hope to be
saved by him, and are bound to be ruled by him. The unbelieving
Jews were angry, because the apostles preached to the Gentiles,
that they might be saved. How strange it is, that men should
grudge others the privileges they will not themselves accept!
Neither rulers nor people need be troubled at the increase of
real Christians, even though turbulent spirits should make
religion the pretext for evil designs. Of such let us beware,
from such let us withdraw, that we may show a desire to act
aright in society, while we claim our right to worship God
according to our consciences.

#10-15 The Jews in Berea applied seriously to the study of the
word preached unto them. They not only heard Paul preach on the
sabbath, but daily searched the Scriptures, and compared what
they read with the facts related to them. The doctrine of Christ
does not fear inquiry; advocates for his cause desire no more
than that people will fully and fairly examine whether things
are so or not. Those are truly noble, and likely to be more and
more so, who make the Scriptures their rule, and consult them
accordingly. May all the hearers of the gospel become like those
of Berea, receiving the word with readiness of mind, and
searching the Scriptures daily, whether the things preached to
them are so.

#16-21 Athens was then famed for polite learning, philosophy,
and the fine arts; but none are more childish and superstitious,
more impious, or more credulous, than some persons, deemed
eminent for learning and ability. It was wholly given to
idolatry. The zealous advocate for the cause of Christ will be
ready to plead for it in all companies, as occasion offers. Most
of these learned men took no notice of Paul; but some, whose
principles were the most directly contrary to Christianity, made
remarks upon him. The apostle ever dwelt upon two points, which
are indeed the principal doctrines of Christianity, Christ and a
future state; Christ our way, and heaven our end. They looked on
this as very different from the knowledge for many ages taught
and professed at Athens; they desire to know more of it, but
only because it was new and strange. They led him to the place
where judges sat who inquired into such matters. They asked
about Paul's doctrine, not because it was good, but because it
was new. Great talkers are always busy-bodies. They spend their
time in nothing else, and a very uncomfortable account they have
to give of their time who thus spend it. Time is precious, and
we are concerned to employ it well, because eternity depends
upon it, but much is wasted in unprofitable conversation.
#22-31 Here we have a sermon to heathens, who worshipped false
gods, and were without the true God in the world; and to them
the scope of the discourse was different from what the apostle
preached to the Jews. In the latter case, his business was to
lead his hearers by prophecies and miracles to the knowledge of
the Redeemer, and faith in him; in the former, it was to lead
them, by the common works of providence, to know the Creator,
and worship Him. The apostle spoke of an altar he had seen, with
the inscription, "TO THE UNKNOWN GOD." This fact is stated by
many writers. After multiplying their idols to the utmost, some
at Athens thought there was another god of whom they had no
knowledge. And are there not many now called Christians, who are
zealous in their devotions, yet the great object of their
worship is to them an unknown God? Observe what glorious things
Paul here says of that God whom he served, and would have them
to serve. The Lord had long borne with idolatry, but the times
of this ignorance were now ending, and by his servants he now
commanded all men every where to repent of their idolatry. Each
sect of the learned men would feel themselves powerfully
affected by the apostle's discourse, which tended to show the
emptiness or falsity of their doctrines.

#32-34 The apostle was treated with more outward civility at
Athens than in some other places; but none more despised his
doctrine, or treated it with more indifference. Of all subjects,
that which deserves the most attention gains the least. But
those who scorn, will have to bear the consequences, and the
word will never be useless. Some will be found, who cleave to
the Lord, and listen to his faithful servants. Considering the
judgement to come, and Christ as our Judge, should urge all to
repent of sin, and turn to Him. Whatever matter is used, all
discourses must lead to Him, and show his authority; our
salvation, and resurrection, come from and by Him.
* Paul at Corinth, with Aquila and Priscilla. (1-6) He continues
to preach at Corinth. (7-11) Paul before Gallio. (12-17) He
visits Jerusalem. (18-23) Apollos teaches at Ephesus and in
Achaia. (24-28)

#1-6 Though Paul was entitled to support from the churches he
planted, and from the people to whom he preached, yet he worked
at his calling. An honest trade, by which a man may get his
bread, is not to be looked upon with contempt by any. It was the
custom of the Jews to bring up their children to some trade,
though they gave them learning or estates. Paul was careful to
prevent prejudices, even the most unreasonable. The love of
Christ is the best bond of the saints; and the communings of the
saints with each other, sweeten labour, contempt, and even
persecution. Most of the Jews persisted in contradicting the
gospel of Christ, and blasphemed. They would not believe
themselves, and did all they could to keep others from
believing. Paul hereupon left them. He did not give over his
work; for though Israel be not gathered, Christ and his gospel
shall be glorious. The Jews could not complain, for they had the
first offer. When some oppose the gospel, we must turn to
others. Grief that many persist in unbelief should not prevent
gratitude for the conversion of some to Christ.

#7-11 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. Let us not despair concerning any place, when even in
wicked Corinth Christ had much people. He will gather in his
chosen flock from the places where they are scattered. Thus
encouraged, the apostle continued at Corinth, and a numerous and
flourishing church grew up.

#12-17 Paul was about to show that he did not teach men to
worship God contrary to law; but the judge would not allow the
Jews to complain to him of what was not within his office. It
was right in Gallio that he left the Jews to themselves in
matters relating to their religion, but yet would not let them,
under pretence of that, persecute another. But it was wrong to
speak slightly of a law and religion which he might have known
to be of God, and which he ought to have acquainted himself
with. In what way God is to be worshipped, whether Jesus be the
Messiah, and whether the gospel be a Divine revelation, are not
questions of words and names, they are questions of vast
importance. Gallio spoke as if he boasted of his ignorance of
the Scriptures, as if the law of God was beneath his notice.
Gallio cared for none of these things. If he cared not for the
affronts of bad men, it was commendable; but if he concerned not
himself for the abuses done to good men, his indifference was
carried too far. And those who see and hear of the sufferings of
God's people, and have no feeling with them, or care for them,
who do not pity and pray for them, are of the same spirit as
Gallio, who cared for none of these things.

#18-23 While Paul found he laboured not in vain, he continued
labouring. Our times are in God's hand; we purpose, but he
disposes; therefore we must make all promises with submission to
the will of God; not only if providence permits, but if God does
not otherwise direct our motions. A very good refreshment it is
to a faithful minister, to have for awhile the society of his
brethren. Disciples are compassed about with infirmity;
ministers must do what they can to strengthen them, by directing
them to Christ, who is their Strength. Let us earnestly seek, in
our several places, to promote the cause of Christ, forming
plans that appear to us most proper, but relying on the Lord to
bring them to pass if he sees good.

#24-28 Apollos taught in the gospel of Christ, as far as John's
ministry would carry him, and no further. We cannot but think he
had heard of Christ's death and resurrection, but he was not
informed as to the mystery of them. Though he had not the
miraculous gifts of the Spirit, as the apostles, he made use of
the gifts he had. The dispensation of the Spirit, whatever the
measure of it may be, is given to every man to profit withal. He
was a lively, affectionate preacher; fervent in spirit. He was
full of zeal for the glory of God and the salvation of precious
souls. Here was a complete man of God, thoroughly furnished for
his work. Aquila and Priscilla encouraged his ministry, by
attendance upon it. They did not despise Apollos themselves, or
undervalue him to others; but considered the disadvantages he
had laboured under. And having themselves got knowledge in the
truths of the gospel by their long intercourse with Paul, they
told what they knew to him. Young scholars may gain a great deal
by conversing with old Christians. Those who do believe through
grace, yet still need help. As long as they are in this world,
there are remainders of unbelief, and something lacking in their
faith to be perfected, and the work of faith to be fulfilled. If
the Jews were convinced that Jesus is Christ, even their own law
would teach them to hear him. The business of ministers is to
preach Christ. Not only to preach the truth, but to prove and
defend it, with meekness, yet with power.
* Paul instructs the disciples of John at Ephesus. (1-7) He
teaches there. (8-12) The Jewish exorcists disgraced. Some
Ephesians burn their evil books. (13-20) The tumult at Ephesus.
(21-31) The tumult appeased. (32-41)

#1-7 Paul, at Ephesus, found some religious persons, who looked
to Jesus as the Messiah. They had not been led to expect the
miraculous powers of the Holy Ghost, nor were they informed that
the gospel was especially the ministration of the Spirit. But
they spake as ready to welcome the notice of it. Paul shows them
that John never designed that those he baptized should rest there,
but told them that they should believe on him who should come
after him, that is, on Christ Jesus. They thankfully accepted
the discovery, and were baptized in the name of the Lord Jesus.
The Holy Ghost came upon them in a surprising, overpowering
manner; they spake with tongues, and prophesied, as the apostles
and the first Gentile converts did. Though we do not now expect
miraculous powers, yet all who profess to be disciples of
Christ, should be called on to examine whether they have
received the seal of the Holy Ghost, in his sanctifying
influences, to the sincerity of their faith. Many seem not to
have heard that there is a Holy Ghost, and many deem all that is
spoken concerning his graces and comforts, to be delusion. Of
such it may properly be inquired, "Unto what, then, were ye
baptized?" for they evidently know not the meaning of that
outward sign on which they place great dependence.
#8-12 When arguments and persuasions only harden men in unbelief
and blasphemy, we must separate ourselves and others from such
unholy company. God was pleased to confirm the teaching of these
holy men of old, that if their hearers believed them not, they
might believe the works.
#13-20 It was common, especially among the Jews, for persons to
profess or to try to cast out evil spirits. If we resist the
devil by faith in Christ, he will flee from us; but if we think
to resist him by the using of Christ's name, or his works, as a
spell or charm, Satan will prevail against us. Where there is
true sorrow for sin, there will be free confession of sin to God
in every prayer and to man whom we have offended, when the case
requires it. Surely if the word of God prevailed among us, many
lewd, infidel, and wicked books would be burned by their
possessors. Will not these Ephesian converts rise up in
judgement against professors, who traffic in such works for the
sake of gain, or allow themselves to possess them? If we desire
to be in earnest in the great work of salvation, every pursuit
and enjoyment must be given up which hinders the effect of the
gospel upon the mind, or loosens its hold upon the heart.

#21-31 Persons who came from afar to pay their devotions at the
temple of Ephesus, bought little silver shrines, or models of
the temple, to carry home with them. See how craftsmen make
advantage to themselves of people's superstition, and serve
their worldly ends by it. Men are jealous for that by which they
get their wealth; and many set themselves against the gospel of
Christ, because it calls men from all unlawful crafts, however
much wealth is to be gotten by them. There are persons who will
stickle for what is most grossly absurd, unreasonable, and
false; as this, that those are gods which are made with hands,
if it has but worldly interest on its side. The whole city was
full of confusion, the common and natural effect of zeal for
false religion. Zeal for the honour of Christ, and love to the
brethren, encourage zealous believers to venture into danger.
Friends will often be raised up among those who are strangers to
true religion, but have observed the honest and consistent
behaviour of Christians.

#32-41 The Jews came forward in this tumult. Those who are thus
careful to distinguish themselves from the servants of Christ
now, and are afraid of being taken for them, shall have their
doom accordingly in the great day. One, having authority, at
length stilled the noise. It is a very good rule at all times,
both in private and public affairs, not to be hasty and rash in
our motions, but to take time to consider; and always to keep
our passions under check. We ought to be quiet, and to do
nothing rashly; to do nothing in haste, of which we may repent
at leisure. The regular methods of the law ought always to stop
popular tumults, and in well-governed nations will do so. Most
people stand in awe of men's judgments more than of the
judgement of God. How well it were if we would thus quiet our
disorderly appetites and passions, by considering the account we
must shortly give to the Judge of heaven and earth! And see how
the overruling providence of God keeps the public peace, by an
unaccountable power over the spirits of men. Thus the world is
kept in some order, and men are held back from devouring each
other. We can scarcely look around but we see men act like
Demetrius and the workmen. It is as safe to contend with wild
beasts as with men enraged by party zeal and disappointed
covetousness, who think that all arguments are answered, when
they have shown that they grow rich by the practices which are
opposed. Whatever side in religious disputes, or whatever name
this spirit assumes, it is worldly, and should be
discountenanced by all who regard truth and piety. And let us
not be dismayed; the Lord on high is mightier than the noise of
many waters; he can still the rage of the people.
* Paul's journeys. (1-6) Eutychus restored to life. (7-12) Paul
travels towards Jerusalem. (13-16) Paul's discourse to the
elders of Ephesus. (17-27) Their farewell. (28-38)

#1-6 Tumults or opposition may constrain a Christian to remove
from his station or alter his purpose, but his work and his
pleasure will be the same, wherever he goes. Paul thought it
worth while to bestow five days in going to Troas, though it was
but for seven days' stay there; but he knew, and so should we,
how to redeem even journeying time, and to make it turn to some
good account.

#7-12 Though the disciples read, and meditated, and prayed, and
sung apart, and thereby kept up communion with God, yet they
came together to worship God, and so kept up their communion
with one another. They came together on the first day of the
week, the Lord's day. It is to be religiously observed by all
disciples of Christ. In the breaking of the bread, not only the
breaking of Christ's body for us, to be a sacrifice for our
sins, is remembered, but the breaking of Christ's body to us, to
be food and a feast for our souls, is signified. In the early
times it was the custom to receive the Lord's supper every
Lord's day, thus celebrating the memorial of Christ's death. In
this assembly Paul preached. The preaching of the gospel ought
to go with the sacraments. They were willing to hear, he saw
they were so, and continued his speech till midnight. Sleeping
when hearing the word, is an evil thing, a sign of low esteem of
the word of God. We must do what we can to prevent being sleepy;
not put ourselves to sleep, but get our hearts affected with the
word we hear, so as to drive sleep far away. Infirmity requires
tenderness; but contempt requires severity. It interrupted the
apostle's preaching; but was made to confirm his preaching.
Eutychus was brought to life again. And as they knew not when
they should have Paul's company again, they made the best use of
it they could, and reckoned a night's sleep well lost for that
purpose. How seldom are hours of repose broken for the purposes
of devotion! but how often for mere amusement or sinful revelry!
So hard is it for spiritual life to thrive in the heart of man!
so naturally do carnal practices flourish there!

#13-16 Paul hastened to Jerusalem, but tried to do good by the
way, when going from place to place, as every good man should
do. In doing God's work, our own wills and those of our friends
must often be crossed; we must not spend time with them when
duty calls us another way.

#17-27 The elders knew that Paul was no designing, self-seeking
man. Those who would in any office serve the Lord acceptably,
and profitably to others, must do it with humility. He was a
plain preacher, one that spoke his message so as to be
understood. He was a powerful preacher; he preached the gospel
as a testimony to them if they received it; but as a testimony
against them if they rejected it. He was a profitable preacher;
one that aimed to inform their judgments, and reform their
hearts and lives. He was a painful preacher, very industrious in
his work. He was a faithful preacher; he did not keep back
reproofs when necessary, nor keep back the preaching of the
cross. He was a truly Christian, evangelical preacher; he did
not preach notions or doubtful matters; nor affairs of state or
the civil government; but he preached faith and repentance. A
better summary of these things, without which there is no
salvation, cannot be given: even repentance towards God, and
faith towards our Lord Jesus Christ, with their fruits and
effects. Without these no sinner can escape, and with these none
will come short of eternal life. Let them not think that Paul
left Asia for fear of persecution; he was in full expectation of
trouble, yet resolved to go on, well assured that it was by
Divine direction. Thanks be to God that we know not the things
which shall befall us during the year, the week, the day which
has begun. It is enough for the child of God to know that his
strength shall be equal to his day. He knows not, he would not
know, what the day before him shall bring forth. The powerful
influences of the Holy Spirit bind the true Christian to his
duty. Even when he expects persecution and affliction, the love
of Christ constrains him to proceed. None of these things moved
Paul from his work; they did not deprive him of his comfort. It
is the business of our life to provide for a joyful death.
Believing that this was the last time they should see him, he
appeals concerning his integrity. He had preached to them the
whole counsel of God. As he had preached to them the gospel
purely, so he had preached it to them entire; he faithfully did
his work, whether men would bear or forbear.
#28-38 If the Holy Ghost has made ministers overseers of the
flock, that is, shepherds, they must be true to their trust. Let
them consider their Master's concern for the flock committed to
their charge. It is the church He has purchased with his own
blood. The blood was his as Man; yet so close is the union
between the Divine and human nature, that it is there called the
blood of God, for it was the blood of Him who is God. This put
such dignity and worth into it, as to ransom believers from all
evil, and purchase all good. Paul spake about their souls with
affection and concern. They were full of care what would become
of them. Paul directs them to look up to God with faith, and
commends them to the word of God's grace, not only as the
foundation of their hope and the fountain of their joy, but as
the rule of their walking. The most advanced Christians are
capable of growing, and will find the word of grace helps their
growth. As those cannot be welcome guests to the holy God who
are unsanctified; so heaven would be no heaven to them; but to
all who are born again, and on whom the image of God is renewed,
it is sure, as almighty power and eternal truth make it so. He
recommends himself to them as an example of not caring as to
things of the present world; this they would find helps forward
their comfortable passage through it. It might seem a hard
saying, therefore Paul adds to it a saying of their Master's,
which he would have them always remember; "It is more blessed to
give than to receive:" it seems they were words often used to
his disciples. The opinion of the children of this world, is
contrary to this; they are afraid of giving, unless in hope of
getting. Clear gain, is with them the most blessed thing that
can be; but Christ tells us what is more blessed, more excellent.
It makes us more like to God, who gives to all, and receives
from none; and to the Lord Jesus, who went about doing good.
This mind was in Christ Jesus, may it be in us also. It is good
for friends, when they part, to part with prayer. Those who
exhort and pray for one another, may have many weeping seasons
and painful separations, but they will meet before the throne of
God, to part no more. It was a comfort to all, that the presence
of Christ both went with him and stayed with them.
* Paul's voyage towards Jerusalem. (1-7) Paul at Caesarea. The
prophecy of Agabus, Paul at Jerusalem. (8-18) He is persuaded to
join in ceremonial observances. (19-26) Being in danger from the
Jews, he is rescued by the Romans. (27-40)

#1-7 Providence must be acknowledged when our affairs go on
well. Wherever Paul came, he inquired what disciples were there,
and found them out. Foreseeing his troubles, from love to him,
and concern for the church, they wrongly thought it would be
most for the glory of God that he should continue at liberty;
but their earnestness to dissuade him from it, renders his pious
resolution the more illustrious. He has taught us by example, as
well as by rule, to pray always, to pray without ceasing. Their
last farewell was sweetened with prayer.

#8-18 Paul had express warning of his troubles, that when they
came, they might be no surprise or terror to him. The general
notice given us, that through much tribulation we must enter
into the kingdom of God, should be of the same use to us. Their
weeping began to weaken and slacken his resolution. Has not our
Master told us to take up our cross? It was a trouble to him,
that they should so earnestly press him to do that in which he
could not gratify them without wronging his conscience. When we
see trouble coming, it becomes us to say, 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. 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; and we ought to say, Amen, let it be
done. It is honourable to be an old disciple of Jesus Christ, to
have been enabled by the grace of God to continue long in a
course of duty, stedfast in the faith, growing more and more
experienced, to a good old age. And with these old disciples one
would choose to lodge; for the multitude of their years shall
teach wisdom. Many brethren at Jerusalem received Paul gladly.
We think, perhaps, that if we had him among us, we should gladly
receive him; but we should not, if, having his doctrine, we do
not gladly receive that.

#19-26 Paul ascribed all his success to God, and to God they
gave the praise. God had honoured him more than any of the
apostles, yet they did not envy him; but on the contrary,
glorified the Lord. They could not do more to encourage Paul to
go on cheerfully in his work. James and the elders of the church
at Jerusalem, asked Paul to gratify the believing Jews, by some
compliance with the ceremonial law. They thought it was prudent
in him to conform thus far. It was great weakness to be so fond
of the shadows, when the substance was come. The religion Paul
preached, tended not to destroy the law, but to fulfil it. He
preached Christ, the end of the law for righteousness, and
repentance and faith, in which we are to make great use of the
law. The weakness and evil of the human heart strongly appear,
when we consider how many, even of the disciples of Christ, had
not due regard to the most eminent minister that even lived. Not
the excellence of his character, nor the success with which God
blessed his labours, could gain their esteem and affection,
seeing that he did not render the same respect as themselves to
mere ceremonial observances. How watchful should we be against
prejudices! The apostles were not free from blame in all they
did; and it would be hard to defend Paul from the charge of
giving way too much in this matter. It is vain to attempt to
court the favour of zealots, or bigots to a party. This
compliance of Paul did not answer, for the very thing by which
he hoped to pacify the Jews, provoked them, and brought him into
trouble. But the all-wise God overruled both their advice and
Paul's compliance with it, to serve a better purpose than was
intended. It was in vain to think of pleasing men who would be
pleased with nothing but the rooting out of Christianity.
Integrity and uprightness will be more likely to preserve us
than insincere compliances. And it should warn us not to press
men to doing what is contrary to their own judgment to oblige
us.

#27-40 In the temple, where Paul should have been protected as
in a place of safety, he was violently set upon. They falsely
charged him with ill doctrine and ill practice against the
Mosaic ceremonies. It is no new thing for those who mean
honestly and act regularly, to have things laid to their charge
which they know not and never thought of. It is common for the
wise and good to have that charged against them by malicious
people, with which they thought to have obliged them. God often
makes those a protection to his people, who have no affection to
them, but only have compassion for sufferers, and regard to the
public peace. And here see what false, mistaken notions of good
people and good ministers, many run away with. But God
seasonably interposes for the safety of his servants, from
wicked and unreasonable men; and gives them opportunities to
speak for themselves, to plead for the Redeemer, and to spread
abroad his glorious gospel.
* Paul's account of his conversion. (1-11) Paul directed to
preach to the Gentiles. (12-21) The rage of the Jews, Paul pleads
that he is a Roman citizen. (22-30)

#1-11 The apostle addressed the enraged multitude, in the
customary style of respect and good-will. Paul relates the
history of his early life very particularly; he notices that his
conversion was wholly the act of God. Condemned sinners are
struck blind by the power of darkness, and it is a lasting
blindness, like that of the unbelieving Jews. Convinced sinners
are struck blind as Paul was, not by darkness, but by light.
They are for a time brought to be at a loss within themselves,
but it is in order to their being enlightened. A simple relation
of the Lord's dealings with us, in bringing us, from opposing,
to profess and promote his gospel, when delivered in a right
spirit and manner, will sometimes make more impression that
laboured speeches, even though it amounts not to the full proof
of the truth, such as was shown in the change wrought in the
apostle.
#12-21 The apostle goes on to relate how he was confirmed in the
change he had made. The Lord having chosen the sinner, that he
should know his will, he is humbled, enlightened, and brought to
the knowledge of Christ and his blessed gospel. Christ is here
called that Just One; for he is Jesus Christ the righteous.
Those whom God has chosen to know his will, must look to Jesus,
for by him God has made known his good-will to us. The great
gospel privilege, sealed to us by baptism, is the pardon 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 on his righteousness for that purpose; and receive
power against sin, for the mortifying of thy corruptions. Be
baptized, and rest not in the sign, but make sure of the thing
signified, the putting away of the filth of sin. The great
gospel duty, to which by our baptism we are bound, is, to seek
for the pardon of our sins in Christ's name, and in dependence
on him and his righteousness. God appoints his labourers their
day and their place, and it is fit they should follow his
appointment, though it may cross their own will. Providence
contrives better for us than we do for ourselves; we must refer
ourselves to God's guidance. If Christ send any one, his Spirit
shall go along with him, and give him to see the fruit of his
labours. But nothing can reconcile man's heart to the gospel,
except the special grace of God.

#22-30 The Jews listened to Paul's account of his conversion,
but the mention of his being sent to the Gentiles, was so
contrary to all their national prejudices, that they would hear
no more. Their frantic conduct astonished the Roman officer, who
supposed that Paul must have committed some great crime. Paul
pleaded his privilege as a Roman citizen, by which he was
exempted from all trials and punishments which might force him
to confess himself guilty. The manner of his speaking plainly
shows what holy security and serenity of mind he enjoyed. As
Paul was a Jew, in low circumstances, the Roman officer
questioned how he obtained so valuable a distinction; but the
apostle told him he was free born. Let us value that freedom to
which all the children of God are born; which no sum of money,
however large, can purchase for those who remain unregenerate.
This at once put a stop to his trouble. Thus many are kept from
evil practices by the fear of man, who would not be held back
from them by the fear of God. The apostle asks, simply, Is it
lawful? He knew that the God whom he served would support him
under all sufferings for his name's sake. But if it were not
lawful, the apostle's religion directed him, if possible, to
avoid it. He never shrunk from a cross which his Divine Master
laid upon his onward road; and he never stepped aside out of that
road to take one up.
* Paul's defence before the council of the Jews. (1-5) Paul's
defence. He receives a Divine assurance that he shall go to
Rome. (6-11) The Jews conspire to kill Paul, Lysias sends him to
Caesarea. (12-24) Lysias's letter to Felix. (25-35)

#1-5 See here the character of an honest man. He sets God before
him, and lives as in his sight. He makes conscience of what he
says and does, and, according to the best of his knowledge, he
keeps from whatever is evil, and cleaves to what is good. He is
conscientious in all his words and conduct. Those who thus live
before God, may, like Paul, have confidence both toward God and
man. Though the answer of Paul contained a just rebuke and
prediction, he seems to have been too angry at the treatment he
received in uttering them. Great men may be told of their
faults, and public complaints may be made in a proper manner;
but the law of God requires respect for those in authority.

#6-11 The Pharisees were correct in the faith of the Jewish
church. The Sadducees were no friends to the Scripture or Divine
revelation; they denied a future state; they had neither hope of
eternal happiness, nor dread of eternal misery. When called in
question for his being a Christian, Paul might truly say he was
called in question for the hope of the resurrection of the dead.
It was justifiable in him, by this profession of his opinion on
that disputed point, to draw off the Pharisees from persecuting
him, and to lead them to protect him from this unlawful
violence. How easily can God defend his own cause! Though the
Jews seemed to be perfectly agreed in their conspiracy against
religion, yet they were influenced by very different motives.
There is no true friendship among the wicked, and in a moment,
and with the utmost ease, God can turn their union into open
enmity. Divine consolations stood Paul in the most stead; the
chief captain rescued him out of the hands of cruel men, but the
event he could not tell. Whoever is against us, we need not
fear, if the Lord stand by us. It is the will of Christ, that
his servants who are faithful, should be always cheerful. He
might think he should never see Rome; but God tells him, even in
that he should be gratified, since he desired to go there only
for the honour of Christ, and to do good.
#12-24 False religious principles, adopted by carnal men, urge
on to such wickedness, as human nature would hardly be supposed
capable of. Yet the Lord readily disappoints the best concerted
schemes of iniquity. Paul knew that the Divine providence acts
by reasonable and prudent means; and that, if he neglected to
use the means in his power, he could not expect God's providence
to work on his behalf. He who will not help himself according to
his means and power, has neither reason nor revelation to assure
him that he shall receive help from God. Believing in the Lord,
we and ours shall be kept from every evil work, and kept to his
kingdom. Heavenly Father, give us by thy Holy Spirit, for
Christ's sake, this precious faith.

#25-35 God has instruments for every work. The natural abilities
and moral virtues of the heathens often have been employed to
protect his persecuted servants. Even the men of the world can
discern between the conscientious conduct of upright believers,
and the zeal of false professors, though they disregard or
understand not their doctrinal principles. All hearts are in
God's hand, and those are blessed who put their trust in him,
and commit their ways unto him.
* The speech of Tertullus against Paul. (1-9) Paul's defence
before Felix. (10-21) Felix trembles at the reasoning of Paul.
(22-27)

#1-9 See here the unhappiness of great men, and a great
unhappiness it is, to have their services praised beyond
measure, and never to be faithfully told of their faults; hereby
they are hardened and encouraged in evil, like Felix. God's
prophets were charged with being troublers of the land, and our
Lord Jesus Christ, that he perverted the nation; the very same
charges were brought against Paul. The selfish and evil passions
of men urge them forward, and the graces and power of speech,
too often have been used to mislead and prejudice men against
the truth. How different will the characters of Paul and Felix
appear at the day of judgement, from what they are represented
in the speech of Tertullus! Let not Christians value the
applause, or be troubled at the revilings of ungodly men, who
represent the vilest of the human race almost as gods, and the
excellent of the earth as pestilences and movers of sedition.

#10-21 Paul gives a just account of himself, which clears him
from crime, and likewise shows the true reason of the violence
against him. Let us never be driven from any good way by its
having an ill name. It is very comfortable, in worshipping God,
to look to him as the God of our fathers, and to set up no other
rule of faith or practice but the Scriptures. This shows there
will be a resurrection to a final judgment. Prophets and their
doctrines were to be tried by their fruits. Paul's aim was to
have a conscience void of offence. His care and endeavour was to
abstain from many things, and to abound in the exercises of
religion at all times; both towards God. and towards man. If
blamed for being more earnest in the things of God than our
neighbours, what is our reply? Do we shrink from the accusation?
How many in the world would rather be accused of any weakness,
nay, even of wickedness, than of an earnest, fervent feeling of
love to the Lord Jesus Christ, and of devotedness to his
service! Can such think that He will confess them when he comes
in his glory, and before the angels of God? If there is any
sight pleasing to the God of our salvation, and a sight at which
the angels rejoice, it is, to behold a devoted follower of the
Lord, here upon earth, acknowledging that he is guilty, if it be
a crime, of loving the Lord who died for him, with all his
heart, and soul, and mind, and strength. And that he will not in
silence see God's word despised, or hear his name profaned; he
will rather risk the ridicule and the hatred of the world, than
one frown from that gracious Being whose love is better than
life.

#22-27 The apostle reasoned concerning the nature and
obligations of righteousness, temperance, and of a judgment to
come; thus showing the oppressive judge and his profligate
mistress, their need of repentance, forgiveness, and of the
grace of the gospel. Justice respects our conduct in life,
particularly in reference to others; temperance, the state and
government of our souls, in reference to God. He who does not
exercise himself in these, has neither the form nor the power of
godliness, and must be overwhelmed with the Divine wrath in the
day of God's appearing. A prospect of the judgment to come, is
enough to make the stoutest heart to tremble. Felix trembled,
but that was all. Many are startled by the word of God, who are
not changed by it. Many fear the consequences of sin, yet
continue in the love and practice of sin. In the affairs of our
souls, delays are dangerous. Felix put off this matter to a more
convenient season, but we do not find that the more convenient
season ever came. Behold now is the accepted time; hear the
voice of the Lord to-day. He was in haste to turn from hearing
the truth. Was any business more urgent than for him to reform
his conduct, or more important than the salvation of his soul!
Sinners often start up like a man roused from his sleep by a
loud noise, but soon sink again into their usual drowsiness. Be
not deceived by occasional appearances of religion in ourselves
or in others. Above all, let us not trifle with the word of God.
Do we expect that as we advance in life our hearts will grow
softer, or that the influence of the world will decline? Are we
not at this moment in danger of being lost for ever? Now is the
day of salvation; tomorrow may be too late.
* Paul before Festus, he appeals to Caesar. (1-12) Festus
confers with Agrippa respecting Paul. (13-27)

#1-12 See how restless malice is. Persecutors deem it a peculiar
favour to have their malice gratified. Preaching Christ, the end
of the law, was no offence against the law. In suffering times
the prudence of the Lord's people is tried, as well as their
patience; they need wisdom. It becomes those who are innocent,
to insist upon their innocence. Paul was willing to abide by the
rules of the law, and to let that take its course. If he
deserved death, he would accept the punishment. But if none of
the things whereof they accused him were true, no man could
deliver him unto them, with justice. Paul is neither released
nor condemned. It is an instance of the slow steps which
Providence takes; by which we are often made ashamed, both of
our hopes and of our fears, and are kept waiting on God.

#13-27 Agrippa had the government of Galilee. How many unjust
and hasty judgments the Roman maxim, ver. #16|, condemn! This
heathen, guided only by the light of nature, followed law and
custom exactly, yet how many Christians will not follow the
rules of truth, justice, and charity, in judging their brethren!
The questions about God's worship, the way of salvation, and the
truths of the gospel, may appear doubtful and without interest,
to worldly men and mere politicians. See how slightly this Roman
speaks of Christ, and of the great controversy between the Jews
and the Christians. But the day is at hand when Festus and the
whole world will see, that all the concerns of the Roman empire
were but trifles and of no consequence, compared with this
question of Christ's resurrection. Those who have had means of
instruction, and have despised them, will be awfully convinced
of their sin and folly. Here was a noble assembly brought
together to hear the truths of the gospel, though they only
meant to gratify their curiosity by attending to the defence of
a prisoner. Many, even now, attend at the places of hearing the
word of God with "great pomp," and too often with no better
motive than curiosity. And though ministers do not now stand as
prisoners to make a defence for their lives, yet numbers affect
to sit in judgment upon them, desirous to make them offenders
for a word, rather than to learn from them the truth and will of
God, for the salvation of their souls. But the pomp of this
appearance was outshone by the real glory of the poor prisoner
at the bar. What was the honour of their fine appearance,
compared with that of Paul's wisdom, and grace, and holiness;
his courage and constancy in suffering for Christ! It is no
small mercy to have God clear up our righteousness as the light,
and our just dealing as the noon-day; to have nothing certain
laid to our charge. And God makes even the enemies of his people
to do them right.
* Paul's defence before Agrippa. (1-11) His conversion and
preaching to the Gentiles. (12-23) Festus and Agrippa convinced
of Paul's innocence. (24-32)

#1-11 Christianity teaches us to give a reason of the hope that
is in us, and also to give honour to whom honour is due, without
flattery or fear of man. Agrippa was well versed in the
Scriptures of the Old Testament, therefore could the better
judge as to the controversy about Jesus being the Messiah.
Surely ministers may expect, when they preach the faith of
Christ, to be heard patiently. Paul professes that he still kept
to all the good in which he was first educated and trained up.
See here what his religion was. He was a moralist, a man of
virtue, and had not learned the arts of the crafty, covetous
Pharisees; he was not chargeable with any open vice and
profaneness. He was sound in the faith. He always had a holy
regard for the ancient promise made of God unto the fathers, and
built his hope upon it. The apostle knew very well that all this
would not justify him before God, yet he knew it was for his
reputation among the Jews, and an argument that he was not such
a man as they represented him to be. Though he counted this but
loss, that he might win Christ, yet he mentioned it when it
might serve to honour Christ. See here what Paul's religion is;
he has not such zeal for the ceremonial law as he had in his
youth; the sacrifices and offerings appointed by that, are done
away by the great Sacrifice which they typified. Of the
ceremonial cleansings he makes no conscience, and thinks the
Levitical priesthood is done away in the priesthood of Christ;
but, as to the main principles of his religion, he is as zealous
as ever. Christ and heaven, are the two great doctrines of the
gospel; that God has given to us eternal life, and this life is
in his Son. These are the matter of the promise made unto the
fathers. The temple service, or continual course of religious
duties, day and night, was kept up as the profession of faith in
the promise of eternal life, and in expectation of it. The
prospect of eternal life should engage us to be diligent and
stedfast in all religious exercises. Yet the Sadducees hated
Paul for preaching the resurrection; and the other Jews joined
them, because he testified that Jesus was risen, and was the
promised Redeemer of Israel. Many things are thought to be
beyond belief, only because the infinite nature and perfections
of Him that has revealed, performed, or promised them, are
overlooked. Paul acknowledged, that while he continued a
Pharisee, he was a bitter enemy to Christianity. This was his
character and manner of life in the beginning of his time; and
there was every thing to hinder his being a Christian. Those who
have been most strict in their conduct before conversion, will
afterwards see abundant reason for humbling themselves, even on
account of things which they then thought ought to have been
done.

#12-23 Paul was made a Christian by Divine power; by a
revelation of Christ both to him and in him; when in the full
career of his sin. He was made a minister by Divine authority:
the same Jesus who appeared to him in that glorious light,
ordered him to preach the gospel to the Gentiles. A world that
sits in darkness must be enlightened; those must be brought to
know the things that belong to their everlasting peace, who are
yet ignorant of them. A world that lies in wickedness 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. All who are turned from sin to God,
are not only pardoned, but have a grant of a rich inheritance.
The forgiveness of sins makes way for this. None can be happy
who are not holy; and to be saints in heaven we must be first
saints on earth. We are made holy, and saved by faith in Christ;
by which we rely upon Christ as the Lord our Righteousness, and
give up ourselves to him as the Lord our Ruler; by this we
receive the remission of sins, the gift of the Holy Ghost, and
eternal life. The cross of Christ was a stumbling-block to the
Jews, and they were in a rage at Paul's preaching the fulfilling
of the Old Testament predictions. Christ should be the first
that should rise from the dead; the Head or principal One. Also,
it was foretold by the prophets, that the Gentiles should be
brought to the knowledge of God by the Messiah; and what in this
could the Jews justly be displeased at? Thus the true convert
can give a reason of his hope, and a good account of the change
manifest in him. Yet for going about and calling on men thus to
repent and to be converted, vast numbers have been blamed and
persecuted.
#24-32 It becomes us, on all occasions, to speak the words of
truth and soberness, and then we need not be troubled at the
unjust censures of men. Active and laborious followers of the
gospel often have been despised as dreamers or madmen, for
believing such doctrines and such wonderful facts; and for
attesting that the same faith and diligence, and an experience
like their own, are necessary to all men, whatever their rank,
in order to their salvation. But apostles and prophets, and the
Son of God himself, were exposed to this charge; and none need
be moved thereby, when Divine grace has made them wise unto
salvation. Agrippa saw a great deal of reason for Christianity.
His understanding and judgment were for the time convinced, but
his heart was not changed. And his conduct and temper were
widely different from the humility and spirituality of the
gospel. Many are almost persuaded to be religious, who are not
quite persuaded; they are under strong convictions of their
duty, and of the excellence of the ways of God, yet do not
pursue their convictions. Paul urged that it was the concern of
every one to become a true Christian; that there is grace enough
in Christ for all. He expressed his full conviction of the truth
of the gospel, the absolute necessity of faith in Christ in
order to salvation. Such salvation from such bondage, the gospel
of Christ offers to the Gentiles; to a lost world. Yet it is
with much difficulty that any person can be persuaded he needs a
work of grace on his heart, like that which was needful for the
conversion of the Gentiles. Let us beware of fatal hesitation in
our own conduct; and recollect how far the being almost
persuaded to be a Christian, is from being altogether such a one
as every true believer is.
* Paul's voyage towards Rome. (1-11) Paul and his companions
endangered by a tempest. (12-20) He receives a Divine assurance
of safety. (21-29) Paul encourages those with him. (30-38) They
are shipwrecked. (39-44)

#1-11 It was determined by the counsel of God, before it was
determined by the counsel of Festus, that Paul should go to
Rome; for God had work for him to do there. The course they
steered, and the places they touched at, are here set down. And
God here encourages those who suffer for him, to trust in him;
for he can put it into the hearts of those to befriend them,
from whom they least expect it. Sailors must make the best of
the wind: and so must we all in our passage over the ocean of
this world. When the winds are contrary, yet we must be getting
forward as well as we can. Many who are not driven backward by
cross providences, do not get forward by favourable providences.
And many real Christians complain as to the concerns of their
souls, that they have much ado to keep their ground. Every fair
haven is not a safe haven. Many show respect to good ministers,
who will not take their advice. But the event will convince
sinners of the vanity of their hopes, and the folly of their
conduct.

#12-20 Those who launch forth on the ocean of this world, with a
fair gale, know not what storms they may meet with; and
therefore must not easily take it for granted that they have
obtained their purpose. Let us never expect to be quite safe
till we enter heaven. They saw neither sun nor stars for many
days. Thus melancholy sometimes is the condition of the people
of God as to their spiritual matters; they walk in darkness, and
have no light. See what the wealth of this world is: though
coveted as a blessing, the time may come when it will be a
burden; not only too heavy to be carried safely, but heavy
enough to sink him that has it. The children of this world can
be prodigal of their goods for the saving their lives, yet are
sparing of them in works of piety and charity, and in suffering
for Christ. Any man will rather make shipwreck of his goods than
of his life; but many rather make shipwreck of faith and a good
conscience, than of their goods. The means the sailors used did
not succeed; but when sinners give up all hope of saving
themselves, they are prepared to understand God's word, and to
trust in his mercy through Jesus Christ.

#21-29 They did not hearken to the apostle when he warned them
of their danger; yet if they acknowledge their folly, and repent
of it, he will speak comfort and relief to them when in danger.
Most people bring themselves into trouble, because they do not
know when they are well off; they come to harm and loss by
aiming to mend their condition, often against advice. Observe
the solemn profession Paul made of relation to God. No storms or
tempests can hinder God's favour to his people, for he is a Help
always at hand. It is a comfort to the faithful servants of God
when in difficulties, that as long as the Lord has any work for
them to do, their lives shall be prolonged. If Paul had thrust
himself needlessly into bad company, he might justly have been
cast away with them; but God calling him into it, they are
preserved with him. They are given thee; there is no greater
satisfaction to a good man than to know he is a public blessing.
He comforts them with the same comforts wherewith he himself was
comforted. God is ever faithful, therefore let all who have an
interest in his promises be ever cheerful. As, with God, saying
and doing are not two things, believing and enjoying should not
be so with us. Hope is an anchor of the soul, sure and stedfast,
entering into that within the veil. Let those who are in
spiritual darkness hold fast by that, and think not of putting
to sea again, but abide by Christ, and wait till the day break,
and the shadows flee away.

#30-38 God, who appointed the end, that they should be saved,
appointed the means, that they should be saved by the help of
these shipmen. Duty is ours, events are God's; we do not trust
God, but tempt him, when we say we put ourselves under his
protection, if we do not use proper means, such as are within
our power, for our safety. But how selfish are men in general,
often even ready to seek their own safety by the destruction of
others! Happy those who have such a one as Paul in their
company, who not only had intercourse with Heaven, but was of an
enlivening spirit to those about him. The sorrow of the world
works death, while joy in God is life and peace in the greatest
distresses and dangers. The comfort of God's promises can only
be ours by believing dependence on him, to fulfil his word to
us; and the salvation he reveals must be waited for in use of
the means he appoints. If God has chosen us to salvation, he has
also appointed that we shall obtain it by repentance, faith,
prayer, and persevering obedience; it is fatal presumption to
expect it in any other way. It is an encouragement to people to
commit themselves to Christ as their Saviour, when those who
invite them, clearly show that they do so themselves.
#39-44 The ship that had weathered the storm in the open sea,
where it had room, is dashed to pieces when it sticks fast.
Thus, if the heart fixes in the world in affection, and cleaving
to it, it is lost. Satan's temptations beat against it, and it
is gone; but as long as it keeps above the world, though tossed
with cares and tumults, there is hope for it. They had the shore
in view, yet suffered shipwreck in the harbour; thus we are
taught never to be secure. Though there is great difficulty in
the way of the promised salvation, it shall, without fail, be
brought to pass. It will come to pass that whatever the trials
and dangers may be, in due time all believers will get safely to
heaven. Lord Jesus, thou hast assured us that none of thine
shall perish. Thou wilt bring them all safe to the heavenly
shore. And what a pleasing landing will that be! Thou wilt
present them to thy Father, and give thy Holy Spirit full
possession of them for ever.
* Paul kindly received at Melita. (1-10) He arrives at Rome.
(11-16) His conference with the Jews. (17-22) Paul preaches to
the Jews, and abides at Rome a prisoner. (23-31)

#1-10 God can make strangers to be friends; friends in distress.
Those who are despised for homely manners, are often more
friendly than the more polished; and the conduct of heathens, or
persons called barbarians, condemns many in civilized nations,
professing to be Christians. The people thought that Paul was a
murderer, and that the viper was sent by Divine justice, to be
the avenger of blood. They knew that there is a God who governs
the world, so that things do not come to pass by chance, no, not
the smallest event, but all by Divine direction; and that evil
pursues sinners; that there are good works which God will
reward, and wicked works which he will punish. Also, that murder
is a dreadful crime, one which shall not long go unpunished. But
they thought all wicked people were punished in this life.
Though some are made examples in this world, to prove that there
is a God and a Providence, yet many are left unpunished, to
prove that there is a judgment to come. They also thought all
who were remarkably afflicted in this life were wicked people.
Divine revelation sets this matter in a true light. Good men
often are greatly afflicted in this life, for the trial and
increase of their faith and patience. Observe Paul's deliverance
from the danger. And thus in the strength of the grace of
Christ, believers shake off the temptations of Satan, with holy
resolution. When we despise the censures and reproaches of men,
and look upon them with holy contempt, having the testimony of
our consciences for us, then, like Paul, we shake off the viper
into the fire. It does us no harm, except we are kept by it from
our duty. God hereby made Paul remarkable among these people,
and so made way for the receiving of the gospel. The Lord raises
up friends for his people in every place whither he leads them,
and makes them blessings to those in affliction.

#11-16 The common events of travelling are seldom worthy of
being told; but the comfort of communion with the saints, and
kindness shown by friends, deserve particular mention. The
Christians at Rome were so far from being ashamed of Paul, or
afraid of owning him, because he was a prisoner, that they were
the more careful to show him respect. He had great comfort in
this. And if our friends are kind to us, God puts it into their
hearts, and we must give him the glory. When we see those even
in strange places, who bear Christ's name, fear God, and serve
him, we should lift up our hearts to heaven in thanksgiving. How
many great men have made their entry into Rome, crowned and in
triumph, who really were plagues to the world! But here a good
man makes his entry into Rome, chained as a poor captive, who
was a greater blessing to the world than any other merely a man.
Is not this enough to put us for ever out of conceit with
worldly favour? This may encourage God's prisoners, that he can
give them favour in the eyes of those that carry them captives.
When God does not soon deliver his people out of bondage, yet
makes it easy to them, or them easy under it, they have reason
to be thankful.

#17-22 It was for the honour of Paul that those who examined his
case, acquitted him. In his appeal he sought not to accuse his
nation, but only to clear himself. True Christianity settles
what is of common concern to all mankind, and is not built upon
narrow opinions and private interests. It aims at no worldly
benefit or advantage, but all its gains are spiritual and
eternal. It is, and always has been, the lot of Christ's holy
religion, to be every where spoken against. Look through every
town and village where Christ is exalted as the only Saviour of
mankind, and where the people are called to follow him in
newness of life, and we see those who give themselves up to
Christ, still called a sect, a party, and reproached. And this
is the treatment they are sure to receive, so long as there
shall continue an ungodly man upon earth.

#23-31 Paul persuaded the Jews concerning Jesus. Some were
wrought upon by the word, and others hardened; some received the
light, and others shut their eyes against it. And the same has
always been the effect of the gospel. Paul parted with them,
observing that the Holy Ghost had well described their state.
Let all that hear the gospel, and do not heed it, tremble at
their doom; for who shall heal them, if God does not? The Jews
had afterwards much reasoning among themselves. Many have great
reasoning, who do not reason aright. They find fault with one
another's opinions, yet will not yield to truth. Nor will men's
reasoning among themselves convince them, without the grace of
God to open their understandings. While we mourn on account of
such despisers, we should rejoice that the salvation of God is
sent to others, who will receive it; and if we are of that
number, we should be thankful to Him who hath made us to differ.
The apostle kept to his principle, to know and preach nothing
but Christ and him crucified. Christians, when tempted from
their main business, should bring themselves back with this
question, What does this concern the Lord Jesus? What tendency
has it to bring us to him, and to keep us walking in him? The
apostle preached not himself, but Christ, and he was not ashamed
of the gospel of Christ. Though Paul was placed in a very narrow
opportunity for being useful, he was not disturbed in it. Though
it was not a wide door that was opened to him, yet no man was
suffered to shut it; and to many it was an effectual door, so
that there were saints even in Nero's household, #Php 4:22|. We
learn also from #Php 1:13|, how God overruled Paul's
imprisonment for the furtherance of the gospel. And not the
residents at Rome only, but all the church of Christ, to the
present day, and in the most remote corner of the globe, have
abundant reason to bless God, that during the most mature period
of his Christian life and experience, he was detained a
prisoner. It was from his prison, probably chained hand to hand
to the soldier who kept him, that the apostle wrote the epistles
to the Ephesians, Philippians, Colossians, and Hebrews; epistles
showing, perhaps more than any others, the Christian love with
which his heart overflowed, and the Christian experience with
which his soul was filled. The believer of the present time may
have less of triumph, and less of heavenly joy, than the
apostle, but every follower of the same Saviour, is equally sure
of safety and peace at the last. Let us seek to live more and
more in the love of the Saviour; to labour to glorify Him by
every action of our lives; and we shall assuredly, by his
strength, be among the number of those who now overcome our
enemies; and by his free grace and mercy, be hereafter among the
blessed company who shall sit with Him upon his throne, even as
He also has overcome, and is sitting on his Father's throne, at
God's right hand for evermore.
** The scope or design of the apostle in writing to the Romans
appears to have been, to answer the unbelieving, and to teach
the believing Jew; to confirm the Christian and to convert the
idolatrous Gentile; and to show the Gentile convert as equal
with the Jewish, in respect of his religious condition, and his
rank in the Divine favour. These several designs are brought
into one's view, by opposing or arguing with the infidel or
unbelieving Jew, in favour of the Christian or believing
Gentile. The way of a sinner's acceptance with God, or
justification in his sight, merely by grace, through faith in
the righteousness of Christ, without distinction of nations, is
plainly stated. This doctrine is cleared from the objections
raised by Judaizing Christians, who were for making terms of
acceptance with God by a mixture of the law and the gospel, and
for shutting out the Gentiles from any share in the blessings of
salvation brought in by the Messiah. In the conclusion, holiness
is further enforced by practical exhortations.

* The apostle's commission. (1-7) Prays for the saints at Rome,
and expresses his desire to see them. (8-15) The gospel way of
justification by faith, for Jews and Gentiles. (16,17) The sins
of the Gentiles set forth. (18-32)

#1-7 The doctrine of which the apostle Paul wrote, set forth the
fulfilment of the promises by the prophets. It spoke of the Son
of God, even Jesus the Saviour, the promised Messiah, who came
from David as to his human nature, but was also declared to be
the Son of God, by the Divine power which raised him from the
dead. The Christian profession does not consist in a notional
knowledge or a bare assent, much less in perverse disputings,
but in obedience. And all those, and those only, are brought to
obedience of the faith, who are effectually called of Jesus
Christ. Here is, 1. The privilege of Christians; they are
beloved of God, and are members of that body which is beloved.
2. The duty of Christians; to be holy, hereunto are they called,
called to be saints. These the apostle saluted, by wishing them
grace to sanctify their souls, and peace to comfort their
hearts, as springing from the free mercy of God, the reconciled
Father of all believers, and coming to them through the Lord
Jesus Christ.

#8-15 We must show love for our friends, not only by praying for
them, but by praising God for them. As in our purposes, so in
our desires, we must remember to say, If the Lord will, #Jas
4:15|. Our journeys are made prosperous or otherwise, according
to the will of God. We should readily impart to others what God
has trusted to us, rejoicing to make others joyful, especially
taking pleasure in communing with those who believe the same
things with us. If redeemed by the blood, and converted by the
grace of the Lord Jesus, we are altogether his; and for his sake
we are debtors to all men, to do all the good we can. Such
services are our duty.
#16,17 In these verses the apostle opens the design of the whole
epistle, in which he brings forward a charge of sinfulness
against all flesh; declares the only method of deliverance from
condemnation, by faith in the mercy of God, through Jesus
Christ; and then builds upon it purity of heart, grateful
obedience, and earnest desires to improve in all those Christian
graces and tempers, which nothing but a lively faith in Christ
can bring forth. God is a just and holy God, and we are guilty
sinners. It is necessary that we have a righteousness to appear
in before him: there is such a righteousness brought in by the
Messiah, and made known in the gospel; a gracious method of
acceptance, notwithstanding the guilt of our sins. It is the
righteousness of Christ, who is God, coming from a satisfaction
of infinite value. Faith is all in all, both in the beginning
and progress of Christian life. It is not from faith to works,
as if faith put us into a justified state, and then works kept
us in it; but it is all along from faith to faith; it is faith
pressing forward, and gaining the victory over unbelief.

#18-25 The apostle begins to show that all mankind need the
salvation of the gospel, because none could obtain the favour of
God, or escape his wrath by their own works. For no man can
plead that he has fulfilled all his obligations to God and to
his neighbour; nor can any truly say that he has fully acted up
to the light afforded him. The sinfulness of man is described as
ungodliness against the laws of the first table, and
unrighteousness against those of the second. The cause of that
sinfulness is holding the truth in unrighteousness. All, more or
less, do what they know to be wrong, and omit what they know to
be right, so that the plea of ignorance cannot be allowed from
any. Our Creator's invisible power and Godhead are so clearly
shown in the works he has made, that even idolaters and wicked
Gentiles are left without excuse. They foolishly followed
idolatry; and rational creatures changed the worship of the
glorious Creator, for that of brutes, reptiles, and senseless
images. They wandered from God, till all traces of true religion
must have been lost, had not the revelation of the gospel
prevented it. For whatever may be pretended, as to the
sufficiency of man's reason to discover Divine truth and moral
obligation, or to govern the practice aright, facts cannot be
denied. And these plainly show that men have dishonoured God by
the most absurd idolatries and superstitions; and have degraded
themselves by the vilest affections and most abominable deeds.

#26-32 In the horrid depravity of the heathen, the truth of our
Lord's words was shown: "Light was come into the world, but men
loved darkness rather than light, because their deeds were evil;
for he that doeth evil hateth the light." The truth was not to
their taste. And we all know how soon a man will contrive,
against the strongest evidence, to reason himself out of the
belief of what he dislikes. But a man cannot be brought to
greater slavery than to be given up to his own lusts. As the
Gentiles did not like to keep God in their knowledge, they
committed crimes wholly against reason and their own welfare.
The nature of man, whether pagan or Christian, is still the
same; and the charges of the apostle apply more or less to the
state and character of men at all times, till they are brought
to full submission to the faith of Christ, and renewed by Divine
power. There never yet was a man, who had not reason to lament
his strong corruptions, and his secret dislike to the will of
God. Therefore this chapter is a call to self-examination, the
end of which should be, a deep conviction of sin, and of the
necessity of deliverance from a state of condemnation.
* The Jews could not be justified by the law of Moses, any more
than the Gentiles by the law of nature. (1-16) The sins of the
Jews confuted all their vain confidence in their outward
privileges. (17-29)

#1-16 The Jews thought themselves a holy people, entitled to
their privileges by right, while they were unthankful,
rebellious, and unrighteous. But all who act thus, of every
nation, age, and description, must be reminded that the judgment
of God will be according to their real character. The case is so
plain, that we may appeal to the sinner's own thoughts. In every
wilful sin, there is contempt of the goodness of God. And though
the branches of man's disobedience are very various, all spring
from the same root. But in true repentance, there must be hatred
of former sinfulness, from a change wrought in the state of the
mind, which disposes it to choose the good and to refuse the
evil. It shows also a sense of inward wretchedness. Such is the
great change wrought in repentance, it is conversion, and is
needed by every human being. The ruin of sinners is their
walking after a hard and impenitent heart. Their sinful doings
are expressed by the strong words, "treasuring up wrath." In the
description of the just man, notice the full demand of the law.
It demands that the motives shall be pure, and rejects all
actions from earthly ambition or ends. In the description of the
unrighteous, contention is held forth as the principle of all
evil. The human will is in a state of enmity against God. Even
Gentiles, who had not the written law, had that within, which
directed them what to do by the light of nature.  Conscience is
a witness, and first or last will bear witness. As they kept or
broke these natural laws and dictates, their consciences either
acquitted or condemned them. Nothing speaks more terror to
sinners, and more comfort to saints, than that Christ shall be
the Judge. Secret services shall be rewarded, secret sins shall
be then punished, and brought to light.
#17-24 The apostle directs his discourse to the Jews, and shows
of what sins they were guilty, notwithstanding their profession
and vain pretensions. A believing, humble, thankful glorying in
God, is the root and sum of all religion. But proud,
vain-glorious boasting in God, and in the outward profession of
his name, is the root and sum of all hypocrisy. Spiritual pride
is the most dangerous of all kinds of pride. A great evil of the
sins of professors is, the dishonour done to God and religion,
by their not living according to their profession. Many despise
their more ignorant neighbours who rest in a dead form of
godliness; yet themselves trust in a form of knowledge, equally
void of life and power, while some glory in the gospel, whose
unholy lives dishonour God, and cause his name to be blasphemed.
#25-29 No forms, ordinances, or notions can profit, without
regenerating grace, which will always lead to seeking an
interest in the righteousness of God by faith. For he is no more
a Christian now, than he was really a Jew of old, who is only
one outwardly: neither is that baptism, which is outward in the
flesh: but he is the real Christian, who is inwardly a true
believer, with an obedient faith. And the true baptism is that
of the heart, by the washing of regeneration and the renewal of
the Holy Ghost; bringing a spiritual frame of mind, and a
willing following of truth in its holy ways. Let us pray that we
may be made real Christians, not outwardly, but inwardly; in the
heart and spirit, not in the letter; baptized, not with water
only, but with the Holy Ghost; and let our praise be, not of
men, but of God.
* Objections answered. (1-8) All mankind are sinners. (9-18)
Both Jews and Gentiles cannot be justified by their own deeds.
(19,20) It is owing to the free grace of God, through faith in
the righteousness of Christ, yet the law is not done away.
(21-31)

#1-8 The law could not save in or from sins, yet it gave the
Jews advantages for obtaining salvation. Their stated
ordinances, education in the knowledge of the true God and his
service, and many favours shown to the children of Abraham, all
were means of grace, and doubtless were made useful to the
conversion of many. But especially the Scriptures were committed
to them. Enjoyment of God's word and ordinances, is the chief
happiness of a people. But God's promises are made only to
believers; therefore the unbelief of some, or of many
professors, cannot make this faithfulness of no effect. He will
fulfil his promises to his people, and bring his threatened
vengeance upon unbelievers. God's judging the world, should for
ever silence all doubtings and reflections upon his justice. The
wickedness and obstinate unbelief of the Jews, proved man's need
of the righteousness of God by faith, and also his justice in
punishing for sin. Let us do evil, that good may come, is
oftener in the heart than in the mouth of sinners; for few thus
justify themselves in their wicked ways. The believer knows that
duty belongs to him, and events to God; and that he must not
commit any sin, or speak one falsehood, upon the hope, or even
assurance, that God may thereby glorify himself. If any speak
and act thus, their condemnation is just.
#9-18 Here again is shown that all mankind are under the guilt
of sin, as a burden; and under the government and dominion of
sin, as enslaved to it, to work wickedness. This is made plain
by several passages of Scripture from the Old Testament, which
describe the corrupt and depraved state of all men, till grace
restrain or change them. Great as our advantages are, these
texts describe multitudes who call themselves Christians. Their
principles and conduct prove that there is no fear of God before
their eyes. And where no fear of God is, no good is to be looked
for.

#19,20 It is in vain to seek for justification by the works of
the law. All must plead guilty. Guilty before God, is a dreadful
word; but no man can be justified by a law which condemns him
for breaking it. The corruption in our nature, will for ever
stop any justification by our own works.

#21-26 Must guilty man remain under wrath? Is the wound for ever
incurable? No; blessed be God, there is another way laid open
for us. This is the righteousness of God; righteousness of his
ordaining, and providing, and accepting. It is by that faith
which has Jesus Christ for its object; an anointed Saviour, so
Jesus Christ signifies. Justifying faith respects Christ as a
Saviour, in all his three anointed offices, as Prophet, Priest,
and King; trusting in him, accepting him, and cleaving to him:
in all these, Jews and Gentiles are alike welcome to God through
Christ. There is no difference, his righteousness is upon all
that believe; not only offered to them, but put upon them as a
crown, as a robe. It is free grace, mere mercy; there is nothing
in us to deserve such favours. It comes freely unto us, but
Christ bought it, and paid the price. And faith has special
regard to the blood of Christ, as that which made the atonement.
God, in all this, declares his righteousness. It is plain that
he hates sin, when nothing less than the blood of Christ would
satisfy for it. And it would not agree with his justice to
demand the debt, when the Surety has paid it, and he has
accepted that payment in full satisfaction.

#27-31 God will have the great work of the justification and
salvation of sinners carried on from first to last, so as to
shut out boasting. Now, if we were saved by our own works,
boasting would not be excluded. But the way of justification by
faith for ever shuts out boasting. Yet believers are not left to
be lawless; faith is a law, it is a working grace, wherever it
is in truth. By faith, not in this matter an act of obedience,
or a good work, but forming the relation between Christ and the
sinner, which renders it proper that the believer should be
pardoned and justified for the sake of the Saviour, and that the
unbeliever who is not thus united or related to him, should
remain under condemnation. 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 covenant, yet we own and submit to
it, as a rule in the hand of the Mediator.
* The doctrine of justification by faith is shown by the case of
Abraham. (1-12) He received the promise through the
righteousness of faith. (13-22) And we are justified in the same
way of believing. (23-25)

#1-12 To meet the views of the Jews, the apostle first refers to
the example of Abraham, in whom the Jews gloried as their most
renowned forefather. However exalted in various respects, he had
nothing to boast in the presence of God, being saved by grace,
through faith, even as others. Without noticing the years which
passed before his call, and the failures at times in his
obedience, and even in his faith, it was expressly stated in
Scripture that "he believed God, and it was counted to him for
righteousness," #Ge 15:6|. From this example it is observed,
that if any man could work the full measure required by the law,
the reward must be reckoned as a debt, which evidently was not
the case even of Abraham, seeing faith was reckoned to him for
righteousness. When believers are justified by faith, "their
faith being counted for righteousness," their faith does not
justify them as a part, small or great, of their righteousness;
but as the appointed means of uniting them to Him who has chosen
as the name whereby he shall be called, "the Lord our
Righteousness." Pardoned people are the only blessed people. It
clearly appears from the Scripture, that Abraham was justified
several years before his circumcision. It is, therefore, plain
that this rite was not necessary in order to justification. It
was a sign of the original corruption of human nature. And it
was such a sign as was also an outward seal, appointed not only
to confirm God's promises to him and to his seed, and their
obligation to be the Lord's, but likewise to assure him of his
being already a real partaker of the righteousness of faith.
Thus Abraham was the spiritual forefather of all believers, who
walked after the example of his obedient faith. The seal of the
Holy Spirit in our sanctification, making us new creatures, is
the inward evidence of the righteousness of faith.

#13-22 The promise was made to Abraham long before the law. It
points at Christ, and it refers to the promise, #Ge 12:3|. In
Thee shall all families of the earth be blessed. The law worketh
wrath, by showing that every transgressor is exposed to the
Divine displeasure. As God intended to give men a title to the
promised blessings, so he appointed it to be by faith, that it
might be wholly of grace, to make it sure to all who were of the
like precious faith with Abraham, whether Jews or Gentiles, in
all ages. The justification and salvation of sinners, the taking
to himself the Gentiles who had not been a people, were a
gracious calling of things which are not, as though they were;
and this giving a being to things that were not, proves the
almighty power of God. The nature and power of Abraham's faith
are shown. He believed God's testimony, and looked for the
performance of his promise, firmly hoping when the case seemed
hopeless. It is weakness of faith, that makes a man lie poring
on the difficulties in the way of a promise. Abraham took it not
for a point that would admit of argument or debate. Unbelief is
at the bottom of all our staggerings at God's promises. The
strength of faith appeared in its victory over fears. God
honours faith; and great faith honours God. It was imputed to
him for righteousness. Faith is a grace that of all others gives
glory to God. Faith clearly is the instrument by which we
receive the righteousness of God, the redemption which is by
Christ; and that which is the instrument whereby we take or
receive it, cannot be the thing itself, nor can it be the gift
thereby taken and received. Abraham's faith did not justify him
by its own merit or value, but as giving him a part in Christ.
#23-25 The history of Abraham, and of his justification, was
recorded to teach men of after-ages; those especially to whom
the gospel was then made known. It is plain, that we are not
justified by the merit of our own works, but by faith in Jesus
Christ and his righteousness; which is the truth urged in this
and the foregoing chapter, as the great spring and foundation of
all comfort. Christ did meritoriously work our justification and
salvation by his death and passion, but the power and perfection
thereof, with respect to us, depend on his resurrection. By his
death he paid our debt, in his resurrection he received our
acquittance, #Isa 53:8|. When he was discharged, we, in Him and
together with Him, received the discharge from the guilt and
punishment of all our sins. This last verse is an abridgement or
summary of the whole gospel.
* The happy effects of justification through faith in the
righteousness of Christ. (1-5) That we are reconciled by his
blood. (6-11) The fall of Adam brought all mankind into sin and
death. (12-14) The grace of God, through the righteousness of
Christ, has more power to bring salvation, than Adam's sin had
to bring misery, (15-19) as grace did superabound. (20,21)

#1-5 A blessed change takes place in the sinner's state, when he
becomes a true believer, whatever he has been. Being justified
by faith he has peace with God. The holy, righteous God, cannot
be at peace with a sinner, while under the guilt of sin.
Justification takes away the guilt, and so makes way for peace.
This is through our Lord Jesus Christ; through him as the great
Peace-maker, the Mediator between God and man. The saints' happy
state is a state of grace. Into this grace we are brought, which
teaches that we were not born in this state. We could not have
got into it of ourselves, but we are led into it, as pardoned
offenders. Therein we stand, a posture that denotes
perseverance; we stand firm and safe, upheld by the power of the
enemy. And those who have hope for the glory of God hereafter,
have enough to rejoice in now. Tribulation worketh patience, not
in and of itself, but the powerful grace of God working in and
with the tribulation. Patient sufferers have most of the Divine
consolations, which abound as afflictions abound. It works
needful experience of ourselves. This hope will not disappoint,
because it is sealed with the Holy Spirit as a 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. A right sense of
God's love to us, will make us not ashamed, either of our hope,
or of our sufferings for him.

#6-11 Christ died for sinners; not only such as were useless,
but such as were guilty and hateful; such that their everlasting
destruction would be to the glory of God's justice. Christ died
to save us, not in our sins, but from our sins; and we were yet
sinners when he died for us. Nay, the carnal mind is not only an
enemy to God, but enmity itself, chap. #8:7; Col 1:21|. But God
designed to deliver from sin, and to work a great change. While
the sinful state continues, God loathes the sinner, and the
sinner loathes God, #Zec 11:8|. And that for such as these
Christ should die, is a mystery; no other such an instance of
love is known, so that it may well be the employment of eternity
to adore and wonder at it. Again; what idea had the apostle when
he supposed the case of some one dying for a righteous man? And
yet he only put it as a thing that might be. Was it not the
undergoing this suffering, that the person intended to be
benefitted might be released therefrom? But from what are
believers in Christ released by his death? Not from bodily
death; for that they all do and must endure. The evil, from
which the deliverance could be effected only in this astonishing
manner, must be more dreadful than natural death. There is no
evil, to which the argument can be applied, except that which
the apostle actually affirms, sin, and wrath, the punishment of
sin, determined by the unerring justice of God. And if, by
Divine grace, they were thus brought to repent, and to believe
in Christ, and thus were justified by the price of his
bloodshedding, and by faith in that atonement, much more through
Him who died for them and rose again, would they be kept from
falling under the power of sin and Satan, or departing finally
from him. The living Lord of all, will complete the purpose of
his dying love, by saving all true believers to the uttermost.
Having such a pledge of salvation in the love of God through
Christ, the apostle declared that believers not only rejoiced in
the hope of heaven, and even in their tribulations for Christ's
sake, but they gloried in God also, as their unchangeable Friend
and all-sufficient Portion, through Christ only.

#12-14 The design of what follows is plain. It is to exalt our
views respecting the blessings Christ has procured for us, by
comparing them with the evil which followed upon the fall of our
first father; and by showing that these blessings not only
extend to the removal of these evils, but far beyond. Adam
sinning, his nature became guilty and corrupted, and so came to
his children. Thus in him all have sinned. And death is by sin;
for death is the wages of sin. Then entered all that misery
which is the due desert of sin; temporal, spiritual, eternal
death. If Adam had not sinned, he had not died; but a sentence
of death was passed, as upon a criminal; it passed through all
men, as an infectious disease that none escape. In proof of our
union with Adam, and our part in his first transgression,
observe, that sin prevailed in the world, for many ages before
the giving of the law by Moses. And death reigned in that long
time, not only over adults who wilfully sinned, but also over
multitudes of infants, which shows that they had fallen in Adam
under condemnation, and that the sin of Adam extended to all his
posterity. He was a figure or type of Him that was to come as
Surety of a new covenant, for all who are related to Him.

#15-19 Through one man's offence, all mankind are exposed to
eternal condemnation. But the grace and mercy of God, and the
free gift of righteousness and salvation, are through Jesus
Christ, as man: yet the Lord from heaven has brought the
multitude of believers into a more safe and exalted state than
that from which they fell in Adam. This free gift did not place
them anew in a state of trial, but fixed them in a state of
justification, as Adam would have been placed, had he stood.
Notwithstanding the differences, there is a striking similarity.
As by the offence of one, sin and death prevailed to the
condemnation of all men, so by the righteousness of one, grace
prevailed to the justification of all related to Christ by
faith. Through the grace of God, the gift by grace has abounded
to many through Christ; yet multitudes choose to remain under
the dominion of sin and death, rather than to apply for the
blessings of the reign of grace. But Christ will in no wise cast
out any who are willing to come to him.

#20,21 By Christ and his righteousness, we have more and greater
privileges than we lost by the offence of Adam. The moral law
showed that many thoughts, tempers, words, and actions, were
sinful, thus transgressions were multiplied. Not making sin to
abound the more, but discovering the sinfulness of it, even as
the letting in a clearer light into a room, discovers the dust
and filth which were there before, but were not seen. The sin of
Adam, and the effect of corruption in us, are the abounding of
that offence which appeared on the entrance of the law. And the
terrors of the law make gospel comforts the more sweet. Thus God
the Holy Spirit has, by the blessed apostle, delivered to us a
most important truth, full of consolation, suited to our need as
sinners. Whatever one may have above another, every man is a
sinner against God, stands condemned by the law, and needs
pardon. A righteousness that is to justify cannot be made up of
a mixture of sin and holiness. There can be no title to an
eternal reward without a pure and spotless righteousness: let us
look for it, even to the righteousness of Christ.
* Believers must die to sin, and live to God. (1,2) This is
urged by their Christian baptism and union with Christ. (3-10)
They are made alive to God. (11-15) And are freed from the
dominion of sin. (16-20) The end of sin is death, and of
holiness everlasting life. (21-23)

#1,2 The apostle is very full in pressing the necessity of
holiness. He does not explain away the free grace of the gospel,
but he shows that connection between justification and holiness
are inseparable. Let the thought be abhorred, of continuing in
sin that grace may abound. True believers are dead to sin,
therefore they ought not to follow it. No man can at the same
time be both dead and alive. He is a fool who, desiring to be
dead unto sin, thinks he may live in it.

#3-10 Baptism teaches the necessity of dying to sin, and being
as it were buried from all ungodly and unholy pursuits, and of
rising to walk with God in newness of life. Unholy professors
may have had the outward sign of a death unto sin, and a new
birth unto righteousness, but they never passed from the family
of Satan to that of God. The corrupt nature, called the old man,
because derived from our first father Adam, is crucified with
Christ, in every true believer, by the grace derived from the
cross. It is weakened and in a dying state, though it yet
struggles for life, and even for victory. But the whole body of
sin, whatever is not according to the holy law of God, must be
done away, so that the believer may no more be the slave of sin,
but live to God, and find happiness in his service.

#11-15 The strongest motives against sin, and to enforce
holiness, are here stated. Being made free from the reign of
sin, alive unto God, and having the prospect of eternal life, it
becomes believers to be greatly concerned to advance thereto.
But, as unholy lusts are not quite rooted out in this life, it
must be the care of the Christian to resist their motions,
earnestly striving, that, through Divine grace, they may not
prevail in this mortal state. Let the thought that this state
will soon be at an end, encourage the true Christian, as to the
motions of lusts, which so often perplex and distress him. Let
us present all our powers to God, as weapons or tools ready for
the warfare, and work of righteousness, in his service. There is
strength in the covenant of grace for us. Sin shall not have
dominion. God's promises to us are more powerful and effectual
for mortifying sin, than our promises to God. Sin may struggle
in a real believer, and create him a great deal of trouble, but
it shall not have dominion; it may vex him, but it shall not
rule over him. Shall any take occasion from this encouraging
doctrine to allow themselves in the practice of any sin? Far be
such abominable thoughts, so contrary to the perfections of God,
and the design of his gospel, so opposed to being under grace.
What can be a stronger motive against sin than the love of
Christ? Shall we sin against so much goodness, and such love?

#16-20 Every man is the servant of the master to whose commands
he yields himself; whether it be the sinful dispositions of his
heart, in actions which lead to death, or the new and spiritual
obedience implanted by regeneration. The apostle rejoiced now
they obeyed from the heart the gospel, into which they were
delivered as into a mould. As the same metal becomes a new
vessel, when melted and recast in another mould, so the believer
has become a new creature. And there is great difference in the
liberty of mind and spirit, so opposite to the state of slavery,
which the true Christian has in the service of his rightful
Lord, whom he is enabled to consider as his Father, and himself
as his son and heir, by the adoption of grace. The dominion of
sin consists in being willingly slaves thereto, not in being
harassed by it as a hated power, struggling for victory. Those
who now are the servants of God, once were the slaves of sin.

#21-23 The pleasure and profit of sin do not deserve to be
called fruit. Sinners are but ploughing iniquity, sowing vanity,
and reaping the same. Shame came into the world with sin, and is
still the certain effect of it. The end of sin is death. Though
the way may seem pleasant and inviting, yet it will be
bitterness in the latter end. From this condemnation the
believer is set at liberty, when made free from sin. If the
fruit is unto holiness, if there is an active principle of true
and growing grace, the end will be everlasting life; a very
happy end! Though the way is up-hill, though it is narrow,
thorny, and beset, yet everlasting life at the end of it is
sure. The gift of God is eternal life. And this gift is through
Jesus Christ our Lord. Christ purchased it, prepared it,
prepares us for it, preserves us to it; he is the All in all in
our salvation.
* Believers are united to Christ, that they may bring forth
fruit unto God. (1-6) The use and excellence of the law. (7-13)
The spiritual conflicts between corruption and grace in a
believer. (14-25)

#1-6 So long as a man continues under the law as a covenant, and
seeks justification by his own obedience, he continues the slave
of sin in some form. Nothing but the Spirit of life in Christ
Jesus, can make any sinner free from the law of sin and death.
Believers are delivered from that power of the law, which
condemns for the sins committed by them. And they are delivered
from that power of the law which stirs up and provokes the sin
that dwells in them. Understand this not of the law as a rule,
but as a covenant of works. In profession and privilege, we are
under a covenant of grace, and not under a covenant of works;
under the gospel of Christ, not under the law of Moses. The
difference is spoken of under the similitude or figure of being
married to a new husband. The second marriage is to Christ. By
death we are freed from obligation to the law as a covenant, as
the wife is from her vows to her husband. In our believing
powerfully and effectually, we are dead to the law, and have no
more to do with it than the dead servant, who is freed from his
master, has to do with his master's yoke. The day of our
believing, is the day of being united to the Lord Jesus. We
enter upon a life of dependence on him, and duty to him. Good
works are from union with Christ; as the fruitfulness of the
vine is the product of its being united to its roots; there is
no fruit to God, till we are united to Christ. The law, and the
greatest efforts of one under the law, still in the flesh, under
the power of corrupt principles, cannot set the heart right with
regard to the love of God, overcome worldly lusts, or give truth
and sincerity in the inward parts, or any thing that comes by
the special sanctifying influences of the Holy Spirit. Nothing
more than a formal obedience to the outward letter of any
precept, can be performed by us, without the renewing,
new-creating grace of the new covenant.
#7-13 There is no way of coming to that knowledge of sin, which
is necessary to repentance, and therefore to peace and pardon,
but by trying our hearts and lives by the law. In his own case
the apostle would not have known the sinfulness of his thoughts,
motives, and actions, but by the law. That perfect standard
showed how wrong his heart and life were, proving his sins to be
more numerous than he had before thought, but it did not contain
any provision of mercy or grace for his relief. He is ignorant
of human nature and the perverseness of his own heart, who does
not perceive in himself a readiness to fancy there is something
desirable in what is out of reach. We may perceive this in our
children, though self-love makes us blind to it in ourselves.
The more humble and spiritual any Christian is, the more clearly
will he perceive that the apostle describes the true believer,
from his first convictions of sin to his greatest progress in
grace, during this present imperfect state. St. Paul was once a
Pharisee, ignorant of the spirituality of the law, having some
correctness of character, without knowing his inward depravity.
When the commandment came to his conscience by the convictions
of the Holy Spirit, and he saw what it demanded, he found his
sinful mind rise against it. He felt at the same time the evil
of sin, his own sinful state, that he was unable to fulfil the
law, and was like a criminal when condemned. But though the evil
principle in the human heart produces sinful motions, and the
more by taking occasion of the commandment; yet the law is holy,
and the commandment holy, just, and good. It is not favourable
to sin, which it pursues into the heart, and discovers and
reproves in the inward motions thereof. Nothing is so good but a
corrupt and vicious nature will pervert it. The same heat that
softens wax, hardens clay. Food or medicine when taken wrong,
may cause death, though its nature is to nourish or to heal. The
law may cause death through man's depravity, but sin is the
poison that brings death. Not the law, but sin discovered by the
law, was made death to the apostle. The ruinous nature of sin,
and the sinfulness of the human heart, are here clearly shown.

#14-17 Compared with the holy rule of conduct in the law of God,
the apostle found himself so very far short of perfection, that
he seemed to be carnal; like a man who is sold against his will
to a hated master, from whom he cannot set himself at liberty. A
real Christian unwillingly serves this hated master, yet cannot
shake off the galling chain, till his powerful and gracious
Friend above, rescues him. The remaining evil of his heart is a
real and humbling hinderance to his serving God as angels do and
the spirits of just made perfect. This strong language was the
result of St. Paul's great advance in holiness, and the depth of
his self-abasement and hatred of sin. If we do not understand
this language, it is because we are so far beneath him in
holiness, knowledge of the spirituality of God's law, and the
evil of our own hearts, and hatred of moral evil. And many
believers have adopted the apostle's language, showing that it
is suitable to their deep feelings of abhorrence of sin, and
self-abasement. The apostle enlarges on the conflict he daily
maintained with the remainder of his original depravity. He was
frequently led into tempers, words, or actions, which he did not
approve or allow in his renewed judgement and affections. By
distinguishing his real self, his spiritual part, from the self,
or flesh, in which sin dwelt, and by observing that the evil
actions were done, not by him, but by sin dwelling in him, the
apostle did not mean that men are not accountable for their
sins, but he teaches the evil of their sins, by showing that
they are all done against reason and conscience. Sin dwelling in
a man, does not prove its ruling, or having dominion over him.
If a man dwells in a city, or in a country, still he may not
rule there.

#18-22 The more pure and holy the heart is, it will have the
more quick feeling as to the sin that remains in it. The
believer sees more of the beauty of holiness and the excellence
of the law. His earnest desires to obey, increase as he grows in
grace. But the whole good on which his will is fully bent, he
does not do; sin ever springing up in him, through remaining
corruption, he often does evil, though against the fixed
determination of his will. The motions of sin within grieved the
apostle. If by the striving of the flesh against the Spirit, was
meant that he could not do or perform as the Spirit suggested,
so also, by the effectual opposition of the Spirit, he could not
do what the flesh prompted him to do. How different this case
from that of those who make themselves easy with regard to the
inward motions of the flesh prompting them to evil; who, against
the light and warning of conscience, go on, even in outward
practice, to do evil, and thus, with forethought, go on in the
road to perdition! For as the believer is under grace, and his
will is for the way of holiness, he sincerely delights in the
law of God, and in the holiness which it demands, according to
his inward man; that new man in him, which after God is created
in true holiness.

#23-25 This passage does not represent the apostle as one that
walked after the flesh, but as one that had it greatly at heart,
not to walk so. And if there are those who abuse this passage,
as they also do the other Scriptures, to their own destruction,
yet serious Christians find cause to bless God for having thus
provided for their support and comfort. We are not, because of
the abuse of such as are blinded by their own lusts, to find
fault with the scripture, or any just and well warranted
interpretation of it. And no man who is not engaged in this
conflict, can clearly understand the meaning of these words, or
rightly judge concerning this painful conflict, which led the
apostle to bemoan himself as a wretched man, constrained to what
he abhorred. He could not deliver himself; and this made him the
more fervently thank God for the way of salvation revealed
through Jesus Christ, which promised him, in the end,
deliverance from this enemy. So then, says he, I myself, with my
mind, my prevailing judgement, affections, and purposes, as a
regenerate man, by Divine grace, serve and obey the law of God;
but with the flesh, the carnal nature, the remains of depravity,
I serve the law of sin, which wars against the law of my mind.
Not serving it so as to live in it, or to allow it, but as
unable to free himself from it, even in his very best state, and
needing to look for help and deliverance out of himself. It is
evident that he thanks God for Christ, as our deliverer, as our
atonement and righteousness in himself, and not because of any
holiness wrought in us. He knew of no such salvation, and
disowned any such title to it. He was willing to act in all
points agreeable to the law, in his mind and conscience, but was
hindered by indwelling sin, and never attained the perfection
the law requires. What can be deliverance for a man always
sinful, but the free grace of God, as offered in Christ Jesus?
The power of Divine grace, and of the Holy Spirit, could root
out sin from our hearts even in this life, if Divine wisdom had
not otherwise thought fit. But it is suffered, that Christians
might constantly feel, and understand thoroughly, the wretched
state from which Divine grace saves them; might be kept from
trusting in themselves; and might ever hold all their
consolation and hope, from the rich and free grace of God in
Christ.
* The freedom of believers from condemnation. (1-9) Their
privileges as being the children of God. (10-17) Their hopeful
prospects under tribulations. (18-25) Their assistance from the
Spirit in prayer. (26,27) Their interest in the love of God.
(28-31) Their final triumph, through Christ. (32-39)

#1-9 Believers may be chastened of the Lord, but will not be
condemned with the world. By their union with Christ through
faith, they are thus secured. What is the principle of their
walk; the flesh or the Spirit, the old or the new nature,
corruption or grace? For which of these do we make provision, by
which are we governed? The unrenewed will is unable to keep any
commandment fully. And the law, besides outward duties, requires
inward obedience. God showed abhorrence of sin by the sufferings
of his Son in the flesh, that the believer's person might be
pardoned and justified. Thus satisfaction was made to Divine
justice, and the way of salvation opened for the sinner. By the
Spirit the law of love is written upon the heart, and though the
righteousness of the law is not fulfilled by us, yet, blessed be
God, it is fulfilled in us; there is that in all true believers,
which answers the intention of the law. The favour of God, the
welfare of the soul, the concerns of eternity, are the things of
the Spirit, which those that are after the Spirit do mind. Which
way do our thoughts move with most pleasure? Which way go our
plans and contrivances? Are we most wise for the world, or for
our souls? Those that live in pleasure are dead, #1Ti 5:6|. A
sanctified soul is a living soul; and that life is peace. The
carnal mind is not only an enemy to God, but enmity itself. The
carnal man may, by the power of Divine grace, be made subject to
the law of God, but the carnal mind never can; that must be
broken and driven out. We may know our real state and character
by inquiring whether we have the Spirit of God and Christ, or
not, ver. 9. Ye are not in the flesh, but in the Spirit. Having
the Spirit of Christ, means having a turn of mind in some degree
like the mind that was in Christ Jesus, and is to be shown by a
life and conversation suitable to his precepts and example.

#10-17 If the Spirit be in us, Christ is in us. He dwells in the
heart by faith. Grace in the soul is its new nature; the soul is
alive to God, and has begun its holy happiness which shall
endure for ever. The righteousness of Christ imputed, secures
the soul, the better part, from death. From hence we see how
much it is our duty to walk, not after the flesh, but after the
Spirit. If any habitually live according to corrupt lustings,
they will certainly perish in their sins, whatever they profess.
And what can a worldly life present, worthy for a moment to be
put against this noble prize of our high calling? Let us then,
by the Spirit, endeavour more and more to mortify the flesh.
Regeneration by the Holy Spirit brings a new and Divine life to
the soul, though in a feeble state. And the sons of God have the
Spirit to work in them the disposition of children; they have
not the spirit of bondage, which the Old Testament church was
under, through the darkness of that dispensation. The Spirit of
adoption was not then plentifully poured out. Also it refers to
that spirit of bondage, under which many saints were at their
conversion. Many speak peace to themselves, to whom God does not
speak peace. But those who are sanctified, have God's Spirit
witnessing with their spirits, in and by his speaking peace to
the soul. Though we may now seem to be losers for Christ, we
shall not, we cannot, be losers by him in the end.

#18-25 The sufferings of the saints strike no deeper than the
things of time, last no longer than the present time, are light
afflictions, and but for a moment. How vastly different are the
sentence of the word and the sentiment of the world, concerning
the sufferings of this present time! Indeed the whole creation
seems to wait with earnest expectation for the period when the
children of God shall be manifested in the glory prepared for
them. There is an impurity, deformity, and infirmity, which has
come upon the creature by the fall of man. There is an enmity of
one creature to another. And they are used, or abused rather, by
men as instruments of sin. Yet this deplorable state of the
creation is in hope. God will deliver it from thus being held in
bondage to man's depravity. The miseries of the human race,
through their own and each other's wickedness, declare that the
world is not always to continue as it is. Our having received
the first-fruits of the Spirit, quickens our desires, encourages
our hopes, and raises our expectations. Sin has been, and is,
the guilty cause of all the suffering that exists in the
creation of God. It has brought on the woes of earth; it has
kindled the flames of hell. As to man, not a tear has been shed,
not a groan has been uttered, not a pang has been felt, in body
or mind, that has not come from sin. This is not all; sin is to
be looked at as it affects the glory of God. Of this how
fearfully regardless are the bulk of mankind! Believers have
been brought into a state of safety; but their comfort consists
rather in hope than in enjoyment. From this hope they cannot be
turned by the vain expectation of finding satisfaction in the
things of time and sense. We need patience, our way is rough and
long; but He that shall come, will come, though he seems to
tarry.

#26,27 Though the infirmities of Christians are many and great,
so that they would be overpowered if left to themselves, yet the
Holy Spirit supports them. The Spirit, as an enlightening
Spirit, teaches us what to pray for; as a sanctifying Spirit,
works and stirs up praying graces; as a comforting Spirit,
silences our fears, and helps us over all discouragements. The
Holy Spirit is the spring of all desires toward God, which are
often more than words can utter. The Spirit who searches the
hearts, can perceive the mind and will of the spirit, the
renewed mind, and advocates his cause. The Spirit makes
intercession to God, and the enemy prevails not.
#28-31 That is good for the saints which does their souls good.
Every providence tends to the spiritual good of those that love
God; in breaking them off from sin, bringing them nearer to God,
weaning them from the world, and fitting them for heaven. When
the saints act out of character, corrections will be employed to
bring them back again. And here is the order of the causes of
our salvation, a golden chain, one which cannot be broken. 1.
Whom he did foreknow, he also did predestinate to be conformed
to the image of his Son. All that God designed for glory and
happiness as the end, he decreed to grace and holiness as the
way. The whole human race deserved destruction; but for reasons
not perfectly known to us, God determined to recover some by
regeneration and the power of his grace. He predestinated, or
before decreed, that they should be conformed to the image of
his Son. In this life they are in part renewed, and walk in his
steps. 2. Whom he did predestinate, them he also called. It is
an effectual call, from self and earth to God, and Christ, and
heaven, as our end; from sin and vanity to grace and holiness,
as our way. This is the gospel call. The love of God, ruling in
the hearts of those who once were enemies to him, proves that
they have been called according to his purpose. 3. Whom he
called, them he also justified. None are thus justified but
those that are effectually called. Those who stand out against
the gospel call, abide under guilt and wrath. 4. Whom he
justified, them he also glorified. The power of corruption being
broken in effectual calling, and the guilt of sin removed in
justification, nothing can come between that soul and glory.
This encourages our faith and hope; for, as for God, his way,
his work, is perfect. The apostle speaks as one amazed, and
swallowed up in admiration, wondering at the height and depth,
and length and breadth, of the love of Christ, which passeth
knowledge. The more we know of other things, the less we wonder;
but the further we are led into gospel mysteries, the more we
are affected by them. While God is for us, and we keep in his
love, we may with holy boldness defy all the powers of darkness.

#32-39 All things whatever, in heaven and earth, are not so
great a display of God's free love, as the gift of his coequal
Son to be the atonement on the cross for the sin of man; and all
the rest follows upon union with him, and interest in him. "All
things", all which can be the causes or means of any real good to
the faithful Christian. He that has prepared a crown and a
kingdom for us, will give us what we need in the way to it. Men
may justify themselves, though the accusations are in full force
against them; but if God justifies, that answers all. By Christ
we are thus secured. By the merit of his death he paid our debt.
Yea, rather that is risen again. This is convincing evidence
that Divine justice was satisfied. We have such a Friend at the
right hand of God; all power is given to him. He is there,
making intercession. Believer! does your soul say within you, Oh
that he were mine! and oh that I were his; that I could please
him and live to him! Then do not toss your spirit and perplex
your thoughts in fruitless, endless doubtings, but as you are
convinced of ungodliness, believe on Him who justifies the
ungodly. You are condemned, yet Christ is dead and risen. Flee
to Him as such. God having manifested his love in giving his own
Son for us, can we think that any thing should turn aside or do
away that love? Troubles neither cause nor show any abatement of
his love. Whatever believers may be separated from, enough
remains. None can take Christ from the believer: none can take
the believer from Him; and that is enough. All other hazards
signify nothing. Alas, poor sinners! though you abound with the
possessions of this world, what vain things are they! Can you
say of any of them, Who shall separate us? You may be removed
from pleasant dwellings, and friends, and estates. You may even
live to see and seek your parting. At last you must part, for
you must die. Then farewell, all this world accounts most
valuable. And what hast thou left, poor soul, who hast not
Christ, but that which thou wouldest gladly part with, and canst
not; the condemning guilt of all thy sins! But the soul that is
in Christ, when other things are pulled away, cleaves to Christ,
and these separations pain him not. Yea, when death comes, that
breaks all other unions, even that of the soul and body, it
carries the believer's soul into the nearest union with its
beloved Lord Jesus, and the full enjoyment of him for ever.
* The apostle's concern that his countrymen were strangers to
the gospel. (1-5) The promises are made good to the spiritual
seed of Abraham. (6-13) Answers to objections against God's
sovereign conduct, in exercising mercy and justice. (14-24) This
sovereignty is in God's dealing both with Jews and Gentiles.
(25-29) The falling short of the Jews is owing to their seeking
justification, not by faith, but by the works of the law.
(30-33)

#1-5 Being about to discuss the rejection of the Jews and the
calling of the Gentiles, and to show that the whole agrees with
the sovereign electing love of God, the apostle expresses
strongly his affection for his people. He solemnly appeals to
Christ; and his conscience, enlightened and directed by the Holy
Spirit, bore witness to his sincerity. He would submit to be
treated as "accursed," to be disgraced, crucified; and even for
a time be in the deepest horror and distress; if he could rescue
his nation from the destruction about to come upon them for
their obstinate unbelief. To be insensible to the eternal
condition of our fellow-creatures, is contrary both to the love
required by the law, and the mercy of the gospel. They had long
been professed worshippers of Jehovah. The law, and the national
covenant which was grounded thereon, belonged to them. The
temple worship was typical of salvation by the Messiah, and the
means of communion with God. All the promises concerning Christ
and his salvation were given to them. He is not only over all,
as Mediator, but he is God blessed for ever.

#6-13 The rejection of the Jews by the gospel dispensation, did
not break God's promise to the patriarchs. The promises and
threatenings shall be fulfilled. Grace does not run in the
blood; nor are saving benefits always found with outward church
privileges. Not only some of Abraham's seed were chosen, and
others not, but God therein wrought according to the counsel of
his own will. God foresaw both Esau and Jacob as born in sin, by
nature children of wrath even as others. If left to themselves
they would have continued in sin through life; but for wise and
holy reasons, not made known to us, he purposed to change
Jacob's heart, and to leave Esau to his perverseness. This
instance of Esau and Jacob throws light upon the Divine conduct
to the fallen race of man. The whole Scripture shows the
difference between the professed Christian and the real
believer. Outward privileges are bestowed on many who are not
the children of God. There is, however, full encouragement to
diligent use of the means of grace which God has appointed.

#14-24 Whatever God does, must be just. Wherein the holy, happy
people of God differ from others, God's grace alone makes them
differ. In this preventing, effectual, distinguishing grace, he
acts as a benefactor, whose grace is his own. None have deserved
it; so that those who are saved, must thank God only; and those
who perish, must blame themselves only, #Hos 13:9|. God is bound
no further than he has been pleased to bind himself by his own
covenant and promise, which is his revealed will. And this is,
that he will receive, and not cast out, those that come to
Christ; but the drawing of souls in order to that coming, is an
anticipating, distinguishing favour to whom he will. Why does he
yet find fault? This is not an objection to be made by the
creature against his Creator, by man against God. The truth, as
it is in Jesus, abases man as nothing, as less than nothing, and
advances God as sovereign Lord of all. Who art thou that art so
foolish, so feeble, so unable to judge the Divine counsels? It
becomes us to submit to him, not to reply against him. Would not
men allow the infinite God the same sovereign right to manage
the affairs of the creation, as the potter exercises in
disposing of his clay, when of the same lump he makes one vessel
to a more honourable, and one to a meaner use? God could do no
wrong, however it might appear to men. God will make it appear
that he hates sin. Also, he formed vessels filled with mercy.
Sanctification is the preparation of the soul for glory. This is
God's work. Sinners fit themselves for hell, but it is God who
prepares saints for heaven; and all whom God designs for heaven
hereafter, he fits for heaven now. Would we know who these
vessels of mercy are? Those whom God has called; and these not
of the Jews only, but of the Gentiles. Surely there can be no
unrighteousness in any of these Divine dispensations. Nor in
God's exercising long-suffering, patience, and forbearance
towards sinners under increasing guilt, before he brings utter
destruction upon them. The fault is in the hardened sinner
himself. As to all who love and fear God, however such truths
appear beyond their reason to fathom, yet they should keep
silence before him. It is the Lord alone who made us to differ;
we should adore his pardoning mercy and new-creating grace, and
give diligence to make our calling and election sure.

#25-29 The rejecting of the Jews, and the taking in the
Gentiles, were foretold in the Old Testament. It tends very much
to the clearing of a truth, to observe how the Scripture is
fulfilled in it. It is a wonder of Divine power and mercy that
there are any saved: for even those left to be a seed, if God
had dealt with them according to their sins, had perished with
the rest. This great truth this Scripture teaches us. Even among
the vast number of professing Christians it is to be feared that
only a remnant will be saved.

#30-33 The Gentiles knew not their guilt and misery, therefore
were not careful to procure a remedy. Yet they attained to
righteousness by faith. Not by becoming proselytes to the Jewish
religion, and submitting to the ceremonial law; but by embracing
Christ, and believing in him, and submitting to the gospel. The
Jews talked much of justification and holiness, and seemed very
ambitious to be the favourites of God. They sought, but not in
the right way, not in the humbling way, not in the appointed
way. Not by faith, not by embracing Christ, depending upon
Christ, and submitting to the gospel. They expected
justification by observing the precepts and ceremonies of the
law of Moses. The unbelieving Jews had a fair offer of
righteousness, life, and salvation, made them upon gospel terms,
which they did not like, and would not accept. Have we sought to
know how we may be justified before God, seeking that blessing
in the way here pointed out, by faith in Christ, as the Lord our
Righteousness? Then we shall not be ashamed in that awful day,
when all refuges of lies shall be swept away, and the Divine
wrath shall overflow every hiding-place but that which God hath
prepared in his own Son.
* The apostle's earnest desire for the salvation of the Jews.
(1-4) The difference between the righteousness of the law, and
the righteousness of faith. (5-11) The Gentiles stand on a level
with the Jews, in justification and salvation. (12-17) The Jews
might know this from Old Testament prophecies. (18-21)

#1-4 The Jews built on a false foundation, and refused to come
to Christ for free salvation by faith, and numbers in every age
do the same in various ways. The strictness of the law showed
men their need of salvation by grace, through faith. And the
ceremonies shadowed forth Christ as fulfilling the
righteousness, and bearing the curse of the law. So that even
under the law, all who were justified before God, obtained that
blessing by faith, whereby they were made partakers of the
perfect righteousness of the promised Redeemer. The law is not
destroyed, nor the intention of the Lawgiver disappointed; but
full satisfaction being made by the death of Christ for our
breach of the law, the end is gained. That is, Christ has
fulfilled the whole law, therefore whoever believeth in him, is
counted just before God, as much as though he had fulfilled the
whole law himself. Sinners never could go on in vain fancies of
their own righteousness, if they knew the justice of God as a
Governor, or his righteousness as a Saviour.

#5-11 The self-condemned sinner need not perplex himself how
this righteousness may be found. When we speak of looking upon
Christ, and receiving, and feeding upon him, it is not Christ in
heaven, nor Christ in the deep, that we mean; but Christ in the
promise, Christ offered in the word. Justification by faith in
Christ is a plain doctrine. It is brought before the mind and
heart of every one, thus leaving him without excuse for
unbelief. If a man confessed faith in Jesus, as the Lord and
Saviour of lost sinners, and really believed in his heart that
God had raised him from the dead, thus showing that he had
accepted the atonement, he should be saved by the righteousness
of Christ, imputed to him through faith. But no faith is
justifying which is not powerful in sanctifying the heart, and
regulating all its affections by the love of Christ. We must
devote and give up to God our souls and our bodies: our souls in
believing with the heart, and our bodies in confessing with the
mouth. The believer shall never have cause to repent his
confident trust in the Lord Jesus. Of such faith no sinner shall
be ashamed before God; and he ought to glory in it before men.
#12-17 There is not one God to the Jews, more kind, and another
to the Gentiles, who is less kind; the Lord is a Father to all
men. The promise is the same to all, who call on the name of the
Lord Jesus as the Son of God, as God manifest in the flesh. All
believers thus call upon the Lord Jesus, and none else will do
so humbly or sincerely. But how should any call on the Lord
Jesus, the Divine Saviour, who had not heard of him? And what is
the life of a Christian but a life of prayer? It shows that we
feel our dependence on him, and are ready to give up ourselves
to him, and have a believing expectation of our all from him. It
was necessary that the gospel should be preached to the
Gentiles. Somebody must show them what they are to believe. How
welcome the gospel ought to be to those to whom it was preached!
The gospel is given, not only to be known and believed, but to
be obeyed. It is not a system of notions, but a rule of
practice. The beginning, progress, and strength of faith is by
hearing. But it is only hearing the word, as the word of God
that will strengthen faith.

#18-21 Did not the Jews know that the Gentiles were to be called
in? They might have known it from Moses and Isaiah. Isaiah
speaks plainly of the grace and favour of God, as going before
in the receiving of the Gentiles. Was not this our own case? Did
not God begin in love, and make himself known to us when we did
not ask after him? The patience of God towards provoking sinners
is wonderful. The time of God's patience is called a day, light
as day, and fit for work and business; but limited as a day, and
there is a night at the end of it. God's patience makes man's
disobedience worse, and renders that the more sinful. We may
wonder at the mercy of God, that his goodness is not overcome by
man's badness; we may wonder at the wickedness of man, that his
badness is not overcome by God's goodness. And it is a matter of
joy to think that God has sent the message of grace to so many
millions, by the wide spread of his gospel.
* The rejection of the Jews is not universal. (1-10) God
overruled their unbelief for making the Gentiles partakers of
gospel privileges. (11-21) The Gentiles cautioned against pride
and unbelief, The Jews shall be called as a nation, and brought
into God's visible covenant again. (22-32) A solemn adoring of
the wisdom, goodness, and justice of God. (33-36)

#1-10 There was a chosen remnant of believing Jews, who had
righteousness and life by faith in Jesus Christ. These were kept
according to the election of grace. If then this election was of
grace, it could not be of works, either performed or foreseen.
Every truly good disposition in a fallen creature must be the
effect, therefore it cannot be the cause, of the grace of God
bestowed on him. Salvation from the first to the last must be
either of grace or of debt. These things are so directly
contrary to each other that they cannot be blended together. God
glorifies his grace by changing the hearts and tempers of the
rebellious. How then should they wonder and praise him! The
Jewish nation were as in a deep sleep, without knowledge of
their danger, or concern about it; having no sense of their need
of the Saviour, or of their being upon the borders of eternal
ruin. David, having by the Spirit foretold the sufferings of
Christ from his own people, the Jews, foretells the dreadful
judgments of God upon them for it, #Ps 69|. This teaches us how
to understand other prayers of David against his enemies; they
are prophecies of the judgments of God, not expressions of his
own anger. Divine curses will work long; and we have our eyes
darkened, if we are bowed down in worldly-mindedness.

#11-21 The gospel is the greatest riches of every place where it
is. As therefore the righteous rejection of the unbelieving
Jews, was the occasion of so large a multitude of the Gentiles
being reconciled to God, and at peace with him; the future
receiving of the Jews into the church would be such a change, as
would resemble a general resurrection of the dead in sin to a
life of righteousness. Abraham was as the root of the church.
The Jews continued branches of this tree till, as a nation, they
rejected the Messiah; after that, their relation to Abraham and
to God was, as it were, cut off. The Gentiles were grafted into
this tree in their room; being admitted into the church of God.
Multitudes were made heirs of Abraham's faith, holiness and
blessedness. It is the natural state of every one of us, to be
wild by nature. Conversion is as the grafting in of wild
branches into the good olive. The wild olive was often ingrafted
into the fruitful one when it began to decay, and this not only
brought forth fruit, but caused the decaying olive to revive and
flourish. The Gentiles, of free grace, had been grafted in to
share advantages. They ought therefore to beware of
self-confidence, and every kind of pride or ambition; lest,
having only a dead faith, and an empty profession, they should
turn from God, and forfeit their privileges. If we stand at all,
it is by faith; we are guilty and helpless in ourselves, and are
to be humble, watchful, afraid of self-deception, or of being
overcome by temptation. Not only are we at first justified by
faith, but kept to the end in that justified state by faith
only; yet, by a faith which is not alone, but which worketh by
love to God and man.

#22-32 Of all judgments, spiritual judgments are the sorest; of
these the apostle is here speaking. The restoration of the Jews
is, in the course of things, far less improbable than the call
of the Gentiles to be the children of Abraham; and though others
now possess these privileges, it will not hinder their being
admitted again. By rejecting the gospel, and by their
indignation at its being preached to the Gentiles, the Jews were
become enemies to God; yet they are still to be favoured for the
sake of their pious fathers. Though at present they are enemies
to the gospel, for their hatred to the Gentiles; yet, when God's
time is come, that will no longer exist, and God's love to their
fathers will be remembered. True grace seeks not to confine
God's favour. Those who find mercy themselves, should endeavour
that through their mercy others also may obtain mercy. Not that
the Jews will be restored to have their priesthood, and temple,
and ceremonies again; an end is put to all these; but they are
to be brought to believe in Christ, the true become one
sheep-fold with the Gentiles, under Christ the Great Shepherd.
The captivities of Israel, their dispersion, and their being
shut out from the church, are emblems of the believer's
corrections for doing wrong; and the continued care of the Lord
towards that people, and the final mercy and blessed restoration
intended for them, show the patience and love of God.

#33-36 The apostle Paul knew the mysteries of the kingdom of God
as well as ever any man; yet he confesses himself at a loss; and
despairing to find the bottom, he humbly sits down at the brink,
and adores the depth. Those who know most in this imperfect
state, feel their own weakness most. There is not only depth in
the Divine counsels, but riches; abundance of that which is
precious and valuable. The Divine counsels are complete; they
have not only depth and height, but breadth and length, #Eph
3:18|, and that passing knowledge. There is that vast distance
and disproportion between God and man, between the Creator and
the creature, which for ever shuts us from knowledge of his
ways. What man shall teach God how to govern the world? The
apostle adores the sovereignty of the Divine counsels. All
things in heaven and earth, especially those which relate to our
salvation, that belong to our peace, are all of him by way of
creation, through him by way of providence, that they may be to
him in their end. Of God, as the Spring and Fountain of all;
through Christ, to God, as the end. These include all God's
relations to his creatures; if all are of Him, and through Him,
all should be to Him, and for Him. Whatever begins, let God's
glory be the end: especially let us adore him when we talk of
the Divine counsels and actings. The saints in heaven never
dispute, but always praise.
* Believers are to dedicate themselves to God. (1,2) To be
humble, and faithfully to use their spiritual gifts, in their
respective stations. (3-8) Exhortations to various duties.
(9-16) And to peaceable conduct towards all men, with
forbearance and benevolence. (17-21)

#1,2 The apostle having closed the part of his epistle wherein
he argues and proves various doctrines which are practically
applied, here urges important duties from gospel principles. He
entreated the Romans, as his brethren in Christ, by the mercies
of God, to present their bodies as a living sacrifice to Him.
This is a powerful appeal. We receive from the Lord every day
the fruits of his mercy. Let us render ourselves; all we are,
all we have, all we can do: and after all, what return is it for
such very rich receivings? It is acceptable to God: a reasonable
service, which we are able and ready to give a reason for, and
which we understand. Conversion and sanctification are the
renewing of the mind; a change, not of the substance, but of the
qualities of the soul. The progress of sanctification, dying to
sin more and more, and living to righteousness more and more, is
the carrying on this renewing work, till it is perfected in
glory. The great enemy to this renewal is, conformity to this
world. Take heed of forming plans for happiness, as though it
lay in the things of this world, which soon pass away. Do not
fall in with the customs of those who walk in the lusts of the
flesh, and mind earthly things. The work of the Holy Ghost first
begins in the understanding, and is carried on to the will,
affections, and conversation, till there is a change of the
whole man into the likeness of God, in knowledge, righteousness,
and true holiness. Thus, to be godly, is to give up ourselves to
God.

#3-8 Pride is a sin in us by nature; we need to be cautioned and
armed against it. All the saints make up one body in Christ, who
is the Head of the body, and the common Centre of their unity.
In the spiritual body, some are fitted for and called to one
sort of work; others for another sort of work. We are to do all
the good we can, one to another, and for the common benefit. If
we duly thought about the powers we have, and how far we fail
properly to improve them, it would humble us. But as we must not
be proud of our talents, so we must take heed lest, under a
pretence of humility and self-denial, we are slothful in laying
out ourselves for the good of others. We must not say, I am
nothing, therefore I will sit still, and do nothing; but, I am
nothing in myself, and therefore I will lay out myself to the
utmost, in the strength of the grace of Christ. Whatever our
gifts or situations may be, let us try to employ ourselves
humbly, diligently, cheerfully, and in simplicity; not seeking
our own credit or profit, but the good of many, for this world
and that which is to come.

#9-16 The professed love of Christians to each other should be
sincere, free from deceit, and unmeaning and deceitful
compliments. Depending on Divine grace, they must detest and
dread all evil, and love and delight in whatever is kind and
useful. We must not only do that which is good, but we must
cleave to it. All our duty towards one another is summed up in
one word, love. This denotes the love of parents to their
children; which is more tender and natural than any other;
unforced, unconstrained. And love to God and man, with zeal for
the gospel, will make the wise Christian diligent in all his
worldly business, and in gaining superior skill. God must be
served with the spirit, under the influences of the Holy Spirit.
He is honoured by our hope and trust in him, especially when we
rejoice in that hope. He is served, not only by working for him,
but by sitting still quietly, when he calls us to suffer.
Patience for God's sake, is true piety. Those that rejoice in
hope, are likely to be patient in tribulation. We should not be
cold in the duty of prayer, nor soon weary of it. Not only must
there be kindness to friends and brethren, but Christians must
not harbour anger against enemies. It is but mock love, which
rests in words of kindness, while our brethren need real
supplies, and it is in our power to furnish them. Be ready to
entertain those who do good: as there is occasion, we must
welcome strangers. Bless, and curse not. It means thorough good
will; not, bless them when at prayer, and curse them at other
times; but bless them always, and curse not at all. True
Christian love will make us take part in the sorrows and joys of
each other. Labour as much as you can to agree in the same
spiritual truths; and when you come short of that, yet agree in
affection. Look upon worldly pomp and dignity with holy
contempt. Do not mind it; be not in love with it. Be reconciled
to the place God in his providence puts you in, whatever it be.
Nothing is below us, but sin. We shall never find in our hearts
to condescend to others, while we indulge conceit of ourselves;
therefore that must be mortified.

#17-21 Since men became enemies to God, they have been very
ready to be enemies one to another. And those that embrace
religion, must expect to meet with enemies in a world whose
smiles seldom agree with Christ's. Recompense to no man evil for
evil. That is a brutish recompence, befitting only animals,
which are not conscious of any being above them, or of any
existence hereafter. And not only do, but study and take care to
do, that which is amiable and creditable, and recommends
religion to all with whom you converse. Study the things that
make for peace; if it be possible, without offending God and
wounding conscience. Avenge not yourselves. This is a hard
lesson to corrupt nature, therefore a remedy against it is
added. Give place unto wrath. When a man's passion is up, and
the stream is strong, let it pass off; lest it be made to rage
the more against us. The line of our duty is clearly marked out,
and if our enemies are not melted by persevering kindness, we
are not to seek vengeance; they will be consumed by the fiery
wrath of that God to whom vengeance belongeth. The last verse
suggests what is not easily understood by the world; that in all
strife and contention, those that revenge are conquered, and
those that forgive are conquerors. Be not overcome of evil.
Learn to defeat ill designs against you, either to change them,
or to preserve your own peace. He that has this rule over his
spirit, is better than the mighty. God's children may be asked
whether it is not more sweet unto them than all earthly good,
that God so enables them by his Spirit, thus to feel and act.
* The duty of subjection to governors. (1-7) Exhortations to
mutual love. (8-10) To temperance and sobriety. (11-14)

#1-7 The grace of the gospel teaches us submission and quiet,
where pride and the carnal mind only see causes for murmuring
and discontent. Whatever the persons in authority over us
themselves may be, yet the just power they have, must be
submitted to and obeyed. In the general course of human affairs,
rulers are not a terror to honest, quiet, and good subjects, but
to evil-doers. Such is the power of sin and corruption, that
many will be kept back from crimes only by the fear of
punishment. Thou hast the benefit of the government, therefore
do what thou canst to preserve it, and nothing to disturb it.
This directs private persons to behave quietly and peaceably
where God has set them, #1Ti 2:1,2|. Christians must not use any
trick or fraud. All smuggling, dealing in contraband goods,
withholding or evading duties, is rebellion against the express
command of God. Thus honest neighbours are robbed, who will have
to pay the more; and the crimes of smugglers, and others who
join with them, are abetted. It is painful that some professors
of the gospel should countenance such dishonest practices. The
lesson here taught it becomes all Christians to learn and
practise, that the godly in the land will always be found the
quiet and the peaceable in the land, whatever others are.

#8-10 Christians must avoid useless expense, and be careful not
to contract any debts they have not the power to discharge. They
are also to stand aloof from all venturesome speculations and
rash engagements, and whatever may expose them to the danger of
not rendering to all their due. Do not keep in any one's debt.
Give every one his own. Do not spend that on yourselves, which
you owe to others. But many who are very sensible of the
trouble, think little of the sin, of being in debt. Love to
others includes all the duties of the second table. The last
five of the ten commandments are all summed up in this royal
law, Thou shalt love thy neighbour as thyself; with the same
sincerity that thou lovest thyself, though not in the same
measure and degree. He that loves his neighbour as himself, will
desire the welfare of his neighbour. On this is built that
golden rule, of doing as we would be done by. Love is a living,
active principle of obedience to the whole law. Let us not only
avoid injuries to the persons, connections, property, and
characters of men; but do no kind or degree of evil to any man,
and study to be useful in every station of life.

#11-14 Four things are here taught, as a Christian's directory
for his day's work. When to awake; Now; and to awake out of the
sleep of carnal security, sloth, and negligence; out of the
sleep of spiritual death, and out of the sleep of spiritual
deadness. Considering the time; a busy time; a perilous time.
Also the salvation nigh at hand. Let us mind our way, and mend
our pace, we are nearer our journey's end. Also to make
ourselves ready. The night is far spent, the day is at hand;
therefore it is time to dress ourselves. Observe what we must
put off; clothes worn in the night. Cast off the sinful works of
darkness. Observe what we must put on; how we should dress our
souls. Put on the armour of light. A Christian must reckon
himself undressed, if unarmed. The graces of the Spirit are this
armour, to secure the soul from Satan's temptations, and the
assaults of this present evil world. Put on Christ; that
includes all. Put on righteousness of Christ, for justification.
Put on the Spirit and grace of Christ, for sanctification. The
Lord Jesus Christ must be put on as Lord to rule you as Jesus to
save you; and in both, as Christ anointed and appointed by the
Father to this ruling, saving work. And how to walk. When we are
up and ready, we are not to sit still, but to appear abroad; let
us walk. Christianity teaches us how to walk so as to please
God, who ever sees us. Walk honestly as in the day; avoiding the
works of darkness. Where there are riot and drunkenness, there
usually are chambering and wantonness, and strife and envy.
Solomon puts these all together, #Pr 23:29-35|. See what
provision to make. Our great care must be to provide for our
souls: but must we take no care about our bodies? Yes; but two
things are forbidden. Perplexing ourselves with anxious,
encumbering care; and indulging ourselves in irregular desires.
Natural wants are to be answered, but evil appetites must be
checked and denied. To ask meat for our necessities, is our
duty, we are taught to pray for daily bread; but to ask meat for
our lusts, is provoking God, #Ps 78:18|.
* The Jewish converts cautioned against judging, and Gentile
believers against despising one the other. (1-13) And the
Gentiles exhorted to take heed of giving offence in their use of
indifferent things. (14-23)

#1-6 Differences of opinion prevailed even among the immediate
followers of Christ and their disciples. Nor did St. Paul
attempt to end them. Compelled assent to any doctrine, or
conformity to outward observances without being convinced, would
be hypocritical and of no avail. Attempts for producing absolute
oneness of mind among Christians would be useless. Let not
Christian fellowship be disturbed with strifes of words. It will
be good for us to ask ourselves, when tempted to disdain and
blame our brethren; Has not God owned them? and if he has, dare
I disown them? Let not the Christian who uses his liberty,
despise his weak brother as ignorant and superstitious. Let not
the scrupulous believer find fault with his brother, for God
accepted him, without regarding the distinctions of meats. We
usurp the place of God, when we take upon us thus to judge the
thoughts and intentions of others, which are out of our view.
The case as to the observance of days was much the same. Those
who knew that all these things were done away by Christ's
coming, took no notice of the festivals of the Jews. But it is
not enough that our consciences consent to what we do; it is
necessary that it be certified from the word of God. Take heed
of acting against a doubting conscience. We are all apt to make
our own views the standard of truth, to deem things certain
which to others appear doubtful. Thus Christians often despise
or condemn each other, about doubtful matters of no moment. A
thankful regard to God, the Author and Giver of all our mercies,
sanctifies and sweetens them.

#7-13 Though some are weak, and others are strong, yet all must
agree not to live to themselves. No one who has given up his
name to Christ, is allowedly a self-seeker; that is against true
Christianity. The business of our lives is not to please
ourselves, but to please God. That is true Christianity, which
makes Christ all in all. Though Christians are of different
strength, capacities, and practices in lesser things, yet they
are all the Lord's; all are looking and serving, and approving
themselves to Christ. He is Lord of those that are living, to
rule them; of those that are dead, to revive them, and raise
them up. Christians should not judge or despise one another,
because both the one and the other must shortly give an account.
A believing regard to the judgment of the great day, would
silence rash judgings. Let every man search his own heart and
life; he that is strict in judging and humbling himself, will
not be apt to judge and despise his brother. We must take heed
of saying or doing things which may cause others to stumble or
to fall. The one signifies a lesser, the other a greater degree
of offence; that which may be an occasion of grief or of guilt
to our brother.
#14-18 Christ deals gently with those who have true grace,
though they are weak in it. Consider the design of Christ's
death: also that drawing a soul to sin, threatens the
destruction of that soul. Did Christ deny himself for our
brethren, so as to die for them, and shall not we deny ourselves
for them, so as to keep from any indulgence? We cannot hinder
ungoverned tongues from speaking evil; but we must not give them
any occasion. We must deny ourselves in many cases what we may
lawfully do, when our doing it may hurt our good name. Our good
often comes to be evil spoken of, because we use lawful things
in an uncharitable and selfish manner. As we value the
reputation of the good we profess and practise, let us seek that
it may not be evil-spoken of. Righteousness, peace, and joy, are
words that mean a great deal. As to God, our great concern is to
appear before him justified by Christ's death, sanctified by the
Spirit of his grace; for the righteous Lord loveth
righteousness. As to our brethren, it is to live in peace, and
love, and charity with them; following peace with all men. As to
ourselves, it is joy in the Holy Ghost; that spiritual joy
wrought by the blessed Spirit in the hearts of believers, which
respects God as their reconciled Father, and heaven as their
expected home. Regard to Christ in doing our duties, alone can
make them acceptable. Those are most pleasing to God that are
best pleased with him; and they abound most in peace and joy in
the Holy Ghost. They are approved by wise and good men; and the
opinion of others is not to be regarded.

#19-23 Many wish for peace, and talk loudly for it, who do not
follow the things that make for peace. Meekness, humility,
self-denial, and love, make for peace. We cannot edify one
another, while quarrelling and contending. Many, for meat and
drink, destroy the work of God in themselves; nothing more
destroys the soul than pampering and pleasing the flesh, and
fulfilling the lusts of it; so others are hurt, by wilful
offence given. Lawful things may be done unlawfully, by giving
offence to brethren. This takes in all indifferent things,
whereby a brother is drawn into sin or trouble; or has his
graces, his comforts, or his resolutions weakened. Hast thou
faith? It is meant of knowledge and clearness as to our
Christian liberty. Enjoy the comfort of it, but do not trouble
others by a wrong use of it. Nor may we act against a doubting
conscience. How excellent are the blessings of Christ's kingdom,
which consists not in outward rites and ceremonies, but in
righteousness, peace, and joy in the Holy Ghost! How preferable
is the service of God to all other services! and in serving him
we are not called to live and die to ourselves, but unto Christ,
whose we are, and whom we ought to serve.
* Directions how to behave towards the weak. (1-7) All to
receive one another as brethren. (8-13) The writing and
preaching of the apostle. (14-21) His purposed journeys. (22-29)
He requests their prayers. (30-33)

#1-7 Christian liberty was allowed, not for our pleasure, but
for the glory of God, and the good of others. We must please our
neighbour, for the good of his soul; not by serving his wicked
will, and humouring him in a sinful way; if we thus seek to
please men, we are not the servants of Christ. Christ's whole
life was a self-denying, self-displeasing life. And he is the
most advanced Christian, who is the most conformed to Christ.
Considering his spotless purity and holiness, nothing could be
more contrary to him, than to be made sin and a curse for us,
and to have the reproaches of God fall upon him; the just for
the unjust. He bore the guilt of sin, and the curse for it; we
are only called to bear a little of the trouble of it. He bore
the presumptuous sins of the wicked; we are called only to bear
the failings of the weak. And should not we be humble,
self-denying, and ready to consider one another, who are members
one of another? The Scriptures are written for our use and
benefit, as much as for those to whom they were first given.
Those are most learned who are most mighty in the Scriptures.
That comfort which springs from the word of God, is the surest
and sweetest, and the greatest stay to hope. The Spirit as a
Comforter, is the earnest of our inheritance. This
like-mindedness must be according to the precept of Christ,
according to his pattern and example. It is the gift of God; and
a precious gift it is, for which we must earnestly seek unto
him. Our Divine Master invites his disciples, and encourages
them by showing himself as meek and lowly in spirit. The same
disposition ought to mark the conduct of his servants,
especially of the strong towards the weak. The great end in all
our actions must be, that God may be glorified; nothing more
forwards this, than the mutual love and kindness of those who
profess religion. Those that agree in Christ may well agree
among themselves.

#8-13 Christ fulfilled the prophecies and promises relating to
the Jews, and the Gentile converts could have no excuse for
despising them. The Gentiles, being brought into the church, are
companions in patience and tribulation. They should praise God.
Calling upon all the nations to praise the Lord, shows that they
shall have knowledge of him. We shall never seek to Christ till
we trust in him. And the whole plan of redemption is suited to
reconcile us to one another, as well as to our gracious God, so
that an abiding hope of eternal life, through the sanctifying
and comforting power of the Holy Spirit, may be attained. Our
own power will never reach this; therefore where this hope is,
and is abounding, the blessed Spirit must have all the glory.
"All joy and peace;" all sorts of true joy and peace, so as to
suppress doubts and fears, through the powerful working of the
Holy Spirit.

#14-21 The apostle was persuaded that the Roman Christians were
filled with a kind and affectionate spirit, as well as with
knowledge. He had written to remind them of their duties and
their dangers, because God had appointed him the minister of
Christ to the Gentiles. Paul preached to them; but what made
them sacrifices to God, was, their sanctification; not his work,
but the work of the Holy Ghost: unholy things can never be
pleasing to the holy God. The conversion of souls pertains unto
God; therefore it is the matter of Paul's glorying, not the
things of the flesh. But though a great preacher, he could not
make one soul obedient, further than the Spirit of God
accompanied his labours. He principally sought the good of those
that sat in darkness. Whatever good we do, it is Christ who does
it by us.

#22-29 The apostle sought the things of Christ more than his own
will, and would not leave his work of planting churches to go to
Rome. It concerns all to do that first which is most needful. We
must not take it ill if our friends prefer work which is
pleasing to God, before visits and compliments, which may please
us. It is justly expected from all Christians, that they should
promote every good work, especially that blessed work, the
conversion of souls. Christian society is a heaven upon earth,
an earnest of our gathering together unto Christ at the great
day. Yet it is but partial, compared with our communion with
Christ; for that only will satisfy the soul. The apostle was
going to Jerusalem, as the messenger of charity. God loves a
cheerful giver. Every thing that passes between Christians
should be a proof and instance of the union they have in Jesus
Christ. The Gentiles received the gospel of salvation from the
Jews; therefore were bound to minister to them in what was
needed for the body. Concerning what he expected from them he
speaks doubtfully; but concerning what he expected from God he
speaks confidently. We cannot expect too little from man, nor
too much from God. And how delightful and advantageous it is to
have the gospel with the fulness of its blessings! What
wonderful and happy effects does it produce, when attended with
the power of the Spirit!

#30-33 Let us learn to value the effectual fervent prayers of
the righteous. How careful should we be, lest we forfeit our
interest in the love and prayers of God's praying people! If we
have experienced the Spirit's love, let us not be wanting in
this office of kindness for others. Those that would prevail in
prayer, must strive in prayer. Those who beg the prayers of
others, must not neglect to pray for themselves. And though
Christ knows our state and wants perfectly, he will know them
from us. As God must be sought, for restraining the ill-will of
our enemies, so also for preserving and increasing the good-will
of our friends. All our joy depends upon the will of God. Let us
be earnest in prayer with and for each other, that for Christ's
sake, and by the love of the Holy Spirit, great blessings may
come upon the souls of Christians, and the labours of ministers.
* The apostle recommends Phoebe to the church at Rome, and
greets several friends there. (1-16) Cautions the church against
such as made divisions. (17-20) Christian salutations. (21-24)
The epistle concludes with ascribing glory to God. (25-27)

#1-16 Paul recommends Phoebe to the Christians at Rome. It
becomes Christians to help one another in their affairs,
especially strangers; we know not what help we may need
ourselves. Paul asks help for one that had been helpful to many;
he that watereth shall be watered also himself. Though the care
of all the churches came upon him daily, yet he could remember
many persons, and send salutations to each, with particular
characters of them, and express concern for them. Lest any
should feel themselves hurt, as if Paul had forgotten them, he
sends his remembrances to the rest, as brethren and saints,
though not named. He adds, in the close, a general salutation to
them all, in the name of the churches of Christ.
#17-20 How earnest, how endearing are these exhortations!
Whatever differs from the sound doctrine of the Scriptures,
opens a door to divisions and offences. If truth be forsaken,
unity and peace will not last long. Many call Christ, Master and
Lord, who are far from serving him. But they serve their carnal,
sensual, worldly interests. They corrupt the head by deceiving
the heart; perverting the judgments by winding themselves into
the affections. We have great need to keep our hearts with all
diligence. It has been the common policy of seducers to set upon
those who are softened by convictions. A pliable temper is good
when under good guidance, otherwise it may be easily led astray.
Be so wise as not to be deceived, yet so simple as not to be
deceivers. The blessing the apostle expects from God, is victory
over Satan. This includes all designs and devices of Satan
against souls, to defile, disturb, and destroy them; all his
attempts to keep us from the peace of heaven here, and the
possession of heaven hereafter. When Satan seems to prevail, and
we are ready to give up all as lost, then will the God of peace
interpose in our behalf. Hold out therefore, faith and patience,
yet a little while. If the grace of Christ be with us, who can
prevail against us?

#21-24 The apostle adds affectionate remembrances from persons
with him, known to the Roman Christians. It is a great comfort
to see the holiness and usefulness of our kindred. Not many
mighty, not many noble are called, but some are. It is lawful
for believers to bear civil offices; and it were to be wished
that all offices in Christian states, and in the church, were
bestowed upon prudent and steady Christians.

#25-27 That which establishes souls, is, the plain preaching of
Jesus Christ. Our redemption and salvation by our Lord Jesus
Christ, are, without controversy, a great mystery of godliness.
And yet, blessed be God, there is as much of this mystery made
plain as will bring us to heaven, if we do not wilfully neglect
so great salvation. Life and immortality are brought to light by
the gospel, and the Sun of Righteousness is risen on the world.
The Scriptures of the prophets, what they left in writing, is
not only made plain in itself, but by it this mystery is made
known to all nations. Christ is salvation to all nations. And
the gospel is revealed, not to be talked of and disputed about,
but to be submitted to. The obedience of faith is that obedience
which is paid to the word of faith, and which comes by the grace
of faith. All the glory that passes from fallen man to God, so
as to be accepted of him, must go through the Lord Jesus, in
whom alone our persons and doings are, or can be, pleasing to
God. Of his righteousness we must make mention, even of his
only; who, as he is the Mediator of all our prayers, so he is,
and will be, to eternity, the Mediator of all our praises.
Remembering that we are called to the obedience of faith, and
that every degree of wisdom is from the only wise God, we
should, by word and deed, render glory to him through Jesus
Christ; that so the grace of our Lord Jesus Christ may be with
us for ever.
** The Corinthian church contained some Jews, but more Gentiles,
and the apostle had to contend with the superstition of the one,
and the sinful conduct of the other. The peace of this church
was disturbed by false teachers, who undermined the influence of
the apostle. Two parties were the result; one contending
earnestly for the Jewish ceremonies, the other indulging in
excesses contrary to the gospel, to which they were especially
led by the luxury and the sins which prevailed around them. This
epistle was written to rebuke some disorderly conduct, of which
the apostle had been apprized, and to give advice as to some
points whereon his judgment was requested by the Corinthians.
Thus the scope was twofold. 1. To apply suitable remedies to the
disorders and abuses which prevailed among them. 2. To give
satisfactory answers on all the points upon which his advice had
been desired. The address, and Christian mildness, yet firmness,
with which the apostle writes, and goes on from general truths
directly to oppose the errors and evil conduct of the
Corinthians, is very remarkable. He states the truth and the
will of God, as to various matters, with great force of argument
and animation of style.

* A salutation and thanksgiving. (1-9) Exhortation to brotherly
love, and reproof for divisions. (10-16) The doctrine of a
crucified Saviour, as advancing the glory of God, (17-25) and
humbling the creature before him. (26-31)

#1-9 All Christians are by baptism dedicated and devoted to
Christ, and are under strict obligations to be holy. But in the
true church of God are all who are sanctified in Christ Jesus,
called to be saints, and who call upon him as God manifest in
the flesh, for all the blessings of salvation; who acknowledge
and obey him as their Lord, and as Lord of all; it includes no
other persons. Christians are distinguished from the profane and
atheists, that they dare not live without prayer; and they are
distinguished from Jews and pagans, that they call on the name
of Christ. Observe how often in these verses the apostle repeats
the words, Our Lord Jesus Christ. He feared not to make too
frequent or too honourable mention of him. To all who called
upon Christ, the apostle gave his usual salutation, desiring, in
their behalf, the pardoning mercy, sanctifying grace, and
comforting peace of God, through Jesus Christ. Sinners can have
no peace with God, nor any from him, but through Christ. He
gives thanks for their conversion to the faith of Christ; that
grace was given them by Jesus Christ. They had been enriched by
him with all spiritual gifts. He speaks of utterance and
knowledge. And where God has given these two gifts, he has given
great power for usefulness. These were gifts of the Holy Ghost,
by which God bore witness to the apostles. Those that wait for
the coming of our Lord Jesus Christ, will be kept by him to the
end; and those that are so, will be blameless in the day of
Christ, made so by rich and free grace. How glorious are the
hopes of such a privilege; to be kept by the power of Christ,
from the power of our corruptions and Satan's temptations!

#10-16 In the great things of religion be of one mind; and where
there is not unity of sentiment, still let there be union of
affection. Agreement in the greater things should extinguish
divisions about the lesser. There will be perfect union in
heaven, and the nearer we approach it on earth, the nearer we
come to perfection. Paul and Apollos both were faithful
ministers of Jesus Christ, and helpers of their faith and joy;
but those disposed to be contentious, broke into parties. So
liable are the best things to be corrupted, and the gospel and
its institutions made engines of discord and contention. Satan
has always endeavoured to stir up strife among Christians, as
one of his chief devices against the gospel. The apostle left it
to other ministers to baptize, while he preached the gospel, as
a more useful work.

#17-25 Paul had been bred up in Jewish learning; but the plain
preaching of a crucified Jesus, was more powerful than all the
oratory and philosophy of the heathen world. This is the sum and
substance of the gospel. Christ crucified is the foundation of
all our hopes, the fountain of all our joys. And by his death we
live. The preaching of salvation for lost sinners by the
sufferings and death of the Son of God, if explained and
faithfully applied, appears foolishness to those in the way to
destruction. The sensual, the covetous, the proud, and
ambitious, alike see that the gospel opposes their favourite
pursuits. But those who receive the gospel, and are enlightened
by the Spirit of God, see more of God's wisdom and power in the
doctrine of Christ crucified, than in all his other works. God
left a great part of the world to follow the dictates of man's
boasted reason, and the event has shown that human wisdom is
folly, and is unable to find or retain the knowledge of God as
the Creator. It pleased him, by the foolishness of preaching, to
save them that believe. By the foolishness of preaching; not by
what could justly be called foolish preaching. But the thing
preached was foolishness to worldly-wise men. The gospel ever
was, and ever will be, foolishness to all in the road to
destruction. The message of Christ, plainly delivered, ever has
been a sure touchstone by which men may learn what road they are
travelling. But the despised doctrine of salvation by faith in a
crucified Saviour, God in human nature, purchasing the church
with his own blood, to save multitudes, even all that believe,
from ignorance, delusion, and vice, has been blessed in every
age. And the weakest instruments God uses, are stronger in their
effects, than the strongest men can use. Not that there is
foolishness or weakness in God, but what men consider as such,
overcomes all their admired wisdom and strength.

#26-31 God did not choose philosophers, nor orators, nor
statesmen, nor men of wealth, and power, and interest in the
world, to publish the gospel of grace and peace. He best judges
what men and what measures serve the purposes of his glory.
Though not many noble are usually called by Divine grace, there
have been some such in every age, who have not been ashamed of
the gospel of Christ; and persons of every rank stand in need of
pardoning grace. Often, a humble Christian, though poor as to
this world, has more true knowledge of the gospel, than those
who have made the letter of Scripture the study of their lives,
but who have studied it rather as the witness of men, than as
the word of God. And even young children have gained such
knowledge of Divine truth as to silence infidels. The reason is,
they are taught of God; the design is, that no flesh should
glory in his presence. That distinction, in which alone they
might glory, was not of themselves. It was by the sovereign
choice and regenerating grace of God, that they were in Jesus
Christ by faith. He is made of God to us wisdom, righteousness,
sanctification, and redemption; all we need, or can desire. And
he is made wisdom to us, that by his word and Spirit, and from
his fulness and treasures of wisdom and knowledge, we may
receive all that will make us wise unto salvation, and fit for
every service to which we are called. We are guilty, liable to
just punishment; and he is made righteousness, our great
atonement and sacrifice. We are depraved and corrupt, and he is
made sanctification, that he may in the end be made complete
redemption; may free the soul from the being of sin, and loose
the body from the bonds of the grave. And this is, that all
flesh, according to the prophecy by Jeremiah, #Jer 9:23-24|, may
glory in the special favour, all-sufficient grace, and precious
salvation of Jehovah.
* The plain manner in which the apostle preached Christ
crucified. (1-5) The wisdom contained in this doctrine. (6-9) It
cannot be duly known but by the Holy Spirit. (10-16)

#1-5 Christ, in his person, and offices, and sufferings, is the
sum and substance of the gospel, and ought to be the great
subject of a gospel minister's preaching, but not so as to leave
out other parts of God's revealed truth and will. Paul preached
the whole counsel of God. Few know the fear and trembling of
faithful ministers, from a deep sense of their own weakness They
know how insufficient they are, and are fearful for themselves.
When nothing but Christ crucified is plainly preached, the
success must be entirely from Divine power accompanying the
word, and thus men are brought to believe, to the salvation of
their souls.

#6-9 Those who receive the doctrine of Christ as Divine, and,
having been enlightened by the Holy Spirit, have looked well
into it, see not only the plain history of Christ, and him
crucified, but the deep and admirable designs of Divine wisdom
therein. It is the mystery made manifest to the saints, #Col
1:26|, though formerly hid from the heathen world; it was only
shown in dark types and distant prophecies, but now is revealed
and made known by the Spirit of God. Jesus Christ is the Lord of
glory; a title much too great for any creature. There are many
things which people would not do, if they knew the wisdom of God
in the great work of redemption. There are things God hath
prepared for those that love him, and wait for him, which sense
cannot discover, no teaching can convey to our ears, nor can it
yet enter our hearts. We must take them as they stand in the
Scriptures, as God hath been pleased to reveal them to us.

#10-16 God has revealed true wisdom to us by his Spirit. Here is
a proof of the Divine authority of the Holy Scriptures, #2Pe
1:21|. In proof of the Divinity of the Holy Ghost, observe, that
he knows all things, and he searches all things, even the deep
things of God. No one can know the things of God, but his Holy
Spirit, who is one with the Father and the Son, and who makes
known Divine mysteries to his church. This is most clear
testimony, both to the real Godhead and the distinct person of
the Holy Spirit. The apostles were not guided by worldly
principles. They had the revelation of these things from the
Spirit of God, and the saving impression of them from the same
Spirit. These things they declared in plain, simple language,
taught by the Holy Spirit, totally different from the affected
oratory or enticing words of man's wisdom. The natural man, the
wise man of the world, receives not the things of the Spirit of
God. The pride of carnal reasoning is really as much opposed to
spirituality, as the basest sensuality. The sanctified mind
discerns the real beauties of holiness, but the power of
discerning and judging about common and natural things is not
lost. But the carnal man is a stranger to the principles, and
pleasures, and actings of the Divine life. The spiritual man
only, is the person to whom God gives the knowledge of his will.
How little have any known of the mind of God by natural power!
And the apostles were enabled by his Spirit to make known his
mind. In the Holy Scriptures, the mind of Christ, and the mind
of God in Christ, are fully made known to us. It is the great
privilege of Christians, that they have the mind of Christ
revealed to them by his Spirit. They experience his sanctifying
power in their hearts, and bring forth good fruits in their
lives.
* The Corinthians reproved for their contentions. (1-4) The true
servants of Christ can do nothing without him. (5-9) He is the
only foundation, and every one should take heed what he builds
thereon. (10-15) The churches of Christ ought to be kept pure,
and to be humble. (16,17) And they should not glory in men,
because ministers and all things else are theirs through Christ.
(18-23)

#1-4 The most simple truths of the gospel, as to man's
sinfulness and God's mercy, repentance towards God, and faith in
our Lord Jesus Christ, stated in the plainest language, suit the
people better than deeper mysteries. Men may have much doctrinal
knowledge, yet be mere beginners in the life of faith and
experience. Contentions and quarrels about religion are sad
evidences of carnality. True religion makes men peaceable, not
contentious. But it is to be lamented, that many who should walk
as Christians, live and act too much like other men. Many
professors, and preachers also, show themselves to be yet
carnal, by vain-glorious strife, eagerness for dispute, and
readiness to despise and speak evil of others.

#5-9 The ministers about whom the Corinthians contended, were
only instruments used by God. We should not put ministers into
the place of God. He that planteth and he that watereth are one,
employed by one Master, trusted with the same revelation, busied
in one work, and engaged in one design. They have their
different gifts from one and the same Spirit, for the very same
purposes; and should carry on the same design heartily. Those
who work hardest shall fare best. Those who are most faithful
shall have the greatest reward. They work together with God, in
promoting the purposes of his glory, and the salvation of
precious souls; and He who knows their work, will take care they
do not labour in vain. They are employed in his husbandry and
building; and He will carefully look over them.

#10-15 The apostle was a wise master-builder; but the grace of
God made him such. Spiritual pride is abominable; it is using
the greatest favours of God, to feed our own vanity, and make
idols of ourselves. But let every man take heed; there may be
bad building on a good foundation. Nothing must be laid upon it,
but what the foundation will bear, and what is of a piece with
it. Let us not dare to join a merely human or a carnal life with
a Divine faith, the corruption of sin with the profession of
Christianity. Christ is a firm, abiding, and immovable Rock of
ages, every way able to bear all the weight that God himself or
the sinner can lay upon him; neither is there salvation in any
other. Leave out the doctrine of his atonement, and there is no
foundation for our hopes. But of those who rest on this
foundation, there are two sorts. Some hold nothing but the truth
as it is in Jesus, and preach nothing else. Others build on the
good foundation what will not abide the test, when the day of
trial comes. We may be mistaken in ourselves and others; but
there is a day coming that will show our actions in the true
light, without covering or disguise. Those who spread true and
pure religion in all its branches, and whose work will abide in
the great day, shall receive a reward. And how great! how much
exceeding their deserts! There are others, whose corrupt
opinions and doctrines, or vain inventions and usages in the
worship of God, shall be made known, disowned, and rejected, in
that day. This is plainly meant of a figurative fire, not of a
real one; for what real fire can consume religious rites or
doctrines? And it is to try every man's works, those of Paul and
Apollos, as well as others. Let us consider the tendency of our
undertakings, compare them with God's word, and judge ourselves,
that we be not judged of the Lord.
#16,17 From other parts of the epistle, it appears that the
false teachers among the Corinthians taught unholy doctrines.
Such teaching tended to corrupt, to pollute, and destroy the
building, which should be kept pure and holy for God. Those who
spread loose principles, which render the church of God unholy,
bring destruction upon themselves. Christ by his Spirit dwells
in all true believers. Christians are holy by profession, and
should be pure and clean, both in heart and conversation. He is
deceived who deems himself the temple of the Holy Ghost, yet is
unconcerned about personal holiness, or the peace and purity of
the church.

#18-23 To have a high opinion of our own wisdom, is but to
flatter ourselves; and self-flattery is the next step to
self-deceit. The wisdom that worldly men esteem, is foolishness
with God. How justly does he despise, and how easily can he
baffle and confound it! The thoughts of the wisest men in the
world, have vanity, weakness, and folly in them. All this should
teach us to be humble, and make us willing to be taught of God,
so as not to be led away, by pretences to human wisdom and
skill, from the simple truths revealed by Christ. Mankind are
very apt to oppose the design of the mercies of God. Observe the
spiritual riches of a true believer; "All are yours," even
ministers and ordinances. Nay, the world itself is yours. Saints
have as much of it as Infinite Wisdom sees fit for them, and
they have it with the Divine blessing. Life is yours, that you
may have a season and opportunity to prepare for the life of
heaven; and death is yours, that you may go to the possession of
it. It is the kind messenger to take you from sin and sorrow,
and to guide you to your Father's house. Things present are
yours, for your support on the road; things to come are yours,
to delight you for ever at your journey's end. If we belong to
Christ, and are true to him, all good belongs to us, and is sure
to us. Believers are the subjects of his kingdom. He is Lord
over us, we must own his dominion, and cheerfully submit to his
command. God in Christ, reconciling a sinful world to himself,
and pouring the riches of his grace on a reconciled world, is
the sum and substance of the gospel.
* The true character of gospel ministers. (1-6) Cautions against
despising the apostle. (7-13) He claims their regard as their
spiritual father in Christ, and shows his concern for them.
(14-21)

#1-6 Apostles were no more than servants of Christ, but they
were not to be undervalued. They had a great trust, and for that
reason, had an honourable office. Paul had a just concern for
his own reputation, but he knew that he who chiefly aimed to
please men, would not prove himself a faithful servant of
Christ. It is a comfort that men are not to be our final judges.
And it is not judging well of ourselves, or justifying
ourselves, that will prove us safe and happy. Our own judgment
is not to be depended upon as to our faithfulness, any more than
our own works for our justification. There is a day coming, that
will bring men's secret sins into open day, and discover the
secrets of their hearts. Then every slandered believer will be
justified, and every faithful servant approved and rewarded. The
word of God is the best rule by which to judge as to men. Pride
commonly is at the bottom of quarrels. Self-conceit contributes
to produce undue esteem of our teachers, as well as of
ourselves. We shall not be puffed up for one against another, if
we remember that all are instruments, employed by God, and
endowed by him with various talents.

#7-13 We have no reason to be proud; all we have, or are, or do,
that is good, is owing to the free and rich grace of God. A
sinner snatched from destruction by sovereign grace alone, must
be very absurd and inconsistent, if proud of the free gifts of
God. St. Paul sets forth his own circumstances, ver. 9. Allusion
is made to the cruel spectacles in the Roman games; where men
were forced to cut one another to pieces, to divert the people;
and where the victor did not escape with his life, though he
should destroy his adversary, but was only kept for another
combat, and must be killed at last. The thought that many eyes
are upon believers, when struggling with difficulties or
temptations, should encourage constancy and patience. "We are
weak, but ye are strong." All Christians are not alike exposed.
Some suffer greater hardships than others. The apostle enters
into particulars of their sufferings. And how glorious the
charity and devotion that carried them through all these
hardships! They suffered in their persons and characters as the
worst and vilest of men; as the very dirt of the world, that was
to be swept away: nay, as the offscouring of all things, the
dross of all things. And every one who would be faithful in
Christ Jesus, must be prepared for poverty and contempt.
Whatever the disciples of Christ suffer from men, they must
follow the example, and fulfil the will and precepts of their
Lord. They must be content, with him and for him, to be despised
and abused. It is much better to be rejected, despised, and ill
used, as St. Paul was, than to have the good opinion and favour
of the world. Though cast off by the world as vile, yet we may
be precious to God, gathered up with his own hand, and placed
upon his throne.
#14-21 In reproving for sin, we should distinguish between
sinners and their sins. Reproofs that kindly and affectionately
warn, are likely to reform. Though the apostle spoke with
authority as a parent, he would rather beseech them in love. And
as ministers are to set an example, others must follow them, as
far as they follow Christ in faith and practice. Christians may
mistake and differ in their views, but Christ and Christian
truth are the same yesterday, to-day, and for ever. Whenever the
gospel is effectual, it comes not in word only, but also in
power, by the Holy Spirit, quickening dead sinners, delivering
persons from the slavery of sin and Satan, renewing them both
inwardly and outwardly, and comforting, strengthening, and
establishing the saints, which cannot be done by the persuasive
language of men, but by the power of God. And it is a happy
temper, to have the spirit of love and meekness bear the rule,
yet to maintain just authority.
* The apostle blames the Corinthians for connivance at an
incestuous person; (1-8) and directs their behaviour towards
those guilty of scandalous crimes. (9-13)

#1-8 The apostle notices a flagrant abuse, winked at by the
Corinthians. Party spirit, and a false notion of Christian
liberty, seem to have saved the offender from censure. Grievous
indeed is it that crimes should sometimes be committed by
professors of the gospel, of which even heathens would be
ashamed. Spiritual pride and false doctrines tend to bring in,
and to spread such scandals. How dreadful the effects of sin!
The devil reigns where Christ does not. And a man is in his
kingdom, and under his power, when not in Christ. The bad
example of a man of influence is very mischievous; it spreads
far and wide. Corrupt principles and examples, if not corrected,
would hurt the whole church. Believers must have new hearts, and
lead new lives. Their common conversation and religious deeds
must be holy. So far is the sacrifice of Christ our Passover for
us, from rendering personal and public holiness unnecessary,
that it furnishes powerful reasons and motives for it. Without
holiness we can neither live by faith in him, nor join in his
ordinances with comfort and profit.

#9-13 Christians are to avoid familiar converse with all who
disgrace the Christian name. Such are only fit companions for
their brethren in sin, and to such company they should be left,
whenever it is possible to do so. Alas, that there are many
called Christians, whose conversation is more dangerous than
that of heathens!
* Cautions against going to law in heathen courts. (1-8) Sins
which, if lived and died in, shut out from the kingdom of God.
(9-11) Our bodies, which are the members of Christ, and temples
of the Holy Ghost, must not be defiled. (12-20)

#1-8 Christians should not contend with one another, for they
are brethren. This, if duly attended to, would prevent many
law-suits, and end many quarrels and disputes. In matters of
great damage to ourselves or families, we may use lawful means
to right ourselves, but Christians should be of a forgiving
temper. Refer the matters in dispute, rather than go to law
about them. They are trifles, and may easily be settled, if you
first conquer your own spirits. Bear and forbear, and the men of
least skill among you may end your quarrels. It is a shame that
little quarrels should grow to such a head among Christians,
that they cannot be determined by the brethren. The peace of a
man's own mind, and the calm of his neighbourhood, are worth
more than victory. Lawsuits could not take place among brethren,
unless there were faults among them.

#9-11 The Corinthians are warned against many great evils, of
which they had formerly been guilty. There is much force in
these inquiries, when we consider that they were addressed to a
people puffed up with a fancy of their being above others in
wisdom and knowledge. All unrighteousness is sin; all reigning
sin, nay, every actual sin, committed with design, and not
repented of, shuts out of the kingdom of heaven. Be not
deceived. Men are very much inclined to flatter themselves that
they may live in sin, yet die in Christ, and go to heaven. But
we cannot hope to sow to the flesh, and reap everlasting life.
They are reminded what a change the gospel and grace of God had
made in them. The blood of Christ, and the washing of
regeneration, can take away all guilt. Our justification is
owing to the suffering and merit of Christ; our sanctification
to the working of the Holy Spirit; but both go together. All who
are made righteous in the sight of God, are made holy by the
grace of God.

#12-20 Some among the Corinthians seem to have been ready to
say, All things are lawful for me. This dangerous conceit St.
Paul opposes. There is a liberty wherewith Christ has made us
free, in which we must stand fast. But surely a Christian would
never put himself into the power of any bodily appetite. The
body is for the Lord; is to be an instrument of righteousness to
holiness, therefore is never to be made an instrument of sin. It
is an honour to the body, that Jesus Christ was raised from the
dead; and it will be an honour to our bodies, that they will be
raised. The hope of a resurrection to glory, should keep
Christians from dishonouring their bodies by fleshly lusts. And
if the soul be united to Christ by faith, the whole man is
become a member of his spiritual body. Other vices may be
conquered in "fight"; that here cautioned against, only by
"flight".  And vast multitudes are cut off by this vice in its
various forms and consequences. Its effects fall not only
directly upon the body, but often upon the mind. Our bodies have
been redeemed from deserved condemnation and hopeless slavery by
the atoning sacrifice of Christ. We are to be clean, as vessels
fitted for our Master's use. Being united to Christ as one
spirit, and bought with a price of unspeakable value, the
believer should consider himself as wholly the Lord's, by the
strongest ties.  May we make it our business, to the latest day
and hour of our lives, to glorify God with our bodies, and with
our spirits which are his.
* The apostle answers several questions about marriage. (1-9)
Married Christians should not seek to part from their
unbelieving consorts. (10-16) Persons, in any fixed station,
should usually abide in that. (17-24) It was most desirable, on
account of the then perilous days, for people to sit loose to
this world. (25-35) Great prudence be used in marriage; it
should be only in the Lord. (36-40)

#1-9 The apostle tells the Corinthians that it was good, in that
juncture of time, for Christians to keep themselves single. Yet
he says that marriage, and the comforts of that state, are
settled by Divine wisdom. Though none may break the law of God,
yet that perfect rule leaves men at liberty to serve him in the
way most suited to their powers and circumstances, of which
others often are very unfit judges. All must determine for
themselves, seeking counsel from God how they ought to act.
#10-16 Man and wife must not separate for any other cause than
what Christ allows. Divorce, at that time, was very common among
both Jews and Gentiles, on very slight pretexts. Marriage is a
Divine institution; and is an engagement for life, by God's
appointment. We are bound, as much as in us lies, to live
peaceably with all men, #Ro 12:18|, therefore to promote the
peace and comfort of our nearest relatives, though unbelievers.
It should be the labour and study of those who are married, to
make each other as easy and happy as possible. Should a
Christian desert a husband or wife, when there is opportunity to
give the greatest proof of love? Stay, and labour heartily for
the conversion of thy relative. In every state and relation the
Lord has called us to peace; and every thing should be done to
promote harmony, as far as truth and holiness will permit.

#17-24 The rules of Christianity reach every condition; and in
every state a man may live so as to be a credit to it. It is the
duty of every Christian to be content with his lot, and to
conduct himself in his rank and place as becomes a Christian.
Our comfort and happiness depend on what we are to Christ, not
what we are in the world. No man should think to make his faith
or religion, an argument to break through any natural or civil
obligations. He should quietly and contentedly abide in the
condition in which he is placed by Divine Providence.

#25-35 Considering the distress of those times, the unmarried
state was best. Notwithstanding, the apostle does not condemn
marriage. How opposite are those to the apostle Paul who forbid
many to marry, and entangle them with vows to remain single,
whether they ought to do so or not! He exhorts all Christians to
holy indifference toward the world. As to relations; they must
not set their hearts on the comforts of the state. As to
afflictions; they must not indulge the sorrow of the world: even
in sorrow the heart may be joyful. As to worldly enjoyments;
here is not their rest. As to worldly employment; those that
prosper in trade, and increase in wealth, should hold their
possessions as though they held them not. As to all worldly
concerns; they must keep the world out of their hearts, that
they may not abuse it when they have it in their hands. All
worldly things are show; nothing solid. All will be quickly
gone. Wise concern about worldly interests is a duty; but to be
full of care, to have anxious and perplexing care, is a sin. By
this maxim the apostle solves the case whether it were advisable
to marry. That condition of life is best for every man, which is
best for his soul, and keeps him most clear of the cares and
snares of the world. Let us reflect on the advantages and snares
of our own condition in life; that we may improve the one, and
escape as far as possible all injury from the other. And
whatever cares press upon the mind, let time still be kept for
the things of the Lord.

#36-40 The apostle is thought to give advice here about the
disposal of children in marriage. In this view, the general
meaning is plain. Children should seek and follow the directions
of their parents as to marriage. And parents should consult
their children's wishes; and not reckon they have power to do
with them, and dictate just as they please, without reason. The
whole is closed with advice to widows. Second marriages are not
unlawful, so that it is kept in mind, to marry in the Lord. In
our choice of relations, and change of conditions, we should
always be guided by the fear of God, and the laws of God, and
act in dependence on the providence of God. Change of condition
ought only to be made after careful consideration, and on
probable grounds, that it will be to advantage in our spiritual
concerns.
* The danger of having a high conceit of knowledge. (1-6) The
mischief of offending weak brethren. (7-13)

#1-6 There is no proof of ignorance more common than conceit of
knowledge. Much may be known, when nothing is known to good
purpose. And those who think they know any thing, and grow vain
thereon, are the least likely to make good use of their
knowledge. Satan hurts some as much by tempting them to be proud
of mental powers, as others, by alluring to sensuality.
Knowledge which puffs up the possessor, and renders him
confident, is as dangerous as self-righteous pride, though what
he knows may be right. Without holy affections all human
knowledge is worthless. The heathens had gods of higher and
lower degree; gods many, and lords many; so called, but not such
in truth. Christians know better. One God made all, and has
power over all. The one God, even the Father, signifies the
Godhead as the sole object of all religious worship; and the
Lord Jesus Christ denotes the person of Emmanuel, God manifest
in the flesh, One with the Father, and with us; the appointed
Mediator, and Lord of all; through whom we come to the Father,
and through whom the Father sends all blessings to us, by the
influence and working of the Holy Spirit. While we refuse all
worship to the many who are called gods and lords, and to saints
and angels, let us try whether we really come to God by faith in
Christ.

#7-13 Eating one kind of food, and abstaining from another, have
nothing in them to recommend a person to God. But the apostle
cautions against putting a stumbling-block in the way of the
weak; lest they be made bold to eat what was offered to the
idol, not as common food, but as a sacrifice, and thereby be
guilty of idolatry. He who has the Spirit of Christ in him, will
love those whom Christ loved so as to die for them. Injuries
done to Christians, are done to Christ; but most of all, the
entangling them in guilt: wounding their consciences, is
wounding him. We should be very tender of doing any thing that
may occasion stumbling to others, though it may be innocent in
itself. And if we must not endanger other men's souls, how much
should we take care not to destroy our own! Let Christians
beware of approaching the brink of evil, or the appearance of
it, though many do this in public matters, for which perhaps
they plead plausibly. Men cannot thus sin against their
brethren, without offending Christ, and endangering their own
souls.
* The apostle shows his authority, and asserts his right to be
maintained. (1-14) He waved this part of his Christian liberty,
for the good of others. (15-23) He did all this, with care and
diligence, in view of an unfading crown. (24-27)

#1-14 It is not new for a minister to meet with unkind returns
for good-will to a people, and diligent and successful services
among them. To the cavils of some, the apostle answers, so as to
set forth himself as an example of self-denial, for the good of
others. He had a right to marry as well as other apostles, and
to claim what was needful for his wife, and his children if he
had any, from the churches, without labouring with his own hands
to get it. Those who seek to do our souls good, should have food
provided for them. But he renounced his right, rather than
hinder his success by claiming it. It is the people's duty to
maintain their minister. He may wave his right, as Paul did; but
those transgress a precept of Christ, who deny or withhold due
support.
#15-23 It is the glory of a minister to deny himself, that he
may serve Christ and save souls. But when a minister gives up
his right for the sake of the gospel, he does more than his
charge and office demands. By preaching the gospel, freely, the
apostle showed that he acted from principles of zeal and love,
and thus enjoyed much comfort and hope in his soul. And though
he looked on the ceremonial law as a yoke taken off by Christ,
yet he submitted to it, that he might work upon the Jews, do
away their prejudices, prevail with them to hear the gospel, and
win them over to Christ. Though he would transgress no laws of
Christ, to please any man, yet he would accommodate himself to
all men, where he might do it lawfully, to gain some. Doing good
was the study and business of his life; and, that he might reach
this end, he did not stand on privileges. We must carefully
watch against extremes, and against relying on any thing but
trust in Christ alone. We must not allow errors or faults, so as
to hurt others, or disgrace the gospel.

#24-27 The apostle compares himself to the racers and combatants
in the Isthmian games, well known by the Corinthians. But in the
Christian race all may run so as to obtain. There is the
greatest encouragement, therefore, to persevere with all our
strength, in this course. Those who ran in these games were kept
to a spare diet. They used themselves to hardships. They
practised the exercises. And those who pursue the interests of
their souls, must combat hard with fleshly lusts. The body must
not be suffered to rule. The apostle presses this advice on the
Corinthians. He sets before himself and them the danger of
yielding to fleshly desires, pampering the body, and its lusts
and appetites. Holy fear of himself was needed to keep an
apostle faithful: how much more is it needful for our
preservation! Let us learn from hence humility and caution, and
to watch against dangers which surround us while in the body.
* The great privileges, and yet terrible overthrow of the
Israelites in the wilderness. (1-5) Cautions against all
idolatrous, and other sinful practices. (6-14) The partaking in
idolatry cannot exist with having communion with Christ. (15-22)
All we do to be to the glory of God, and without offence to the
consciences of others. (23-33)

#1-5 To dissuade the Corinthians from communion with idolaters,
and security in any sinful course, the apostle sets before them
the example of the Jewish nation of old. They were, by a
miracle, led through the Red Sea, where the pursuing Egyptians
were drowned. It was to them a typical baptism. 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.
Christ is the Rock on which the Christian church is built; and
of the streams that issue therefrom, all believers drink, and
are refreshed. It typified the sacred influences of the Holy
Spirit, as given to believers through Christ. But let none
presume upon their great privileges, or profession of the truth;
these will not secure heavenly happiness.

#6-14 Carnal desires gain strength by indulgence, therefore
should be checked in their first rise. Let us fear the sins of
Israel, if we would shun their plagues. And it is but just to
fear, that such as tempt Christ, will be left by him in the
power of the old serpent. Murmuring against God's disposals and
commands, greatly provokes him. Nothing in Scripture is written
in vain; and it is our wisdom and duty to learn from it. Others
have fallen, and so may we. The Christian's security against sin
is distrust of himself. God has not promised to keep us from
falling, if we do not look to ourselves. To this word of
caution, a word of comfort is added. Others have the like
burdens, and the like temptations: what they bear up under, and
break through, we may also. God is wise as well as faithful, and
will make our burdens according to our strength. He knows what
we can bear. He will make a way to escape; he will deliver
either from the trial itself, or at least the mischief of it. We
have full encouragement to flee from sin, and to be faithful to
God. We cannot fall by temptation, if we cleave fast to him.
Whether the world smiles or frowns, it is an enemy; but
believers shall be strengthened to overcome it, with all its
terrors and enticements. The fear of the Lord, put into their
hearts, will be the great means of safety.

#15-22 Did not the joining in the Lord's supper show a
profession of faith in Christ crucified, and of adoring
gratitude to him for his salvation ? Christians, by this
ordinance, and the faith therein professed, were united as the
grains of wheat in one loaf of bread, or as the members in the
human body, seeing they were all united to Christ, and had
fellowship with him and one another. This is confirmed from the
Jewish worship and customs in sacrifice. The apostle applies
this to feasting with idolaters. Eating food as part of a
heathen sacrifice, was worshipping the idol to whom it was made,
and having fellowship or communion with it; just as he who eats
the Lord's supper, is accounted to partake in the Christian
sacrifice, or as they who ate the Jewish sacrifices partook of
what was offered on their altar. It was denying Christianity;
for communion with Christ, and communion with devils, could
never be had at once. If Christians venture into places, and
join in sacrifices to the lust of the flesh, the lust of the
eye, and the pride of life, they will provoke God.

#23-33 There were cases wherein Christians might eat what had
been offered to idols, without sin. Such as when the flesh was
sold in the market as common food, for the priest to whom it had
been given. But a Christian must not merely consider what is
lawful, but what is expedient, and to edify others. Christianity
by no means forbids the common offices of kindness, or allows
uncourteous behaviour to any, however they may differ from us in
religious sentiments or practices. But this is not to be
understood of religious festivals, partaking in idolatrous
worship. According to this advice of the apostle, Christians
should take care not to use their liberty to the hurt of others,
or to their own reproach. In eating and drinking, and in all we
do, we should aim at the glory of God, at pleasing and honouring
him. This is the great end of all religion, and directs us where
express rules are wanting. A holy, peaceable, and benevolent
spirit, will disarm the greatest enemies.
* The apostle, after an exhortation to follow him, (1) corrects
some abuses. (2-16) Also contentions, divisions, and disorderly
celebrations of the Lord's supper. (17-22) He reminds them of
the nature and design of its institution. (23-26) And directs
how to attend upon it in a due manner. (27-34)

#1 The first verse of this chapter seems properly to be the
close to the last. The apostle not only preached such doctrine
as they ought to believe, but led such a life as they ought to
live. Yet Christ being our perfect example, the actions and
conduct of men, as related in the Scriptures, should be followed
only so far as they are like to his.

#2-16 Here begin particulars respecting the public assemblies,
ch. #1Co 14|. In the abundance of spiritual gifts bestowed on
the Corinthians, some abuses had crept in; but as Christ did the
will, and sought the honour of God, so the Christian should avow
his subjection to Christ, doing his will and seeking his glory.
We should, even in our dress and habit, avoid every thing that
may dishonour Christ. The woman was made subject to man, because
made for his help and comfort. And she should do nothing, in
Christian assemblies, which looked like a claim of being equal.
She ought to have "power," that is, a veil, on her head, because
of the angels. Their presence should keep Christians from all
that is wrong while in the worship of God. Nevertheless, the man
and the woman were made for one another. They were to be mutual
comforts and blessings, not one a slave, and the other a tyrant.
God has so settled matters, both in the kingdom of providence
and that of grace, that the authority and subjection of each
party should be for mutual help and benefit. It was the common
usage of the churches, for women to appear in public assemblies,
and join in public worship, veiled; and it was right that they
should do so. The Christian religion sanctions national customs
wherever these are not against the great principles of truth and
holiness; affected singularities receive no countenance from any
thing in the Bible.

#17-22 The apostle rebukes the disorders in their partaking of
the Lord's supper. The ordinances of Christ, if they do not make
us better, will be apt to make us worse. If the use of them does
not mend, it will harden. Upon coming together, they fell into
divisions, schisms. Christians may separate from each other's
communion, yet be charitable one towards another; they may
continue in the same communion, yet be uncharitable. This last
is schism, rather than the former. There is a careless and
irregular eating of the Lord's supper, which adds to guilt. Many
rich Corinthians seem to have acted very wrong at the Lord's
table, or at the love-feasts, which took place at the same time
as the supper. The rich despised the poor, and ate and drank up
the provisions they brought, before the poor were allowed to
partake; thus some wanted, while others had more than enough.
What should have been a bond of mutual love and affection, was
made an instrument of discord and disunion. We should be careful
that nothing in our behaviour at the Lord's table, appears to
make light of that sacred institution. The Lord's supper is not
now made an occasion for gluttony or revelling, but is it not
often made the support of self-righteous pride, or a cloak for
hypocrisy? Let us never rest in the outward forms of worship;
but look to our hearts.

#23-34 The apostle describes the sacred ordinance, of which he
had the knowledge by revelation from Christ. As to the visible
signs, these are the bread and wine. What is eaten is called
bread, though at the same time it is said to be the body of the
Lord, plainly showing that the apostle did not mean that the
bread was changed into flesh. St. Matthew tells us, our Lord bid
them all drink of the cup, ch. #Mt 26:27|, as if he would, by
this expression, provide against any believer being deprived of
the cup. The things signified by these outward signs, are
Christ's body and blood, his body broken, his blood shed,
together with all the benefits which flow from his death and
sacrifice. Our Saviour's actions were, taking the bread and cup,
giving thanks, breaking the bread, and giving both the one and
the other. The actions of the communicants were, to take the
bread and eat, to take the cup and drink, and to do both in
remembrance of Christ. But the outward acts are not the whole,
or the principal part, of what is to be done at this holy
ordinance. Those who partake of it, are to take him as their
Lord and Life, yield themselves up to him, and live upon him.
Here is an account of the ends of this ordinance. It is to be
done in remembrance of Christ, to keep fresh in our minds his
dying for us, as well as to remember Christ pleading for us, in
virtue of his death, at God's right hand. It is not merely in
remembrance of Christ, of what he has done and suffered; but to
celebrate his grace in our redemption. We declare his death to
be our life, the spring of all our comforts and hopes. And we
glory in such a declaration; we show forth his death, and plead
it as our accepted sacrifice and ransom. The Lord's supper is
not an ordinance to be observed merely for a time, but to be
continued. The apostle lays before the Corinthians the danger of
receiving it with an unsuitable temper of mind; or keeping up
the covenant with sin and death, while professing to renew and
confirm the covenant with God. No doubt such incur great guilt,
and so render themselves liable to spiritual judgements. But
fearful believers should not be discouraged from attending at
this holy ordinance. The Holy Spirit never caused this scripture
to be written to deter serious Christians from their duty,
though the devil has often made this use of it. The apostle was
addressing Christians, and warning them to beware of the
temporal judgements with which God chastised his offending
servants. And in the midst of judgement, God remembers mercy: he
many times punishes those whom he loves. It is better to bear
trouble in this world, than to be miserable for ever. The
apostle points out the duty of those who come to the Lord's
table. Self-examination is necessary to right attendance at this
holy ordinance. If we would thoroughly search ourselves, to
condemn and set right what we find wrong, we should stop Divine
judgements. The apostle closes all with a caution against the
irregularities of which the Corinthians were guilty at the
Lord's table. Let all look to it, that they do not come together
to God's worship, so as to provoke him, and bring down vengeance
on themselves.
* The variety of use of spiritual gifts are shown. (1-11) In the
human body every member has its place and use. (12-26) This is
applied to the church of Christ. (27-30) And there is something
more excellent than spiritual gifts. (31)

#1-11 Spiritual gifts were extraordinary powers bestowed in the
first ages, to convince unbelievers, and to spread the gospel.
Gifts and graces greatly differ. Both were freely given of God.
But where grace is given, it is for the salvation of those who
have it. Gifts are for the advantage and salvation of others;
and there may be great gifts where there is no grace. The
extraordinary gifts of the Holy Spirit were chiefly exercised in
the public assemblies, where the Corinthians seem to have made
displays of them, wanting in the spirit of piety, and of
Christian love. While heathens, they had not been influenced by
the Spirit of Christ. No man can call Christ Lord, with
believing dependence upon him, unless that faith is wrought by
the Holy Ghost. No man could believe with his heart, or prove by
a miracle, that Jesus was Christ, unless by the Holy Ghost.
There are various gifts, and various offices to perform, but all
proceed from one God, one Lord, one Spirit; that is, from the
Father, Son, and Holy Ghost, the origin of all spiritual
blessings. No man has them merely for himself. The more he
profits others, the more will they turn to his own account. The
gifts mentioned appear to mean exact understanding, and uttering
the doctrines of the Christian religion; the knowledge of
mysteries, and skill to give advice and counsel. Also the gift
of healing the sick, the working of miracles, and to explain
Scripture by a peculiar gift of the Spirit, and ability to speak
and interpret languages. If we have any knowledge of the truth,
or any power to make it known, we must give all the glory of
God. The greater the gifts are, the more the possessor is
exposed to temptations, and the larger is the measure of grace
needed to keep him humble and spiritual; and he will meet with
more painful experiences and humbling dispensations. We have
little cause to glory in any gifts bestowed on us, or to despise
those who have them not.
#12-26 Christ and his church form one body, as Head and members.
Christians become members of this body by baptism. The outward
rite is of Divine institution; it is a sign of the new birth,
and is called therefore the washing of regeneration, #Tit 3:5|.
But it is by the Spirit, only by the renewing of the Holy Ghost,
that we are made members of Christ's body. And by communion with
Christ at the Lord's supper, we are strengthened, not by
drinking the wine, but by drinking into one Spirit. Each member
has its form, place, and use. The meanest makes a part of the
body. There must be a distinction of members in the body. So
Christ's members have different powers and different places. We
should do the duties of our own place, and not murmur, or
quarrel with others. All the members of the body are useful and
necessary to each other. Nor is there a member of the body of
Christ, but may and ought to be useful to fellow-members. As in
the natural body of man, the members should be closely united by
the strongest bonds of love; the good of the whole should be the
object of all. All Christians are dependent one upon another;
each is to expect and receive help from the rest. Let us then
have more of the spirit of union in our religion.

#27-31 Contempt, hatred, envy, and strife, are very unnatural in
Christians. It is like the members of the same body being
without concern for one another, or quarrelling with each other.
The proud, contentious spirit that prevailed, as to spiritual
gifts, was thus condemned. The offices and gifts, or favours,
dispensed by the Holy Spirit, are noticed. Chief ministers;
persons enabled to interpret Scripture; those who laboured in
word and doctrine; those who had power to heal diseases; such as
helped the sick and weak; such as disposed of the money given in
charity by the church, and managed the affairs of the church;
and such as could speak divers languages. What holds the last
and lowest rank in this list, is the power to speak languages;
how vain, if a man does so merely to amuse or to exalt himself!
See the distribution of these gifts, not to every one alike,
ver. #29,30|. This were to make the church all one, as if the
body were all ear, or all eye. The Spirit distributes to every
one as he will. We must be content though we are lower and less
than others. We must not despise others, if we have greater
gifts. How blessed the Christian church, if all the members did
their duty! Instead of coveting the highest stations, or the
most splendid gifts, let us leave the appointment of his
instruments to God, and those in whom he works by his
providence. Remember, those will not be approved hereafter who
seek the chief places, but those who are most faithful to the
trust placed in them, and most diligent in their Master's work.
* The necessity and advantage of the grace of love. (1-3) Its
excellency represented by its properties and effects; (4-7) and
by its abiding, and its superiority. (8-13)

#1-3 The excellent way had in view in the close of the former
chapter, is not what is meant by charity in our common use of
the word, alms giving, but love in its fullest meaning; true love
to God and man. Without this, the most glorious gifts are of no
account to us, of no esteem in the sight of God. A clear head
and a deep understanding, are of no value without a benevolent
and charitable heart. There may be an open and lavish hand,
where there is not a liberal and charitable heart. Doing good to
others will do none to us, if it be not done from love to God,
and good-will to men. If we give away all we have, while we
withhold the heart from God, it will not profit. Nor even the
most painful sufferings. How are those deluded who look for
acceptance and reward for their good works, which are as scanty
and defective as they are corrupt and selfish!

#4-7 Some of the effects of charity are stated, that we may know
whether we have this grace; and that if we have not, we may not
rest till we have it. This love is a clear proof of
regeneration, and is a touchstone of our professed faith in
Christ. In this beautiful description of the nature and effects
of love, it is meant to show the Corinthians that their conduct
had, in many respects, been a contrast to it. Charity is an
utter enemy to selfishness; it does not desire or seek its own
praise, or honour, or profit, or pleasure. Not that charity
destroys all regard to ourselves, or that the charitable man
should neglect himself and all his interests. But charity never
seeks its own to the hurt of others, or to neglect others. It
ever prefers the welfare of others to its private advantage. How
good-natured and amiable is Christian charity! How excellent
would Christianity appear to the world, if those who profess it
were more under this Divine principle, and paid due regard to
the command on which its blessed Author laid the chief stress!
Let us ask whether this Divine love dwells in our hearts. Has
this principle guided us into becoming behaviour to all men? Are
we willing to lay aside selfish objects and aims? Here is a call
to watchfulness, diligence, and prayer.

#8-13 Charity is much to be preferred to the gifts on which the
Corinthians prided themselves. From its longer continuance. It
is a grace, lasting as eternity. The present state is a state of
childhood, the future that of manhood. Such is the difference
between earth and heaven. What narrow views, what confused
notions of things, have children when compared with grown men!
Thus shall we think of our most valued gifts of this world, when
we come to heaven. All things are dark and confused now,
compared with what they will be hereafter. They can only be seen
as by the reflection in a mirror, or in the description of a
riddle; but hereafter our knowledge will be free from all
obscurity and error. It is the light of heaven only, that will
remove all clouds and darkness that hide the face of God from
us. To sum up the excellences of charity, it is preferred not
only to gifts, but to other graces, to faith and hope. Faith
fixes on the Divine revelation, and assents thereto, relying on
the Divine Redeemer. Hope fastens on future happiness, and waits
for that; but in heaven, faith will be swallowed up in actual
sight, and hope in enjoyment. There is no room to believe and
hope, when we see and enjoy. But there, love will be made
perfect. There we shall perfectly love God. And there we shall
perfectly love one another. Blessed state! how much surpassing
the best below! God is love, #1Jo 4:8,16|. Where God is to be
seen as he is, and face to face, there charity is in its
greatest height; there only will it be perfected.
* Prophecy preferred to the gift of tongues. (1-5) The
unprofitableness of speaking in unknown languages. (6-14)
Exhortations to worship that can be understood. (15-25)
Disorders from vain display of gifts; (26-33) and from women
speaking in the church. (34-40)

#1-5 Prophesying, that is, explaining Scripture, is compared
with speaking with tongues. This drew attention, more than the
plain interpretation of Scripture; it gratified pride more, but
promoted the purposes of Christian charity less; it would not
equally do good to the souls of men. What cannot be understood,
never can edify. No advantage can be reaped from the most
excellent discourses, if delivered in language such as the
hearers cannot speak or understand. Every ability or possession
is valuable in proportion to its usefulness. Even fervent,
spiritual affection must be governed by the exercise of the
understanding, else men will disgrace the truths they profess to
promote.

#6-14 Even an apostle could not edify, unless he spoke so as to
be understood by his hearers. To speak words that have no
meaning to those who hear them, is but speaking into the air.
That cannot answer the end of speaking, which has no meaning; in
this case, speaker and hearers are barbarians to each other. All
religious services should be so performed in Christian
assemblies, that all may join in, and profit by them. Language
plain and easy to be understood, is the most proper for public
worship, and other religious exercises. Every true follower of
Christ will rather desire to do good to others, than to get a
name for learning or fine speaking.

#15-25 There can be no assent to prayers that are not
understood. A truly Christian minister will seek much more to do
spiritual good to men's souls, than to get the greatest applause
to himself. This is proving himself the servant of Christ.
Children are apt to be struck with novelty; but do not act like
them. Christians should be like children, void of guile and
malice; yet they should not be unskilful as to the word of
righteousness, but only as to the arts of mischief. It is a
proof that a people are forsaken of God, when he gives them up
to the rule of those who teach them to worship in another
language. They can never be benefitted by such teaching. Yet
thus the preachers did who delivered their instructions in an
unknown tongue. Would it not make Christianity ridiculous to a
heathen, to hear the ministers pray or preach in a language
which neither he nor the assembly understood? But if those who
minister, plainly interpret Scripture, or preach the great
truths and rules of the gospel, a heathen or unlearned person
might become a convert to Christianity. His conscience might be
touched, the secrets of his heart might be revealed to him, and
so he might be brought to confess his guilt, and to own that God
was present in the assembly. Scripture truth, plainly and duly
taught, has a wonderful power to awaken the conscience and touch
the heart.
#26-33 Religious exercises in public assemblies should have this
view; Let all be done to edifying. As to the speaking in an
unknown tongue, if another were present who could interpret, two
miraculous gifts might be exercised at once, and thereby the
church be edified, and the faith of the hearers confirmed at the
same time. As to prophesying, two or three only should speak at
one meeting, and this one after the other, not all at once. The
man who is inspired by the Spirit of God will observe order and
decency in delivering his revelations. God never teaches men to
neglect their duties, or to act in any way unbecoming their age
or station.

#34-40 When the apostle exhorts Christian women to seek
information on religious subjects from their husbands at home,
it shows that believing families ought to assemble for promoting
spiritual knowledge. The Spirit of Christ can never contradict
itself; and if their revelations are against those of the
apostle, they do not come from the same Spirit. The way to keep
peace, truth, and order in the church, is to seek that which is
good for it, to bear with that which is not hurtful to its
welfare, and to keep up good behaviour, order, and decency.
* The apostle proves the resurrection of Christ from the dead.
(1-11) Those answered who deny the resurrection of the body.
(12-19) The resurrection of believers to eternal life. (20-34)
Objections against it answered. (35-50) The mystery of the
change that will be made on those living at Christ's second
coming. (51-54) The believer's triumph over death and the grave,
An exhortation to diligence. (55-58)

#1-11 The word resurrection, usually points out our existence
beyond the grave. Of the apostle's doctrine not a trace can be
found in all the teaching of philosophers. The doctrine of
Christ's death and resurrection, is the foundation of
Christianity. Remove this, and all our hopes for eternity sink
at once. And it is by holding this truth firm, that Christians
stand in the day of trial, and are kept faithful to God. We
believe in vain, unless we keep in the faith of the gospel. This
truth is confirmed by Old Testament prophecies; and many saw
Christ after he was risen. This apostle was highly favoured, but
he always had a low opinion of himself, and expressed it. When
sinners are, by Divine grace, turned into saints, God causes the
remembrance of former sins to make them humble, diligent, and
faithful. He ascribes to Divine grace all that was valuable in
him. True believers, though not ignorant of what the Lord has
done for, in, and by them, yet when they look at their whole
conduct and their obligations, they are led to feel that none
are so worthless as they are. All true Christians believe that
Jesus Christ, and him crucified, and then risen from the dead,
is the sun and substance of Christianity. All the apostles
agreed in this testimony; by this faith they lived, and in this
faith they died.

#12-19 Having shown that Christ was risen, the apostle answers
those who said there would be no resurrection. There had been no
justification, or salvation, if Christ had not risen. And must
not faith in Christ be vain, and of no use, if he is still among
the dead? The proof of the resurrection of the body is the
resurrection of our Lord. Even those who died in the faith, had
perished in their sins, if Christ had not risen. All who believe
in Christ, have hope in him, as a Redeemer; hope for redemption
and salvation by him; but if there is no resurrection, or future
recompence, their hope in him can only be as to this life. And
they must be in a worse condition than the rest of mankind,
especially at the time, and under the circumstances, in which
the apostles wrote; for then Christians were hated and
persecuted by all men. But it is not so; they, of all men, enjoy
solid comforts amidst all their difficulties and trials, even in
the times of the sharpest persecution.

#20-34 All that are by faith united to Christ, are by his
resurrection assured of their own. As through the sin of the
first Adam, all men became mortal, because all had from him the
same sinful nature, so, through the resurrection of Christ,
shall all who are made to partake of the Spirit, and the
spiritual nature, revive, and live for ever. There will be an
order in the resurrection. Christ himself has been the
first-fruits; at his coming, his redeemed people will be raised
before others; at the last the wicked will rise also. Then will
be the end of this present state of things. Would we triumph in
that solemn and important season, we must now submit to his
rule, accept his salvation, and live to his glory. Then shall we
rejoice in the completion of his undertaking, that God may
receive the whole glory of our salvation, that we may for ever
serve him, and enjoy his favour. What shall those do, who are
baptized for the dead, if the dead rise not at all? Perhaps
baptism is used here in a figure, for afflictions, sufferings,
and martyrdom, as #Mt 20:22,23|. What is, or will become of
those who have suffered many and great injuries, and have even
lost their lives, for this doctrine of the resurrection, if the
dead rise not at all? Whatever the meaning may be, doubtless the
apostle's argument was understood by the Corinthians. And it is
as plain to us that Christianity would be a foolish profession,
if it proposed advantage to themselves by their faithfulness to
God; and to have our fruit to holiness, that our end may be
everlasting life. But we must not live like beasts, as we do not
die like them. It must be ignorance of God that leads any to
disbelieve the resurrection and future life. Those who own a God
and a providence, and observe how unequal things are in the
present life, how frequently the best men fare worst, cannot
doubt as to an after-state, where every thing will be set to
rights. Let us not be joined with ungodly men; but warn all
around us, especially children and young persons, to shun them
as a pestilence. Let us awake to righteousness, and not sin.
#35-50 1. How are the dead raised up? that is, by what means?
How can they be raised? 2. As to the bodies which shall rise.
Will it be with the like shape, and form, and stature, and
members, and qualities? The former objection is that of those
who opposed the doctrine, the latter of curious doubters. To the
first the answer is, This was to be brought about by Divine
power; that power which all may see does somewhat like it, year
after year, in the death and revival of the corn. It is foolish
to question the Almighty power of God to raise the dead, when we
see it every day quickening and reviving things that are dead.
To the second inquiry; The grain undergoes a great change; and
so will the dead, when they rise and live again. The seed dies,
though a part of it springs into new life, though how it is we
cannot fully understand. The works of creation and providence
daily teach us to be humble, as well as to admire the Creator's
wisdom and goodness. There is a great variety among other
bodies, as there is among plants. There is a variety of glory
among heavenly bodies. The bodies of the dead, when they rise,
will be fitted for the heavenly bodies. The bodies of the dead,
when they rise, will be fitted for the heavenly state; and there
will be a variety of glories among them. Burying the dead, is
like committing seed to the earth, that it may spring out of it
again. Nothing is more loathsome than a dead body. But believers
shall at the resurrection have bodies, made fit to be for ever
united with spirits made perfect. To God all things are
possible. He is the Author and Source of spiritual life and
holiness, unto all his people, by the supply of his Holy Spirit
to the soul; and he will also quicken and change the body by his
Spirit. The dead in Christ shall not only rise, but shall rise
thus gloriously changed. The bodies of the saints, when they
rise again, will be changed. They will be then glorious and
spiritual bodies, fitted to the heavenly world and state, where
they are ever afterwards to dwell. The human body in its present
form, and with its wants and weaknesses, cannot enter or enjoy
the kingdom of God. Then let us not sow to the flesh, of which
we can only reap corruption. And the body follows the state of
the soul. He, therefore, who neglects the life of the soul,
casts away his present good; he who refuses to live to God,
squanders all he has.

#51-58 All the saints should not die, but all would be changed.
In the gospel, many truths, before hidden in mystery, are made
known. Death never shall appear in the regions to which our Lord
will bear his risen saints. Therefore let us seek the full
assurance of faith and hope, that in the midst of pain, and in
the prospect of death, we may think calmly on the horrors of the
tomb; assured that our bodies will there sleep, and in the mean
time our souls will be present with the Redeemer. Sin gives
death all its hurtful power. The sting of death is sin; but
Christ, by dying, has taken out this sting; he has made
atonement for sin, he has obtained remission of it. The strength
of sin is the law. None can answer its demands, endure its
curse, or do away his own transgressions. Hence terror and
anguish. And hence death is terrible to the unbelieving and the
impenitent. Death may seize a believer, but it cannot hold him
in its power. How many springs of joy to the saints, and of
thanksgiving to God, are opened by the death and resurrection,
the sufferings and conquests of the Redeemer! In verse #58|, we
have an exhortation, that believers should be stedfast, firm in
the faith of that gospel which the apostle preached, and they
received. Also, to be unmovable in their hope and expectation of
this great privilege, of being raised incorruptible and
immortal. And to abound in the work of the Lord, always doing
the Lord's service, and obeying the Lord's commands. May Christ
give us faith, and increase our faith, that we may not only be
safe, but joyful and triumphant.
* A collection for the poor at Jerusalem. (1-9) Timothy and
Apollos commended. (10-12) Exhortation to watchfulness in faith
and love. (13-18) Christian salutations. (19-24)

#1-9 The good examples of other Christians and churches should
rouse us. It is good to lay up in store for good uses. Those who
are rich in this world, should be rich in good works, #1Ti
6:17,18|. The diligent hand will not make rich, without the
Divine blessing, #Pr 10:4,22|. And what more proper to stir us
up to charity to the people and children of God, than to look at
all we have as his gift? Works of mercy are real fruits of true
love to God, and are therefore proper services on his own day.
Ministers are doing their proper business, when putting forward,
or helping works of charity. The heart of a Christian minister
must be towards the people among whom he has laboured long, and
with success. All our purposes must be made with submission to
the Divine providence, #Jas 4:15|. Adversaries and opposition do
not break the spirits of faithful and successful ministers, but
warm their zeal, and inspire them with fresh courage. A faithful
minister is more discouraged by the hardness of his hearers'
hearts, and the backslidings of professors, than by the enemies'
attempts.

#10-12 Timothy came to do the work of the Lord. Therefore to vex
his spirit, would be to grieve the Holy Spirit; to despise him,
would be to despise Him that sent him. Those who work the work
of the Lord, should be treated with tenderness and respect.
Faithful ministers will not be jealous of each other. It becomes
the ministers of the gospel to show concern for each other's
reputation and usefulness.

#13-18 A Christian is always in danger, therefore should ever be
on the watch. He should be fixed in the faith of the gospel, and
never desert or give it up. By this faith alone he will be able
to keep his ground in an hour of temptation. Christians should
be careful that charity not only reigns in their hearts, but
shines in their lives. There is a great difference between
Christian firmness and feverish warmth and transport. The
apostle gave particular directions as to some who served the
cause of Christ among them. Those who serve the saints, those
who desire the honour of the churches, and to remove reproaches
from them, are to be thought much of, and loved. They should
willingly acknowledge the worth of such, and all who laboured
with or helped the apostle.
#19-24 Christianity by no means destroys civility. Religion
should promote a courteous and obliging temper towards all.
Those give a false idea of religion, and reproach it, who would
take encouragement from it to be sour and morose. And Christian
salutations are not mere empty compliments; but are real
expressions of good-will to others, and commend them to the
Divine grace and blessing. Every Christian family should be as a
Christian church. Wherever two or three are gathered together in
the name of Christ, and he is among them, there is a church.
Here is a solemn warning. Many who have Christ's name much in
their mouths, have no true love to him in their hearts. None
love him in truth, who do not love his laws, and keep his
commandments. Many are Christians in name, who do not love
Christ Jesus the Lord in sincerity. Such are separated from the
people of God, and the favour of God. Those who love not the
Lord Jesus Christ, must perish without remedy. Let us not rest
in any religious profession where there is not the love of
Christ, earnest desires for his salvation, gratitude for his
mercies, and obedience to his commandments. The grace of our
Lord Jesus Christ has in it all that is good, for time and for
eternity. To wish that 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
greater, and we should wish them nothing less. True Christianity
makes us wish those whom we love, the blessings of both worlds;
this is meant in wishing the grace of Christ to be with them.
The apostle had dealt plainly with the Corinthians, and told
them of their faults with just severity; but he parts in love,
and with a solemn profession of his love to them for Christ's
sake. May our love be with all who are in Christ Jesus. Let us
try whether all things appear worthless to us, when compared
with Christ and his righteousness. Do we allow ourselves in any
known sin, or in the neglect of any known duty? By such
inquiries, faithfully made, we may judge of the state of our
souls.
** The second epistle to the Corinthians probably was written
about a year after the first. Its contents are closely connected
with those of the former epistle. The manner in which the letter
St. Paul formerly wrote had been received, is particularly
noticed; this was such as to fill his heart with gratitude to
God, who enabled him fully to discharge his duty towards them.
Many had shown marks of repentance, and amended their conduct,
but others still followed their false teachers; and as the
apostle delayed his visit, from his unwillingness to treat them
with severity, they charged him with levity and change of
conduct. Also, with pride, vain-glory, and severity, and they
spake of him with contempt. In this epistle we find the same
ardent affection towards the disciples at Corinth, as in the
former, the same zeal for the honour of the gospel, and the same
boldness in giving Christian reproof. The first six chapters are
chiefly practical: the rest have more reference to the state of
the Corinthian church, but they contain many rules of general
application.

* The apostle blesses God for comfort in, and deliverance out of
troubles. (1-11) He professes his own and his fellow-labourers'
integrity. (12-14) Gives reasons for his not coming to them.
(15-24)

#1-11 We are encouraged to come boldly to the throne of grace,
that we may obtain mercy, and find grace to help in time of
need. The Lord is able to give peace to the troubled conscience,
and to calm the raging passions of the soul. These blessings are
given by him, as the Father of his redeemed family. It is our
Saviour who says, Let not your heart be troubled. All comforts
come from God, and our sweetest comforts are in him. He speaks
peace to souls by granting the free remission of sins; and he
comforts them by the enlivening influences of the Holy Spirit,
and by the rich mercies of his grace. He is able to bind up the
broken-hearted, to heal the most painful wounds, and also to
give hope and joy under the heaviest sorrows. The favours God
bestows on us, are not only to make us cheerful, but also that
we may be useful to others. He sends comforts enough to support
such as simply trust in and serve him. If we should be brought
so low as to despair even of life, yet we may then trust God,
who can bring back even from death. Their hope and trust were
not in vain; nor shall any be ashamed who trust in the Lord.
Past experiences encourage faith and hope, and lay us under
obligation to trust in God for time to come. And it is our duty,
not only to help one another with prayer, but in praise and
thanksgiving, and thereby to make suitable returns for benefits
received. Thus both trials and mercies will end in good to
ourselves and others.

#12-14 Though, as a sinner, the apostle could only rejoice and
glory in Christ Jesus, yet, as a believer, he might rejoice and
glory in being really what he professed. Conscience witnesses
concerning the steady course and tenor of the life. Thereby we
may judge ourselves, and not by this or by that single act. Our
conversation will be well ordered, when we live and act under
such a gracious principle in the heart. Having this, we may
leave our characters in the Lord's hands, but using proper means
to clear them, when the credit of the gospel, or our usefulness,
calls for it.

#15-24 The apostle clears himself from the charge of levity and
inconstancy, in not coming to Corinth. Good men should be
careful to keep the reputation of sincerity and constancy; they
should not resolve, but on careful thought; and they will not
change unless for weighty reasons. Nothing can render God's
promises more certain: his giving them through Christ, assures
us they are his promises; as the wonders God wrought in the
life, resurrection, and ascension of his Son, confirm faith. The
Holy Spirit makes Christians firm in the faith of the gospel:
the quickening of the Spirit is an earnest of everlasting life;
and the comforts of the Spirit are an earnest of everlasting
joy. The apostle desired to spare the blame he feared would be
unavoidable, if he had gone to Corinth before he learned what
effect his former letter produced. Our strength and ability are
owing to faith; and our comfort and joy must flow from faith.
The holy tempers and gracious fruits which attend faith, secure
from delusion in so important a matter.
* Reasons for the apostle not coming to Corinth. (1-4)
Directions about restoring the repentant offender. (5-11) An
account of his labours and success in spreading the gospel of
Christ. (12-17)

#1-4 The apostle desired to have a cheerful meeting with them;
and he had written in confidence of their doing what was to
their benefit and his comfort; and that therefore they would be
glad to remove every cause of disquiet from him. We should
always give pain unwillingly, even when duty requires that it
must be given.

#5-11 The apostle desires them to receive the person who had
done wrong, again into their communion; for he was aware of his
fault, and much afflicted under his punishment. Even sorrow for
sin should not unfit for other duties, and drive to despair. Not
only was there danger last Satan should get advantage, by
tempting the penitent to hard thoughts of God and religion, and
so drive him to despair; but against the churches and the
ministers of Christ, by bringing an evil report upon Christians
as unforgiving; thus making divisions, and hindering the success
of the ministry. In this, as in other things, wisdom is to be
used, 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. Satan has many plans to deceive, and knows how to
make a bad use of our mistakes.

#12-17 A believer's triumphs are all in Christ. To him be the
praise and glory of all, while the success of the gospel is a
good reason for a Christian's joy and rejoicing. In ancient
triumphs, abundance of perfumes and sweet odours were used; so
the name and salvation of Jesus, as ointment poured out, was a
sweet savour diffused in every place. Unto some, the gospel is a
savour of death unto death. They reject it to their ruin. Unto
others, the gospel is a savour of life unto life: as it
quickened them at first when they were dead in trespasses and
sins, so it makes them more lively, and will end in eternal
life. Observe the awful impressions this matter made upon the
apostle, and should also make upon us. The work is great, and of
ourselves we have no strength at all; all our sufficiency is of
God. But what we do in religion, unless it is done in sincerity,
as in the sight of God, is not of God, does not come from him,
and will not reach to him. May we carefully watch ourselves in
this matter; and seek the testimony of our consciences, under
the teaching of the Holy Spirit, that as of sincerity, so speak
we in Christ and of Christ.
* The preference of the gospel to the law given by Moses. (1-11)
The preaching of the apostle was suitable to the excellency and
evidence of the gospel, through the power of the Holy Ghost.
(12-18)

#1-11 Even the appearance of self-praise and courting human
applause, is painful to the humble and spiritual mind. Nothing
is more delightful to faithful ministers, or more to their
praise, than the success of their ministry, as shown in the
spirits and lives of those among whom they labour. The law of
Christ was written in their hearts, and the love of Christ shed
abroad there. Nor was it written in tables of stone, as the law
of God given to Moses, but on the fleshy (not fleshly, as
fleshliness denotes sensuality) tables of the heart, #Eze
36:26|. Their hearts were humbled and softened to receive this
impression, by the new-creating power of the Holy Spirit. He
ascribes all the glory to God. And remember, as our whole
dependence is upon the Lord, so the whole glory belongs to him
alone. The letter killeth: the letter of the law is the
ministration of death; and if we rest only in the letter of the
gospel, we shall not be the better for so doing: but the Holy
Spirit gives life spiritual, and life eternal. The Old Testament
dispensation was the ministration of death, but the New
Testament of life. The law made known sin, and the wrath and
curse of God; it showed us a God above us, and a God against us;
but the gospel makes known grace, and Emmanuel, God with us.
Therein the righteousness of God by faith is revealed; and this
shows us that the just shall live by his faith; this makes known
the grace and mercy of God through Jesus Christ, for obtaining
the forgiveness of sins and eternal life. The gospel so much
exceeds the law in glory, that it eclipses the glory of the
legal dispensation. But even the New Testament will be a killing
letter, if shown as a mere system or form, and without
dependence on God the Holy Spirit, to give it a quickening
power.
#12-18 It is the duty of the ministers of the gospel to use
great plainness, or clearness, of speech. The Old Testament
believers had only cloudy and passing glimpses of that glorious
Saviour, and unbelievers looked no further than to the outward
institution. But the great precepts of the gospel, believe,
love, obey, are truths stated as clearly as possible. And the
whole doctrine of Christ crucified, is made as plain as human
language can make it. Those who lived under the law, had a veil
upon their hearts. This veil is taken away by the doctrines of
the Bible about Christ. When any person is converted to God,
then the veil of ignorance is taken away. The condition of those
who enjoy and believe the gospel is happy, for the heart is set
at liberty to run the ways of God's commandments. They have
light, and with open face they behold the glory of the Lord.
Christians should prize and improve these privileges. We should
not rest contented without knowing the transforming power of the
gospel, by the working of the Spirit, bringing us to seek to be
like the temper and tendency of the glorious gospel of our Lord
and Saviour Jesus Christ, and into union with Him. We behold
Christ, as in the glass of his word; and as the reflection from
a mirror causes the face to shine, the faces of Christians shine
also.
* The apostles laboured with much diligence, sincerity, and
faithfulness. (1-7) Their sufferings for the gospel were great,
yet with rich supports. (8-12) Prospects of eternal glory keep
believers from fainting under troubles. (13-18)

#1-7 The best of men would faint, if they did not receive mercy
from God. And that mercy which has helped us out, and helped us
on, hitherto, we may rely upon to help us even to the end. The
apostles had no base and wicked designs, covered with fair and
specious pretences. They did not try to make their ministry
serve a turn. Sincerity or uprightness will keep the favourable
opinion of wise and good men. Christ by his gospel makes a
glorious discovery to the minds of men. But the design of the
devil is, to keep men in ignorance; and when he cannot keep the
light of the gospel of Christ out of the world, he spares no
pains to keep men from the gospel, or to set them against it.
The rejection of the gospel is here traced to the wilful
blindness and wickedness of the human heart. Self was not the
matter or the end of the apostles' preaching; they preached
Christ as Jesus, the Saviour and Deliverer, who saves to the
uttermost all that come to God through him. Ministers are
servants to the souls of men; they must avoid becoming servants
to the humours or the lusts of men. It is pleasant to behold the
sun in the firmament; but it is more pleasant and profitable for
the gospel to shine in the heart. As light was the beginning of
the first creation; so, in the new creation, the light of the
Spirit is his first work upon the soul. The treasure of gospel
light and grace is put into earthen vessels. The ministers of
the gospel are subject to the same passions and weaknesses as
other men. God could have sent angels to make known the glorious
doctrine of the gospel, or could have sent the most admired sons
of men to teach the nations, but he chose humbler, weaker
vessels, that his power might be more glorified in upholding
them, and in the blessed change wrought by their ministry.

#8-12 The apostles were great sufferers, yet they met with
wonderful support. Believers may be forsaken of their friends,
as well as persecuted by enemies; but their God will never leave
them nor forsake them. There may be fears within, as well as
fightings without; yet we are not destroyed. The apostle speaks
of their sufferings as a counterpart of the sufferings of
Christ, that people might see the power of Christ's
resurrection, and of grace in and from the living Jesus. In
comparison with them, other Christians were, even at that time,
in prosperous circumstances.

#13-18 The grace of faith is an effectual remedy against
fainting in times of trouble. They knew that Christ was raised,
and that his resurrection was an earnest and assurance of
theirs. The hope of this resurrection will encourage in a
suffering day, and set us above the fear of death. Also, their
sufferings were for the advantage of the church, and to God's
glory. The sufferings of Christ's ministers, as well as their
preaching and conversation, are for the good of the church and
the glory of God. The prospect of eternal life and happiness was
their support and comfort. What sense was ready to pronounce
heavy and long, grievous and tedious, faith perceived to be
light and short, and but for a moment. The weight of all
temporal afflictions was lightness itself, while the glory to
come was a substance, weighty, and lasting beyond description.
If the apostle could call his heavy and long-continued trials
light, and but for a moment, what must our trifling difficulties
be! Faith enables to make this right judgment of things. There
are unseen things, as well as things that are seen. And there is
this vast difference between them; unseen things are eternal,
seen things but temporal, or temporary only. Let us then look
off from the things which are seen; let us cease to seek for
worldly advantages, or to fear present distresses. Let us give
diligence to make our future happiness sure.
* The apostle's hope and desire of heavenly glory. (1-8) This
excited to diligence. The reasons of his being affected with
zeal for the Corinthians. (9-15) The necessity of regeneration,
and of reconciliation with God through Christ. (16-21)

#1-8 The believer not only is well assured by faith that there
is another and a happy life after this is ended, but he has good
hope, through grace, of heaven as a dwelling-place, a
resting-place, a hiding-place. In our Father's house there are
many mansions, whose Builder and Maker is God. The happiness of
the future state is what God has prepared for those that love
him: everlasting habitations, not like the earthly tabernacles,
the poor cottages of clay, in which our souls now dwell; that
are moulding and decaying, whose foundations are in the dust.
The body of flesh is a heavy burden, the calamities of life are
a heavy load. But believers groan, being burdened with a body of
sin, and because of the many corruptions remaining and raging
within them. Death will strip us of the clothing of flesh, and
all the comforts of life, as well as end all our troubles here
below. But believing souls shall be clothed with garments of
praise, with robes of righteousness and glory. The present
graces and comforts of the Spirit are earnests of everlasting
grace and comfort. And though God is with us here, by his
Spirit, and in his ordinances, yet we are not with him as we
hope to be. Faith is for this world, and sight is for the other
world. It is our duty, and it will be our interest, to walk by
faith, till we live by sight. This shows clearly the happiness
to be enjoyed by the souls of believers when absent from the
body, and where Jesus makes known his glorious presence. We are
related to the body and to the Lord; each claims a part in us.
But how much more powerfully the Lord pleads for having the soul
of the believer closely united with himself! Thou art one of the
souls I have loved and chosen; one of those given to me. What is
death, as an object of fear, compared with being absent from the
Lord!

#9-15 The apostle quickens himself and others to acts of duty.
Well-grounded hopes of heaven will not encourage sloth and
sinful security. Let all consider the judgment to come, which is
called, The terror of the Lord. Knowing what terrible vengeance
the Lord would execute upon the workers of iniquity, the apostle
and his brethren used every argument and persuasion, to lead men
to believe in the Lord Jesus, and to act as his disciples. Their
zeal and diligence were for the glory of God and the good of the
church. Christ's love to us will have a like effect upon us, if
duly considered and rightly judged. All were lost and undone,
dead and ruined, slaves to sin, having no power to deliver
themselves, and must have remained thus miserable for ever, if
Christ had not died. We should not make ourselves, but Christ,
the end of our living and actions. A Christian's life should be
devoted to Christ. Alas, how many show the worthlessness of
their professed faith and love, by living to themselves and to
the world!

#16-21 The renewed man acts upon new principles, by new rules,
with new ends, and in new company. The believer is created anew;
his heart is not merely set right, but a new heart is given him.
He is the workmanship of God, created in Christ Jesus unto good
works. Though the same as a man, he is changed in his character
and conduct. These words must and do mean more than an outward
reformation. The man who formerly saw no beauty in the Saviour
that he should desire him, now loves him above all things. The
heart of the unregenerate is filled with enmity against God, and
God is justly offended with him. Yet there may be
reconciliation. Our offended God has reconciled us to himself by
Jesus Christ. By the inspiration of God, the Scriptures were
written, which are the word of reconciliation; showing that
peace has been made by the cross, and how we may be interested
therein. Though God cannot lose by the quarrel, nor gain by the
peace, yet he beseeches sinners to lay aside their enmity, and
accept the salvation he offers. Christ knew no sin. He was made
Sin; not a sinner, but Sin, a Sin-offering, a Sacrifice for sin.
The end and design of all this was, that we might be made the
righteousness of God in him, might be justified freely by the
grace of God through the redemption which is in Christ Jesus.
Can any lose, labour, or suffer too much for Him, who gave his
beloved Son to be the Sacrifice for their sins, that they might
be made the righteousness of God in him?
* The apostle, with others, proved themselves faithful ministers
of Christ, by their unblamable life and behaviour. (1-10) By
affection for them, And by earnest concern, that they might have
no fellowship with unbelievers and idolaters. (11-18)

#1-10 The gospel is a word of grace sounding in our ears. The
gospel day is a day of salvation, the means of grace the means
of salvation, the offers of the gospel the offers of salvation,
and the present time the proper time to accept these offers. The
morrow is none of ours: we know not what will be on the morrow,
nor where we shall be. We now enjoy a day of grace; then let all
be careful not to neglect it. Ministers of the gospel should
look upon themselves as God's servants, and act in every thing
suitably to that character. The apostle did so, by much patience
in afflictions, by acting from good principles, and by due
temper and behaviour. Believers, in this world, need the grace
of God, to arm them against temptations, so as to bear the good
report of men without pride; and so as to bear their reproaches
with patience. They have nothing in themselves, but possess all
things in Christ. Of such differences is a Christian's life made
up, and through such a variety of conditions and reports, is our
way to heaven; and we should be careful in all things to approve
ourselves to God. The gospel, when faithfully preached, and
fully received, betters the condition even of the poorest. They
save what before they riotously spent, and diligently employ
their time to useful purposes. They save and gain by religion,
and thus are made rich, both for the world to come and for this,
when compared with their sinful, profligate state, before they
received the gospel.

#11-18 It is wrong for believers to join with the wicked and
profane. The word unbeliever applies to all destitute of true
faith. True pastors will caution their beloved children in the
gospel, not to be unequally yoked. The fatal effects of
neglecting Scripture precepts as to marriages clearly appear.
Instead of a help meet, the union brings a snare. Those whose
cross it is to be unequally united, without their wilful fault,
may expect consolation under it; but when believers enter into
such unions, against the express warnings of God's word, they
must expect must distress. The caution also extends to common
conversation. We should not join in friendship and acquaintance
with wicked men and unbelievers. Though we cannot wholly avoid
seeing and hearing, and being with such, yet we should never
choose them for friends. We must not defile ourselves by
converse with those who defile themselves with sin. Come out
from the workers of iniquity, and separate from their vain and
sinful pleasures and pursuits; from all conformity to the
corruptions of this present evil world. If it be an envied
privilege to be the son or daughter of an earthly prince, who
can express the dignity and happiness of being sons and
daughters of the Almighty?
* An exhortation to holiness, and the whole church entreated to
bear affection to the apostle. (1-4) He rejoiced in their
sorrowing to repentance. (5-11) And in the comfort they and
Titus had together. (12-16)

#1-4 The promises of God are strong reasons for us to follow
after holiness; we must cleanse ourselves from all filthiness of
flesh and spirit. If we hope in God as our Father, we must seek
to be holy as he is holy, and perfect as our Father in heaven.
His grace, by the influences of his Spirit, alone can purify,
but holiness should be the object of our constant prayers. If
the ministers of the gospel are thought contemptible, there is
danger lest the gospel itself be despised also; and though
ministers must flatter none, yet they must be gentle towards
all. Ministers may look for esteem and favour, when they can
safely appeal to the people, that they have corrupted no man by
false doctrines or flattering speeches; that they have defrauded
no man; nor sought to promote their own interests so as to hurt
any. It was affection to them made the apostle speak so freely
to them, and caused him to glory of them, in all places, and
upon all occasions.

#5-11 There were fightings without, or continual contentions
with, and opposition from Jews and Gentiles; and there were
fears within, and great concern for such as had embraced the
Christian faith. But God comforts those who are cast down. We
should look above and beyond all means and instruments, to God,
as the author of all the consolation and good we enjoy. Sorrow
according to the will of God, tending to the glory of God, and
wrought by the Spirit of God, renders the heart humble,
contrite, submissive, disposed to mortify every sin, and to walk
in newness of life. And this repentance is connected with saving
faith in Christ, and an interest in his atonement. There is a
great difference between this sorrow of a godly sort, and the
sorrow of the world. The happy fruits of true repentance are
mentioned. Where the heart is changed, the life and actions will
be changed. It wrought indignation at sin, at themselves, at the
tempter and his instruments. It wrought a fear of watchfulness,
and a cautious fear of sin. It wrought desire to be reconciled
with God. It wrought zeal for duty, and against sin. It wrought
revenge against sin and their own folly, by endeavours to make
satisfaction for injuries done thereby. Deep humility before
God, hatred of all sin, with faith in Christ, a new heart and a
new life, make repentance unto salvation. May the Lord bestow it
on every one of us.

#12-16 The apostle was not disappointed concerning them, which
he signified to Titus; and he could with joy declare the
confidence he had in them for the time to come. Here see the
duties of a pastor and of his flock; the latter must lighten the
troubles of the pastoral office, by respect and obedience; the
former make a due return by his care of them, and cherish the
flock by testimonies of satisfaction, joy, and tenderness.
* The apostle reminds them of charitable contributions for the
poor saints. (1-6) Enforces this by their gifts, and by the love
and grace of Christ. (7-9) By the willingness they had shown to
this good work. (10-15) He recommends Titus to them. (16-24)

#1-6 The grace of God must be owned as the root and fountain of
all the good in us, or done by us, at any time. It is great
grace and favour from God, if we are made useful to others, and
forward to any good work. He commends the charity of the
Macedonians. So far from needing that Paul should urge them,
they prayed him to receive the gift. Whatever we use or lay out
for God, it is only giving him what is his own. All we give for
charitable uses, will not be accepted of God, nor turn to our
advantage, unless we first give ourselves to the Lord. By
ascribing all really good works to the grace of God, we not only
give the glory to him whose due it is, but also show men where
their strength is. Abundant spiritual joy enlarges men's hearts
in the work and labour of love. How different this from the
conduct of those who will not join in any good work, unless
urged into it!

#7-9 Faith is the root; and as without faith it is not possible
to please God, #Heb 11:6|, so those who abound in faith, will
abound in other graces and good works also; and this will work
and show itself by love. Great talkers are not always the best
doers; but these Corinthians were diligent to do, as well as to
know and talk well. To all these good things the apostle desires
them to add this grace also, to abound in charity to the poor.
The best arguments for Christian duties, are drawn from the
grace and love of Christ. Though he was rich, as being God,
equal in power and glory with the Father, yet he not only became
man for us, but became poor also. At length he emptied himself,
as it were, to ransom their souls by his sacrifice on the cross.
From what riches, blessed Lord, to what poverty didst thou
descend for our sakes! and to what riches hast thou advanced us
through thy poverty! It is our happiness to be wholly at thy
disposal.

#10-15 Good purposes are like buds and blossoms, pleasant to
behold, and give hopes of good fruit; but they are lost, and
signify nothing without good deeds. Good beginnings are well;
but we lose the benefit, unless there is perseverance. When men
purpose that which is good, and endeavour, according to their
ability, to perform also, God will not reject them for what it
is not in their power to do. But this scripture will not justify
those who think good meanings are enough, or that good purposes,
and the mere profession of a willing mind, are enough to save.
Providence gives to some more of the good things of this world,
and to some less, that those who have abundance might supply
others who are in want. It is the will of God, that by our
mutual supplying one another, there should be some sort of
equality; not such a levelling as would destroy property, for in
such a case there could be no exercise of charity. All should
think themselves concerned to relieve those in want. This is
shown from the gathering and giving out the manna in the
wilderness, #Ex 16:18|. Those who have most of this world, have
no more than food and raiment; and those who have but little of
this world, seldom are quite without them.
#16-24 The apostle commends the brethren sent to collect their
charity, that it might be known who they were, and how safely
they might be trusted. It is the duty of all Christians to act
prudently; to hinder, as far as we can, all unjust suspicions.
It is needful, in the first place, to act uprightly in the sight
of God, but things honest in the sight of men should also be
attended to. A clear character, as well as a pure conscience, is
requisite for usefulness. They brought glory to Christ as
instruments, and had obtained honour from Christ to be counted
faithful, and employed in his service. The good opinion others
have of us, should be an argument with us to do well.
* The reason for sending Titus to collect their alms. (1-5) The
Corinthians to be liberal and cheerful, The apostle thanks God
for his unspeakable gift. (6-15)

#1-5 When we would have others do good, we must act toward them
prudently and tenderly, and give them time. Christians should
consider what is for the credit of their profession, and
endeavour to adorn the doctrine of God their Saviour in all
things. The duty of ministering to the saints is so plain, that
there would seem no need to exhort Christians to it; yet
self-love contends so powerfully against the love of Christ,
that it is often necessary to stir up their minds by way of
remembrance.

#6-15 Money bestowed in charity, may to the carnal mind seem
thrown away, but when given from proper principles, it is seed
sown, from which a valuable increase may be expected. It should
be given carefully. Works of charity, like other good works,
should be done with thought and design. Due thought, as to our
circumstances, and those we are about to relieve, will direct
our gifts for charitable uses. Help should be given freely, be
it more or less; not grudgingly, but cheerfully. While some
scatter, and yet increase; others withhold more than is meet,
and it tends to poverty. If we had more faith and love, we
should waste less on ourselves, and sow more in hope of a
plentiful increase. Can a man lose by doing that with which God
is pleased? He is able to make all grace abound towards us, and
to abound in us; to give a large increase of spiritual and of
temporal good things. He can make us to have enough in all
things; and to be content with what we have. God gives not only
enough for ourselves, but that also wherewith we may supply the
wants of others, and this should be as seed to be sown. We must
show the reality of our subjection to the gospel, by works of
charity. This will be for the credit of our profession, and to
the praise and glory of God. Let us endeavour to copy the
example of Christ, being unwearied in doing good, and deeming it
more blessed to give than to receive. Blessed be God for the
unspeakable gift of his grace, whereby he enables and inclines
some of his people to bestow upon others, and others to be
grateful for it; and blessed be his glorious name to all
eternity, for Jesus Christ, that inestimable gift of his love,
through whom this and every other good thing, pertaining to life
and godliness, are freely given unto us, beyond all expression,
measure, or bounds.
* The apostle states his authority with meekness and humility.
(1-6) Reasons with the Corinthians. (7-11) Seeks the glory of
God, and to be approved of him. (12-18)

#1-6 While others thought meanly, and spake scornfully of the
apostle, he had low thoughts, and spake humbly of himself. We
should be aware of our own infirmities, and think humbly of
ourselves, even when men reproach us. The work of the ministry
is a spiritual warfare with spiritual enemies, and for spiritual
purposes. Outward force is not the method of the gospel, but
strong persuasions, by the power of truth and the meekness of
wisdom. Conscience is accountable to God only; and people must
be persuaded to God and their duty, not driven by force. Thus
the weapons of our warfare are very powerful; the evidence of
truth is convincing. What opposition is made against the gospel,
by the powers of sin and Satan in the hearts of men! But observe
the conquest the word of God gains. The appointed means, however
feeble they appear to some, will be mighty through God. And the
preaching of the cross, by men of faith and prayer, has always
been fatal to idolatry, impiety, and wickedness.

#7-11 In outward appearance, Paul was mean and despised in the
eyes of some, but this was a false rule to judge by. We must not
think that none outward appearance, as if the want of such
things proved a man not to be a real Christian, or an able,
faithful minister of the lowly Saviour.

#12-18 If we would compare ourselves with others who excel us,
this would be a good method to keep us humble. The apostle fixes
a good rule for his conduct; namely, not to boast of things
without his measure, which was the measure God had distributed
to him. There is not a more fruitful source of error, than to
judge of persons and opinions by our own prejudices. How common
is it for persons to judge of their own religious character, by
the opinions and maxims of the world around them! But how
different is the rule of God's word! And of all flattery,
self-flattery is the worst. Therefore, instead of praising
ourselves, we should strive to approve ourselves to God. In a
word, let us glory in the Lord our salvation, and in all other
things only as evidences of his love, or means of promoting his
glory. Instead of praising ourselves, or seeking the praise of
men, let us desire that honour which cometh from God only.
* The apostle gives the reasons for speaking in his own
commendation. (1-14) Shows that he had freely preached the
gospel. (5-15) Explains what he was going to add in defence of
his own character. (16-21) He gives an account of his labours,
cares, sufferings, dangers, and deliverances. (22-33)

#1-4 The apostle desired to preserve the Corinthians from being
corrupted by the false apostles. There is but one Jesus, one
Spirit, and one gospel, to be preached to them, and received by
them; and why should any be prejudiced, by the devices of an
adversary, against him who first taught them in faith? They
should not listen to men, who, without cause, would draw them
away from those who were the means of their conversion.
#5-15 It is far better to be plain in speech, yet walking openly
and consistently with the gospel, than to be admired by
thousands, and be lifted up in pride, so as to disgrace the
gospel by evil tempers and unholy lives. The apostle would not
give room for any to accuse him of worldly designs in preaching
the gospel, that others who opposed him at Corinth, might not in
this respect gain advantage against him. Hypocrisy may be looked
for, especially when we consider the great power which Satan,
who rules in the hearts of the children of disobedience, has
upon the minds of many. And as there are temptations to evil
conduct, so there is equal danger on the other side. It serves
Satan's purposes as well, to set up good works against the
atonement of Christ, and salvation by faith and grace. But the
end will discover those who are deceitful workers; their work
will end in ruin. Satan will allow his ministers to preach
either the law or the gospel separately; but the law as
established by faith in Christ's righteousness and atonement,
and the partaking of his Spirit, is the test of every false
system.

#16-21 It is the duty and practice of Christians to humble
themselves, in obedience to the command and example of the Lord;
yet prudence must direct in what it is needful to do things
which we may do lawfully, even the speaking of what God has
wrought for us, and in us, and by us. Doubtless here is
reference to facts in which the character of the false apostles
had been shown. It is astonishing to see how such men bring
their followers into bondage, and how they take from them and
insult them.

#22-33 The apostle gives an account of his labours and
sufferings; not out of pride or vain-glory, but to the honour of
God, who enabled him to do and suffer so much for the cause of
Christ; and shows wherein he excelled the false apostles, who
tried to lessen his character and usefulness. It astonishes us
to reflect on this account of his dangers, hardships, and
sufferings, and to observe his patience, perseverance,
diligence, cheerfulness, and usefulness, in the midst of all
these trials. See what little reason we have to love the pomp
and plenty of this world, when this blessed apostle felt so much
hardship in it. Our utmost diligence and services appear
unworthy of notice when compared with his, and our difficulties
and trials scarcely can be perceived. It may well lead us to
inquire whether or not we really are followers of Christ. Here
we may study patience, courage, and firm trust in God. Here we
may learn to think less of ourselves; and we should ever
strictly keep to truth, as in God's presence; and should refer
all to his glory, as the Father of our Lord Jesus Christ, who is
blessed for evermore.
* The apostle's revelations. (1-6) Which were improved to his
spiritual advantage. (7-10) The signs of an apostle were in him,
His purpose of making them a visit; but he expresses his fear
lest he should have to be severe with some. (11-21)

#1-6 There can be no doubt the apostle speaks of himself.
Whether heavenly things were brought down to him, while his body
was in a trance, as in the case of ancient prophets; or whether
his soul was dislodged from the body for a time, and taken up
into heaven, or whether he was taken up, body and soul together,
he knew not. We are not capable, nor is it fit we should yet
know, the particulars of that glorious place and state. He did
not attempt to publish to the world what he had heard there, but
he set forth the doctrine of Christ. On that foundation the
church is built, and on that we must build our faith and hope.
And while this teaches us to enlarge our expectations of the
glory that shall be revealed, it should render us contented with
the usual methods of learning the truth and will of God.

#7-10 The apostle gives an account of the method God took to
keep him humble, and to prevent his being lifted up above
measure, on account of the visions and revelations he had. We
are not told what this thorn in the flesh was, whether some
great trouble, or some great temptation. But God often brings
this good out of evil, that the reproaches of our enemies help
to hide pride from us. If God loves us, he will keep us from
being exalted above measure; and spiritual burdens are ordered
to cure spiritual pride. This thorn in the flesh is said to be a
messenger of Satan which he sent for evil; but God designed it,
and overruled it for good. Prayer is a salve for every sore, a
remedy for every malady; and when we are afflicted with thorns
in the flesh, we should give ourselves to prayer. If an answer
be not given to the first prayer, nor to the second, we are to
continue praying. Troubles are sent to teach us to pray; and are
continued, to teach us to continue instant in prayer. Though God
accepts the prayer of faith, yet he does not always give what is
asked for: as he sometimes grants in wrath, so he sometimes
denies in love. When God does not take away our troubles and
temptations, yet, if he gives grace enough for us, we have no
reason to complain. Grace signifies the good-will of God towards
us, and that is enough to enlighten and enliven us, sufficient
to strengthen and comfort in all afflictions and distresses. His
strength is made perfect in our weakness. Thus his grace is
manifested and magnified. When we are weak in ourselves, then we
are strong in the grace of our Lord Jesus Christ; when we feel
that we are weak in ourselves, then we go to Christ, receive
strength from him, and enjoy most the supplies of Divine
strength and grace.

#11-21 We owe it to good men, to stand up in the defence of
their reputation; and we are under special obligations to those
from whom we have received benefit, especially spiritual
benefit, to own them as instruments in God's hand of good to us.
Here is an account of the apostle's behaviour and kind
intentions; in which see the character of a faithful minister of
the gospel. This was his great aim and design, to do good. Here
are noticed several sins commonly found among professors of
religion. Falls and misdeeds are humbling to a minister; and God
sometimes takes this way to humble those who might be tempted to
be lifted up. These vast verses show to what excesses the false
teachers had drawn aside their deluded followers. How grievous
it is that such evils should be found among professors of the
gospel! Yet thus it is, and has been too often, and it was so
even in the days of the apostles.
* The apostle threatens obstinate offenders. (1-6) He prays for
their reformation. (7-10) And ends the epistle with a salutation
and blessing. (11-14)

#1-6 Though it is God's gracious method to bear long with
sinners, yet he will not bear always; at length he will come,
and will not spare those who remain obstinate and impenitent.
Christ at his crucifixion, appeared as only a weak and helpless
man, but his resurrection and life showed his Divine power. So
the apostles, how mean and contemptible soever they appeared to
the world, yet, as instruments, they manifested the power of
God. Let them prove their tempers, conduct, and experience, as
gold is assayed or proved by the touchstone. If they could prove
themselves not to be reprobates, not to be rejected of Christ,
he trusted they would know that he was not a reprobate, not
disowned by Christ. They ought to know if Christ Jesus was in
them, by the influences, graces, and indwelling of his Spirit,
by his kingdom set up in their hearts. Let us question our own
souls; either we are true Christians, or we are deceivers.
Unless Christ be in us by his Spirit, and power of his love, our
faith is dead, and we are yet disapproved by our Judge.

#7-10 The most desirable thing we can ask of God, for ourselves
and our friends, is to be kept from sin, that we and they may
not do evil. We have far more need to pray that we may not do
evil, than that we may not suffer evil. The apostle not only
desired that they might be kept from sin, but also that they
might grow in grace, and increase in holiness. We are earnestly
to pray to God for those we caution, that they may cease to do
evil, and learn to do well; and we should be glad for others to
be strong in the grace of Christ, though it may be the means of
showing our own weakness. let us also pray that we may be
enabled to make a proper use of all our talents.

#11-14 Here are several good exhortations. God is the Author of
peace and Lover of concord; he hath loved us, and is willing to
be at peace with us. And let it be our constant aim so to walk,
that separation from our friends may be only for a time, and
that we may meet in that happy world where parting will be
unknown. He wishes that they may partake all the benefits which
Christ of his free grace and favour has purchased; the Father
out of his free love has purposed; and the Holy Ghost applies
and bestows.
** The churches in Galatia were formed partly of converted Jews,
and partly of Gentile converts, as was generally the case. St.
Paul asserts his apostolic character and the doctrines he
taught, that he might confirm the Galatian churches in the faith
of Christ, especially with respect to the important point of
justification by faith alone. Thus the subject is mainly the
same as that which is discussed in the epistle to the Romans,
that is, justification by faith alone. In this epistle, however,
attention is particularly directed to the point, that men are
justified by faith without the works of the law of Moses. Of the
importance of the doctrines prominently set forth in this
epistle, Luther thus speaks: "We have to fear as the greatest
and nearest danger, lest Satan take from us this doctrine of
faith, and bring into the church again the doctrine of works and
of men's traditions. Wherefore it is very necessary that this
doctrine be kept in continual practice and public exercise, both
of reading and hearing. If this doctrine be lost, then is also
the doctrine of truth, life and salvation, lost and gone."

* The apostle Paul asserts his apostolic character against such
as lessened it. (1-5) He reproves the Galatians for revolting
from the gospel of Christ under the influence of evil teachers.
(6-9) He proves the Divine authority of his doctrine and
mission; and declares what he was before his conversion and
calling. (10-14) And how he proceeded after it. (15-24)

#1-5 St. Paul was an apostle of Jesus Christ; he was expressly
appointed by him, consequently by God the Father, who is one
with him in respect of his Divine nature, and who appointed
Christ as Mediator. Grace, includes God's good-will towards us,
and his good work upon us; and peace, all that inward comfort,
or outward prosperity, which is really needful for us. They come
from God the Father, as the Fountain, through Jesus Christ. But
observe, first grace, and then peace; there can be no true peace
without grace. Christ gave himself for our sins, to make
atonement for us: this the justice of God required, and to this
he freely submitted. Here is to be observed the infinite
greatness of the price bestowed, and then it will appear
plainly, that the power of sin is so great, that it could by no
means be put away except the Son of God be given for it. He that
considers these things well, understands that sin is a thing the
most horrible that can be expressed; which ought to move us, and
make us afraid indeed. Especially mark well the words, "for our
sins." For here our weak nature starts back, and would first be
made worthy by her own works. It would bring him that is whole,
and not him that has need of a physician. Not only to redeem us
from the wrath of God, and the curse of the law; but also to
recover us from wicked practices and customs, to which we are
naturally enslaved. But it is in vain for those who are not
delivered from this present evil world by the sanctification of
the Spirit, to expect that they are freed from its condemnation
by the blood of Jesus.

#6-9 Those who would establish any other way to heaven than what
the gospel of Christ reveals, will find themselves wretchedly
mistaken. The apostle presses upon the Galatians a due sense of
their guilt in forsaking the gospel way of justification; yet he
reproves with tenderness, and represents them as drawn into it
by the arts of some that troubled them. In reproving others, we
should be faithful, and yet endeavour to restore them in the
spirit of meekness. Some would set up the works of the law in
the place of Christ's righteousness, and thus they corrupted
Christianity. The apostle solemnly denounces, as accursed, every
one who attempts to lay so false a foundation. All other gospels
than that of the grace of Christ, whether more flattering to
self-righteous pride, or more favourable to worldly lusts, are
devices of Satan. And while we declare that to reject the moral
law as a rule of life, tends to dishonour Christ, and destroy
true religion, we must also declare, that all dependence for
justification on good works, whether real or supposed, is as
fatal to those who persist in it. While we are zealous for good
works, let us be careful not to put them in the place of
Christ's righteousness, and not to advance any thing which may
betray others into so dreadful a delusion.

#10-14 In preaching the gospel, the apostle sought to bring
persons to the obedience, not of men, but of God. But Paul would
not attempt to alter the doctrine of Christ, either to gain
their favour, or to avoid their fury. In so important a matter
we must not fear the frowns of men, nor seek their favour, by
using words of men's wisdom. Concerning the manner wherein he
received the gospel, he had it by revelation from Heaven. He was
not led to Christianity, as many are, merely by education.

#15-24 St. Paul was wonderfully brought to the knowledge and
faith of Christ. All who are savingly converted, are called by
the grace of God; their conversion is wrought by his power and
grace working in them. It will but little avail us to have
Christ revealed to us, if he is not also revealed in us. He
instantly prepared to obey, without hesitating as to his worldly
interest, credit, ease, or life itself. And what matter of
thanksgiving and joy is it to the churches of Christ, when they
hear of such instances to the praise of the glory of his grace,
whether they have ever seen them or not! They glorify God for
his power and mercy in saving such persons, and for all the
service to his people and cause that is done, and may be further
expected from them.
* The apostle declares his being owned as an apostle of the
Gentiles. (1-10) He had publicly opposed Peter for judaizing.
(11-14) And from thence he enters upon the doctrine of
justification by faith in Christ, without the works of the law.
(15-21)

#1-10 Observe the apostle's faithfulness in giving a full
account of the doctrine he had preached among the Gentiles, and
was still resolved to preach, that of Christianity, free from
all mixture of Judaism. This doctrine would be ungrateful to
many, yet he was not afraid to own it. His care was, lest the
success of his past labours should be lessened, or his future
usefulness be hindered. While we simply depend upon God for
success to our labours, we should use every proper caution to
remove mistakes, and against opposers. There are things which
may lawfully be complied with, yet, when they cannot be done
without betraying the truth, they ought to be refused. We must
not give place to any conduct, whereby the truth of the gospel
would be reflected upon. Though Paul conversed with the other
apostles, yet he did not receive any addition to his knowledge,
or authority, from them. Perceiving the grace given to him, they
gave unto him and Barnabas the right hand of fellowship, whereby
they acknowledged that he was designed to the honour and office
of an apostle as well as themselves. They agreed that these two
should go to the heathen, while they continued to preach to the
Jews; judging it agreeable to the mind of Christ, so to divide
their work. Here we learn that the gospel is not ours, but
God's; and that men are but the keepers of it; for this we are
to praise God. The apostle showed his charitable disposition,
and how ready he was to own the Jewish converts as brethren,
though many would scarcely allow the like favour to the
converted Gentiles; but mere difference of opinion was no reason
to him why he should not help them. Herein is a pattern of
Christian charity, which we should extend to all the disciples
of Christ.

#11-14 Notwithstanding Peter's character, yet, when Paul saw him
acting so as to hurt the truth of the gospel and the peace of
the church, he was not afraid to reprove him. When he saw that
Peter and the others did not live up to that principle which the
gospel taught, and which they professed, namely, That by the
death of Christ the partition wall between Jew and Gentile was
taken down, and the observance of the law of Moses was no longer
in force; as Peter's offence was public, he publicly reproved
him. There is a very great difference between the prudence of
St. Paul, who bore with, and used for a time, the ceremonies of
the law as not sinful, and the timid conduct of St. Peter, who,
by withdrawing from the Gentiles, led others to think that these
ceremonies were necessary.
#15-19 Paul, having thus shown he was not inferior to any
apostle, not to Peter himself, speaks of the great foundation
doctrine of the gospel. For what did we believe in Christ? Was
it not that we might be justified by the faith of Christ? If so,
is it not foolish to go back to the law, and to expect to be
justified by the merit of moral works, or sacrifices, or
ceremonies? The occasion of this declaration doubtless arose
from the ceremonial law; but the argument is quite as strong
against all dependence upon the works of the moral law, as
respects justification. To give the greater weight to this, it
is added, But if, while we seek to be justified by Christ, we
ourselves also are found sinners, is Christ the minister of sin?
This would be very dishonourable to Christ, and also very
hurtful to them. By considering the law itself, he saw that
justification was not to be expected by the works of it, and
that there was now no further need of the sacrifices and
cleansings of it, since they were done away in Christ, by his
offering up himself a sacrifice for us. He did not hope or fear
any thing from it; any more than a dead man from enemies. But
the effect was not a careless, lawless life. It was necessary,
that he might live to God, and be devoted to him through the
motives and grace of the gospel. It is no new prejudice, though
a most unjust one, that the doctrine of justification by faith
alone, tends to encourage people in sin. Not so, for to take
occasion from free grace, or the doctrine of it, to live in sin,
is to try to make Christ the minister of sin, at any thought of
which all Christian hearts would shudder.

#20,21 Here, in his own person, the apostle describes the
spiritual or hidden life of a believer. The old man is
crucified, #Ro 6:6|, but the new man is living; sin is
mortified, and grace is quickened. He has the comforts and the
triumphs of grace; yet that grace is not from himself, but from
another. Believers see themselves living in a state of
dependence on Christ. Hence it is, that though he lives in the
flesh, yet he does not live after the flesh. Those who have true
faith, live by that faith; and faith fastens upon Christ's
giving himself for us. He loved me, and gave himself for me. As
if the apostle said, The Lord saw me fleeing from him more and
more. Such wickedness, error, and ignorance were in my will and
understanding, that it was not possible for me to be ransomed by
any other means than by such a price. Consider well this price.
Here notice the false faith of many. And their profession is
accordingly; they have the form of godliness without the power
of it. They think they believe the articles of faith aright, but
they are deceived. For to believe in Christ crucified, is not
only to believe that he was crucified, but also to believe that
I am crucified with him. And this is to know Christ crucified.
Hence we learn what is the nature of grace. God's grace cannot
stand with man's merit. Grace is no grace unless it is freely
given every way. The more simply the believer relies on Christ
for every thing, the more devotedly does he walk before Him in
all his ordinances and commandments. Christ lives and reigns in
him, and he lives here on earth by faith in the Son of God,
which works by love, causes obedience, and changes into his holy
image. Thus he neither abuses the grace of God, nor makes it in
vain.
* The Galatians reproved for departing from the great doctrine
of justification alone, through faith in Christ. (1-5) This
doctrine established from the example of Abraham. (6-9) From the
tenor of the law and the severity of its curse. (10-14) From the
covenant of promises, which the law could not disannul. (15-18)
The law was a school master to lead them to Christ. (19-25)
Under the gospel state true believers are all one in Christ.
(26-29)

#1-5 Several things made the folly of the Galatian Christians
worse. They had the doctrine of the cross preached, and the
Lord's supper administered among them, in both which Christ
crucified, and the nature of his sufferings, had been fully and
clearly set forth. Had they been made partakers of the Holy
Spirit, by the ministration of the law, or on account of any
works done by them in obedience thereto? Was it not by their
hearing and embracing the doctrine of faith in Christ alone for
justification? Which of these had God owned with tokens of his
favour and acceptance? It was not by the first, but the last.
And those must be very unwise, who suffer themselves to be
turned away from the ministry and doctrine which have been
blessed to their spiritual advantage. Alas, that men should turn
from the all-important doctrine of Christ crucified, to listen
to useless distinctions, mere moral preaching, or wild fancies!
The god of this world, by various men and means, has blinded
men's eyes, lest they should learn to trust in a crucified
Saviour. We may boldly demand where the fruits of the Holy
Spirit are most evidently brought forth? whether among those who
preach justification by the works of the law, or those who
preach the doctrine of faith? Assuredly among the latter.

#6-14 The apostle proves the doctrine he had blamed the
Galatians for rejecting; namely, that of justification by faith
without the works of the law. This he does from the example of
Abraham, whose faith fastened upon the word and promise of God,
and upon his believing he was owned and accepted of God as a
righteous man. The Scripture is said to foresee, because the
Holy Spirit that dictated the Scripture did foresee. Through
faith in the promise of God he was blessed; and it is only in
the same way that others obtain this privilege. Let us then
study the object, nature, and effects of Abraham's faith; for
who can in any other way escape the curse of the holy law? The
curse is against all sinners, therefore against all men; for all
have sinned, and are become guilty before God: and if, as
transgressors of the law, we are under its curse, it must be
vain to look for justification by it. Those only are just or
righteous who are freed from death and wrath, and restored into
a state of life in the favour of God; and it is only through
faith that persons become righteous. Thus we see that
justification by faith is no new doctrine, but was taught in the
church of God, long before the times of the gospel. It is, in
truth, the only way wherein any sinners ever were, or can be
justified. Though deliverance is not to be expected from the
law, there is a way open to escape the curse, and regain the
favour of God, namely, through faith in Christ. Christ redeemed
us from the curse of the law; being made sin, or a sin-offering,
for us, he was made a curse for us; not separated from God, but
laid for a time under the Divine punishment. The heavy
sufferings of the Son of God, more loudly warn sinners to flee
from the wrath to come, than all the curses of the law; for how
can God spare any man who remains under sin, seeing that he
spared not his own Son, when our sins were charged upon him? Yet
at the same time, Christ, as from the cross, freely invites
sinners to take refuge in him.

#15-18 The covenant God made with Abraham, was not done away by
the giving the law to Moses. The covenant was made with Abraham
and his Seed. It is still in force; Christ abideth for ever in
his person, and his spiritual seed, who are his by faith. By
this we learn the difference between the promises of the law and
those of the gospel. The promises of the law are made to the
person of every man; the promises of the gospel are first made
to Christ, then by him to those who are by faith ingrafted into
Christ. Rightly to divide the word of truth, a great difference
must be put between the promise and the law, as to the inward
affections, and the whole practice of life. When the promise is
mingled with the law, it is made nothing but the law. Let Christ
be always before our eyes, as a sure argument for the defence of
faith, against dependence on human righteousness.

#19-22 If that promise was enough for salvation, wherefore then
serveth the law? The Israelites, though chosen to be God's
peculiar people, were sinners as well as others. The law was not
intended to discover a way of justification, different from that
made known by the promise, but to lead men to see their need of
the promise, by showing the sinfulness of sin, and to point to
Christ, through whom alone they could be pardoned and justified.
The promise was given by God himself; the law was given by the
ministry of angels, and the hand of a mediator, even Moses.
Hence the law could not be designed to set aside the promise. A
mediator, as the very term signifies, is a friend that comes
between two parties, and is not to act merely with and for one
of them. The great design of the law was, that the promise by
faith of Jesus Christ, might be given to those that believe;
that, being convinced of their guilt, and the insufficiency of
the law to effect a righteousness for them, they might be
persuaded to believe on Christ, and so obtain the benefit of the
promise. And it is not possible that the holy, just, and good
law of God, the standard of duty to all, should be contrary to
the gospel of Christ. It tends every way to promote it.

#23-25 The law did not teach a living, saving knowledge; but, by
its rites and ceremonies, especially by its sacrifices, it
pointed to Christ, that they might be justified by faith. And
thus it was, as the word properly signifies, a servant, to lead
to Christ, as children are led to school by servants who have
the care of them, that they might be more fully taught by Him
the true way of justification and salvation, which is only by
faith in Christ. And the vastly greater advantage of the gospel
state is shown, under which we enjoy a clearer discovery of
Divine grace and mercy than the Jews of old. Most men continue
shut up as in a dark dungeon, in love with their sins, being
blinded and lulled asleep by Satan, through worldly pleasures,
interests, and pursuits. But the awakened sinner discovers his
dreadful condition. Then he feels that the mercy and grace of
God form his only hope. And the terrors of the law are often
used by the convincing Spirit, to show the sinner his need of
Christ, to bring him to rely on his sufferings and merits, that
he may be justified by faith. Then the law, by the teaching of
the Holy Spirit, becomes his loved rule of duty, and his
standard for daily self-examination. In this use of it he learns
to depend more simply on the Saviour.

#26-29 Real Christians enjoy great privileges under the gospel;
and are no longer accounted servants, but sons; not now kept at
such a distance, and under such restraints as the Jews were.
Having accepted Christ Jesus as their Lord and Saviour, and
relying on him alone for justification and salvation, they
become the sons of God. But no outward forms or profession can
secure these blessings; for if any man have not the Spirit of
Christ, he is none of his. In baptism we put on Christ; therein
we profess to be his disciples. Being baptized into Christ, we
are baptized into his death, that as he died and rose again, so
we should die unto sin, and walk in newness and holiness of
life. The putting on of Christ according to the gospel, consists
not in outward imitation, but in a new birth, an entire change.
He who makes believers to be heirs, will provide for them.
Therefore our care must be to do the duties that belong to us,
and all other cares we must cast upon God. And our special care
must be for heaven; the things of this life are but trifles. The
city of God in heaven, is the portion or child's part. Seek to
be sure of that above all things.
* The folly of returning to legal observances for justification.
(1-7) The happy change made in the Gentile believers. (8-11) The
apostle reasons against following false teachers. (12-18) He
expresses his earnest concern for them. (19,20) And then
explains the difference between what is to be expected from the
law, and from the gospel. (21-31)

#1-7 The apostle deals plainly with those who urged the law of
Moses together with the gospel of Christ, and endeavoured to
bring believers under its bondage. They could not fully
understand the meaning of the law as given by Moses. And as that
was a dispensation of darkness, so of bondage; they were tied to
many burdensome rites and observances, by which they were taught
and kept subject like a child under tutors and governors. We
learn the happier state of Christians under the gospel
dispensation. From these verses see the wonders of Divine love
and mercy; particularly of God the Father, in sending his Son
into the world to redeem and save us; of the Son of God, in
submitting so low, and suffering so much for us; and of the Holy
Spirit, in condescending to dwell in the hearts of believers,
for such gracious purposes. Also, the advantages Christians
enjoy under the gospel. Although by nature children of wrath and
disobedience, they become by grace children of love, and partake
of the nature of the children of God; for he will have all his
children resemble him. Among men the eldest son is heir; but all
God's children shall have the inheritance of eldest sons. May
the temper and conduct of sons ever show our adoption; and may
the Holy Spirit witness with our spirits that we are children
and heirs of God.

#8-11 The happy change whereby the Galatians were turned from
idols to the living God, and through Christ had received the
adoption of sons, was the effect of his free and rich grace;
they were laid under the greater obligation to keep to the
liberty wherewith he had made them free. All our knowledge of
God begins on his part; we know him because we are known of him.
Though our religion forbids idolatry, yet many practise
spiritual idolatry in their hearts. For what a man loves most,
and cares most for, that is his god: some have their riches for
their god, some their pleasures, and some their lusts. And many
ignorantly worship a god of their own making; a god made all of
mercy and no justice. For they persuade themselves that there is
mercy for them with God, though they repent not, but go on in
their sins. It is possible for those who have made great
professions of religion, to be afterwards drawn aside from
purity and simplicity. And the more mercy God has shown, in
bringing any to know the gospel, and the liberties and
privileges of it, the greater their sin and folly in suffering
themselves to be deprived of them. Hence all who are members of
the outward church should learn to fear and to suspect
themselves. We must not be content because we have some good
things in ourselves. Paul fears lest his labour is in vain, yet
he still labours; and thus to do, whatever follows, is true
wisdom and the fear of God. This every man must remember in his
place and calling.

#12-18 The apostle desires that they would be of one mind with
him respecting the law of Moses, as well as united with him in
love. In reproving others, we should take care to convince them
that our reproofs are from sincere regard to the honour of God
and religion and their welfare. The apostle reminds the
Galatians of the difficulty under which he laboured when he
first came among them. But he notices, that he was a welcome
messenger to them. Yet how very uncertain are the favour and
respect of men! Let us labour to be accepted of God. You once
thought yourselves happy in receiving the gospel; have you now
reason to think otherwise? Christians must not forbear speaking
the truth, for fear of offending others. The false teachers who
drew the Galatians from the truth of the gospel were designing
men. They pretended affection, but they were not sincere and
upright. An excellent rule is given. It is good to be zealous
always in a good thing; not for a time only, or now and then,
but always. Happy would it be for the church of Christ, if this
zeal was better maintained.
#19,20 The Galatians were ready to account the apostle their
enemy, but he assures them he was their friend; he had the
feelings of a parent toward them. He was in doubt as to their
state, and was anxious to know the result of their present
delusions. Nothing is so sure a proof that a sinner has passed
into a state of justification, as Christ being formed in him by
the renewal of the Holy Spirit; but this cannot be hoped for,
while men depend on the law for acceptance with God.

#21-27 The difference between believers who rested in Christ
only, and those who trusted in the law, is explained by the
histories of Isaac and Ishmael. These things are an allegory,
wherein, beside the literal and historical sense of the words,
the Spirit of God points out something further. Hagar and Sarah
were apt emblems of the two different dispensations of the
covenant. The heavenly Jerusalem, the true church from above,
represented by Sarah, is in a state of freedom, and is the
mother of all believers, who are born of the Holy Spirit. They
were by regeneration and true faith, made a part of the true
seed of Abraham, according to the promise made to him.

#28-31 The history thus explained is applied. So then, brethren,
we are not children of the bond-woman, but of the free. If the
privileges of all believers were so great, according to the new
covenant, how absurd for the Gentile converts to be under that
law, which could not deliver the unbelieving Jews from bondage
or condemnation! We should not have found out this allegory in
the history of Sarah and Hagar, if it had not been shown to us,
yet we cannot doubt it was intended by the Holy Spirit. It is an
explanation of the subject, not an argument in proof of it. The
two covenants of works and grace, and legal and evangelical
professors, are shadowed forth. Works and fruits brought forth
in a man's own strength, are legal. But if arising from faith in
Christ, they are evangelical. The first covenant spirit is of
bondage unto sin and death. The second covenant spirit is of
liberty and freedom; not liberty to sin, but in and unto duty.
The first is a spirit of persecution; the second is a spirit of
love. Let those professors look to it, who have a violent,
harsh, imposing spirit, towards the people of God. Yet as
Abraham turned aside to Hagar, so it is possible a believer may
turn aside in some things to the covenant of works, when through
unbelief and neglect of the promise he acts according to the
law, in his own strength; or in a way of violence, not of love,
towards the brethren. Yet it is not his way, not his spirit to
do so; hence he is never at rest, till he returns to his
dependence on Christ again. Let us rest our souls on the
Scriptures, and by a gospel hope and cheerful obedience, show
that our conversation and treasure are indeed in heaven.
* An earnest exhortation to stand fast in the liberty of the
gospel. (1-12) To take heed of indulging a sinful temper.
(13-15) And to walk in the Spirit, and not to fulfil the lusts
of the flesh: the works of both are described. (16-26)

#1-6 Christ will not be the Saviour of any who will not own and
rely upon him as their only Saviour. Let us take heed to the
warnings and persuasions of the apostle to stedfastness in the
doctrine and liberty of the gospel. All true Christians, being
taught by the Holy Spirit, wait for eternal life, the reward of
righteousness, and the object of their hope, as the gift of God
by faith in Christ; and not for the sake of their own works. The
Jewish convert might observe the ceremonies or assert his
liberty, the Gentile might disregard them or might attend to
them, provided he did not depend upon them. No outward
privileges or profession will avail to acceptance with God,
without sincere faith in our Lord Jesus. True faith is a working
grace; it works by love to God, and to our brethren. May we be
of the number of those who, through the Spirit, wait for the
hope of righteousness by faith. The danger of old was not in
things of no consequence in themselves, as many forms and
observances now are. But without faith working by love, all else
is worthless, and compared with it other things are of small
value.

#7-12 The life of a Christian is a race, wherein he must run,
and hold on, if he would obtain the prize. It is not enough that
we profess Christianity, but we must run well, by living up to
that profession. Many who set out fairly in religion, are
hindered in their progress, or turn out of the way. It concerns
those who begin to turn out of the way, or to tire in it,
seriously to inquire what hinders them. The opinion or
persuasion, ver. #8|, was, no doubt, that of mixing the works of
the law with faith in Christ in justification. The apostle
leaves them to judge whence it must arise, but sufficiently
shows that it could be owing to none but Satan. It is dangerous
for Christian churches to encourage those who follow, but
especially who spread, destructive errors. And in reproving sin
and error, we should always distinguish between the leaders and
the led. The Jews were offended, because Christ was preached as
the only salvation for sinners. If Paul and others would have
admitted that the observance of the law of Moses was to be
joined with faith in Christ, as necessary to salvation, then
believers might have avoided many of the sufferings they
underwent. The first beginnings of such leaven should be
opposed. And assuredly those who persist in disturbing the
church of Christ must bear their judgment.

#13-15 The gospel is a doctrine according to godliness, #1Ti
6:3|, and is so far from giving the least countenance to sin,
that it lays us under the strongest obligation to avoid and
subdue it. The apostle urges that all the law is fulfilled in
one word, even in this, Thou shalt love thy neighbour as
thyself. If Christians, who should help one another, and rejoice
one another, quarrel, what can be expected but that the God of
love should deny his grace, that the Spirit of love should
depart, and the evil spirit, who seeks their destruction, should
prevail? Happy would it be, if Christians, instead of biting and
devouring one another on account of different opinions, would
set themselves against sin in themselves, and in the places
where they live.

#16-26 If it be our care to act under the guidance and power of
the blessed Spirit, though we may not be freed from the
stirrings and oppositions of the corrupt nature which remains in
us, it shall not have dominion over us. Believers are engaged in
a conflict, in which they earnestly desire that grace may obtain
full and speedy victory. And those who desire thus to give
themselves up to be led by the Holy Spirit, are not under the
law as a covenant of works, nor exposed to its awful curse.
Their hatred of sin, and desires after holiness, show that they
have a part in the salvation of the gospel. The works of the
flesh are many and manifest. And these sins will shut men out of
heaven. Yet what numbers, calling themselves Christians, live in
these, and say they hope for heaven! The fruits of the Spirit,
or of the renewed nature, which we are to do, are named. And as
the apostle had chiefly named works of the flesh, not only
hurtful to men themselves, but tending to make them so to one
another, so here he chiefly notices the fruits of the Spirit,
which tend to make Christians agreeable one to another, as well
as to make them happy. The fruits of the Spirit plainly show,
that such are led by the Spirit. By describing the works of the
flesh and fruits of the Spirit, we are told what to avoid and
oppose, and what we are to cherish and cultivate; and this is
the sincere care and endeavour of all real Christians. Sin does
not now reign in their mortal bodies, so that they obey it, #Ro
6:12|, for they seek to destroy it. Christ never will own those
who yield themselves up to be the servants of sin. And it is not
enough that we cease to do evil, but we must learn to do well.
Our conversation will always be answerable to the principle
which guides and governs us, #Ro 8:5|. We must set ourselves in
earnest to mortify the deeds of the body, and to walk in newness
of life. Not being desirous of vain-glory, or unduly wishing for
the esteem and applause of men, not provoking or envying one
another, but seeking to bring forth more abundantly those good
fruits, which are, through Jesus Christ, to the praise and glory
of God.
* Exhortations to meekness, gentleness, and humility. (1-5) To
kindness towards all men, especially believers. (6-11) The
Galatians guarded against the judaizing teachers. (12-15) A
solemn blessing. (16-18)

#1-5 We are to bear one another's burdens. So we shall fulfil
the law of Christ. This obliges to mutual forbearance and
compassion towards each other, agreeably to his example. It
becomes us to bear one another's burdens, as fellow-travellers.
It is very common for a man to look upon himself as wiser and
better than other men, and as fit to dictate to them. Such a one
deceives himself; by pretending to what he has not, he puts a
cheat upon himself, and sooner or later will find the sad
effects. This will never gain esteem, either with God or men.
Every one is advised to prove his own work. The better we know
our own hearts and ways, the less shall we despise others, and
the more be disposed to help them under infirmities and
afflictions. How light soever men's sins seem to them when
committed, yet they will be found a heavy burden, when they come
to reckon with God about them. No man can pay a ransom for his
brother; and sin is a burden to the soul. It is a spiritual
burden; and the less a man feels it to be such, the more cause
has he to suspect himself. Most men are dead in their sins, and
therefore have no sight or sense of the spiritual burden of sin.
Feeling the weight and burden of our sins, we must seek to be
eased thereof by the Saviour, and be warned against every sin.
#6-11 Many excuse themselves from the work of religion, though
they may make a show, and profess it. They may impose upon
others, yet they deceive themselves if they think to impose upon
God, who knows their hearts as well as actions; and as he cannot
be deceived, so he will not be mocked. Our present time is seed
time; in the other world we shall reap as we sow now. As there
are two sorts of sowing, one to the flesh, and the other to the
Spirit, so will the reckoning be hereafter. Those who live a
carnal, sensual life, must expect no other fruit from such a
course than misery and ruin. But those who, under the guidance
and influences of the Holy Spirit, live a life of faith in
Christ, and abound in Christian graces, shall of the Spirit reap
life everlasting. We are all very apt to tire in duty,
particularly in doing good. This we should carefully watch and
guard against. Only to perseverance in well-doing is the reward
promised. Here is an exhortation to all to do good in their
places. We should take care to do good in our life-time, and
make this the business of our lives. Especially when fresh
occasions offer, and as far as our power reaches.

#12-15 Proud, vain, and carnal hearts, are content with just so
much religion as will help to keep up a fair show. But the
apostle professes his own faith, hope, and joy; and that his
principal glory was in the cross of Christ. By which is here
meant, his sufferings and death on the cross, the doctrine of
salvation by a crucified Redeemer. By Christ, or by the cross of
Christ, the world is crucified to the believer, and he to the
world. The more we consider the sufferings of the Redeemer from
the world, the less likely shall we be to love the world. The
apostle was as little affected by its charms, as a beholder
would be by any thing which had been graceful in the face of a
crucified person, when he beholds it blackened in the agonies of
death. He was no more affected by the objects around him, than
one who is expiring would be struck with any of the prospects
his dying eyes might view from the cross on which he hung. And
as to those who have truly believed in Christ Jesus, all things
are counted as utterly worthless compared with him. There is a
new creation; old things are passed away, and new views and
dispositions are brought in under the regenerating influences of
God the Holy Spirit. Believers are brought into a new world, and
being created in Christ Jesus unto good works, are formed to a
life of holiness. It is a change of mind and heart, whereby we
are enabled to believe in the Lord Jesus, and to live to God;
and where this inward, practical religion is wanting, outward
professions, or names, will never stand in any stead.

#16-18 A new creation to the image of Christ, as showing faith
in him, is the greatest distinction between one man and another,
and a blessing is declared on all who walk according to this
rule. The blessings are, peace and mercy. Peace with God and our
conscience, and all the comforts of this life, as far as they
are needful. And mercy, an interest in the free love and favour
of God in Christ, the spring and fountain of all other
blessings. The written word of God is the rule we are to go by,
both in its doctrines and precepts. May his grace ever be with
our spirit, to sanctify, quicken, and cheer us, and may we
always be ready to maintain the honour of that which is indeed
our life. The apostle had in his body the marks of the Lord
Jesus, the scars of wounds from persecuting enemies, for his
cleaving to Christ, and the doctrine of the gospel. The apostle
calls the Galatians his brethren, therein he shows his humility
and his tender affection for them; and he takes his leave with a
very serious prayer, that they might enjoy the favour of Christ
Jesus, both in its effects and in its evidences. We need desire
no more to make us happy than the grace of our Lord Jesus
Christ. The apostle does not pray that the law of Moses, or the
righteousness of works, but that the grace of Christ, might be
with them; that it might be in their hearts and with their
spirits, quickening, comforting, and strengthening them: to all
which he sets his Amen; signifying his desire that so it might
be, and his faith that so it would be.
** This epistle was written when St. Paul was a prisoner at
Rome. The design appears to be to strengthen the Ephesians in
the faith of Christ, and to give exalted views of the love of
God, and of the dignity and excellence of Christ, fortifying
their minds against the scandal of the cross. He shows that they
were saved by grace, and that however wretched they once were,
they now had equal privileges with the Jews. He encourages them
to persevere in their Christian calling, and urges them to walk
in a manner becoming their profession, faithfully discharging
the general and common duties of religion, and the special
duties of particular relations.

* A salutation, and an account of saving blessings, as prepared
in God's eternal election, as purchased by Christ's blood. (1-8)
And as conveyed in effectual calling: this is applied to the
believing Jews, and to the believing Gentiles. (9-14) The
apostle thanks God for their faith and love, and prays for the
continuance of their knowledge and hope, with respect to the
heavenly inheritance, and to God's powerful working in them.
(15-23)

#1,2. All Christians must be saints; if they come not under that
character on earth, they will never be saints in glory. Those
are not saints, who are not faithful, believing in Christ, and
true to the profession they make of relation to their Lord. By
grace, understand the free and undeserved love and favour of
God, and those graces of the Spirit which come from it; by
peace, all other blessings, spiritual and temporal, the fruits
of the former. No peace without grace. No peace, nor grace, but
from God the Father, and from the Lord Jesus Christ; and the
best saints need fresh supplies of the graces of the Spirit, and
desire to grow.

#3-8 Spiritual and heavenly blessings are the best blessings;
with which we cannot be miserable, and without which we cannot
but be so. This was from the choice of them in Christ, before
the foundation of the world, that they should be made holy by
separation from sin, being set apart to God, and sanctified by
the Holy Spirit, in consequence of their election in Christ. All
who are chosen to happiness as the end, are chosen to holiness
as the means. In love they were predestinated, or fore-ordained,
to be adopted as children of God by faith in Christ Jesus, and
to be openly admitted to the privileges of that high relation to
himself. The reconciled and adopted believer, the pardoned
sinner, gives all the praise of his salvation to his gracious
Father. His love appointed this method of redemption, spared not
his own Son, and brought believers to hear and embrace this
salvation. It was rich grace to provide such a surety as his own
Son, and freely to deliver him up. This method of grace gives no
encouragement to evil, but shows sin in all its hatefulness, and
how it deserves vengeance. The believer's actions, as well as
his words, declare the praises of Divine mercy.

#9-14 Blessings were made known to believers, by the Lord's
showing to them the mystery of his sovereign will, and the
method of redemption and salvation. But these must have been for
ever hidden from us, if God had not made them known by his
written word, preached gospel, and Spirit of truth. Christ
united the two differing parties, God and man, in his own
person, and satisfied for that wrong which caused the
separation. He wrought, by his Spirit, those graces of faith and
love, whereby we are made one with God, and among ourselves. He
dispenses all his blessings, according to his good pleasure. His
Divine teaching led whom he pleased to see the glory of those
truths, which others were left to blaspheme. What a gracious
promise that is, which secures the gift of the Holy Ghost to
those who ask him! The sanctifying and comforting influences of
the Holy Spirit seal believers as the children of God, and heirs
of heaven. These are the first-fruits of holy happiness. For
this we were made, and for this we were redeemed; this is the
great design of God in all that he has done for us; let all be
ascribed unto the praise of his glory.

#15-23 God has laid up spiritual blessings for us in his Son the
Lord Jesus; but requires us to draw them out and fetch them in
by prayer. Even the best Christians need to be prayed for: and
while we hear of the welfare of Christian friends, we should
pray for them. Even true believers greatly want heavenly wisdom.
Are not the best of us unwilling to come under God's yoke,
though there is no other way to find rest for the soul? Do we
not for a little pleasure often part with our peace? And if we
dispute less, and prayed more with and for each other, we should
daily see more and more what is the hope of our calling, and the
riches of the Divine glory in this inheritance. It is desirable
to feel the mighty power of Divine grace, beginning and carrying
on the work of faith in our souls. But it is difficult to bring
a soul to believe fully in Christ, and to venture its all, and
the hope of eternal life, upon his righteousness. Nothing less
than Almighty power will work this in us. Here is signified that
it is Christ the Saviour, who supplies all the necessities of
those who trust in him, and gives them all blessings in the
richest abundance. And by being partakers of Christ himself, we
come to be filled with the fulness of grace and glory in him.
How then do those forget themselves who seek for righteousness
out of him! This teaches us to come to Christ. And did we know
what we are called to, and what we might find in him, surely we
should come and be suitors to him. When feeling our weakness and
the power of our enemies, we most perceive the greatness of that
mighty power which effects the conversion of the believer, and
is engaged to perfect his salvation. Surely this will constrain
us by love to live to our Redeemer's glory.
* The riches of God's grace towards men, shown from their
deplorable state by nature, and the happy change Divine grace
makes in them. (1-10) The Ephesians called to reflect on their
state of heathenism. (11-13) And the privileges and blessings of
the gospel. (14-22)

#1-10 Sin is the death of the soul. A man dead in trespasses and
sins has no desire for spiritual pleasures. When we look upon a
corpse, it gives an awful feeling. A never-dying spirit is now
fled, and has left nothing but the ruins of a man. But if we
viewed things aright, we should be far more affected by the
thought of a dead soul, a lost, fallen spirit. A state of sin is
a state of conformity to this world. Wicked men are slaves to
Satan. Satan is the author of that proud, carnal disposition
which there is in ungodly men; he rules in the hearts of men.
From Scripture it is clear, that whether men have been most
prone to sensual or to spiritual wickedness, all men, being
naturally children of disobedience, are also by nature children
of wrath. What reason have sinners, then, to seek earnestly for
that grace which will make them, of children of wrath, children
of God and heirs of glory! God's eternal love or good-will
toward his creatures, is the fountain whence all his mercies
flow to us; and that love of God is great love, and that mercy
is rich mercy. And every converted sinner is a saved sinner;
delivered from sin and wrath. The grace that saves is the free,
undeserved goodness and favour of God; and he saves, not by the
works of the law, but through faith in Christ Jesus. Grace in
the soul is a new life in the soul. A regenerated sinner becomes
a living soul; he lives a life of holiness, being born of God:
he lives, being delivered from the guilt of sin, by pardoning
and justifying grace. Sinners roll themselves in the dust;
sanctified souls sit in heavenly places, are raised above this
world, by Christ's grace. The goodness of God in converting and
saving sinners heretofore, encourages others in after-time, to
hope in his grace and mercy. Our faith, our conversion, and our
eternal salvation, are not of works, lest any man should boast.
These things are not brought to pass by any thing done by us,
therefore all boasting is shut out. All is the free gift of God,
and the effect of being quickened by his power. It was his
purpose, to which he prepared us, by blessing us with the
knowledge of his will, and his Holy Spirit producing such a
change in us, that we should glorify God by our good
conversation, and perseverance in holiness. None can from
Scripture abuse this doctrine, or accuse it of any tendency to
evil. All who do so, are without excuse.

#11-13 Christ and his covenant are the foundation of all the
Christian's hopes. A sad and terrible description is here; but
who is able to remove himself out of it? Would that this were
not a true description of many baptized in the name of Christ.
Who can, without trembling, reflect upon the misery of a person,
separated for ever from the people of God, cut off from the body
of Christ, fallen from the covenant of promise, having no hope,
no Saviour, and without any God but a God of vengeance, to all
eternity? To have no part in Christ! What true Christian can
hear this without horror? Salvation is far from the wicked; but
God is a help at hand to his people; and this is by the
sufferings and death of Christ.

#14-18 Jesus Christ made peace by the sacrifice of himself; in
every sense Christ was their Peace, the author, centre, and
substance of their being at peace with God, and of their union
with the Jewish believers in one church. Through the person,
sacrifice, and mediation of Christ, sinners are allowed to draw
near to God as a Father, and are brought with acceptance into
his presence, with their worship and services, under the
teaching of the Holy Spirit, as one with the Father and the Son.
Christ purchased leave for us to come to God; and the Spirit
gives a heart to come, and strength to come, and then grace to
serve God acceptably.
#19-22 The church is compared to a city, and every converted
sinner is free of it. It is also compared to a house, and every
converted sinner is one of the family; a servant, and a child in
God's house. The church is also compared to a building, founded
on the doctrine of Christ; delivered by the prophets of the Old
Testament, and the apostles of the New. God dwells in all
believers now; they become the temple of God through the working
of the blessed Spirit. Let us then ask if our hopes are fixed on
Christ, according to the doctrine of his word? Have we devoted
ourselves as holy temples to God through him? Are we habitations
of God by the Spirit, are we spiritually-minded, and do we bring
forth the fruits of the Spirit? Let us take heed not to grieve
the holy Comforter. Let us desire his gracious presence, and his
influences upon our hearts. Let us seek to discharge the duties
allotted to us, to the glory of God.
* The apostle sets forth his office, and his qualifications for
it, and his call to it. (1-7) Also the noble purposes answered
by it. (8-12) He prays for the Ephesians. (13-19) And adds a
thanksgiving. (20,21)

#1-7 For having preached the doctrine of truth, the apostle was
a prisoner, but a prisoner of Jesus Christ; the object of
special protection and care, while thus suffering for him. All
the gracious offers of the gospel, and the joyful tidings it
contains, come from the rich grace of God; it is the great means
by which the Spirit works grace in the souls of men. The
mystery, is that secret, hidden purpose of salvation through
Christ. This was not so fully and clearly shown in the ages
before Christ, as unto the prophets of the New Testament. This
was the great truth made known to the apostle, that God would
call the Gentiles to salvation by faith in Christ. An effectual
working of Divine power attends the gifts of Divine grace. As
God appointed Paul to the office, so he qualified him for it.

#8-12 Those whom God advances to honourable employments, he
makes low in their own eyes; and where God gives grace to be
humble, there he gives all other needful grace. How highly he
speaks of Jesus Christ; the unsearchable riches of Christ!
Though many are not enriched with these riches; yet how great a
favour to have them preached among us, and to have an offer of
them! And if we are not enriched with them it is our own fault.
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. His riches are as
unsearchable and as sure as ever, yet while angels adore the
wisdom of God in the redemption of his church, the ignorance of
self-wise and carnal men deems the whole to be foolishness.

#13-19 The apostle seems to be more anxious lest the believers
should be discouraged and faint upon his tribulations, than for
what he himself had to bear. He asks for spiritual blessings,
which are the best blessings. Strength from the Spirit of God in
the inner man; strength in the soul; the strength of faith, to
serve God, and to do our duty. If the law of Christ is written
in our hearts, and the love of Christ is shed abroad there, then
Christ dwells there. Where his Spirit dwells, there he dwells.
We should desire that good affections may be fixed in us. And
how desirable to have a fixed sense of the love of God in Christ
to our souls! How powerfully the apostle speaks of the love of
Christ! The breadth shows its extent to all nations and ranks;
the length, that it continues from everlasting to everlasting;
the depth, its saving those who are sunk into the depths of sin
and misery; the height, its raising them up to heavenly
happiness and glory. Those who receive grace for grace from
Christ's fulness, may be said to be filled with the fulness of
God. Should not this satisfy man? Must he needs fill himself
with a thousand trifles, fancying thereby to complete his
happiness?

#20,21 It is proper always to end prayers with praises. Let us
expect more, and ask for more, encouraged by what Christ has
already done for our souls, being assured that the conversion of
sinners, and the comfort of believers, will be to his glory, for
ever and ever.
* Exhortations to mutual forbearance and union. (1-6) To a due
use of spiritual gifts and graces. (7-16) To purity and
holiness. (17-24) And to take heed of the sins practised among
the heathen. (25-32)

#1-6 Nothing is pressed more earnestly in the Scriptures, than
to walk as becomes those called to Christ's kingdom and glory.
By lowliness, understand humility, which is opposed to pride. By
meekness, that excellent disposition of soul, which makes men
unwilling to provoke, and not easily to be provoked or offended.
We find much in ourselves for which we can hardly forgive
ourselves; therefore we must not be surprised if we find in
others that which we think it hard to forgive. There is one
Christ in whom all believers hope, and one heaven they are all
hoping for; therefore they should be of one heart. They had all
one faith, as to its object, Author, nature, and power. They all
believed the same as to the great truths of religion; they had
all been admitted into the church by one baptism, with water, in
the name of the Father, and of the Son, and of the Holy Ghost,
as the sign of regeneration. In all believers God the Father
dwells, as in his holy temple, by his Spirit and special grace.

#7-16 Unto every believer is given some gift of grace, for their
mutual help. All is given as seems best to Christ to bestow upon
every one. He received for them, that he might give to them, a
large measure of gifts and graces; particularly the gift of the
Holy Ghost. Not a mere head knowledge, or bare acknowledging
Christ to be the Son of God, but such as brings trust and
obedience. There is a fulness in Christ, and a measure of that
fulness given in the counsel of God to every believer; but we
never come to the perfect measure till we come to heaven. God's
children are growing, as long as they are in this world; and the
Christian's growth tends to the glory of Christ. The more a man
finds himself drawn out to improve in his station, and according
to his measure, all that he has received, to the spiritual good
of others, he may the more certainly believe that he has the
grace of sincere love and charity rooted in his heart.

#17-24 The apostle charged the Ephesians in the name and by the
authority of the Lord Jesus, that having professed the gospel,
they should not be as the unconverted Gentiles, who walked in
vain fancies and carnal affections. Do not men, on every side,
walk in the vanity of their minds? Must not we then urge the
distinction between real and nominal Christians? They were void
of all saving knowledge; they sat in darkness, and loved it
rather than light. They had a dislike and hatred to a life of
holiness, which is not only the way of life God requires and
approves, and by which we live to him, but which has some
likeness to God himself in his purity, righteousness, truth, and
goodness. The truth of Christ appears in its beauty and power,
when it appears as in Jesus. The corrupt nature is called a man;
like the human body, it is of divers parts, supporting and
strengthening one another. Sinful desires are deceitful lusts;
they promise men happiness, but render them more miserable; and
bring them to destruction, if not subdued and mortified. These
therefore must be put off, as an old garment, a filthy garment;
they must be subdued and mortified. But it is not enough to
shake off corrupt principles; we must have gracious ones. By the
new man, is meant the new nature, the new creature, directed by
a new principle, even regenerating grace, enabling a man to lead
a new life of righteousness and holiness. This is created, or
brought forth by God's almighty power.
#25-28 Notice the particulars wherewith we should adorn our
Christian profession. Take heed of every thing contrary to
truth. No longer flatter or deceive others. God's people are
children who will not lie, who dare not lie, who hate and abhor
lying. Take heed of anger and ungoverned passions. If there is
just occasion to express displeasure at what is wrong, and to
reprove, see that it be without sin. We give place to the devil,
when the first motions of sin are not grievous to our souls;
when we consent to them; and when we repeat an evil deed. This
teaches that as sin, if yielded unto, lets in the devil upon us,
we are to resist it, keeping from all appearance of evil.
Idleness makes thieves. Those who will not work, expose
themselves to temptations to steal. Men ought to be industrious,
that they may do some good, and that they may be kept from
temptation. They must labour, not only that they may live
honestly, but that they may have to give to the wants of others.
What then must we think of those called Christians, who grow
rich by fraud, oppression, and deceitful practices! Alms, to be
accepted of God, must not be gained by unrighteousness and
robbery, but by honesty and industry. God hates robbery for
burnt-offerings.

#29-32 Filthy words proceed from corruption in the speaker, and
they corrupt the minds and manners of those who hear them:
Christians should beware of all such discourse. It is the duty
of Christians to seek, by the blessing of God, to bring persons
to think seriously, and to encourage and warn believers by their
conversation. Be ye kind one to another. This sets forth the
principle of love in the heart, and the outward expression of
it, in a humble, courteous behaviour. Mark how God's forgiveness
causes us to forgive. God forgives us, though we had no cause to
sin against him. We must forgive, as he has forgiven us. All
lying, and corrupt communications, that stir up evil desires and
lusts, grieve the Spirit of God. Corrupt passions of bitterness,
wrath, anger, clamour, evil-speaking, and malice, grieve the
Holy Spirit. Provoke not the holy, blessed Spirit of God to
withdraw his presence and his gracious influences. The body will
be redeemed from the power of the grave at the resurrection day.
Wherever that blessed Spirit dwells as a Sanctifier, he is the
earnest of all the joys and glories of that redemption day; and
we should be undone, should God take away his Holy Spirit from
us.
* Exhortation to brotherly love. (1,2) Cautions against several
sins. (3-14) Directions to a contrary behaviour, and to relative
duties. (15-21) The duties of wives and husbands are enforced by
the spiritual relation between Christ and the church. (22-33)

#1,2 Because God, for Christ's sake, has forgiven you, therefore
be ye followers of God, imitators of God. Resemble him
especially in his love and pardoning goodness, as becomes those
beloved by their heavenly Father. In Christ's sacrifice his love
triumphs, and we are to consider it fully.

#3-14 Filthy lusts must be rooted out. These sins must be
dreaded and detested. Here are not only cautions against gross
acts of sin, but against what some may make light of. But these
things are so far from being profitable, that they pollute and
poison the hearers. Our cheerfulness should show itself as
becomes Christians, in what may tend to God's glory. A covetous
man makes a god of his money; places that hope, confidence, and
delight, in worldly good, which should be in God only. Those who
allow themselves, either in the lusts of the flesh or the love
of the world, belong not to the kingdom of grace, nor shall they
come to the kingdom of glory. When the vilest transgressors
repent and believe the gospel, they become children of
obedience, from whom God's wrath is turned away. Dare we make
light of that which brings down the wrath of God? Sinners, like
men in the dark, are going they know not whither, and doing they
know not what. But the grace of God wrought a mighty change in
the souls of many. Walk as children of light, as having
knowledge and holiness. These works of darkness are unfruitful,
whatever profit they may boast; for they end in the destruction
of the impenitent sinner. There are many ways of abetting, or
taking part in the sins of others; by commendation, counsel,
consent, or concealment. And if we share with others in their
sins, we must expect to share in their plagues. If we do not
reprove the sins of others, we have fellowship with them. A good
man will be ashamed to speak of what many wicked men are not
ashamed to do. We must have not only a sight and a knowledge
that sin is sin, and in some measure shameful, but see it as a
breach of God's holy law. After the example of prophets and
apostles, we should call on those asleep and dead in sin, to
awake and arise, that Christ may give them light.
#15-21 Another remedy against sin, is care, or caution, it being
impossible else to maintain purity of heart and life. Time is a
talent given us by God, and it is misspent and lost when not
employed according to his design. If we have lost our time
heretofore, we must double our diligence for the future. Of that
time which thousands on a dying bed would gladly redeem at the
price of the whole world, how little do men think, and to what
trifles they daily sacrifice it! People are very apt to complain
of bad times; it were well if that stirred them more to redeem
time. Be not unwise. Ignorance of our duty, and neglect of our
souls, show the greatest folly. Drunkenness is a sin that never
goes alone, but carries men into other evils; it is a sin very
provoking to God. The drunkard holds out to his family and to
the world the sad spectacle of a sinner hardened beyond what is
common, and hastening to perdition. When afflicted or weary, let
us not seek to raise our spirits by strong drink, which is
hateful and hurtful, and only ends in making sorrows more felt.
But by fervent prayer let us seek to be filled with the Spirit,
and to avoid whatever may grieve our gracious Comforter. All
God's people have reason to sing for joy. Though we are not
always singing, we should be always giving thanks; we should
never want disposition for this duty, as we never want matter
for it, through the whole course of our lives. Always, even in
trials and afflictions, and for all things; being satisfied of
their loving intent, and good tendency. God keeps believers from
sinning against him, and engages them to submit one to another
in all he has commanded, to promote his glory, and to fulfil
their duties to each other.

#22-33 The duty of wives is, submission to their husbands in the
Lord, which includes honouring and obeying them, from a
principle of love to them. The duty of husbands is to love their
wives. The love of Christ to the church is an example, which is
sincere, pure, and constant, notwithstanding her failures.
Christ gave himself for the church, that he might sanctify it in
this world, and glorify it in the next, that he might bestow on
all his members a principle of holiness, and deliver them from
the guilt, the pollution, and the dominion of sin, by those
influences of the Holy Spirit, of which baptismal water was the
outward sign. The church and believers will not be without spot
or wrinkle till they come to glory. But those only who are
sanctified now, shall be glorified hereafter. The words of Adam,
mentioned by the apostle, are spoken literally of marriage; but
they have also a hidden sense in them, relating to the union
between Christ and his church. It was a kind of type, as having
resemblance. There will be failures and defects on both sides,
in the present state of human nature, yet this does not alter
the relation. All the duties of marriage are included in unity
and love. And while we adore and rejoice in the condescending
love of Christ, let husbands and wives learn hence their duties
to each other. Thus the worst evils would be prevented, and many
painful effects would be avoided.
* The duties of children and parents. (1-4) Of servants and
masters. (5-9) All Christians are to put on spiritual armour
against the enemies of their souls. (10-18) The apostle desires
their prayers, and ends with his apostolic blessing. (19-24)

#1-4 The great duty of children is, to obey their parents. That
obedience includes inward reverence, as well as outward acts,
and in every age prosperity has attended those distinguished for
obedience to parents. The duty of parents. Be not impatient; use
no unreasonable severities. Deal prudently and wisely with
children; convince their judgements and work upon their reason.
Bring them up well; under proper and compassionate correction;
and in the knowledge of the duty God requires. Often is this
duty neglected, even among professors of the gospel. Many set
their children against religion; but this does not excuse the
children's disobedience, though it may be awfully occasion it.
God alone can change the heart, yet he gives his blessing to the
good lessons and examples of parents, and answers their prayers.
But those, whose chief anxiety is that their children should be
rich and accomplished, whatever becomes of their souls, must not
look for the blessing of God.

#5-9 The duty of servants is summed up in one word, obedience.
The servants of old were generally slaves. The apostles were to
teach servants and masters their duties, in doing which evils
would be lessened, till slavery should be rooted out by the
influence of Christianity. Servants are to reverence those over
them. They are to be sincere; not pretending obedience when they
mean to disobey, but serving faithfully. And they must serve
their masters not only when their master's eye is upon them; but
must be strict in the discharge of their duty, when he is absent
and out of the way. Steady regard to the Lord Jesus Christ will
make men faithful and sincere in every station, not grudgingly
or by constraint, but from a principle of love to the masters
and their concerns. This makes service easy to them, pleasing to
their masters, and acceptable to the Lord Christ. God will
reward even the meanest drudgery done from a sense of duty, and
with a view to glorify him. Here is the duty of masters. Act
after the same manner. Be just to servants, 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. Be not
tyrannical and overbearing. You have a Master to obey, and you
and they are but fellow-servants in respect to Christ Jesus. If
masters and servants would consider their duties to God, and the
account they must shortly give to him, they would be more
mindful of their duty to each other, and thus families would be
more orderly and happy.
#10-18 Spiritual strength and courage are needed for our
spiritual warfare and suffering. Those who would prove
themselves to have true grace, must aim at all grace; and put on
the whole armour of God, which he prepares and bestows. The
Christian armour is made to be worn; and there is no putting off
our armour till we have done our warfare, and finished our
course. The combat is not against human enemies, nor against our
own corrupt nature only; we have to do with an enemy who has a
thousand ways of beguiling unstable souls. The devils assault us
in the things that belong to our souls, and labour to deface the
heavenly image in our hearts. We must resolve by God's grace,
not to yield to Satan. Resist him, and he will flee. If we give
way, he will get ground. If we distrust either our cause, or our
Leader, or our armour, we give him advantage. The different
parts of the armour of heavy-armed soldiers, who had to sustain
the fiercest assaults of the enemy, are here described. There is
none for the back; nothing to defend those who turn back in the
Christian warfare. Truth, or sincerity, is the girdle. This
girds on all the other pieces of our armour, and is first
mentioned. There can be no religion without sincerity. The
righteousness of Christ, imputed to us, is a breastplate against
the arrows of Divine wrath. The righteousness of Christ
implanted in us, fortifies the heart against the attacks of
Satan. Resolution must be as greaves, or armour to our legs; and
to stand their ground or to march forward in rugged paths, the
feet must be shod with the preparation of the gospel of peace.
Motives to obedience, amidst trials, must be drawn from a clear
knowledge of the gospel. Faith is all in all in an hour of
temptation. Faith, as relying on unseen objects, receiving
Christ and the benefits of redemption, and so deriving grace
from him, is like a shield, a defence every way. The devil is
the wicked one. Violent temptations, by which the soul is set on
fire of hell, are darts Satan shoots at us. Also, hard thoughts
of God, and as to ourselves. Faith applying the word of God and
the grace of Christ, quenches the darts of temptation. Salvation
must be our helmet. A good hope of salvation, a Scriptural
expectation of victory, will purify the soul, and keep it from
being defiled by Satan. To the Christian armed for defense in
battle, the apostle recommends only one weapon of attack; but it
is enough, the sword of the Spirit, which is the word of God. It
subdues and mortifies evil desires and blasphemous thoughts as
they rise within; and answers unbelief and error as they assault
from without. A single text, well understood, and rightly
applied, at once destroys a temptation or an objection, and
subdues the most formidable adversary. Prayer must fasten all
the other parts of our Christian armour. There are other duties
of religion, and of our stations in the world, but we must keep
up times of prayer. Though set and solemn prayer may not be
seasonable when other duties are to be done, yet short pious
prayers darted out, always are so. We must use holy thoughts in
our ordinary course. A vain heart will be vain in prayer. We
must pray with all kinds of prayer, public, private, and secret;
social and solitary; solemn and sudden: with all the parts of
prayer; confession of sin, petition for mercy, and thanksgiving
for favours received. And we must do it by the grace of God the
Holy Spirit, in dependence on, and according to, his teaching.
We must preserve in particular requests, notwithstanding
discouragements. We must pray, not for ourselves only, but for
all saints. Our enemies are mighty, and we are without strength,
but our Redeemer is almighty, and in the power of his might we
may overcome. Wherefore we must stir up ourselves. Have not we,
when God has called, often neglected to answer? Let us think
upon these things, and continue our prayers with patience.
#19-24 The gospel was a mystery till made known by Divine
revelation; and it is the work of Christ's ministers to declare
it. The best and most eminent ministers need the prayers of
believers. Those particularly should be prayed for, who are
exposed to great hardships and perils in their work. Peace be to
the brethren, and love with faith. By peace, understand all
manner of peace; peace with God, peace of conscience, peace
among themselves. And the grace of the Spirit, producing faith
and love, and every grace. These he desires for those in whom
they were already begun. And all grace and blessings come to the
saints from God, through Jesus Christ our Lord. Grace, that is,
the favour of God; and all good, spiritual and temporal, which
is from it, is and shall be with all those who thus love our
Lord Jesus Christ in sincerity, and with them only.
** The Philippians felt a very deep interest for the apostle.
The scope of the epistle is to confirm them in the faith, to
encourage them to walk as becomes the gospel of Christ, to
caution them against judaizing teachers, and to express
gratitude for their Christian bounty. This epistle is the only
one, among those written by St. Paul, in which no censures are
implied or expressed. Full commendation and confidence are in
every part, and the Philippians are addressed with a peculiar
affection, which every serious reader will perceive.

* The apostle offers up thanksgivings and prayers, for the good
work of grace in the Philippians. (1-7) He expresses affection,
and prays for them. (8-11) Fortifies them against being cast
down at his sufferings. (12-20) He stood prepared for glorifying
Christ by life, or death. (21-26) Exhortations to zeal, and
constancy in professing the gospel. (27-30)

#1-7 The highest honour of the most eminent ministers is, to be
servants of Christ. And those who are not really saints on
earth, never will be saints in heaven. Out of Christ, the best
saints are sinners, and unable to stand before God. There is no
peace without grace. Inward peace springs from a sense of Divine
favour. And there is no grace and peace but from God our Father,
the fountain and origin of all blessings. At Philippi the
apostle was evil entreated, and saw little fruit of his labour;
yet he remembers Philippi with joy. We must thank our God for
the graces and comforts, gifts and usefulness of others, as we
receive the benefit, and God receives the glory. The work of
grace will never be perfected till the day of Jesus Christ, the
day of his appearance. But we may always be confident God will
perform his good work, in every soul wherein he has really begun
it by regeneration; though we must not trust in outward
appearances, nor in any thing but a new creation to holiness.
People are dear to their ministers, when they receive benefit by
their ministry. Fellow-sufferers in the cause of God should be
dear one to another.

#8-11 Shall not we pity and love those souls whom Christ loves
and pities? Those who abound in any grace, need to abound more.
Try things which differ; that we may approve the things which
are excellent. The truths and laws of Christ are excellent; and
they recommend themselves as such to any attentive mind.
Sincerity is that in which we should have our conversation in
the world, and it is the glory of all our graces. Christians
should not be apt to take offence, and should be very careful
not to offend God or the brethren. The things which most honour
God will most benefit us. Let us not leave it doubtful whether
any good fruit is found in us or not. A small measure of
Christian love, knowledge, and fruitfulness should not satisfy
any.

#12-20 The apostle was a prisoner at Rome; and to take off the
offence of the cross, he shows the wisdom and goodness of God in
his sufferings. These things made him known, where he would
never have otherwise been known; and led some to inquire after
the gospel. He suffered from false friends, as well as from
enemies. How wretched the temper of those who preached Christ
out of envy and contention, and to add affliction to the bonds
that oppressed this best of men! The apostle was easy in the
midst of all. Since our troubles may tend to the good of many,
we ought to rejoice. Whatever turns to our salvation, is by the
Spirit of Christ; and prayer is the appointed means of seeking
for it. Our earnest expectation and hope should not be to be
honoured of men, or to escape the cross, but to be upheld amidst
temptation, contempt, and affliction. Let us leave it to Christ,
which way he will make us serviceable to his glory, whether by
labour or suffering, by diligence or patience, by living to his
honour in working for him, or dying to his honour in suffering
for him.

#21-26 Death is a great loss to a carnal, worldly man, for he
loses all his earthly comforts and all his hopes; but to a true
believer it is gain, for it is the end of all his weakness and
misery. It delivers him from all the evils of life, and brings
him to possess the chief good. The apostle's difficulty was not
between living in this world and living in heaven; between these
two there is no comparison; but between serving Christ in this
world and enjoying him in another. Not between two evil things,
but between two good things; living to Christ and being with
him. See the power of faith and of Divine grace; it can make us
willing to die. In this world we are compassed with sin; but
when with Christ, we shall escape sin and temptation, sorrow and
death, for ever. But those who have most reason to desire to
depart, should be willing to remain in the world as long as God
has any work for them to do. And the more unexpected mercies are
before they come, the more of God will be seen in them.

#27-30 Those who profess the gospel of Christ, should live as
becomes those who believe gospel truths, submit to gospel laws,
and depend upon gospel promises. The original word
"conversation" denotes the conduct of citizens who seek the
credit, safety, peace, and prosperity of their city. There is
that in the faith of the gospel, which is worth striving for;
there is much opposition, and there is need of striving. A man
may sleep and go to hell; but he who would go to heaven, must
look about him and be diligent. There may be oneness of heart
and affection among Christians, where there is diversity of
judgment about many things. Faith is God's gift on the behalf of
Christ; the ability and disposition to believe are from God. And
if we suffer reproach and loss for Christ, we are to reckon them
a gift, and prize them accordingly. Yet salvation must not be
ascribed to bodily afflictions, as though afflictions and
worldly persecutions deserved it; but from God only is
salvation: faith and patience are his gifts.
* Exhortations to a kind, humble spirit and behaviour. (1-4) The
example of Christ. (5-11) Diligence in the affairs of salvation,
and to be examples to the world. (12-18) The apostle's purpose
of visiting Philippi. (19-30)

#1-4 Here are further exhortations to Christian duties; to
like-mindedness and lowly-mindedness, according to the example
of the Lord Jesus. Kindness is the law of Christ's kingdom, the
lesson of his school, the livery of his family. Several motives
to brotherly love are mentioned. If you expect or experience the
benefit of God's compassions to yourselves, be compassionate one
to another. It is the joy of ministers to see people
like-minded. Christ came to humble us, let there not be among us
a spirit of pride. We must be severe upon our own faults, and
quick in observing our own defects, but ready to make favourable
allowances for others. We must kindly care for others, but not
be busy-bodies in other men's matters. Neither inward nor
outward peace can be enjoyed, without lowliness of mind.
#5-11 The example of our Lord Jesus Christ is set before us. We
must resemble him in his life, if we would have the benefit of
his death. Notice the two natures of Christ; his Divine nature,
and human nature. Who being in the form of God, partaking the
Divine nature, as the eternal and only-begotten Son of God, #Joh
1:1|, had not thought it a robbery to be equal with God, and to
receive Divine worship from men. His human nature; herein he
became like us in all things except sin. Thus low, of his own
will, he stooped from the glory he had with the Father before
the world was. Christ's two states, of humiliation and
exaltation, are noticed. Christ not only took upon him the
likeness and fashion, or form of a man, but of one in a low
state; not appearing in splendour. His whole life was a life of
poverty and suffering. But the lowest step was his dying the
death of the cross, the death of a malefactor and a slave;
exposed to public hatred and scorn. The exaltation was of
Christ's human nature, in union with the Divine. At the name of
Jesus, not the mere sound of the word, but the authority of
Jesus, all should pay solemn homage. It is to the glory of God
the Father, to confess that Jesus Christ is Lord; for it is his
will, that all men should honour the Son as they honour the
Father, #Joh 5:23|. Here we see such motives to self-denying
love as nothing else can supply. Do we thus love and obey the
Son of God?

#12-18 We must be diligent in the use of all the means which
lead to our salvation, persevering therein to the end. With
great care, lest, with all our advantages, we should come short.
Work out your salvation, for it is God who worketh in you. This
encourages us to do our utmost, because our labour shall not be
in vain: we must still depend on the grace of God. The working
of God's grace in us, is to quicken and engage our endeavours.
God's good-will to us, is the cause of his good work in us. Do
your duty without murmurings. Do it, and do not find fault with
it. Mind your work, and do not quarrel with it. By
peaceableness; give no just occasion of offence. The children of
God should differ from the sons of men. The more perverse others
are, the more careful we should be to keep ourselves blameless
and harmless. The doctrine and example of consistent believers
will enlighten others, and direct their way to Christ and
holiness, even as the light-house warns mariners to avoid rocks,
and directs their course into the harbour. Let us try thus to
shine. The gospel is the word of life, it makes known to us
eternal life through Jesus Christ. Running, denotes earnestness
and vigour, continual pressing forward; labouring, denotes
constancy, and close application. It is the will of God that
believers should be much in rejoicing; and those who are so
happy as to have good ministers, have great reason to rejoice
with them.

#19-30 It is best with us, when our duty becomes natural to us.
Naturally, that is, sincerely, and not in pretence only; with a
willing heart and upright views. We are apt to prefer our own
credit, ease, and safety, before truth, holiness, and duty; but
Timothy did not so. Paul desired liberty, not that he might take
pleasure, but that he might do good. Epaphroditus was willing to
go to the Philippians, that he might be comforted with those who
had sorrowed for him when he was sick. It seems, his illness was
caused by the work of God. The apostle urges them to love him
the more on that account. It is doubly pleasant to have our
mercies restored by God, after great danger of their removal;
and this should make them more valued. What is given in answer
to prayer, should be received with great thankfulness and joy.
* The apostle cautions the Philippians against judaizing false
teachers, and renounces his own former privileges. (1-11)
Expresses earnest desire to be found in Christ; also his
pressing on toward perfection; and recommends his own example to
other believers. (12-21)

#1-11 Sincere Christians rejoice in Christ Jesus. The prophet
calls the false prophets dumb dogs, #Isa 56:10|; to which the
apostle seems to refer. Dogs, for their malice against faithful
professors of the gospel of Christ, barking at them and biting
them. They urged human works in opposition to the faith of
Christ; but Paul calls them evil-workers. He calls them the
concision; as they rent the church of Christ, and cut it to
pieces. The work of religion is to no purpose, unless the heart
is in it, and we must worship God in the strength and grace of
the Divine Spirit. They rejoice in Christ Jesus, not in mere
outward enjoyments and performances. Nor can we too earnestly
guard against those who oppose or abuse the doctrine of free
salvation. If the apostle would have gloried and trusted in the
flesh, he had as much cause as any man. But the things which he
counted gain while a Pharisee, and had reckoned up, those he
counted loss for Christ. The apostle did not persuade them to do
any thing but what he himself did; or to venture on any thing
but that on which he himself ventured his never-dying soul. He
deemed all these things to be but loss, compared with the
knowledge of Christ, by faith in his person and salvation. He
speaks of all worldly enjoyments and outward privileges which
sought a place with Christ in his heart, or could pretend to any
merit and desert, and counted them but loss; but it might be
said, It is easy to say so; but what would he do when he came to
the trial? He had suffered the loss of all for the privileges of
a Christian. Nay, he not only counted them loss, but the vilest
refuse, offals thrown to dogs; not only less valuable than
Christ, but in the highest degree contemptible, when set up as
against him. True knowledge of Christ alters and changes men,
their judgments and manners, and makes them as if made again
anew. The believer prefers Christ, knowing that it is better for
us to be without all worldly riches, than without Christ and his
word. Let us see what the apostle resolved to cleave to, and
that was Christ and heaven. We are undone, without righteousness
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 benefit by it,
who trust in themselves. Faith is the appointed means of
applying the saving benefit. It is by faith in Christ's blood.
We are made conformable to Christ's death, when we die to sin,
as he died for sin; and the world is crucified to us, and we to
the world, by the cross of Christ. The apostle was willing to do
or to suffer any thing, to attain the glorious resurrection of
saints. This hope and prospect carried him through all
difficulties in his work. He did not hope to attain it through
his own merit and righteousness, but through the merit and
righteousness of Jesus Christ.

#12-21 This simple dependence and earnestness of soul, were not
mentioned as if the apostle had gained the prize, or were
already made perfect in the Saviour's likeness. He forgot the
things which were behind, so as not to be content with past
labours or present measures of grace. He reached forth,
stretched himself forward towards his point; expressions showing
great concern to become more and more like unto Christ. He who
runs a race, must never stop short of the end, but press forward
as fast as he can; so those who have heaven in their view, must
still press forward to it, in holy desires and hopes, and
constant endeavours. Eternal life is the gift of God, but it is
in Christ Jesus; through his hand it must come to us, as it is
procured for us by him. There is no getting to heaven as our
home, but by Christ as our Way. True believers, in seeking this
assurance, as well as to glorify him, will seek more nearly to
resemble his sufferings and death, by dying to sin, and by
crucifying the flesh with its affections and lusts. In these
things there is a great difference among real Christians, but
all know something of them. Believers make Christ all in all,
and set their hearts upon another world. If they differ from one
another, and are not of the same judgment in lesser matters, yet
they must not judge one another; while they all meet now in
Christ, and hope to meet shortly in heaven. Let them join in all
the great things in which they are agreed, and wait for further
light as to lesser things wherein they differ. The enemies of
the cross of Christ mind nothing but their sensual appetites.
Sin is the sinner's shame, especially when gloried in. The way
of those who mind earthly things, may seem pleasant, but death
and hell are at the end of it. If we choose their way, we shall
share their end. The life of a Christian is in heaven, where his
Head and his home are, and where he hopes to be shortly; he sets
his affections upon things above; and where his heart is, there
will his conversation be. There is glory kept for the bodies of
the saints, in which they will appear at the resurrection. Then
the body will be made glorious; not only raised again to life,
but raised to great advantage. Observe the power by which this
change will be wrought. May we be always prepared for the coming
of our Judge; looking to have our vile bodies changed by his
Almighty power, and applying to him daily to new-create our
souls unto holiness; to deliver us from our enemies, and to
employ our bodies and souls as instruments of righteousness in
his service.
* The apostle exhorts the Philippians to stand fast in the Lord.
(1) Gives directions to some, and to all in general. (2-9)
Expresses contentment in every condition of life. (10-19) He
concludes with prayer to God the Father, and his usual blessing.
(20-23)

#1 The believing hope and prospect of eternal life, should make
us steady and constant in our Christian course. There is
difference of gifts and graces, yet, being renewed by the same
Spirit, we are brethren. To stand fast in the Lord, is to stand
fast in his strength, and by his grace.
#2-9 Let believers be of one mind, and ready to help each other.
As the apostle had found the benefit of their assistance, he
knew how comfortable it would be to his fellow-labourers to have
the help of others. Let us seek to give assurance that our names
are written in the book of life. Joy in God is of great
consequence in the Christian life; and Christians need to be
again and again called to it. It more than outweighs all causes
for sorrow. Let their enemies perceive how moderate they were as
to outward things, and how composedly they suffered loss and
hardships. The day of judgment will soon arrive, with full
redemption to believers, and destruction to ungodly men. There
is a care of diligence which is our duty, and agrees with a wise
forecast and due concern; but there is a care of fear and
distrust, which is sin and folly, and only perplexes and
distracts the mind. As a remedy against perplexing care,
constant prayer is recommended. Not only stated times for
prayer, but in every thing by prayer. We must join thanksgivings
with prayers and supplications; not only seek supplies of good,
but own the mercies we have received. God needs not to be told
our wants or desires; he knows them better than we do; but he
will have us show that we value the mercy, and feel our
dependence on him. The peace of God, the comfortable sense of
being reconciled to God, and having a part in his favour, and
the hope of the heavenly blessedness, are a greater good than
can be fully expressed. This peace will keep our hearts and
minds through Christ Jesus; it will keep us from sinning under
troubles, and from sinking under them; keep us calm and with
inward satisfaction. Believers are to get and to keep a good
name; a name for good things with God and good men. We should
walk in all the ways of virtue, and abide therein; then, whether
our praise is of men or not, it will be of God. The apostle is
for an example. His doctrine and life agreed together. The way
to have the God of peace with us, is to keep close to our duty.
All our privileges and salvation arise in the free mercy of God;
yet the enjoyment of them depends on our sincere and holy
conduct. These are works of God, pertaining to God, and to him
only are they to be ascribed, and to no other, neither men,
words, nor deeds.

#10-19 It is a good work to succour and help a good minister in
trouble. The nature of true Christian sympathy, is not only to
feel concern for our friends in their troubles, but to do what
we can to help them. The apostle was often in bonds,
imprisonments, and necessities; but in all, he learned to be
content, to bring his mind to his condition, and make the best
of it. Pride, unbelief, vain hankering after something we have
not got, and fickle disrelish of present things, make men
discontented even under favourable circumstances. Let us pray
for patient submission and hope when we are abased; for humility
and a heavenly mind when exalted. It is a special grace to have
an equal temper of mind always. And in a low state not to lose
our comfort in God, nor distrust his providence, nor take any
wrong course for our own supply. In a prosperous condition not
to be proud, or secure, or worldly. This is a harder lesson than
the other; for the temptations of fulness and prosperity are
more than those of affliction and want. The apostle had no
design to urge them to give more, but to encourage such kindness
as will meet a glorious reward hereafter. Through Christ we have
grace to do what is good, and through him we must expect the
reward; and as we have all things by him, let us do all things
for him, and to his glory.

#20-23 The apostle ends with praises to God. We should look upon
God, under all our weakness and fears, not as an enemy, but as a
Father, disposed to pity us and help us. We must give glory to
God as a Father. God's grace and favour, which reconciled souls
enjoy, with the whole of the graces in us, which flow from it,
are all purchased for us by Christ's merit, and applied by his
pleading for us; and therefore are justly called the grace of
our Lord Jesus Christ.
** This epistle was sent because of some difficulties which
arose among the Colossians, probably from false teachers, in
consequence of which they sent to the apostle. The scope of the
epistle is to show, that all hope of man's redemption is founded
on Christ, in whom alone are all complete fulness, perfections,
and sufficiency. The Colossians are cautioned against the
devices of judaizing teachers, and also against the notions of
carnal wisdom, and human inventions and traditions, as not
consistent with full reliance on Christ. In the first two
chapters the apostle tells them what they must believe, and in
the two last what they must do; the doctrine of faith, and the
precepts of life for salvation.

* The apostle Paul salutes the Colossians, and blesses God for
their faith, love, and hope. (1-8) Prays for their fruitfulness
in spiritual knowledge. (9-14) Gives a glorious view of Christ.
(15-23) And sets out his own character, as the apostle of the
Gentiles. (24-29)

#1-8 All true Christians are brethren one to another.
Faithfulness runs through every character and relation of the
Christian life. Faith, hope, and love, are the three principal
graces in the Christian life, and proper matter for prayer and
thanksgiving. The more we fix our hopes on the reward in the
other world, the more free shall we be in doing good with our
earthly treasure. It was treasured up for them, no enemy could
deprive them of it. The gospel is the word of truth, and we may
safely venture our souls upon it. And all who hear the word of
the gospel, ought to bring forth the fruit of the gospel, obey
it, and have their principles and lives formed according to it.
Worldly love arises, either from views of interest or from
likeness in manners; carnal love, from the appetite for
pleasure. To these, something corrupt, selfish, and base always
cleaves. But Christian love arises from the Holy Spirit, and is
full of holiness.

#9-14 The apostle was constant in prayer, that the believers
might be filled with the knowledge of God's will, in all wisdom.
Good words will not do without good works. He who undertakes to
give strength to his people, is a God of power, and of glorious
power. The blessed Spirit is the author of this. In praying for
spiritual strength, we are not straitened, or confined in the
promises, and should not be so in our hopes and desires. The
grace of God in the hearts of believers is the power of God; and
there is glory in this power. The special use of this strength
was for sufferings. There is work to be done, even when we are
suffering. Amidst all their trials they gave thanks to the
Father of our Lord Jesus, whose special grace fitted them to
partake of the inheritance provided for the saints. To bring
about this change, those were made willing subjects of Christ,
who were slaves of Satan. All who are designed for heaven
hereafter, are prepared for heaven now. Those who have the
inheritance of sons, have the education of sons, and the
disposition of sons. By faith in Christ they enjoyed this
redemption, as the purchase of his atoning blood, whereby
forgiveness of sins, and all other spiritual blessings were
bestowed. Surely then we shall deem it a favour to be delivered
from Satan's kingdom and brought into that of Christ, knowing
that all trials will soon end, and that every believer will be
found among those who come out of great tribulation.

#15-23 Christ in his human nature, is the visible discovery of
the invisible God, and he that hath seen Him hath seen the
Father. Let us adore these mysteries in humble faith, and behold
the glory of the Lord in Christ Jesus. He was born or begotten
before all the creation, before any creature was made; which is
the Scripture way of representing eternity, and by which the
eternity of God is represented to us. All things being created
by Him, were created for him; being made by his power, they were
made according to his pleasure, and for his praise and glory. He
not only created them all at first, but it is by the word of his
power that they are upheld. Christ as Mediator is the Head of
the body, the church; all grace and strength are from him; and
the church is his body. All fulness dwells in him; a fulness of
merit and righteousness, of strength and grace for us. God
showed his justice in requiring full satisfaction. This mode of
redeeming mankind by the death of Christ was most suitable. Here
is presented to our view the method of being reconciled. And
that, notwithstanding the hatred of sin on God's part, it
pleased God to reconcile fallen man to himself. If convinced
that we were enemies in our minds by wicked works, and that we
are now reconciled to God by the sacrifice and death of Christ
in our nature, we shall not attempt to explain away, nor yet
think fully to comprehend these mysteries; but we shall see the
glory of this plan of redemption, and rejoice in the hope set
before us. If this be so, that God's love is so great to us,
what shall we do now for God? Be frequent in prayer, and abound
in holy duties; and live no more to yourselves, but to Christ.
Christ died for us. But wherefore? That we should still live in
sin? No; but that we should die to sin, and live henceforth not
to ourselves, but to Him.

#24-29 Both the sufferings of the Head and of the members are
called the sufferings of Christ, and make up, as it were, one
body of sufferings. But He suffered for the redemption of the
church; we suffer on other accounts; for we do but slightly
taste that cup of afflictions of which Christ first drank
deeply. A Christian may be said to fill up that which remains of
the sufferings of Christ, when he takes up his cross, and after
the pattern of Christ, bears patiently the afflictions God
allots to him. Let us be thankful that God has made known to us
mysteries hidden from ages and generations, and has showed the
riches of his glory among us. As Christ is preached among us,
let us seriously inquire, whether he dwells and reigns in us;
for this alone can warrant our assured hope of his glory. We
must be faithful to death, through all trials, that we may
receive the crown of life, and obtain the end of our faith, the
salvation of our souls.
* The apostle expresses his love to, and joy in believers. (1-7)
He cautions against the errors of heathen philosophy; also
against Jewish traditions, and rites which had been fulfilled in
Christ. (8-17) Against worshipping angels; and against legal
ordinances. (18-23)

#1-7 The soul prospers when we have clear knowledge of the truth
as it is in Jesus. When we not only believe with the heart, but
are ready, when called, to make confession with the mouth.
Knowledge and faith make a soul rich. The stronger our faith,
and the warmer our love, the more will our comfort be. The
treasures of wisdom are hid, not from us, but for us, in Christ.
These were hid from proud unbelievers, but displayed in the
person and redemption of Christ. See the danger of enticing
words; how many are ruined by the false disguises and fair
appearances of evil principles and wicked practices! Be aware
and afraid of those who would entice to any evil; for they aim
to spoil you. All Christians have, in profession at least,
received Jesus Christ the Lord, consented to him, and taken him
for theirs. We cannot be built up in Christ, or grow in him,
unless we are first rooted in him, or founded upon him. Being
established in the faith, we must abound therein, and improve in
it more and more. God justly withdraws this benefit from those
who do not receive it with thanksgiving; and gratitude for his
mercies is justly required by God.

#8-17 There is a philosophy which rightly exercises our
reasonable faculties; a study of the works of God, which leads
us to the knowledge of God, and confirms our faith in him. But
there is a philosophy which is vain and deceitful; and while it
pleases men's fancies, hinders their faith: such are curious
speculations about things above us, or no concern to us. Those
who walk in the way of the world, are turned from following
Christ. We have in Him the substance of all the shadows of the
ceremonial law. All the defects of it are made up in the gospel
of Christ, by his complete sacrifice for sin, and by the
revelation of the will of God. To be complete, is to be
furnished with all things necessary for salvation. By this one
word "complete," is shown that we have in Christ whatever is
required. "In him," not when we look to Christ, as though he
were distant from us, but we are in him, when, by the power of
the Spirit, we have faith wrought in our hearts by the Spirit,
and we are united to our Head. The circumcision of the heart,
the crucifixion of the flesh, the death and burial to sin and to
the world, and the resurrection to newness of life, set forth in
baptism, and by faith wrought in our hearts, prove that our sins
are forgiven, and that we are fully delivered from the curse of
the law. Through Christ, we, who were dead in sins, are
quickened. Christ's death was the death of our sins; Christ's
resurrection is the quickening of our souls. The law of
ordinances, which was a yoke to the Jews, and a partition-wall
to the Gentiles, the Lord Jesus took out of the way. When the
substance was come, the shadows fled. Since every mortal man is,
through the hand-writing of the law, guilty of death, how very
dreadful is the condition of the ungodly and unholy, who trample
under foot that blood of the Son of God, whereby alone this
deadly hand-writing can be blotted out! Let not any be troubled
about bigoted judgments which related to meats, or the Jewish
solemnities. The setting apart a portion of our time for the
worship and service of God, is a moral and unchangeable duty,
but had no necessary dependence upon the seventh day of the
week, the sabbath of the Jews. The first day of the week, or the
Lord's day, is the time kept holy by Christians, in remembrance
of Christ's resurrection. All the Jewish rites were shadows of
gospel blessings.

#18-23 It looked like humility to apply to angels, as if men
were conscious of their unworthiness to speak directly to God.
But it is not warrantable; it is taking that honour which is due
to Christ only, and giving it to a creature. There really was
pride in this seeming humility. Those who worship angels,
disclaim Christ, who is the only Mediator between God and man.
It is an insult to Christ, who is the Head of the church, to use
any intercessors but him. When men let go their hold of Christ,
they catch at what will stand them in no stead. The body of
Christ is a growing body. And true believers cannot live in the
fashions of the world. True wisdom is, to keep close to the
appointments of the gospel; in entire subjection to Christ, who
is the only Head of his church. Self-imposed sufferings and
fastings, might have a show of uncommon spirituality and
willingness for suffering, but this was not "in any honour" to
God. The whole tended, in a wrong manner, to satisfy the carnal
mind, by gratifying self-will, self-wisdom, self-righteousness,
and contempt of others. The things being such as carry not with
them so much as the show of wisdom; or so faint a show that they
do the soul no good, and provide not for the satisfying of the
flesh. What the Lord has left indifferent, let us regard as
such, and leave others to the like freedom; and remembering the
passing nature of earthly things, let us seek to glorify God in
the use of them.
* The Colossians exhorted to be heavenly-minded; (1-4) to
mortify all corrupt affections; (5-11) to live in mutual love,
forbearance, and forgiveness; (12-17) and to practise the duties
of wives and husbands, children, parents, and servants. (18-25)

#1-4 As Christians are freed from the ceremonial law, they must
walk the more closely with God in gospel obedience. As heaven
and earth are contrary one to the other, both cannot be followed
together; and affection to the one will weaken and abate
affection to the other. Those that are born again are dead to
sin, because its dominion is broken, its power gradually subdued
by the operation of grace, and it shall at length be
extinguished by the perfection of glory. To be dead, then, means
this, that those who have the Holy Spirit, mortifying within
them the lusts of the flesh, are able to despise earthly things,
and to desire those that are heavenly. Christ is, at present,
one whom we have not seen; but our comfort is, that our life is
safe with him. The streams of this living water flow into the
soul by the influences of the Holy Spirit, through faith. Christ
lives in the believer by his Spirit, and the believer lives to
him in all he does. At the second coming of Christ, there will
be a general assembling of all the redeemed; and those whose
life is now hid with Christ, shall then appear with him in his
glory. Do we look for such happiness, and should we not set our
affections upon that world, and live above this?

#5-11 It is our duty to mortify our members which incline to the
things of the world. Mortify them, kill them, suppress them, as
weeds or vermin which spread and destroy all about them.
Continual opposition must be made to all corrupt workings, and
no provision made for carnal indulgences. Occasions of sin must
be avoided: the lusts of the flesh, and the love of the world;
and covetousness, which is idolatry; love of present good, and
of outward enjoyments. It is necessary to mortify sins, because
if we do not kill them, they will kill us. The gospel changes
the higher as well as the lower powers of the soul, and supports
the rule of right reason and conscience, over appetite and
passion. There is now no difference from country, or conditions
and circumstances of life. It is the duty of every one to be
holy, because Christ is a Christian's All, his only Lord and
Saviour, and all his hope and happiness.

#12-17 We must not only do no hurt to any, but do what good we
can to all. Those who are the elect of God, holy and beloved,
ought to be lowly and compassionate towards all. While in this
world, where there is so much corruption in our hearts, quarrels
will sometimes arise. But it is our duty to forgive one another,
imitating the forgiveness through which we are saved. Let the
peace of God rule in your hearts; it is of his working in all
who are his. Thanksgiving to God, helps to make us agreeable to
all men. The gospel is the word of Christ. Many have the word,
but it dwells in them poorly; it has no power over them. The
soul prospers, when we are full of the Scriptures and of the
grace of Christ. But when we sing psalms, we must be affected
with what we sing. Whatever we are employed about, let us do
every thing in the name of the Lord Jesus, and in believing
dependence on him. Those who do all in Christ's name, will never
want matter of thanksgiving to God, even the Father.

#18-25 The epistles most taken up in displaying the glory of the
Divine grace, and magnifying the Lord Jesus, are the most
particular in pressing the duties of the Christian life. We must
never separate the privileges and duties of the gospel.
Submission is the duty of wives. But it is submission, not to a
severe lord or stern tyrant, but to her own husband, who is
engaged to affectionate duty. And husbands must love their wives
with tender and faithful affection. Dutiful children are the
most likely to prosper. And parents must be tender, as well as
children obedient. Servants are to do their duty, and obey their
masters' commands, in all things consistent with duty to God
their heavenly Master. They must be both just and diligent;
without selfish designs, or hypocrisy and disguise. Those who
fear God, will be just and faithful when from under their
master's eye, because they know they are under the eye of God.
And do all with diligence, not idly and slothfully; cheerfully,
not discontented at the providence of God which put them in that
relation. And for servants' encouragement, let them know, that
in serving their masters according to the command of Christ,
they serve Christ, and he will give them a glorious reward at
last. But, on the other hand, he who doeth wrong, shall receive
for the wrong which he hath done. God will punish the unjust, as
well as reward the faithful servant; and the same if masters
wrong their servants. For the righteous Judge of the earth will
deal justly between master and servant. Both will stand upon a
level at his tribunal. How happy would true religion make the
world, if it every where prevailed, influenced every state of
things, and every relation of life! But the profession of those
persons who are regardless of duties, and give just cause for
complaint to those they are connected with, deceives themselves,
as well as brings reproach on the gospel.
* Masters to do their duty towards servants. (1) Persons of all
ranks to persevere in prayer, and Christian prudence. (2-6) The
apostle refers to others for an account of his affairs. (7-9)
Sends greetings; and concludes with a blessing. (10-18)

#1 The apostle proceeds with the duty of masters to their
servants. Not only justice is required of them, but strict
equity and kindness. Let them deal with servants as they expect
God should deal with themselves.
#2-6 No duties can be done aright, unless we persevere in
fervent prayer, and watch therein with thanksgiving. The people
are to pray particularly for their ministers. Believers are
exhorted to right conduct towards unbelievers. Be careful in all
converse with them, to do them good, and recommend religion by
all fit means. Diligence in redeeming time, commends religion to
the good opinion of others. Even what is only carelessness may
cause a lasting prejudice against the truth. Let all discourse
be discreet and seasonable, as becomes Christians. Though it be
not always of grace, it must always be with grace. Though our
discourse be of that which is common, yet it must be in a
Christian manner. Grace is the salt which seasons our discourse,
and keeps it from corrupting. It is not enough to answer what is
asked, unless we answer aright also.

#7-9 Ministers are servants to Christ, and fellow-servants to
one another. They have one Lord, though they have different
stations and powers for service. It is a great comfort under the
troubles and difficulties of life, to have fellow Christians
caring for us. Circumstances of life make no difference in the
spiritual relation among sincere Christians; they partake of the
same privileges, and are entitled to the same regards. What
amazing changes Divine grace makes! Faithless servants become
faithful and beloved brethren, and some who had done wrong,
become fellow-workers of good.

#10-18 Paul had differed with Barnabas, on the account of this
Mark, yet he is not only reconciled, but recommends him to the
churches; an example of a truly Christian and forgiving spirit.
If men have been guilty of a fault, it must not always be
remembered against them. We must forget as well as forgive. The
apostle had comfort in the communion of saints and ministers.
One is his fellow-servant, another his fellow-prisoner, and all
his fellow-workers, working out their own salvation, and
endeavouring to promote the salvation of others. The effectual,
fervent prayer is the prevailing prayer, and availeth much. The
smiles, flatteries, or frowns of the world, the spirit of error,
or the working of self-love, leads many to a way of preaching
and living which comes far short of fulfilling their ministry.
But those who preach the same doctrine as Paul, and follow his
example, may expect the Divine favour and blessing.
** This epistle is generally considered to have been the first
of those written by St. Paul. The occasion seems to have been
the good report of the stedfastness of the church at
Thessalonica in the faith of the gospel. It is full of affection
and confidence, and more consolatory and practical, and less
doctrinal, than some of the other epistles.

* The faith, love, and patience of the Thessalonians, are
evident tokens of their election which was manifested in the
power with which the gospel came to them. (1-5) Its powerful and
exemplary effects upon their hearts and lives. (6-10)

#1-5 As all good comes from God, so no good can be hoped for by
sinners, but from God in Christ. And the best good may be
expected from God, as our Father, for the sake of Christ. We
should pray, not only for ourselves, but for others also;
remembering them without ceasing. Wherever there is a true
faith, it will work; it will affect both the heart and life.
Faith works by love; it shows itself in love to God, and love to
our neighbour. And wherever there is a well-grounded hope of
eternal life, this will appear by the exercise of patience; and
it is a sign of sincerity, when in all we do, we seek to approve
ourselves to God. By this we may know our election, if we not
only speak of the things of God with our lips, but feel their
power in our hearts, mortifying our lusts, weaning us from the
world, and raising us up to heavenly things. Unless the Spirit
of God comes with the word of God, it will be to us a dead
letter. Thus they entertained it by the power of the Holy Ghost.
They were fully convinced of the truth of it, so as not to be
shaken in mind by objections and doubts; and they were willing
to leave all for Christ, and to venture their souls and
everlasting condition upon the truth of the gospel revelation.
#6-10 When careless, ignorant, and immoral persons are turned
from their carnal pursuits and connections, to believe in and
obey the Lord Jesus, to live soberly, righteously, and godly,
the matter speaks for itself. 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 God had
raised him from the dead, which is a full assurance unto all men
that he will come to judgment. He came to purchase salvation,
and will, when he comes again, bring salvation with him, full
and final deliverance from that wrath which is yet to come. Let
all, without delay, flee from the wrath to come, and seek refuge
in Christ and his salvation.
* The apostle reminds the Thessalonians of his preaching and
behaviour. (1-12) And of their receiving the gospel as the word
of God. (13-16) His joy on their account. (17-20)

#1-6 The apostle had no worldly design in his preaching.
Suffering in a good cause should sharpen holy resolution. The
gospel of Christ at first met with much opposition; and it was
preached with contention, with striving in preaching, and
against opposition. And as the matter of the apostle's
exhortation was true and pure, the manner of his speaking was
without guile. The gospel of Christ is designed for mortifying
corrupt affections, and that men may be brought under the power
of faith. This is the great motive to sincerity, to consider
that God not only sees all we do, but knows our thoughts afar
off, and searches the heart. And it is from this God who trieth
our hearts, that we must receive our reward. The evidences of
the apostle's sincerity were, that he avoided flattery and
covetousness. He avoided ambition and vain-glory.

#7-12 Mildness and tenderness greatly recommend religion, and
are most conformable to God's gracious dealing with sinners, in
and by the gospel. This is the way to win people. We should not
only be faithful to our calling as Christians, but in our
particular callings and relations. Our great gospel privilege
is, that God has called us to his kingdom and glory. The great
gospel duty is, that we walk worthy of God. We should live as
becomes those called with such a high and holy calling. Our
great business is to honour, serve, and please God, and to seek
to be worthy of him.

#13-16 We should receive the word of God with affections
suitable to its holiness, wisdom, truth, and goodness. The words
of men are frail and perishing, like themselves, and sometimes
false, foolish, and fickle; but God's word is holy, wise, just,
and faithful. Let us receive and regard it accordingly. The word
wrought in them, to make them examples to others in faith and
good works, and in patience under sufferings, and in trials for
the sake of the gospel. Murder and persecution are hateful to
God, and no zeal for any thing in religion can excuse it.
Nothing tends more to any person or people's filling up the
measure of their sins, than opposing the gospel, and hindering
the salvation of souls. The pure gospel of Christ is abhorred by
many, and the faithful preaching of it is hindered in many ways.
But those who forbid the preaching it to sinners, to men dead in
sin, do not by this please God. Those have cruel hearts, and are
enemies to the glory of God, and to the salvation of his people,
who deny them the Bible.

#17-20 This world is not a place where we are to be always, or
long together. In heaven holy souls shall meet, and never part
more. And though the apostle could not come to them yet, and
though he might never be able to come, yet our Lord Jesus
Christ will come; nothing shall hinder that. May God give
faithful ministers to all who serve him with their spirit in the
gospel of his Son, and send them to all who are in darkness
* The apostle sent Timothy to establish and comfort the
Thessalonians (1-5) He rejoiced at the good tidings of their
faith and love. (6-10) And for their increase in grace. (11-13)

#1-5 The more we find pleasure in the ways of God, the more we
shall desire to persevere therein. The apostle's design was to
establish and comfort the Thessalonians as to the object of
their faith, that Jesus Christ was the Saviour of the world; and
as to the recompence of faith, which was more than enough to
make up all their losses, and to reward all their labours. But
he feared his labours would be in vain. If the devil cannot
hinder ministers from labouring in the word and doctrine, he
will, if possible, hinder the success of their labours. No one
would willingly labour in vain. It is the will and purpose of
God, that we enter into his kingdom through many afflictions.
And the apostles, far from flattering people with the
expectation of worldly prosperity in religion, told them plainly
they must count upon trouble in the flesh. Herein they followed
the example of their great Master, the Author of our faith.
Christians were in danger, and they should be forewarned; they
will thus be kept from being improved by any devices of the
tempter.
#6-10 Thankfulness to God is very imperfect in the present
state; but one great end of the ministry of the word is to help
faith forward. That which was the instrument to obtain faith, is
also the means of increasing and confirming it, namely, the
ordinances of God; and as faith cometh by hearing, so it is
confirmed by hearing also.

#11-13 Prayer is religious worship, and all religious worship is
due unto God only. Prayer is to be offered to God as our Father.
Prayer is not only to be offered in the name of Christ, but
offered up to Christ himself, as our Lord and our Saviour. Let
us acknowledge God in all our ways, and he will direct our
paths. Mutual love is required of all Christians. And love is of
God, and is fulfilling the gospel as well as the law. We need
the Spirit's influences in order to our growth in grace; and the
way to obtain them, is prayer. Holiness is required of all who
would go to heaven; and we must act so that we do not contradict
the profession we make of holiness. The Lord Jesus will
certainly come in his glory; his saints will come with him. Then
the excellence as well as the necessity of holiness will appear;
and without this no hearts shall be established at that day, nor
shall any avoid condemnation.
* Exhortations to purity and holiness. (1-8) To brotherly love,
peaceable behaviour, and diligence. (9-12) Not to sorrow unduly
for the death of godly relations and friends, considering the
glorious resurrection of their bodies at Christ's second coming.
(13-18)

#1-8 To abide in the faith of the gospel is not enough, we must
abound in the work of faith. The rule according to which all
ought to walk and act, is the commandments given by the Lord
Jesus Christ. Sanctification, in the renewal of their souls
under the influences of the Holy Spirit, and attention to
appointed duties, constituted the will of God respecting them.
In aspiring after this renewal of the soul unto holiness, strict
restraint must be put upon the appetites and senses of the body,
and on the thoughts and inclinations of the will, which lead to
wrong uses of them. The Lord calls none into his family to live
unholy lives, but that they may be taught and enabled to walk
before him in holiness. Some make light of the precepts of
holiness, because they hear them from men; but they are God's
commands, and to break them is to despise God.

#9-12 We should notice in others what is good, to their praise,
that we may engage them to abound therein more and more. All who
are savingly taught of God, are taught to love one another. The
teaching of the Spirit exceeds the teachings of men; and men's
teaching is vain and useless, unless God teach. Those remarkable
for this or any other grace, need to increase therein, as well
as to persevere to the end. It is very desirable to have a calm
and quiet temper, and to be of a peaceable and quiet behaviour.
Satan is busy to trouble us; and we have in our hearts what
disposes us to be unquiet; therefore let us study to be quiet.
Those who are busy-bodies, meddling in other men's matters, have
little quiet in their own minds, and cause great disturbances
among their neighbours. They seldom mind the other exhortation,
to be diligent in their own calling, to work with their own
hands. Christianity does not take us from the work and duty of
our particular callings, but teaches us to be diligent therein.
People often by slothfulness reduce themselves to great straits,
and are liable to many wants; while such as are diligent in
their own business, earn their own bread, and have great
pleasure in so doing.

#13-18 Here is comfort for the relations and friends of those
who die in the Lord. Grief for the death of friends is lawful;
we may weep for our own loss, though it may be their gain.
Christianity does not forbid, and grace does not do away, our
natural affections. Yet we must not be excessive in our sorrows;
this is too much like those who have no hope of a better life.
Death is an unknown thing, and we know little about the state
after death; yet the doctrines of the resurrection and the
second coming of Christ, are a remedy against the fear of death,
and undue sorrow for the death of our Christian friends; and of
these doctrines we have full assurance. It will be some
happiness that all the saints shall meet, and remain together
for ever; but the principal happiness of heaven is to be with
the Lord, to see him, live with him, and enjoy him for ever. We
should support one another in times sorrow; not deaden one
another's spirits, or weaken one another's hands. And this may
be done by the many lessons to be learned from the resurrection
of the dead, and the second coming of Christ. What! comfort a
man by telling him he is going to appear before the
judgment-seat of God! Who can feel comfort from those words?
That man alone with whose spirit the Spirit of God bears witness
that his sins are blotted out, and the thoughts of whose heart
are purified by the Holy Spirit, so that he can love God, and
worthily magnify his name. We are not in a safe state unless it
is thus with us, or we are desiring to be so.
* The apostle exhorts to be always ready for the coming of
Christ to judgment, which will be with suddenness and surprise.
(1-11) He directs to several particular duties. (12-22) And
concludes with prayer, greetings, and a blessing. (23-28)

#1-5 It is needless or useless to ask about the particular time
of Christ's coming. Christ did not reveal this to the apostles.
There are times and seasons for us to work in, and these are our
duty and interest to know and observe; but as to the time when
we must give up our account, we know it not, nor is it needful
that we should. The coming of Christ will be a great surprise to
men. Our Lord himself said so. As the hour of death is the same
to each person that the judgment will be to mankind in general,
so the same remarks answer for both. Christ's coming will be
terrible to the ungodly. Their destruction will overtake them
while they dream of happiness, and please themselves with vain
amusements. There will be no means to escape the terror or the
punishment of that day. This day will be a happy day to the
righteous. They are not in darkness; they are the children of
the light. It is the happy condition of all true Christians. But
how many are speaking peace and safety to themselves, over whose
heads utter destruction is hovering! Let us endeavour to awaken
ourselves and each other, and guard against our spiritual
enemies.

#6-11 Most of mankind do not consider the things of another
world at all, because they are asleep; or they do not consider
them aright, because they sleep and dream. Our moderation as to
all earthly things should be known to all men. Shall Christians,
who have the light of the blessed gospel shining in their faces,
be careless about their souls, and unmindful of another world?
We need the spiritual armour, or the three Christian graces,
faith, love, and hope. Faith; if we believe that the eye of God
is always upon us, that there is another world to prepare for,
we shall see reason to watch and be sober. True and fervent love
to God, and the things of God, will keep us watchful and sober.
If we have hope of salvation, let us take heed of any thing that
would shake our trust in the Lord. We have ground on which to
build unshaken hope, when we consider, that salvation is by our
Lord Jesus Christ, who died for us, to atone for our sins and to
ransom our souls. We should join in prayer and praise one with
another. We should set a good example one before another, and
this is the best means to answer the end of society. Thus we
shall learn how to live to Him, with whom we hope to live for
ever.

#12-15 The ministers of the gospel are described by the work of
their office, which is to serve and honour the Lord. It is their
duty not only to give good counsel, but also to warn the flock
of dangers, and reprove for whatever may be amiss. The people
should honour and love their ministers, because their business
is the welfare of men's souls. And the people should be at peace
among themselves, doing all they can to guard against any
differences. But love of peace must not make us wink at sin. The
fearful and sorrowful spirits, should be encouraged, and a kind
word may do much good. We must bear and forbear. We must be
long-suffering, and keep down anger, and this to all men.
Whatever man do to us, we must do good to others.

#16-22 We are to rejoice in creature-comforts, as if we rejoiced
not, and must not expect to live many years, and rejoice in them
all; but if we do rejoice in God, we may do that evermore. A
truly religious life is a life of constant joy. And we should
rejoice more, if we prayed more. Prayer will help forward all
lawful business, and every good work. If we pray without
ceasing, we shall not want matter for thanksgiving in every
thing. We shall see cause to give thanks for sparing and
preventing, for common and uncommon, past and present, temporal
and spiritual mercies. Not only for prosperous and pleasing, but
also for afflicting providences, for chastisements and
corrections; for God designs all for our good, though we at
present see not how they tend to it. Quench not the Spirit.
Christians are said to be baptized with the Holy Ghost and with
fire. He worketh as fire, by enlightening, enlivening, and
purifying the souls of men. As fire is put out by taking away
fuel, and as it is quenched by pouring water, or putting a great
deal of earth upon it; so we must be careful not to quench the
Holy Spirit, by indulging carnal lusts and affections, minding
only earthly things. Believers often hinder their growth in
grace, by not giving themselves up to the spiritual affections
raised in their hearts by the Holy Spirit. By prophesyings, here
understand the preaching of the word, the interpreting and
applying the Scriptures. We must not despise preaching, though
it is plain, and we are told no more than what we knew before.
We must search the Scriptures. And proving all things must be to
hold fast that which is good. We should abstain from sin, and
whatever looks like sin, leads to it, and borders upon it. He
who is not shy of the appearances of sin, who shuns not the
occasions of it, and who avoids not the temptations and
approaches to it, will not long keep from doing sin.
#23-28 The apostle prays that they might be sanctified more
perfectly, for the best are sanctified but in part while in this
world; therefore we should pray for, and press toward, complete
holiness. And as we must fall, if God did not carry on his good
work in the soul, we should pray to God to perfect his work,
till we are presented faultless before the throne of his glory.
We should pray for one another; and brethren should thus express
brotherly love. This epistle was to be read to all the brethren.
Not only are the common people allowed to read the Scriptures,
but it is their duty, and what they should be persuaded to do.
The word of God should not be kept in an unknown tongue, but
transplanted, that as all men are concerned to know the
Scriptures, so they all may be able to read them. The Scriptures
should be read in all public congregations, for the benefit of
the unlearned especially. We need no more to make us happy, than
to know the grace of our Lord Jesus Christ. He is an
ever-flowing and an over-flowing fountain of grace to supply all
our wants.
** The second epistle to the Thessalonians was written soon
after the first. The apostle was told that, from some
expressions in his first letter, many expected the second coming
of Christ was at hand, and that the day of judgment would arrive
in their time. Some of these neglected their worldly duties. St.
Paul wrote again to correct their error, which hindered the
spread of the gospel. He had written agreeably to the words of
the prophets of the Old Testament; and he tells them there were
many counsels of the Most High yet to be fulfilled, before that
day of the Lord should come, though, because it is sure, he had
spoken of it as near. The subject led to a remarkable
foretelling, of some of the future events which were to take
place in the after-ages of the Christian church, and which show
the prophetic spirit the apostle possessed.

* The apostle blesses God for the growing state of the love and
patience of the Thessalonians. (1-4) And encourages them to
persevere under all their sufferings for Christ, considering his
coming at the great day of account. (5-12)

#1-4 Where there is the truth of grace, there will be an
increase of it. The path of the just is as the shining light,
which shines more and more unto the perfect day. And where there
is the increase of grace, God must have all the glory. Where
faith grows, love will abound, for faith works by love. It shows
faith and patience, such as may be proposed as a pattern for
others, when trials from God, and persecutions from men, quicken
the exercise of those graces; for the patience and faith of
which the apostle gloried, bore them up, and enabled them to
endure all their tribulations.

#5-10 Religion, if worth anything, is worth every thing; and
those have no religion, or none worth having, or know not how to
value it, cannot find their hearts to suffer for it. We cannot
by all our sufferings, any more than by our services, merit
heaven; but by our patience under sufferings, we are prepared
for the promised joy. Nothing more strongly marks a man for
eternal ruin, than a spirit of persecution and enmity to the
name and people of God. God will trouble those that trouble his
people. And there is a rest for the people of God; a rest from
sin and sorrow. The certainty of future recompence is proved by
the righteousness of God. The thoughts of this should be
terrible to wicked men, and support the righteous. Faith,
looking to the great day, is enabled partly to understand the
book of providence, which appears confused to unbelievers. The
Lord Jesus will in that day appear from heaven. He will come in
the glory and power of the upper world. His light will be
piercing, and his power consuming, to all who in that day shall
be found as chaff. This appearance will be terrible to those
that know not God, especially to those who rebel against
revelation, and obey not the gospel of our Lord Jesus Christ.
This is the great crime of multitudes, the gospel is revealed,
and they will not believe it; or if they pretend to believe,
they will not obey it. Believing the truths of the gospel, is in
order to our obeying the precepts of the gospel. Though sinners
may be long spared, they will be punished at last. They did
sin's work, and must receive sin's wages. Here God punishes
sinners by creatures as instruments; but then, it will be
destruction from the Almighty; and who knows the power of his
anger? It will be a joyful day to some, to the saints, to those
who believe and obey the gospel. In that bright and blessed day,
Christ Jesus will be glorified and admired by his saints. And
Christ will be glorified and admired in them. His grace and
power will be shown, when it shall appear what he has purchased
for, and wrought in, and bestowed upon those who believe in him.
Lord, if the glory put upon thy saints shall be thus admired,
how much more shalt thou be admired, as the Bestower of that
glory! The glory of thy justice in the damnation of the wicked
will be admired, but not as the glory of thy mercy in the
salvation of believers. How will this strike the adoring angels
with holy admiration, and transport thy admiring saints with
eternal rapture! The meanest believer shall enjoy more than the
most enlarged heart can imagine while we are here; Christ will
be admired in all those that believe, the meanest believer not
excepted.

#11,12 Believing thoughts and expectations of the second coming
of Christ should lead us to pray to God more, for ourselves and
others. If there is any good in us, it is owing to the good
pleasure of his goodness, and therefore it is called grace.
There are many purposes of grace and good-will in God toward his
people, and the apostle prays that God would complete in them
the work of faith with power. This is to their doing every other
good work. The power of God not only begins, but carries on the
work of faith. And this is the great end and design of the grace
of our God and Lord Jesus Christ, which is made known to us, and
wrought in us.
* Cautions against the error that the time of Christ's coming
was just at hand. There would first be a general apostasy from
the faith, and a revealing of the antichristian man of sin.
(1-4) His destruction, and that of those who obey him. (5-12)
The security of the Thessalonians from apostasy; an exhortation
to stedfastness, and prayer for them. (13-17)

#1-4 If errors arise among Christians, we should set them right;
and good men will be careful to suppress errors which rise from
mistaking their words and actions. We have a cunning adversary,
who watches to do mischief, and will promote errors, even by the
words of Scripture. Whatever uncertainty we are in, or whatever
mistakes may arise about the time of Christ's coming, that
coming itself is certain. This has been the faith and hope of
all Christians, in all ages of the church; it was the faith and
hope of the Old Testament saints. All believers shall be
gathered together to Christ, to be with him, and to be happy in
his presence for ever. We should firmly believe the second
coming of Christ; but there was danger lest the Thessalonians,
being mistaken as to the time, should question the truth or
certainty of the thing itself. False doctrines are like the
winds that toss the water to and fro; and they unsettle the
minds of men, which are as unstable as water. It is enough for
us to know that our Lord will come, and will gather all his
saints unto him. A reason why they should not expect the coming
of Christ, as at hand, is given. There would be a general
falling away first, such as would occasion the rise of
antichrist, that man of sin. There have been great disputes who
or what is intended by this man of sin and son of perdition. The
man of sin not only practises wickedness, but also promotes and
commands sin and wickedness in others; and is the son of
perdition, because he is devoted to certain destruction, and is
the instrument to destroy many others, both in soul and body. As
God was in the temple of old, and worshipped there, and is in
and with his church now; so the antichrist here mentioned, is a
usurper of God's authority in the Christian church, who claims
Divine honours.

#5-12 Something hindered or withheld the man of sin. It is
supposed to be the power of the Roman empire, which the apostle
did not mention more plainly at that time. Corruption of
doctrine and worship came in by degrees, and the usurping of
power was gradual; thus the mystery of iniquity prevailed.
Superstition and idolatry were advanced by pretended devotion,
and bigotry and persecution were promoted by pretended zeal for
God and his glory. This mystery of iniquity was even then begun;
while the apostles were yet living, persons pretended zeal for
Christ, but really opposed him. The fall or ruin of the
antichristian state is declared. The pure word of God, with the
Spirit of God, will discover this mystery of iniquity, and in
due time it shall be destroyed by the brightness of Christ's
coming. Signs and wonders, visions and miracles, are pretended;
but they are false signs to support false doctrines; and lying
wonders, or only pretended miracles, to cheat the people; and
the diabolical deceits with which the antichristian state has
been supported, are notorious. The persons are described, who
are his willing subjects. Their sin is this; They did not love
the truth, and therefore did not believe it; and they were
pleased with false notions. God leaves them to themselves, then
sin will follow of course, and spiritual judgments here, and
eternal punishments hereafter. These prophecies have, in a great
measure, come to pass, and confirm the truth of the Scriptures.
This passage exactly agrees with the system of popery, as it
prevails in the Romish church, and under the Romish popes. But
though the son of perdition has been revealed, though he has
opposed and exalted himself above all that is called God, or
that is worshipped; and has spoken and acted as if he were a god
upon earth, and has proclaimed his insolent pride, and supported
his delusions, by lying miracles and all kinds of frauds; still
the Lord has not yet fully destroyed him with the brightness of
his coming; that and other prophecies remain to be fulfilled
before the end shall come.

#13-15 When we hear of the apostasy of many, it is a great
comfort and joy, that there is a remnant according to the
election of grace, which does and shall persevere; especially we
should rejoice, if we have reason to hope that we are of that
number. The preservation of the saints, is because God loved
them with an everlasting love, from the beginning of the world.
The end and the means must not be separated. Faith and holiness
must be joined together as well as holiness and happiness. The
outward call of God is by the gospel; and this is rendered
effectual by the inward working of the Spirit. The belief of the
truth brings the sinner to rely on Christ, and so to love and
obey him; it is sealed by the Holy Spirit upon his heart. We
have no certain proof of any thing having been delivered by the
apostles, more than what we find contained in the Holy
Scriptures. Let us then stand fast in the doctrines taught by
the apostles, and reject all additions, and vain traditions.

#16,17 We may and should direct our prayers, not only to God the
Father, through our Lord Jesus Christ, but also to our Lord
Jesus Christ himself. And we should pray in his name unto God,
not only as his Father, but as our Father in and through him.
The love of God in Christ Jesus, is the spring and fountain of
all the good we have or hope for. There is good reason for
strong consolations, because the saints have good hope through
grace. The free grace and mercy of God are what they hope for,
and what their hopes are founded on, and not any worth or merit
of their own. The more pleasure we take in the word, and works,
and ways of God, the more likely we shall be to persevere
therein. But, if we are wavering in faith, and of a doubtful
mind, halting and faltering in our duty, no wonder that we are
strangers to the joys of religion.
* The apostle expresses confidence in the Thessalonians, and
prays for them. (1-5) He charges them to withdraw from
disorderly walkers, particularly from the lazy and busybodies.
(6-15) And concludes with a prayer for them, and a greeting.
(16-18)

#1-5 Those who are far apart still may meet together at the
throne of grace; and those not able to do or receive any other
kindness, may in this way do and receive real and very great
kindness. Enemies to the preaching of the gospel, and
persecutors of its faithful preachers, are unreasonable and
wicked men. Many do not believe the gospel; and no wonder if
such are restless and show malice in their endeavours to oppose
it. The evil of sin is the greatest evil, but there are other
evils we need to be preserved from, and we have encouragement to
depend upon the grace of God. When once the promise is made, the
performance is sure and certain. The apostle had confidence in
them, but that was founded upon his confidence in God; for there
is otherwise no confidence in man. He prays for them for
spiritual blessings. It is our sin and our misery, that we place
our affections upon wrong objects. There is not true love of
God, without faith in Jesus Christ. If, by the special grace of
God, we have that faith which multitudes have not, we should
earnestly pray that we may be enabled, without reserve, to obey
his commands, and that we may be enabled, without reserve, to
the love of God, and the patience of Christ.

#6-15 Those who have received the gospel, are to live according
to the gospel. Such as could work, and would not, were not to be
maintained in idleness. Christianity is not to countenance
slothfulness, which would consume what is meant to encourage the
industrious, and to support the sick and afflicted. Industry in
our callings as men, is a duty required by our calling as
Christians. But some expected to be maintained in idleness, and
indulged a curious and conceited temper. They meddled with the
concerns of others, and did much harm. It is a great error and
abuse of religion, to make it a cloak for idleness or any other
sin. The servant who waits for the coming of his Lord aright,
must be working as his Lord has commanded. If we are idle, the
devil and a corrupt heart will soon find us somewhat to do. The
mind of man is a busy thing; if it is not employed in doing
good, it will be doing evil. It is an excellent, but rare union,
to be active in our own business, yet quiet as to other
people's. If any refused to labour with quietness, they were to
note him with censure, and to separate from his company, yet
they were to seek his good by loving admonitions. The Lord is
with you while you are with him. Hold on your way, and hold on
to the end. We must never give over, or tire in our work. It
will be time enough to rest when we come to heaven.
#16-18 The apostle prays for the Thessalonians. And let us
desire the same blessings for ourselves and our friends. Peace
with God. This peace is desired for them always, or in every
thing. Peace by all means; in every way; that, as they enjoyed
the means of grace, they might use all methods to secure peace.
We need nothing more to make us safe and happy, nor can we
desire any thing better for ourselves and our friends, than to
have God's gracious presence with us and them. No matter where
we are, if God be with us; nor who is absent, if God be present.
It is through the grace of our Lord Jesus Christ, that we hope
to have peace with God, and to enjoy the presence of God. This
grace is all in all to make us happy; though we wish ever so
much to others, there remains enough for ourselves.
** The design of the epistle appears to be, that Timothy having
been left at Ephesus, St. Paul wrote to instruct him in the
choice of proper officers in the church, as well as in the
exercise of a regular ministry. Also, to caution against the
influence of false teachers, who by subtle distinctions and
endless disputes, corrupted the purity and simplicity of the
gospel. He presses upon him constant regard to the greatest
diligence, faithfulness, and zeal. These subjects occupy the
first four chapters; the fifth chapter instructs respecting
particular classes; in the latter part, controversies and
disputes are condemned, the love of money blamed, and the rich
exhorted to good works.

* The apostle salutes Timothy. (1-4) The design of the law as
given by Moses. (5-11) Of his own conversion and call to the
apostleship. (12-17) The obligation to maintain faith and a good
conscience. (18-20)

#1-4 Jesus Christ is a Christian's hope; all our hopes of
eternal life are built upon him; and Christ is in us the hope of
glory. The apostle seems to have been the means of Timothy's
conversion; who served with him in his ministry, as a dutiful
son with a loving father. That which raises questions, is not
for edifying; that which gives occasion for doubtful disputes,
pulls down the church rather than builds it up. Godliness of
heart and life can only be kept up and increased, by the
exercise of faith in the truths and promises of God, through
Jesus Christ.

#5-11 Whatever tends to weaken love to God, or love to the
brethren, tends to defeat the end of the commandment. The design
of the gospel is answered, when sinners, through repentance
towards God and faith in Jesus Christ, are brought to exercise
Christian love. And as believers were righteous persons in God's
appointed way, the law was not against them. But unless we are
made righteous by faith in Christ, really repenting and
forsaking sin, we are yet under the curse of the law, even
according to the gospel of the blessed God, and are unfit to
share the holy happiness of heaven.

#12-17 The apostle knew that he would justly have perished, if
the Lord had been extreme to mark what was amiss; and also if
his grace and mercy had not been abundant to him when dead in
sin, working faith and love to Christ in his heart. This is a
faithful saying; these are true and faithful words, which may be
depended on, That the Son of God came into the world, willingly
and purposely to save sinners. No man, with Paul's example
before him, can question the love and power of Christ to save
him, if he really desires to trust in him as the Son of God, who
once died on the cross, and now reigns upon the throne of glory,
to save all that come to God through him. Let us then admire and
praise the grace of God our Saviour; and ascribe to the Father,
Son, and Holy Ghost, three Persons in the unity of the Godhead,
the glory of all done in, by, and for us.

#18-20 The ministry is a warfare against sin and Satan; carried
on under the Lord Jesus, who is the Captain of our salvation.
The good hopes others have had of us, should stir us up to duty.
And let us be upright in our conduct in all things. The design
of the highest censures in the primitive church, was, to prevent
further sin, and to reclaim the sinner. May all who are tempted
to put away a good conscience, and to abuse the gospel, remember
that this is the way to make shipwreck of faith also.
* Prayer to be made for all persons, since the grace of the
gospel makes no difference of ranks or stations. (1-7) How men
and women ought to behave, both in their religious and common
life. (8-15)

#1-7 The disciples of Christ must be praying people; all,
without distinction of nation, sect, rank, or party. Our duty as
Christians, is summed up in two words; godliness, that is, the
right worshipping of God; and honesty, that is, good conduct
toward all men. These 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 not honest. What is acceptable in the
sight of God our Saviour, we should abound in. There is one
Mediator, and that Mediator gave himself a ransom for all. And
this appointment has been made for the benefit of the Jews and
the Gentiles of every nation; that all who are willing may come
in this way, to the mercy-seat of a pardoning God, to seek
reconciliation with him. Sin had made a quarrel between us and
God; Jesus Christ is the Mediator who makes peace. He is a
ransom that was to be known in due time. In the Old Testament
times, his sufferings, and the glory that should follow, were
spoken of as things to be revealed in the last times. Those who
are saved must come to the knowledge of the truth, for that is
God's appointed way to save sinners: if we do not know the
truth, we cannot be ruled by it.

#8-15 Under the gospel, prayer is not to be confined to any one
particular house of prayer, but men must pray every where. We
must pray in our closets, pray in our families, pray at our
meals, pray when we are on journeys, and pray in the solemn
assemblies, whether more public or private. We must pray in
charity; without wrath, or malice, or anger at any person. We
must pray in faith, without doubting, and without disputing.
Women who profess the Christian religion, must be modest in
apparel, not affecting gaudiness, gaiety, or costliness. Good
works are the best ornament; these are, in the sight of God, of
great price. Modesty and neatness are more to be consulted in
garments than elegance and fashion. And it would be well if the
professors of serious godliness were wholly free from vanity in
dress. They should spend more time and money in relieving the
sick and distressed, than in decorating themselves and their
children. To do this in a manner unsuitable to their rank in
life, and their profession of godliness, is sinful. These are
not trifles, but Divine commands. The best ornaments for
professors of godliness, are good works. According to St. Paul,
women are not allowed to be public teachers in the church; for
teaching is an office of authority. But good women may and ought
to teach their children at home the principles of true religion.
Also, women must not think themselves excused from learning what
is necessary to salvation, though they must not usurp authority.
As woman was last in the creation, which is one reason for her
subjection, so she was first in the transgression. But there is
a word of comfort; that those who continue in sobriety, shall be
saved in child-bearing, or with child-bearing, by the Messiah,
who was born of a woman. And the especial sorrow to which the
female sex is subject, should cause men to exercise their
authority with much gentleness, tenderness, and affection.
* The qualifications and behaviour of gospel bishops. (1-7) And
of deacons and their wives. (8-13) The reason of writing about
these, and other church affairs. (14-16)

#1-7 If a man desired the pastoral office, and from love to
Christ, and the souls of men, was ready to deny himself, and
undergo hardships by devoting himself to that service, he sought
to be employed in a good work, and his desire should be
approved, provided he was qualified for the office. A minister
must give as little occasion for blame as can be, lest he bring
reproach upon his office. He must be sober, temperate, moderate
in all his actions, and in the use of all creature-comforts.
Sobriety and watchfulness are put together in Scripture, they
assist one the other. The families of ministers ought to be
examples of good to all other families. We should take heed of
pride; it is a sin that turned angels into devils. He must be of
good repute among his neighbours, and under no reproach from his
former life. To encourage all faithful ministers, we have
Christ's gracious word of promise, Lo, I am with you alway, even
unto the end of the world, #Mt 28:20|. And he will fit his
ministers for their work, and carry them through difficulties
with comfort, and reward their faithfulness.

#8-13 The deacons were at first appointed to distribute the
charity of the church, and to manage its concerns, yet pastors
and evangelists were among them. The deacons had a great trust
reposed in them. They must be grave, serious, prudent men. It is
not fit that public trusts should be lodged in the hands of any,
till they are found fit for the business with which they are to
be trusted. All who are related to ministers, must take great
care to walk as becomes the gospel of Christ.
#14-16 The church is the house of God; he dwells there. The
church holds forth the Scripture and the doctrine of Christ, as
a pillar holds forth a proclamation. When a church ceases to be
the pillar and ground of truth, we may and ought to forsake her;
for our regard to truth should be first and greatest. The
mystery of godliness is Christ. He is God, who was made flesh,
and was manifest in the flesh. God was pleased to manifest
himself to man, by his own Son taking the nature of man. Though
reproached as a sinner, and put to death as a malefactor, Christ
was raised again by the Spirit, and so was justified from all
the false charges with which he was loaded. Angels ministered to
him, for he is the Lord of angels. The Gentiles welcomed the
gospel which the Jews rejected. Let us remember that God was
manifest in the flesh, to take away our sins, to redeem us from
all iniquity, and to purify unto himself a peculiar people,
zealous of good works. These doctrines must be shown forth by
the fruits of the Spirit in our lives.
* Of departures from the faith that began already to appear.
(1-5) Several directions, with motives for due discharge of
duties. (6-16)

#1-5 The Holy Spirit, both in the Old and the New Testament,
spoke of a general turning from the faith of Christ, and the
pure worship of God. This should come during the Christian
dispensation, for those are called the latter days. False
teachers forbid as evil what God has allowed, and command as a
duty what he has left indifferent. We find exercise for
watchfulness and self-denial, in attending to the requirements
of God's law, without being tasked to imaginary duties, which
reject what he has allowed. But nothing justifies an intemperate
or improper use of things; and nothing will be good to us,
unless we seek by prayer for the Lord's blessing upon it.

#6-10 Outward acts of self-denial profit little. What will it
avail us to mortify the body, if we do not mortify sin? No
diligence in mere outward things could be of much use. The gain
of godliness lies much in the promise; and the promises to godly
people relate partly to the life that now is, but especially to
the life which is to come: though we lose for Christ, we shall
not lose by him. If Christ be thus the Saviour of all men, then
much more will he be the Rewarder of those who seek and serve
him; he will provide well for those whom he has made new
creatures.

#11-16 Men's youth will not be despised, if they keep from
vanities and follies. Those who teach by their doctrine, must
teach by their life. Their discourse must be edifying; their
conversation must be holy; they must be examples of love to God
and all good men, examples of spiritual-mindedness. Ministers
must mind these things as their principal work and business. By
this means their profiting will appear in all things, as well as
to all persons; this is the way to profit in knowledge and
grace, and also to profit others. The doctrine of a minister of
Christ must be scriptural, clear, evangelical, and practical;
well stated, explained, defended, and applied. But these duties
leave no leisure for worldly pleasures, trifling visits, or idle
conversation, and but little for what is mere amusement, and
only ornamental. May every believer be enabled to let his
profiting appear unto all men; seeking to experience the power
of the gospel in his own soul, and to bring forth its fruits in
his life.
* Directions as to the elder and younger men and women. (1,2)
And as to poor widows. (3-8) Concerning widows. (9-16) The
respect to be paid to elders. Timothy is to take care in
rebuking offenders, in ordaining ministers, and as to his own
health. (17-25)

#1,2 Respect must be paid to the dignity of years and place. The
younger, if faulty, must be rebuked, not as desirous to find
fault with them, but as willing to make the best of them. There
is need of much meekness and care in reproving those who deserve
reproof.

#3-8 Honour widows that are widows indeed, relieve them, and
maintain them. It is the duty of children, if their parents are
in need, and they are able to relieve them, to do it to the
utmost of their power. Widowhood is a desolate state; but let
widows trust in the Lord, and continue in prayer. All who live
in pleasure, are dead while they live, spiritually dead, dead in
trespasses and sins. Alas, what numbers there are of this
description among nominal Christians, even to the latest period
of life! If any men or women do not maintain their poor
relations, they in effect deny the faith. If they spend upon
their lusts and pleasures, what should maintain their families,
they have denied the faith, and are worse than infidels. If
professors of the gospel give way to any corrupt principle or
conduct, they are worse than those who do not profess to believe
the doctrines of grace.

#9-16 Every one brought into any office in the church, should be
free from just censure; and many are proper objects of charity,
yet ought not to be employed in public services. Those who would
find mercy when they are in distress, must show mercy when they
are in prosperity; and those who show most readiness for every
good work, are most likely to be faithful in whatever is trusted
to them. Those who are idle, very seldom are only idle, they
make mischief among neighbours, and sow discord among brethren.
All believers are required to relieve those belonging to their
families who are destitute, that the church may not be prevented
from relieving such as are entirely destitute and friendless.

#17-25 Care must be taken that ministers are maintained. And
those who are laborious in this work are worthy of double honour
and esteem. It is their just due, as much as the reward of the
labourer. The apostle charges Timothy solemnly to guard against
partiality. We have great need to watch at all times, that we do
not partake of other men's sins. Keep thyself pure, not only
from doing the like thyself, but from countenancing it, or any
way helping to it in others. The apostle also charges Timothy to
take care of his health. As we are not to make our bodies
masters, so neither slaves; but to use them so that they may be
most helpful to us in the service of God. There are secret, and
there are open sins: some men's sins are open before-hand, and
going before unto judgment; some they follow after. God will
bring to light the hidden things of darkness, and make known the
counsels of all hearts. Looking forward to the judgment-day, let
us all attend to our proper offices, whether in higher or lower
stations, studying that the name and doctrine of God may never
be blasphemed on our account.
* The duty of Christians towards believing, as well as other
masters. (1-5) The advantage of godliness with contentment.
(6-10) A solemn charge to Timothy to be faithful. (11-16) The
apostle repeats his warning to the rich, and closes with a
blessing. (17-21)

#1-5 Christians were not to suppose that religious knowledge, or
Christian privileges, gave them any right to despise heathen
masters, or to disobey lawful commands, or to expose their
faults to others. And such as enjoyed the privilege of living
with believing masters, were not to withhold due respect and
reverence, because they were equal in respect to religious
privileges, but were to serve with double diligence and
cheerfulness, because of their faith in Christ, and as partakers
of his free salvation. We are not to consent to any words as
wholesome, except the words of our Lord Jesus Christ; to these
we must give unfeigned consent. Commonly those are most proud
who know least; for they do not know themselves. Hence come
envy, strife, railings, evil-surmisings, disputes that are all
subtlety, and of no solidity, between men of corrupt and carnal
minds, ignorant of the truth and its sanctifying power, and
seeking their worldly advantage.
#6-10 Those that make a trade of Christianity to serve their
turn for this world, will be disappointed; but those who mind it
as their calling, will find it has the promise of the life that
now is, as well as of that which is to come. He that is godly,
is sure to be happy in another world; and if contented with his
condition in this world, he has enough; and all truly godly
people are content. When brought into the greatest straits, we
cannot be poorer than when we came into this world; a shroud, a
coffin, and a grave, are all that the richest man in the world
can have from all his wealth. If nature should be content with a
little, grace should be content with less. The necessaries of
life bound a true Christian's desires, and with these he will
endeavour to be content. We see here the evil of covetousness.
It is not said, they that are rich, but they will be rich; who
place their happiness in wealth, and are eager and determined in
the pursuit. Those that are such, give to Satan the opportunity
of tempting them, leading them to use dishonest means, and other
bad practices, to add to their gains. Also, leading into so many
employments, and such a hurry of business, as leave no time or
inclination for spiritual religion; leading to connections that
draw into sin and folly. What sins will not men be drawn into by
the love of money! People may have money, and yet not love it;
but if they love it, this will push them on to all evil. Every
sort of wickedness and vice, in one way or another, grows from
the love of money. We cannot look around without perceiving many
proofs of this, especially in a day of outward prosperity, great
expenses, and loose profession.

#11-16 It ill becomes any men, but especially men of God, to set
their hearts upon the things of this world; men of God should be
taken up with the things of God. There must be a conflict with
corruption, and temptations, and the powers of darkness. Eternal
life is the crown proposed for our encouragement. We are called
to lay hold thereon. To the rich must especially be pointed out
their dangers and duties, as to the proper use of wealth. But
who can give such a charge, that is not himself above the love
of things that wealth can buy? The appearing of Christ is
certain, but it is not for us to know the time. Mortal eyes
cannot bear the brightness of the Divine glory. None can
approach him except as he is made known unto sinners in and by
Christ. The Godhead is here adored without distinction of
Persons, as all these things are properly spoken, whether of the
Father, the Son, or the Holy Ghost. God is revealed to us, only
in and through the human nature of Christ, as the only begotten
Son of the Father.

#17-21 Being rich in this world is wholly different from being
rich towards God. Nothing is more uncertain than worldly wealth.
Those who are rich, must see that God gives them their riches;
and he only can give to enjoy them richly; for many have riches,
but enjoy them poorly, not having a heart to use them. What is
the best estate worth, more than as it gives opportunity of
doing the more good? Showing faith in Christ by fruits of love,
let us lay hold on eternal life, when the self-indulgent,
covetous, and ungodly around, lift up their eyes in torment.
That learning which opposes the truth of the gospel, is not true
science, or real knowledge, or it would approve the gospel, and
consent to it. Those who advance reason above faith, are in
danger of leaving faith. Grace includes all that is good, and
grace is an earnest, a beginning of glory; wherever God gives
grace, he will give glory.
** The first design of this epistle seems to have been, to
apprize Timothy of what had occurred during the imprisonment of
the apostle, and to request him to come to Rome. But being
uncertain whether he should be suffered to live to see him, Paul
gives a variety of advices and encouragements, for the faithful
discharge of his ministerial duties. As this was a private
epistle written to St. Paul's most intimate friend, under the
miseries of imprisonment, and in the near prospect of death, it
shows the temper and character of the apostle, and contains
convincing proofs that he sincerely believed the doctrines he
preached.

* Paul expresses great affection for Timothy. (1-5) Exhorts him
to improve his spiritual gifts. (6-14) Tells of many who basely
deserted him; but speaks with affection of Onesiphorus. (15-18)

#1-5 The promise of eternal life to believers in Christ Jesus,
is the leading subject of ministers who are employed according
to the will of God. The blessings here named, are the best we
can ask for our beloved friends, that they may have peace with
God the Father and Christ Jesus our Lord. Whatever good we do,
God must have the glory. True believers have in every age the
same religion as to substance. Their faith is unfeigned; it will
stand the trial, and it dwells in them as a living principle.
Thus pious women may take encouragement from the success of Lois
and Eunice with Timothy, who proved so excellent and useful a
minister. Some of the most worthy and valuable ministers the
church of Christ has been favoured with, have had to bless God
for early religious impressions made upon their minds by the
teaching of their mothers or other female relatives.

#6-14 God has not given us the spirit of fear, but the spirit of
power, of courage and resolution, to meet difficulties and
dangers; the spirit of love to him, which will carry us through
opposition. And the spirit of a sound mind, quietness of mind.
The Holy Spirit is not the author of a timid or cowardly
disposition, or of slavish fears. We are likely to bear
afflictions well, when we have strength and power from God to
enable us to bear them. As is usual with Paul, when he mentions
Christ and his redemption, he enlarges upon them; so full was he
of that which is all our salvation, and ought to be all our
desire. The call of the gospel is a holy call, making holy.
Salvation is of free grace. This is said to be given us before
the world began, that is, in the purpose of God from all
eternity; in Christ Jesus, for all the gifts that come from God
to sinful man, come in and through Christ Jesus alone. And as
there is so clear a prospect of eternal happiness by faith in
Him, who is the Resurrection and the Life, let us give more
diligence in making his salvation sure to our souls. Those who
cleave to the gospel, need not be ashamed, the cause will bear
them out; but those who oppose it, shall be ashamed. The apostle
had trusted his life, his soul, and eternal interests, to the
Lord Jesus. No one else could deliver and secure his soul
through the trials of life and death. There is a day coming,
when our souls will be inquired after. Thou hadst a soul
committed to thee; how was it employed? in the service of sin,
or in the service of Christ? The hope of the lowest real
Christian rests on the same foundation as that of the great
apostle. He also has learned the value and the danger of his
soul; he also has believed in Christ; and the change wrought in
his soul, convinces the believer that the Lord Jesus will keep
him to his heavenly kingdom. Paul exhorts Timothy to hold fast
the Holy Scriptures, the substance of solid gospel truth in
them. It is not enough to assent to the sound words, but we must
love them. The Christian doctrine is a trust committed to us; it
is of unspeakable value in itself, and will be of unspeakable
advantage to us. It is committed to us, to be preserved pure and
entire, yet we must not think to keep it by our own strength,
but by the power of the Holy Spirit dwelling in us; and it will
not be gained by those who trust in their own hearts, and lean
to their own understandings.

#15-18 The apostle mentions the constancy of Onesiphorus; he oft
refreshed him with his letters, and counsels, and comforts, and
was not ashamed of him. A good man will seek to do good. The day
of death and judgment is an awful day. And if we would have
mercy then, we must seek for it now of the Lord. The best we can
ask, for ourselves or our friends, is, that the Lord will grant
that we and they may find mercy of the Lord, when called to pass
out of time into eternity, and to appear before the judgment
seat of Christ.
* The apostle exhorts Timothy to persevere with diligence, like
a soldier, a combatant, and a husbandman. (1-7) Encouraging him
by assurances of a happy end of his faithfulness. (8-13)
Warnings to shun vain babblings and dangerous errors. (14-21)
Charges to flee youthful lusts, and to minister with zeal
against error, but with meekness of spirit. (22-26)

#1-7 As our trials increase, we need to grow stronger in that
which is good; our faith stronger, our resolution stronger, our
love to God and Christ stronger. This is opposed to our being
strong in our own strength. All Christians, but especially
ministers, must be faithful to their Captain, and resolute in
his cause. The great care of a Christian must be to please
Christ. We are to strive to get the mastery of our lusts and
corruptions, but we cannot expect the prize unless we observe
the laws. We must take care that we do good in a right manner,
that our good may not be spoken evil of. Some who are active,
spend their zeal about outward forms and doubtful disputations.
But those who strive lawfully shall be crowned at last. If we
would partake the fruits, we must labour; if we would gain the
prize, we must run the race. We must do the will of God, before
we receive the promises, for which reason we have need of
patience. Together with our prayers for others, that the Lord
would give them understanding in all things, we must exhort and
stir them up to consider what they hear or read.

#8-13 Let suffering saints remember, and look to Jesus, the
Author and Finisher of their faith, who for the joy that was set
before him, endured the cross, despised the shame, and is now
set down at the right hand of the throne of God. We must not
think it strange if the best men meet with the worst treatment;
but this is cheering, that the word of God is not bound. Here we
see the real and true cause of the apostle's suffering trouble
in, or for, the sake of the gospel. If we are dead to this
world, its pleasures, profits, and honours, we shall be for ever
with Christ in a better world. He is faithful to his
threatenings, and faithful to his promises. This truth makes
sure the unbeliever's condemnation, and the believer's
salvation.

#14-21 Those disposed to strive, commonly strive about matters
of small moment. But strifes of words destroy the things of God.
The apostle mentions some who erred. They did not deny the
resurrection, but they corrupted that true doctrine. Yet nothing
can be so foolish or erroneous, but it will overturn the
temporary faith of some professors. This foundation has two
writings on it. One speaks our comfort. None can overthrow the
faith of any whom God hath chosen. The other speaks our duty.
Those who would have the comfort of the privilege, must make
conscience of the duty Christ gave himself for us, that he might
redeem us from all iniquity, #Tit 2:14|. The church of Christ is
like a dwelling: some furniture is of great value; some of
smaller value, and put to meaner uses. Some professors of
religion are like vessels of wood and earth. When the vessels of
dishonour are cast out to be destroyed, the others will be
filled with all the fulness of God. We must see to it that we
are holy vessels. Every one in the church whom God approves,
will be devoted to his Master's service, and thus fitted for his
use.
#22-26 The more we follow that which is good, the faster and the
further we shall flee from that which is evil. The keeping up
the communion of saints, will take us from fellowship with
unfruitful works of darkness. See how often the apostle cautions
against disputes in religion; which surely shows that religion
consists more in believing and practising what God requires,
than in subtle disputes. Those are unapt to teach, who are apt
to strive, and are fierce and froward. Teaching, not
persecution, is the Scripture method of dealing with those in
error. The same God who gives the discovery of the truth, by his
grace brings us to acknowledge it, otherwise our hearts would
continue to rebel against it. There is no "peradventure," in
respect of God's pardoning those who do repent; but we cannot
tell that he will give repentance to those who oppose his will.
Sinners are taken in a snare, and in the worst snare, because it
is the devil's; they are slaves to him. And if any long for
deliverance, let them remember they never can escape, except by
repentance, which is the gift of God; and we must ask it of him
by earnest, persevering prayer.
* The apostle foretells the rise of dangerous enemies to the
gospel. (1-9) Proposes his own example to Timothy. (10-13) And
exhorts him to continue in the doctrine he had learned from the
Holy Scriptures. (14-17)

#1-9 Even in gospel times there would be perilous times; on
account of persecution from without, still more on account of
corruptions within. Men love to gratify their own lusts, more
than to please God and do their duty. When every man is eager
for what he can get, and anxious to keep what he has, this makes
men dangerous to one another. When men do not fear God, they
will not regard man. When children are disobedient to their
parents, that makes the times perilous. Men are unholy and
without the fear of God, because unthankful for the mercies of
God. We abuse God's gifts, if we make them the food and fuel of
our lusts. Times are perilous also, when parents are without
natural affection to children. And when men have no rule over
their own spirits, but despise that which is good and to be
honoured. God is to be loved above all; but a carnal mind, full
of enmity against him, prefers any thing before him, especially
carnal pleasure. A form of godliness is very different from the
power; from such as are found to be hypocrites, real Christians
must withdraw. Such persons have been found within the outward
church, in every place, and at all times. There ever have been
artful men, who, by pretences and flatteries, creep into the
favour and confidence of those who are too easy of belief,
ignorant, and fanciful. All must be ever learning to know the
Lord; but these follow every new notion, yet never seek the
truth as it is in Jesus. Like the Egyptian magicians, these were
men of corrupt minds, prejudiced against the truth, and found to
be quite without faith. Yet though the spirit of error may be
let loose for a time, Satan can deceive the nations and the
churches no further, and no longer, than God will permit.

#10-13 The more fully we know the doctrine of Christ, as taught
by the apostles, the more closely we shall cleave to it. When we
know the afflictions of believers only in part, they tempt us to
decline the cause for which they suffer. A form of godliness, a
profession of Christian faith without a godly life, often is
allowed to pass, while open profession of the truth as it is in
Jesus, and resolute attention to the duties of godliness, stir
up the scorn and enmity of the world. As good men, by the grace
of God, grow better, so bad men, through the craft of Satan, and
the power of their own corruptions, grow worse. The way of sin
is down-hill; such go on from bad to worse, deceiving and being
deceived. Those who deceive others, deceive themselves, as they
will find at last, to their cost. The history of the outward
church, awfully shows that the apostle spake this as he was
moved by the Holy Ghost.

#14-17 Those who would learn the things of God, and be assured
of them, must know the Holy Scriptures, for they are the Divine
revelation. The age of children is the age to learn; and those
who would get true learning, must get it out of the Scriptures.
They must not lie by us neglected, seldom or never looked into.
The Bible is a sure guide to eternal life. The prophets and
apostles did not speak from themselves, but delivered what they
received of God, #2Pe 1:21|. It is profitable for all purposes
of the Christian life. It is of use to all, for all need to be
taught, corrected, and reproved. There is something in the
Scriptures suitable for every case. Oh that we may love our
Bibles more, and keep closer to them! then shall we find
benefit, and at last gain the happiness therein promised by
faith in our Lord Jesus Christ, who is the main subject of both
Testaments. We best oppose error by promoting a solid knowledge
of the word of truth; and the greatest kindness we can do to
children, is to make them early to know the Bible.
* The apostle solemnly charges Timothy to be diligent, though
many will not bear sound doctrine. (1-5) Enforces the charge
from his own martyrdom, then at hand. (6-8) Desires him to come
speedily. (9-13) He cautions, and complains of such as had
deserted him; and expresses his faith as to his own preservation
to the heavenly kingdom. (14-18) Friendly greetings and his
usual blessing. (19-22)

#1-5 People will turn away from the truth, they will grow weary
of the plain gospel of Christ, they will be greedy of fables,
and take pleasure in them. People do so when they will not
endure that preaching which is searching, plain, and to the
purpose. Those who love souls must be ever watchful, must
venture and bear all the painful effects of their faithfulness,
and take all opportunities of making known the pure gospel.

#6-8 The blood of the martyrs, though not a sacrifice of
atonement, yet was a sacrifice of acknowledgment to the grace of
God and his truth. Death to a good man, is his release from the
imprisonment of this world, and his departure to the enjoyments
of another world. As a Christian, and a minister, Paul had kept
the faith, kept the doctrines of the gospel. What comfort will
it afford, to be able to speak in this manner toward the end of
our days! The crown of believers is a crown of righteousness,
purchased by the righteousness of Christ. Believers have it not
at present, yet it is sure, for it is laid up for them. The
believer, amidst poverty, pain, sickness, and the agonies of
death, may rejoice; but if the duties of a man's place and
station are neglected, his evidence of interest in Christ will
be darkened, and uncertainty and distress may be expected to
cloud and harass his last hours.

#9-13 The love of this world, is often the cause of turning back
from the truths and ways of Jesus Christ. Paul was guided by
Divine inspiration, yet he would have his books. As long as we
live, we must still learn. The apostles did not neglect human
means, in seeking the necessaries of life, or their own
instruction. Let us thank the Divine goodness in having given us
so many writings of wise and pious men in all ages; and let us
seek that by reading them our profiting may appear to all.

#14-18 There is as much danger from false brethren, as from open
enemies. It is dangerous having to do with those who would be
enemies to such a man as Paul. The Christians at Rome were
forward to meet him, #Ac 28|, but when there seemed to be a
danger of suffering with him, then all forsook him. God might
justly be angry with them, but he prays God to forgive them. The
apostle was delivered out of the mouth of the lion, that is, of
Nero, or some of his judges. If the Lord stands by us, he will
strengthen us in difficulties and dangers, and his presence will
more than supply every one's absence.

#19-22 We need no more to make us happy, than to have the Lord
Jesus Christ with our spirits; for in him all spiritual
blessings are summed up. It is the best prayer we can offer for
our friends, that the Lord Jesus Christ may be with their
spirits, to sanctify and save them, and at last to receive them
to himself. Many who believed as Paul, are now before the
throne, giving glory to their Lord: may we be followers of them.
** This epistle chiefly contains directions to Titus concerning
the elders of the Church, and the manner in which he should give
instruction; and the latter part tells him to urge obedience to
magistrates, to enforce good works, avoid foolish questions, and
shun heresies. The instructions the apostle gave are all plain
and simple. The Christian religion was not formed to answer
worldly or selfish views, but it is the wisdom of God and the
power of God.

* The apostle salutes Titus. (1-4) The qualifications of a
faithful pastor. (5-9) The evil temper and practices of false
teachers. (10-16)

#1-4 All are the servants of God who are not slaves of sin and
Satan. All gospel truth is according to godliness, teaching the
fear of God. The intent of the gospel is to raise up 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. How excellent
then is the gospel, which was the matter of Divine promise so
early, and what thanks are due for our privileges! Faith comes
by hearing, and hearing by the word of God; and whoso is
appointed and called, must preach the word. Grace is the free
favour of God, and acceptance with him. Mercy, the fruits of the
favour, in the pardon of sin, and freedom from all miseries both
here and hereafter. And peace is the effect and fruit of mercy.
Peace with God through Christ who is our Peace, and with the
creatures and ourselves. Grace is the fountain of all blessings.
Mercy, and peace, and all good, spring out of this.
#5-9 The character and qualification of pastors, here called
elders and bishops, agree with what the apostle wrote to
Timothy. Being such bishops and overseers of the flock, to be
examples to them, and God's stewards to take care of the affairs
of his household, there is great reason that they should be
blameless. What they are not to be, is plainly shown, as well as
what they are to be, as servants of Christ, and able ministers
of the letter and practice of the gospel. And here are described
the spirit and practice becoming such as should be examples of
good works.

#10-16 False teachers are described. Faithful ministers must
oppose such in good time, that their folly being made manifest,
they may go no further They had a base end in what they did;
serving a worldly interest under pretence of religion: for the
love of money is the root of all evil. Such should be resisted,
and put to shame, by sound doctrine from the Scriptures.
Shameful actions, the reproach of heathens, should be far from
Christians; falsehood and lying, envious craft and cruelty,
brutal and sensual practices, and idleness and sloth, are sins
condemned even by the light of nature. But Christian meekness is
as far from cowardly passing over sin and error, as from anger
and impatience. And though there may be national differences of
character, yet the heart of man in every age and place is
deceitful and desperately wicked. But the sharpest reproofs must
aim at the good of the reproved; and soundness in the faith is
most desirable and necessary. To those who are defiled and
unbelieving, nothing is pure; they abuse, and turn things lawful
and good into sin. Many profess to know God, yet in their lives
deny and reject him. See the miserable state of hypocrites, such
as have a form of godliness, but are without the power; yet let
us not be so ready to fix this charge on others, as careful that
it does not apply to ourselves.
* The duties which become sound doctrine. (1-8) Believing
servants must be obedient. (9,10) All is enforced from the holy
design of the gospel, which concerns all believers. (11-15)

#1-8 Old disciples of Christ must behave in every thing
agreeably to the Christian doctrine. That the aged men be sober;
not thinking that the decays of nature will justify any excess;
but seeking comfort from nearer communion with God, not from any
undue indulgence. Faith works by, and must be seen in love, of
God for himself, and of men for God's sake. Aged persons are apt
to be peevish and fretful; therefore need to be on their guard.
Though there is not express Scripture for every word, or look,
yet there are general rules, according to which all must be
ordered. Young women must be sober and discreet; for many expose
themselves to fatal temptations by what at first might be only
want of discretion. The reason is added, that the word of God
may not be blasphemed. Failures in duties greatly reproach
Christianity. Young men are apt to be eager and thoughtless,
therefore must be earnestly called upon to be sober-minded:
there are more young people ruined by pride than by any other
sin. Every godly man's endeavour must be to stop the mouths of
adversaries. Let thine own conscience answer for thine
uprightness. What a glory is it for a Christian, when that mouth
which would fain open itself against him, cannot find any evil
in him to speak of!

#9,10 Servants must know and do their duty to their earthly
masters, with a reference to their heavenly one. In serving an
earthly master according to Christ's will, He is served; such
shall be rewarded by him. Not giving disrespectful or provoking
language; but to take a check or reproof with silence, not
making confident or bold replies. When conscious of a fault, to
excuse or justify it, doubles it. Never putting to their own use
that which is their master's, nor wasting the goods they are
trusted with. Showing all good fidelity to improve a master's
goods, and promote his thriving. If ye have not been faithful in
that which is another man's, who shall give you that which is
your own? #Lu 16:12|. True religion is an honour to the
professors of it; and they should adorn it in all things.

#11-15 The doctrine of grace and salvation by the gospel, is for
all ranks and conditions of men. It teaches to forsake sin; to
have no more to do with it. An earthly, sensual conversation
suits not a heavenly calling. It teaches to make conscience of
that which is good. We must look to God in Christ, as the object
of our hope and worship. A gospel conversation must be a godly
conversation. See our duty in a very few words; denying
ungodliness and worldly lusts, living soberly, righteously, and
godly, notwithstanding all snares, temptations, corrupt
examples, ill usage, and what remains of sin in the believer's
heart, with all their hindrances. It teaches to look for the
glories of another world. At, and in, the glorious appearing of
Christ, the blessed hope of Christians will be complete: To
bring us to holiness and happiness was the end of Christ's
death. Jesus Christ, that great God and our Saviour, who saves
not only as God, much less as Man alone; but as God-man, two
natures in one person. He loved us, and gave himself for us; and
what can we do less than love and give up ourselves to him!
Redemption from sin and sanctification of the nature go
together, and make a peculiar people unto God, free from guilt
and condemnation, and purified by the Holy Spirit. All Scripture
is profitable. Here is what will furnish for all parts of duty,
and the right discharge of them. Let us inquire whether our
whole dependence is placed upon that grace which saves the lost,
pardons the guilty, and sanctifies the unclean. And the further
we are removed from boasting of fancied good works, or trusting
in them, so that we glory in Christ alone, the more zealous
shall we be to abound in real good works.
* Obedience to magistrates, and becoming behaviour towards all,
are enforced from what believers were before conversion, and
what they are made, through Christ. (1-7) Good works to be done,
and useless disputes avoided. (8-11) Directions and
exhortations. (12-15)

#1-7 Spiritual privileges do not make void or weaken, but
confirm civil duties. Mere good words and good meanings are not
enough without good works. They were not to be quarrelsome, but
to show meekness on all occasions, not toward friends only, but
to all men, though with wisdom, #Jas 3:13|. And let this text
teach us how wrong it is for a Christian to be churlish to the
worst, weakest, and most abject. The servants of sin have many
masters, their lusts hurry them different ways; pride commands
one thing, covetousness another. Thus they are hateful,
deserving to be hated. It is the misery of sinners, that they
hate one another; and it is the duty and happiness of saints to
love one another. And we are delivered out of our miserable
condition, only by the mercy and free grace of God, the merit
and sufferings of Christ, and the working of his Spirit. God the
Father is God our Saviour. He is the fountain from which the
Holy Spirit flows, to teach, regenerate, and save his fallen
creatures; and this blessing comes to mankind through Christ.
The spring and rise of it, is the kindness and love of God to
man. Love and grace have, through the Spirit, great power to
change and turn the heart to God. Works must be in the saved,
but are not among the causes of their salvation. A new principle
of grace and holiness is wrought, which sways, and governs, and
makes the man a new creature. Most pretend they would have
heaven at last, yet they care not for holiness now; they would
have the end without the beginning. Here is the outward sign and
seal thereof in baptism, called therefore the washing of
regeneration. The work is inward and spiritual; this is
outwardly signified and sealed in this ordinance. Slight not
this outward sign and seal; yet rest not in the outward washing,
but look to the answer of a good conscience, without which the
outward washing will avail nothing. The worker therein is the
Spirit of God; it is the renewing of the Holy Ghost. Through him
we mortify sin, perform duty, walk in God's ways; all the
working of the Divine life in us, and the fruits of
righteousness without, are through this blessed and holy Spirit.
The Spirit and his saving gifts and graces, come through Christ,
as a Saviour, whose undertaking and work are to bring to grace
and glory. Justification, in the gospel sense, is the free
forgiveness of a sinner; accepting him as righteous through the
righteousness of Christ received by faith. God, in justifying a
sinner in the way of the gospel, is gracious to him, yet just to
himself and his law. As forgiveness is through a perfect
righteousness, and satisfaction is made to justice by Christ, it
cannot be merited by the sinner himself. Eternal life is set
before us in the promise; the Spirit works faith in us, and hope
of that life; faith and hope bring it near, and fill with joy in
expectation of it.

#8-11 When the grace of God towards mankind has been declared,
the necessity of good works is pressed. Those who believe in
God, must make it their care to maintain good works, to seek
opportunities for doing them, being influenced by love and
gratitude. Trifling, foolish questions must be avoided, and
subtle distinctions and vain inquiries; nor should people be
eager after novelties, but love sound doctrine which tends most
to edifying. Though we may now think some sins light and little,
if the Lord awaken the conscience, we shall feel even the
smallest sin heavy upon our souls.

#12-15 Christianity is not a fruitless profession; and its
professors must be filled with the fruits of righteousness,
which are by Jesus Christ, to the glory and praise of God. They
must be doing good, as well as keeping away from evil. Let
"ours" follow some honest labour and employment, to provide for
themselves and their families. Christianity obliges all to seek
some honest work and calling, and therein to abide with God. The
apostle concludes with expressions of kind regard and fervent
prayer. Grace be with you all; the love and favour of God, with
the fruits and effects thereof, according to need; and the
increase and feeling of them more and more in your souls. This
is the apostle's wish and prayer, showing his affection to them,
and desire for their good, and would be a means of obtaining for
them, and bringing down on them, the thing requested. Grace is
the chief thing to be wished and prayed for, with respect to
ourselves or others; it is "all good."
** Philemon was an inhabitant of Colosse, a person of some note
and wealth, and a convert under the ministry of St. Paul.
Onesimus was the slave of Philemon: having run away from his
master, he went to Rome, where he was converted to the Christian
faith, by the word as set forth by Paul, who kept him till his
conduct proved the truth and sincerity of his conversion. He
wished to repair the injury he had done to his master, but
fearing the punishment his offence deserved might be inflicted,
he entreated the apostle to write to Philemon. And St. Paul
seems no where to reason more beautifully, or to entreat more
forcibly, than in this epistle.

* The apostle's joy and praise for Philemon's steady faith in
the Lord Jesus, and love to all the saints. (1-7) He recommends
Onesimus as one who would make rich amends for the misconduct of
which he had been guilty; and on behalf of whom the apostle
promises to make up any loss Philemon had sustained. (8-22)
Salutations and a blessing. (23-25)

#1-7 Faith in Christ, and love to him, should unite saints more
closely than any outward relation can unite the people of the
world. Paul in his private prayers was particular in remembering
his friends. We must remember Christian friends much and often,
as their cases may need, bearing them in our thoughts, and upon
our hearts, before our God. Different sentiments and ways in
what is not essential, must not make difference of affection, as
to the truth. He inquired concerning his friends, as to the
truth, growth, and fruitfulness of their graces, their faith in
Christ, and love to him, and to all the saints. The good which
Philemon did, was matter of joy and comfort to him and others,
who therefore desired that he would continue and abound in good
fruits, more and more, to God's honour.
#8-14 It does not lower any one to condescend, and sometimes
even to beseech, where, in strictness of right, we might
command: the apostle argues from love, rather than authority, in
behalf of one converted through his means; and this was
Onesimus. In allusion to that name, which signifies
"profitable," the apostle allows that in time past he had been
unprofitable to Philemon, but hastens to mention the change by
which he had become profitable. Unholy persons are unprofitable;
they answer not the great end of their being. But what happy
changes conversion makes! of evil, good; of unprofitable,
useful. Religious servants are treasures in a family. Such will
make conscience of their time and trusts, and manage all they
can for the best. No prospect of usefulness should lead any to
neglect their obligations, or to fail in obedience to superiors.
One great evidence of true repentance consists in returning to
practise the duties which have been neglected. In his
unconverted state, Onesimus had withdrawn, to his master's
injury; but now he had seen his sin and repented, he was willing
and desirous to return to his duty. Little do men know for what
purposes the Lord leaves some to change their situations, or
engage in undertakings, perhaps from evil motives. Had not the
Lord overruled some of our ungodly projects, we may reflect upon
cases, in which our destruction must have been sure.

#15-22 When we speak of the nature of any sin or offence against
God, the evil of it is not to be lessened; but in a penitent
sinner, as God covers it, so must we. Such changed characters
often become a blessing to all among whom they reside.
Christianity does not do away our duties to others, but directs
to the right doing of them. True penitents will be open in
owning their faults, as doubtless Onesimus had been to Paul,
upon his being awakened and brought to repentance; especially in
cases of injury done to others. The communion of saints does not
destroy distinction of property. This passage is an instance of
that being imputed to one, which is contracted by another; and
of one becoming answerable for another, by a voluntary
engagement, that he might be freed from the punishment due to
his crimes, according to the doctrine that Christ of his own
will bore the punishment of our sins, that we might receive the
reward of his righteousness. Philemon was Paul's son in the
faith, yet he entreated him as a brother. Onesimus was a poor
slave, yet Paul besought for him as if seeking some great thing
for himself. Christians should do what may give joy to the
hearts of one another. From the world they expect trouble; they
should find comfort and joy in one another. When any of our
mercies are taken away, our trust and hope must be in God. We
must diligently use the means, and if no other should be at
hand, abound in prayer. Yet, though prayer prevails, it does not
merit the things obtained. And if Christians do not meet on
earth, still the grace of the Lord Jesus will be with their
spirits, and they will soon meet before the throne to join for
ever in admiring the riches of redeeming love. The example of
Onesimus may encourage the vilest sinners to return to God, but
it is shamefully prevented, if any are made bold thereby to
persist in evil courses. Are not many taken away in their sins,
while others become more hardened? Resist not present
convictions, lest they return no more.

#23-25 Never have believers found more enjoyment of God, than
when suffering together for him. Grace is the best wish for
ourselves and others; with this the apostle begins and ends. All
grace is from Christ; he purchased, and he bestows it. What need
we more to make us happy, than to have the grace of our Lord
Jesus Christ with our spirit? Let us do that now, which we
should do at the last breath. Then men are ready to renounce the
world, and to prefer the least portion of grace and faith before
a kingdom.
** This epistle shows Christ as the end, foundation, body, and
truth of the figures of the law, which of themselves were no
virtue for the soul. The great truth set forth in this epistle
is that Jesus of Nazareth is the true God. The unconverted Jews
used many arguments to draw their converted brethren from the
Christian faith. They represented the law of Moses as superior
to the Christian dispensation, and spoke against every thing
connected with the Saviour. The apostle, therefore, shows the
superiority of Jesus of Nazareth, as the Son of God, and the
benefits from his sufferings and death as the sacrifice for sin,
so that the Christian religion is much more excellent and
perfect than that of Moses. And the principal design seems to
be, to bring the converted Hebrews forward in the knowledge of
the gospel, and thus to establish them in the Christian faith,
and to prevent their turning from it, against which they are
earnestly warned. But while it contains many things suitable to
the Hebrews of early times, it also contains many which can
never cease to interest the church of God; for the knowledge of
Jesus Christ is the very marrow and kernel of all the
Scriptures. The ceremonial law is full of Christ, and all the
gospel is full of Christ; the blessed lines of both Testaments
meet in Him; and how they both agree and sweetly unite in Jesus
Christ, is the chief object of the epistle to the Hebrews to
discover.

* The surpassing dignity of the Son of God in his Divine person,
and in his creating and mediatorial work. (1-3) And in his
superiority to all the holy angels. (4-14)

#1-3 God spake to his ancient people at sundry times, through
successive generations, and in divers manners, as he thought
proper; sometimes by personal directions, sometimes by dreams,
sometimes by visions, sometimes by Divine influences on the
minds of the prophets. The gospel revelation is excellent above
the former; in that it is a revelation which God has made by his
Son. In beholding the power, wisdom, and goodness of the Lord
Jesus Christ, we behold the power, wisdom, and goodness of the
Father, #Joh 14:7|; the fulness of the Godhead dwells, not
typically, or in a figure, but really, in him. When, on the fall
of man, the world was breaking to pieces under the wrath and
curse of God, the Son of God, undertaking the work of
redemption, sustained it by his almighty power and goodness.
From the glory of the person and office of Christ, we proceed to
the glory of his grace. The glory of His person and nature, gave
to his sufferings such merit as was a full satisfaction to the
honour of God, who suffered an infinite injury and affront by
the sins of men. We never can be thankful enough that God has in
so many ways, and with such increasing clearness, spoken to us
fallen sinners concerning salvation. That he should by himself
cleanse us from our sins is a wonder of love beyond our utmost
powers of admiration, gratitude, and praise.

#4-14 Many Jews had a superstitious or idolatrous respect for
angels, because they had received the law and other tidings of
the Divine will by their ministry. They looked upon them as
mediators between God and men, and some went so far as to pay
them a kind of religious homage or worship. Thus it was
necessary that the apostle should insist, not only on Christ's
being the Creator of all things, and therefore of angels
themselves, but as being the risen and exalted Messiah in human
nature, to whom angels, authorities, and powers are made
subject. To prove this, several passages are brought from the
Old Testament. On comparing what God there says of the angels,
with what he says to Christ, the inferiority of the angels to
Christ plainly appears. Here is the office of the angels; they
are God's ministers or servants, to do his pleasure. But, how
much greater things are said of Christ by the Father! And let us
own and honour him as God; for if he had not been God, he had
never done the Mediator's work, and had never worn the
Mediator's crown. It is declared how Christ was qualified for
the office of Mediator, and how he was confirmed in it: he has
the name Messiah from his being anointed. Only as Man he has his
fellows, and as anointed with the Holy Spirit; but he is above
all prophets, priests, and kings, that ever were employed in the
service of God on earth. Another passage of Scripture, #Ps
102:25-27|, is recited, in which the Almighty power of the Lord
Jesus Christ is declared, both in creating the world and in
changing it. Christ will fold up this world as a garment, not to
be abused any longer, not to be used as it has been. As a
sovereign, when his garments of state are folded and put away,
is a sovereign still, so our Lord, when he has laid aside the
earth and heavens like a vesture, shall be still the same. Let
us not then set our hearts upon that which is not what we take
it to be, and will not be what it now is. Sin has made a great
change in the world for the worse, and Christ will make a great
change in it for the better. Let the thoughts of this make us
watchful, diligent, and desirous of that better world. The
Saviour has done much to make all men his friends, yet he has
enemies. But they shall be made his footstool, by humble
submission, or by utter destruction. Christ shall go on
conquering and to conquer. The most exalted angels are but
ministering spirits, mere servants of Christ, to execute his
commands. The saints, at present, are heirs, not yet come into
possession. The angels minister to them in opposing the malice
and power of evil spirits, in protecting and keeping their
bodies, instructing and comforting their souls, under Christ and
the Holy Ghost. Angels shall gather all the saints together at
the last day, when all whose hearts and hopes are set upon
perishing treasures and fading glories, will be driven from
Christ's presence into everlasting misery.
* The duty of stedfastly adhering to Christ and his gospel.
(1-4) His sufferings are no objection against his pre-eminence.
(5-9) The reason of his sufferings, and the fitness of them.
(10-13) Christ's taking the nature of man, and not his taking
the nature of angels, was necessary to his priestly office.
(14-18)

#1-4 Christ being proved to be superior to the angels, this
doctrine is applied. Our minds and memories are like a leaky
vessel, they do not, without much care, retain what is poured
into them. This proceeds from the corruption of our nature,
temptations, worldly cares, and pleasures. Sinning against the
gospel is neglect of this great salvation; it is a contempt of
the saving grace of God in Christ, making light of it, not
caring for it, not regarding either the worth of gospel grace,
or the want of it, and our undone state without it. The Lord's
judgments under the gospel dispensation are chiefly spiritual,
but are on that account the more to be dreaded. Here is an
appeal to the consciences of sinners. Even partial neglects will
not escape rebukes; they often bring darkness on the souls they
do not finally ruin. The setting forth the gospel was continued
and confirmed by those who heard Christ, by the evangelists and
apostles, who were witnesses of what Jesus Christ began both to
do and to teach; and by the gifts of the Holy Ghost, qualified
for the work to which they were called. And all this according
to God's own will. It was the will of God that we should have
sure ground for our faith, and a strong foundation for our hope
in receiving the gospel. Let us mind this one thing needful, and
attend to the Holy Scriptures, written by those who heard the
words of our gracious Lord, and were inspired by his Spirit;
then we shall be blessed with the good part that cannot be taken
away.

#5-9 Neither the state in which the church is at present, nor
its more completely restored state, when the prince of this
world shall be cast out, and the kingdoms of the earth become
the kingdom of Christ, is left to the government of the angels:
Christ will take to him his great power, and will reign. And
what is the moving cause of all the kindness God shows to men in
giving Christ for them and to them? it is the grace of God. As a
reward of Christ's humiliation in suffering death, he has
unlimited dominion over all things; thus this ancient scripture
was fulfilled in him. Thus God has done wonderful things for us
in creation and providence, but for these we have made the
basest returns.

#10-13 Whatever the proud, carnal, and unbelieving may imagine
or object, the spiritual mind will see peculiar glory in the
cross of Christ, and be satisfied that it became Him, who in all
things displays his own perfections in bringing many sons to
glory, to make the Author of their salvation perfect through
sufferings. His way to the crown was by the cross, and so must
that of his people be. Christ sanctifies; he has purchased and
sent the sanctifying Spirit: the Spirit sanctifies as the Spirit
of Christ. True believers are sanctified, endowed with holy
principles and powers, set apart to high and holy uses and
purposes. Christ and believers are all of one heavenly Father,
who is God. They are brought into relation with Christ. But the
words, his not being ashamed to call them brethren, express the
high superiority of Christ to the human nature. This is shown
from three texts of Scripture. See #Ps 22:22; 18:2; Isa 8:18|.

#14-18 The angels fell, and remained without hope or help.
Christ never designed to be the Saviour of the fallen angels,
therefore he did not take their nature; and the nature of angels
could not be an atoning sacrifice for the sin of man. Here is a
price paid, enough for all, and suitable to all, for it was in
our nature. Here the wonderful love of God appeared, that, when
Christ knew what he must suffer in our nature, and how he must
die in it, yet he readily took it upon him. And this atonement
made way for his people's deliverance from Satan's bondage, and
for the pardon of their sins through faith. Let those who dread
death, and strive to get the better of their terrors, no longer
attempt to outbrave or to stifle them, no longer grow careless
or wicked through despair. Let them not expect help from the
world, or human devices; but let them seek pardon, peace, grace,
and a lively hope of heaven, by faith in Him who died and rose
again, that thus they may rise above the fear of death. The
remembrance of his own sorrows and temptations, makes Christ
mindful of the trials of his people, and ready to help them. He
is ready and willing to succour those who are tempted, and seek
him. He became man, and was tempted, that he might be every way
qualified to succour his people, seeing that he had passed
through the same temptations himself, but continued perfectly
free from sin. Then let not the afflicted and tempted despond,
or give place to Satan, as if temptations made it wrong for them
to come to the Lord in prayer. Not soul ever perished under
temptation, that cried unto the Lord from real alarm at its
danger, with faith and expectation of relief. This is our duty
upon our first being surprised by temptations, and would stop
their progress, which is our wisdom.
* The superior worth and dignity of Christ above Moses is shown.
(1-6) The Hebrews are warned of the sin and danger of unbelief.
(7-13) And of necessity of faith in Christ, and of stedfastly
following him. (14-19)

#1-6 Christ is to be considered as the Apostle of our
profession, the Messenger sent by God to men, the great Revealer
of that faith which we profess to hold, and of that hope which
we profess to have. As Christ, the Messiah, anointed for the
office both of Apostle and High Priest. As Jesus, our Saviour,
our Healer, the great Physician of souls. Consider him thus.
Consider what he is in himself, what he is to us, and what he
will be to us hereafter and for ever. Close and serious thoughts
of Christ bring us to know more of him. The Jews had a high
opinion of the faithfulness of Moses, yet his faithfulness was
but a type of Christ's. Christ was the Master of this house, of
his church, his people, as well as their Maker. Moses was a
faithful servant; Christ, as the eternal Son of God, is rightful
Owner and Sovereign Ruler of the Church. There must not only be
setting out well in the ways of Christ, but stedfastness and
perseverance therein to the end. Every meditation on his person
and his salvation, will suggest more wisdom, new motives to
love, confidence, and obedience.

#7-13 Days of temptation are often days of provocation. But to
provoke God, when he is letting us see that we entirely depend
and live upon him, is a provocation indeed. The hardening of the
heart is the spring of all other sins. The sins of others,
especially of our relations, should be warnings to us. All sin,
especially sin committed by God's professing, privileged people,
not only provokes God, but it grieves him. God is loath to
destroy any in, or for their sin; he waits long to be gracious
to them. But sin, long persisted in, will make God's wrath
discover itself in destroying the impenitent; there is no
resting under the wrath of God. "Take heed:" all who would get
safe to heaven must look about them; if once we allow ourselves
to distrust God, we may soon desert him. Let those that think
they stand, take heed lest they fall. Since to-morrow is not
ours, we must make the best improvement of this day. And there
are none, even the strongest of the flock, who do not need help
of other Christians. Neither are there any so low and despised,
but the care of their standing in the faith, and of their
safety, belongs to all. Sin has so many ways and colours, that
we need more eyes than our own. Sin appears fair, but is vile;
it appears pleasant, but is destructive; it promises much, but
performs nothing. The deceitfulness of sin hardens the soul; one
sin allowed makes way for another; and every act of sin confirms
the habit. Let every one beware of sin.
#14-19 The saints' privilege is, they are made partakers of
Christ, that is, of the Spirit, the nature, graces,
righteousness, and life of Christ; they are interested in all
Christ is, in all he has done, or will do. The same spirit with
which Christians set out in the ways of God, they should
maintain unto the end. Perseverance in faith is the best
evidence of the sincerity of our faith. Hearing the word often
is a means of salvation, yet, if not hearkened to, it will
expose more to the Divine wrath. The happiness of being
partakers of Christ and his complete salvation, and the fear of
God's wrath and eternal misery, should stir us up to persevere
in the life of obedient faith. Let us beware of trusting to
outward privileges or professions, and pray to be numbered with
the true believers who enter heaven, when all others fail
because of unbelief. As our obedience follows according to the
power of our faith, so our sins and want of care are according
to the prevailing of unbelief in us.
* Humble, cautious fear is urged, lest any should come short of
the promised rest, through unbelief. (1-10) Arguments and
motives to faith and hope in our approaches to God. (11-16)

#1-10 The privileges we have under the gospel, are greater than
any had under the law of Moses, though the same gospel for
substance was preached under both Testaments. There have been in
all ages many unprofitable hearers; and unbelief is at the root
of all unfruitfulness under the word. Faith in the hearer is the
life of the word. But it is a painful consequence of partial
neglect, and of a loose and wavering profession, that they often
cause men to seem to come short. Let us then give diligence,
that we may have a clear entrance into the kingdom of God. As
God finished his work, and then rested from it, so he will cause
those who believe, to finish their work, and then to enjoy their
rest. It is evident, that there is a more spiritual and
excellent sabbath remaining for the people of God, than that of
the seventh day, or that into which Joshua led the Jews. This
rest is, a rest of grace, and comfort, and holiness, in the
gospel state. And a rest in glory, where the people of God shall
enjoy the end of their faith, and the object of all their
desires. The rest, or sabbatism, which is the subject of the
apostle's reasoning, and as to which he concludes that it
remains to be enjoyed, is undoubtedly the heavenly rest, which
remains to the people of God, and is opposed to a state of
labour and trouble in this world. It is the rest they shall
obtain when the Lord Jesus shall appear from heaven. But those
who do not believe, shall never enter into this spiritual rest,
either of grace here or glory hereafter. God has always declared
man's rest to be in him, and his love to be the only real
happiness of the soul; and faith in his promises, through his
Son, to be the only way of entering that rest.

#11-16 Observe the end proposed: rest spiritual and eternal; the
rest of grace here, and glory hereafter; in Christ on earth,
with Christ in heaven. After due and diligent labour, sweet and
satisfying rest shall follow; and labour now, will make that
rest more pleasant when it comes. Let us labour, and quicken
each other to be diligent in duty. The Holy Scriptures are the
word of God. When God sets it home by his Spirit, it convinces
powerfully, converts powerfully, and comforts powerfully. It
makes a soul that has long been proud, to be humble; and a
perverse spirit, to be meek and obedient. Sinful habits, that
are become as it were natural to the soul, and rooted deeply in
it, are separated and cut off by this sword. It will discover to
men their thoughts and purposes, the vileness of many, the bad
principles they are moved by, the sinful ends they act to. The
word will show the sinner all that is in his heart. Let us hold
fast the doctrines of Christian faith in our heads, its
enlivening principles in our hearts, the open profession of it
in our lips, and be subject to it in our lives. Christ executed
one part of his priesthood on earth, in dying for us; the other
he executes in heaven, pleading the cause, and presenting the
offerings of his people. In the sight of Infinite Wisdom, it was
needful that the Saviour of men should be one who has the
fellow-feeling which no being but a fellow-creature could
possibly have; and therefore it was necessary he should have actual
experience of all the effects of sin that could be separated
from its actual guilt. God sent his own Son in the likeness of
sinful flesh, #Ro 8:3|; but the more holy and pure he was, the
more he must have been unwilling in his nature to sin, and must
have had deeper impression of its evil; consequently the more
must he be concerned to deliver his people from its guilt and
power. We should encourage ourselves by the excellence of our
High Priest, to come boldly to the throne of grace. Mercy and
grace are the things we want; mercy to pardon all our sins, and
grace to purify our souls. Besides our daily dependence upon God
for present supplies, there are seasons for which we should
provide in our prayers; times of temptation, either by adversity
or prosperity, and especially our dying time. We are to come
with reverence and godly fear, yet not as if dragged to the seat
of justice, but as kindly invited to the mercy-seat, where grace
reigns. We have boldness to enter into the holiest only by the
blood of Jesus; he is our Advocate, and has purchased all our
souls want or can desire.
* The office and duty of a high priest abundantly answered in
Christ. (1-10) The Christian Hebrews reproved for their little
progress in the knowledge of the gospel. (11-14)

#1-10 The High Priest must be a man, a partaker of our nature.
This shows that man had sinned. For God would not suffer sinful
man to come to him alone. But every one is welcome to God, that
comes to him by this High Priest; and as we value acceptance
with God, and pardon, we must apply by faith to this our great
High Priest Christ Jesus, who can intercede for those that are
out of the way of truth, duty, and happiness; one who has
tenderness to lead them back from the by-paths of error, sin,
and misery. Those only can expect assistance from God, and
acceptance with him, and his presence and blessing on them and
their services, that are called of God. This is applied to
Christ. In the days of his flesh, Christ made himself subject to
death: he hungered: he was a tempted, suffering, dying Jesus.
Christ set an example, not only to pray, but to be fervent in
prayer. How many dry prayers, how few wetted with tears, do we
offer up to God! He was strengthened to support the immense
weight of suffering laid upon him. There is no real deliverance
from death but to be carried through it. He was raised and
exalted, and to him was given the power of saving all sinners to
the uttermost, who come unto God through him. Christ has left us
an example that we should learn humble obedience to the will of
God, by all our afflictions. We need affliction, to teach us
submission. His obedience in our nature encourages our attempts
to obey, and for us to expect support and comfort under all the
temptations and sufferings to which we are exposed. Being made
perfect for this great work, he is become the Author of eternal
salvation to all that obey him. But are we of that number?

#11-14 Dull hearers make the preaching of the gospel difficult,
and even those who have some faith may be dull hearers, and slow
to believe. Much is looked for from those to whom much is given.
To be unskilful, denotes want of experience in the things of the
gospel. Christian experience is a spiritual sense, taste, or
relish of the goodness, sweetness, and excellence of the truths
of the gospel. And no tongue can express the satisfaction which
the soul receives, from a sense of Divine goodness, grace, and
love to it in Christ.
* The Hebrews are urged to go forward in the doctrine of Christ,
and the consequences of apostasy, or turning back, are
described. (1-8) The apostle expresses satisfaction, as to the
most of them. (9,10) And encourages them to persevere in faith
and holiness. (11-20)

#1-8 Every part of the truth and will of God should be set
before all who profess the gospel, and be urged on their hearts
and consciences. We should not be always speaking about outward
things; these have their places and use, but often take up too
much attention and time, which might be better employed. The
humbled sinner who pleads guilty, and cries for mercy, can have
no ground from this passage to be discouraged, whatever his
conscience may accuse him of. Nor does it prove that any one who
is made a new creature in Christ, ever becomes a final apostate
from him. The apostle is not speaking of the falling away of
mere professors, never convinced or influenced by the gospel.
Such have nothing to fall away from, but an empty name, or
hypocritical profession. Neither is he speaking of partial
declinings or backslidings. Nor are such sins meant, as
Christians fall into through the strength of temptations, or the
power of some worldly or fleshly lust. But the falling away here
mentioned, is an open and avowed renouncing of Christ, from
enmity of heart against him, his cause, and people, by men
approving in their minds the deeds of his murderers, and all
this after they have received the knowledge of the truth, and
tasted some of its comforts. Of these it is said, that it is
impossible to renew them again unto repentance. Not because the
blood of Christ is not sufficient to obtain pardon for this sin;
but this sin, in its very nature, is opposite to repentance and
every thing that leads to it. If those who through mistaken
views of this passage, as well as of their own case, fear that
there is no mercy for them, would attend to the account given of
the nature of this sin, that it is a total and a willing
renouncing of Christ, and his cause, and joining with his
enemies, it would relieve them from wrong fears. We should
ourselves beware, and caution others, of every approach near to
a gulf so awful as apostasy; yet in doing this we should keep
close to the word of God, and be careful not to wound and
terrify the weak, or discourage the fallen and penitent.
Believers not only taste of the word of God, but they drink it
in. And this fruitful field or garden receives the blessing. But
the merely nominal Christian, continuing unfruitful under the
means of grace, or producing nothing but deceit and selfishness,
was near the awful state above described; and everlasting misery
was the end reserved for him. Let us watch with humble caution
and prayer as to ourselves.

#9,10 There are things that are never separated from salvation;
things that show the person to be in a state of salvation, and
which will end in eternal salvation. And the things that
accompany salvation, are better things than ever any dissembler
or apostate enjoyed. The works of love, done for the glory of
Christ, or done to his saints for Christ's sake, from time to
time, as God gives occasion, are evident marks of a man's
salvation; and more sure tokens of saving grace given, than the
enlightenings and tastings spoken of before. No love is to be
reckoned as love, but working love; and no works are right
works, which flow not from love to Christ.

#11-20 The hope here meant, is a sure looking for good things
promised, through those promises, with love, desire, and valuing
of them. Hope has its degrees, as faith also. The promise of
blessedness God has made to believers, is from God's eternal
purpose, settled between the eternal Father, Son, and Spirit.
These promises of God may safely be depended upon; for here we
have two things which cannot change, the counsel and the oath of
God, in which it is not possible for God to lie; it would be
contrary to his nature as well as to his will. And as He cannot
lie, the destruction of the unbeliever, and the salvation of the
believer, are alike certain. Here observe, those to whom God has
given full security of happiness, have a title to the promises
by inheritance. The consolations of God are strong enough to
support his people under their heaviest trials. Here is a refuge
for all sinners who flee to the mercy of God, through the
redemption of Christ, according to the covenant of grace, laying
aside all other confidences. We are in this world as a ship at
sea, tossed up and down, and in danger of being cast away. We
need an anchor to keep us sure and steady. Gospel hope is our
anchor in the storms of this world. It is sure and stedfast, or
it could not keep us so. The free grace of God, the merits and
mediation of Christ, and the powerful influences of his Spirit,
are the grounds of this hope, and so it is a stedfast hope.
Christ is the object and ground of the believer's hope. Let us
therefore set our affections on things above, and wait patiently
for his appearance, when we shall certainly appear with him in
glory.
* A comparison between the priesthood of Melchisedec and that of
Christ. (1-3) The excellence of Christ's priesthood above the
Levitical priesthood is shown. (4-10) This is applied to Christ.
(11-25) The faith and hope of the church encouraged from this.
(26-28)

#1-3 Melchisedec met Abraham when returning from the rescue of
Lot. His name, "King of Righteousness," doubtless suitable to
his character, marked him as a type of the Messiah and his
kingdom. The name of his city signified "Peace;" and as king of
peace he typified Christ, the Prince of Peace, the great
Reconciler of God and man. Nothing is recorded as to the
beginning or end of his life; thus he typically resembled the
Son of God, whose existence is from everlasting to everlasting,
who had no one that was before him, and will have no one come
after him, in his priesthood. Every part of Scripture honours
the great King of Righteousness and Peace, our glorious High
Priest and Saviour; and the more we examine it, the more we
shall be convinced, that the testimony of Jesus is the spirit of
prophecy.

#4-10 That High Priest who should afterward appear, of whom
Melchisedec was a type, must be much superior to the Levitical
priests. Observe Abraham's great dignity and happiness; that he
had the promises. That man is rich and happy indeed, who has the
promises, both of the life that now is, and of that which is to
come. This honour have all those who receive the Lord Jesus. Let
us go forth in our spiritual conflicts, trusting in his word and
strength, ascribing our victories to his grace, and desiring to
be met and blessed by him in all our ways.

#11-25 The priesthood and law by which perfection could not
come, are done away; a Priest is risen, and a dispensation now
set up, by which true believers may be made perfect. That there
is such a change is plain. The law which made the Levitical
priesthood, showed that the priests were frail, dying creatures,
not able to save their own lives, much less could they save the
souls of those who came to them. But the High Priest of our
profession holds his office by the power of endless life in
himself; not only to keep himself alive, but to give spiritual
and eternal life to all who rely upon his sacrifice and
intercession. The better covenant, of which Jesus was the
Surety, is not here contrasted with the covenant of works, by
which every transgressor is shut up under the curse. It is
distinguished from the Sinai covenant with Israel, and the legal
dispensation under which the church so long remained. The better
covenant brought the church and every believer into clearer
light, more perfect liberty, and more abundant privileges. In
the order of Aaron there was a multitude of priests, of high
priests one after another; but in the priesthood of Christ there
is only one and the same. This is the believer's safety and
happiness, that this everlasting High Priest is able to save to
the uttermost, in all times, in all cases. Surely then it
becomes us to desire a spirituality and holiness, as much beyond
those of the Old Testament believers, as our advantages exceed
theirs.

#26-28 Observe the description of the personal holiness of
Christ. He is free from all habits or principles of sin, not
having the least disposition to it in his nature. No sin dwells
in him, not the least sinful inclination, though such dwells in
the best of Christians. He is harmless, free from all actual
transgression; he did no violence, nor was there any deceit in
his mouth. He is undefiled. It is hard to keep ourselves pure,
so as not to partake the guilt of other men's sins. But none
need be dismayed who come to God in the name of his beloved Son.
Let them be assured that he will deliver them in the time of
trial and suffering, in the time of prosperity, in the hour of
death, and in the day of judgment.
* The excellence of Christ's priesthood above that of Aaron is
shown. (1-6) The great excellence of the new covenant above the
former. (7-13)

#1-6 The substance, or summary, of what had been declared was,
that Christians had such a High Priest as they needed. He took
upon himself human nature, appeared on earth, and there gave
himself as a sacrifice to God for the sins of his people. We
must not dare to approach God, or to present any thing to him,
but in and through Christ, depending upon his merits and
mediation; for we are accepted only in the Beloved. In all
obedience and worship, we should keep close to God's word, which
is the only and perfect standard. Christ is the substance and
end of the law of righteousness. But the covenant here referred
to, was that made with Israel as a nation, securing temporal
benefits to them. The promises of all spiritual blessings, and
of eternal life, revealed in the gospel, and made sure through
Christ, are of infinitely greater value. Let us bless God that
we have a High Priest that suits our helpless condition.
#7-13 The superior excellence of the priesthood of Christ, above
that of Aaron, is shown from that covenant of grace, of which
Christ was Mediator. The law not only made all subject to it,
liable to be condemned for the guilt of sin, but also was unable
to remove that guilt, and clear the conscience from the sense
and terror of it. Whereas, by the blood of Christ, a full
remission of sins was provided, so that God would remember them
no more. God once wrote his laws to his people, now he will
write his laws in them; he will give them understanding to know
and to believe his laws; he will give them memories to retain
them; he will give them hearts to love them, courage to profess
them, and power to put them in practice. This is the foundation
of the covenant; and when this is laid, duty will be done
wisely, sincerely, readily, easily, resolutely, constantly, and
with comfort. A plentiful outpouring of the Spirit of God will
make the ministration of the gospel so effectual, that there
shall be a mighty increase and spreading of Christian knowledge
in persons of all sorts. Oh that this promise might be fulfilled
in our days, that the hand of God may be with his ministers so
that great numbers may believe, and be turned to the Lord! The
pardon of sin will always be found to accompany the true
knowledge of God. Notice the freeness of this pardon; its
fulness; its fixedness. This pardoning mercy is connected with
all other spiritual mercies: unpardoned sin hinders mercy, and
pulls down judgments; but the pardon of sin prevents judgment,
and opens a wide door to all spiritual blessings. Let us search
whether we are taught by the Holy Spirit to know Christ, so as
uprightly to love, fear, trust, and obey him. All worldly
vanities, outward privileges, or mere notions of religion, will
soon vanish away, and leave those who trust in them miserable
for ever.
* The Jewish tabernacle and its utensils. (1-5) Their use and
meaning. (6-10) These fulfilled in Christ. (11-22) The
necessity, superior dignity, and power of his priesthood and
sacrifice. (23-28)

#1-5 The apostle shows to the Hebrews the typical reference of
their ceremonies to Christ. The tabernacle was a movable temple,
shadowing forth the unsettled state of the church upon earth,
and the human nature of the Lord Jesus Christ, in whom the
fulness of the Godhead dwelt bodily. The typical meaning of
these things has been shown in former remarks, and the
ordinances and articles of the Mosaic covenant point out Christ
as our Light, and as the Bread of life to our souls; and remind
us of his Divine Person, his holy priesthood, perfect
righteousness, and all-prevailing intercession. Thus was the
Lord Jesus Christ, all and in all, from the beginning. And as
interpreted by the gospel, these things are a glorious
representation of the wisdom of God, and confirm faith in Him
who was prefigured by them.

#6-10 The apostle goes on to speak of the Old Testament
services. Christ, having undertaken to be our High Priest, could
not enter into heaven till he had shed his blood for us; and
none of us can enter, either into God's gracious presence here,
or his glorious presence hereafter, but by the blood of Jesus.
Sins are errors, great errors, both in judgment and practice;
and who can understand all his errors? They leave guilt upon the
conscience, not to be washed away but by the blood of Christ. We
must plead this blood on earth, while he is pleading it for us
in heaven. A few believers, under the Divine teaching, saw
something of the way of access to God, of communion with him,
and of admission into heaven through the promised Redeemer, but
the Israelites in general looked no further than the outward
forms. These could not take away the defilement or dominion of
sin. They could neither discharge the debts, nor resolve the
doubts, of him who did the service. Gospel times are, and should
be, times of reformation, of clearer light as to all things
needful to be known, and of greater love, causing us to bear
ill-will to none, but good-will to all. We have greater freedom,
both of spirit and speech, in the gospel, and greater
obligations to a more holy living.

#11-14 All good things past, present, and to come, were and are
founded upon the priestly office of Christ, and come to us from
thence. Our High Priest entered into heaven once for all, and
has obtained eternal redemption. The Holy Ghost further
signified and showed that the Old Testament sacrifices only
freed the outward man from ceremonial uncleanness, and fitted
him for some outward privileges. What gave such power to the
blood of Christ? It was Christ's offering himself without any
sinful stain in his nature or life. This cleanses the most
guilty conscience from dead, or deadly, works to serve the
living God; from sinful works, such as pollute the soul, as dead
bodies did the persons of the Jews who touched them; while the
grace that seals pardon, new-creates the polluted soul. Nothing
more destroys the faith of the gospel, than by any means to
weaken the direct power of the blood of Christ. The depth of the
mystery of the sacrifice of Christ, we cannot dive into, the
height we cannot comprehend. We cannot search out the greatness
of it, or the wisdom, the love, the grace that is in it. But in
considering the sacrifice of Christ, faith finds life, food, and
refreshment.

#15-22 The solemn transactions between God and man, are
sometimes called a covenant, here a testament, which is a
willing deed of a person, bestowing legacies on such persons as
are described, and it only takes effect upon his death. Thus
Christ died, not only to obtain the blessings of salvation for
us, but to give power to the disposal of them. All, by sin, were
become guilty before God, had forfeited every thing that is
good; but God, willing to show the greatness of his mercy,
proclaimed a covenant of grace. Nothing could be clean to a
sinner, not even his religious duties; except as his guilt was
done away by the death of a sacrifice, of value sufficient for
that end, and unless he continually depended upon it. May we
ascribe all real good works to the same all-procuring cause, and
offer our spiritual sacrifices as sprinkled with Christ's blood,
and so purified from their defilement.

#23-28 It is evident that the sacrifices of Christ are
infinitely better than those of the law, which could neither
procure pardon for sin, nor impart power against it. Sin would
still have been upon us, and have had dominion over us; but
Jesus Christ, by one sacrifice, has destroyed the works of the
devil, that believers may be made righteous, holy, and happy. As
no wisdom, learning, virtue, wealth, or power, can keep one of
the human race from death, so nothing can deliver a sinner from
being condemned at the day of judgment, except the atoning
sacrifice of Christ; nor will one be saved from eternal
punishment who despises or neglects this great salvation. The
believer knows that his Redeemer liveth, and that he shall see
him. Here is the faith and patience of the church, of all
sincere believers. Hence is their continual prayer as the fruit
and expression of their faith, Even so come, Lord Jesus.
* The insufficiency of sacrifices for taking away sin, The
necessity and power of the sacrifice of Christ for that purpose.
(1-18) An argument for holy boldness in the believer's access to
God through Jesus Christ, And for steadfastness in faith, and
mutual love and duty. (19-25) The danger of apostasy. (26-31)
The sufferings of believers, and encouragement to maintain their
holy profession. (32-39)

#1-10 The apostle having shown that the tabernacle, and
ordinances of the covenant of Sinai, were only emblems and types
of the gospel, concludes that the sacrifices the high priests
offered continually, could not make the worshippers perfect,
with respect to pardon, and the purifying of their consciences.
But when "God manifested in the flesh," became the sacrifice,
and his death upon the accursed tree the ransom, then the
Sufferer being of infinite worth, his free-will sufferings were
of infinite value. The atoning sacrifice must be one capable of
consenting, and must of his own will place himself in the
sinner's stead: Christ did so. The fountain of all that Christ
has done for his people, is the sovereign will and grace of God.
The righteousness brought in, and the sacrifice once offered by
Christ, are of eternal power, and his salvation shall never be
done away. They are of power to make all the comers thereunto
perfect; they derive from the atoning blood, strength and
motives for obedience, and inward comfort.
#11-18 Under the new covenant, or gospel dispensation, full and
final pardon is to be had. This makes a vast difference between
the new covenant and the old one. Under the old, sacrifices must
be often repeated, and after all, only pardon as to this world
was to be obtained by them. Under the new, one Sacrifice is
enough to procure for all nations and ages, spiritual pardon, or
being freed from punishment in the world to come. Well might
this be called a new covenant. Let none suppose that human
inventions can avail those who put them in the place of the
sacrifice of the Son of God. What then remains, but that we seek
an interest in this Sacrifice by faith; and the seal of it to
our souls, by the sanctification of the Spirit unto obedience?
So that by the law being written in our hearts, we may know that
we are justified, and that God will no more remember our sins.

#19-25 The apostle having closed the first part of the epistle,
the doctrine is applied to practical purposes. As believers had
an open way to the presence of God, it became them to use this
privilege. The way and means by which Christians enjoy such
privileges, is by the blood of Jesus, by the merit of that blood
which he offered up as an atoning sacrifice. The agreement of
infinite holiness with pardoning mercy, was not clearly
understood till the human nature of Christ, the Son of God, was
wounded and bruised for our sins. Our way to heaven is by a
crucified Saviour; his death is to us the way of life, and to
those who believe this, he will be precious. They must draw near
to God; it would be contempt of Christ, still to keep at a
distance. Their bodies were to be washed with pure water,
alluding to the cleansings directed under the law: thus the use
of water in baptism, was to remind Christians that their conduct
should be pure and holy. While they derived comfort and grace
from their reconciled Father to their own souls, they would
adorn the doctrine of God their Saviour in all things. Believers
are to consider how they can be of service to each other,
especially stirring up each other to the more vigorous and
abundant exercise of love, and the practice of good works. The
communion of saints is a great help and privilege, and a means
of stedfastness and perseverance. We should observe the coming
of times of trial, and be thereby quickened to greater
diligence. There is a trying day coming on all men, the day of
our death.

#26-31 The exhortations against apostasy and to perseverance,
are urged by many strong reasons. The sin here mentioned is a
total and final falling away, when men, with a full and fixed
will and resolution, despise and reject Christ, the only
Saviour; despise and resist the Spirit, the only Sanctifier; and
despise and renounce the gospel, the only way of salvation, and
the words of eternal life. Of this destruction God gives some
notorious sinners, while on earth, a fearful foreboding in their
consciences, with despair of being able to endure or to escape
it. But what punishment can be sorer than to die without mercy?
We answer, to die by mercy, by the mercy and grace which they
have despised. How dreadful is the case, when not only the
justice of God, but his abused grace and mercy call for
vengeance! All this does not in the least mean that any souls
who sorrow for sin will be shut out from mercy, or that any will
be refused the benefit of Christ's sacrifice, who are willing to
accept these blessings. Him that cometh unto Christ, he will in
no wise cast out.

#32-39 Many and various afflictions united against the early
Christians, and they had a great conflict. The Christian spirit
is not a selfish spirit; it puts us upon pitying others,
visiting them, helping them, and pleading for them. All things
here are but shadows. The happiness of the saints in heaven will
last for ever; enemies can never take it away as earthly goods.
This will make rich amends for all we may lose and suffer here.
The greatest part of the saints' happiness, as yet, is in
promise. It is a trial of the patience of Christians, to be
content to live after their work is done, and to stay for their
reward till God's time to give it is come. He will soon come to
them at death, to end all their sufferings, and to give them a
crown of life. The Christian's present conflict may be sharp,
but will be soon over. God never is pleased with the formal
profession and outward duties and services of such as do not
persevere; but he beholds them with great displeasure. And those
who have been kept faithful in great trails for the time past,
have reason to hope for the same grace to help them still to
live by faith, till they receive the end of their faith and
patience, even the salvation of their souls. Living by faith,
and dying in faith, our souls are safe for ever.
* The nature and power of faith described. (1-3) It is set forth
by instances from Abel to Noah. (4-7) By Abraham and his
descendants. (8-19) By Jacob, Joseph, Moses, the Israelites, and
Rahab. (20-31) By other Old Testament believers. (32-38) The
better state of believers under the gospel. (39,40)

#1-3 Faith always has been the mark of God's servants, from the
beginning of the world. Where the principle is planted by the
regenerating Spirit of God, it will cause the truth to be
received, concerning justification by the sufferings and merits
of Christ. And the same things that are the object of our hope,
are the object of our faith. It is a firm persuasion and
expectation, that God will perform all he has promised to us in
Christ. This persuasion gives the soul to enjoy those things
now; it gives them a subsistence or reality in the soul, by the
first-fruits and foretastes of them. Faith proves to the mind,
the reality of things that cannot be seen by the bodily eye. It
is a full approval of all God has revealed, as holy, just, and
good. This view of faith is explained by many examples of
persons in former times, who obtained a good report, or an
honourable character in the word of God. Faith was the principle
of their holy obedience, remarkable services, and patient
sufferings. The Bible gives the most true and exact account of
the origin of all things, and we are to believe it, and not to
wrest the Scripture account of the creation, because it does not
suit with the differing fancies of men. All that we see of the
works of creation, were brought into being by the command of
God.

#4-7 Here follow some illustrious examples of faith from the Old
Testament. Abel brought a sacrifice of atonement from the
firstlings of the flock, acknowledging himself a sinner who
deserved to die, and only hoping for mercy through the great
Sacrifice. Cain's proud rage and enmity against the accepted
worshipper of God, led to the awful effects the same principles
have produced in every age; the cruel persecution, and even
murder of believers. By faith Abel, being dead, yet speaketh; he
left an instructive and speaking example. Enoch was translated,
or removed, that he should not see death; God took him into
heaven, as Christ will do the saints who shall be alive at his
second coming. We cannot come to God, unless we believe that he
is what he has revealed himself to be in the Scripture. Those
who would find God, must seek him with all their heart. Noah's
faith influenced his practice; it moved him to prepare an ark.
His faith condemned the unbelief of others; and his obedience
condemned their contempt and rebellion. Good examples either
convert sinners or condemn them. This shows how believers, being
warned of God to flee from the wrath to come, are moved with
fear, take refuge in Christ, and become heirs of the
righteousness of faith.

#8-19 We are often called to leave worldly connections,
interests, and comforts. If heirs of Abraham's faith, we shall
obey and go forth, though not knowing what may befall us; and we
shall be found in the way of duty, looking for the performance
of God's promises. The trial of Abraham's faith was, that he
simply and fully obeyed the call of God. Sarah received the
promise as the promise of God; being convinced of that, she
truly judged that he both could and would perform it. Many, who
have a part in the promises, do not soon receive the things
promised. Faith can lay hold of blessings at a great distance;
can make them present; can love them and rejoice in them, though
strangers; as saints, whose home is heaven; as pilgrims,
travelling toward their home. By faith, they overcome the
terrors of death, and bid a cheerful farewell to this world, and
to all the comforts and crosses of it. And those once truly and
savingly called out of a sinful state, have no mind to return
into it. All true believers desire the heavenly inheritance; and
the stronger faith is, the more fervent those desires will be.
Notwithstanding their meanness by nature, their vileness by sin,
and the poverty of their outward condition, God is not ashamed
to be called the God of all true believers; such is his mercy,
such is his love to them. Let them never be ashamed of being
called his people, nor of any of those who are truly so, how
much soever despised in the world. Above all, let them take care
that they are not a shame and reproach to their God. The
greatest trial and act of faith upon record is, Abraham's
offering up Isaac, #Ge 22:2|. There, every word shows a trial.
It is our duty to reason down our doubts and fears, by looking,
as Abraham did, to the Almighty power of God. The best way to
enjoy our comforts is, to give them up to God; he will then
again give them as shall be the best for us. Let us look how far
our faith has caused the like obedience, when we have been
called to lesser acts of self-denial, or to make smaller
sacrifices to our duty. Have we given up what was called for,
fully believing that the Lord would make up all our losses, and
even bless us by the most afflicting dispensations?

#20-31 Isaac blessed Jacob and Esau, concerning things to come.
Things present are not the best things; no man knoweth love or
hatred by having them or wanting them. Jacob lived by faith, and
he died by faith, and in faith. Though the grace of faith is of
use always through our whole lives, it is especially so when we
come to die. Faith has a great work to do at last, to help the
believer to die to the Lord, so as to honour him, by patience,
hope, and joy. Joseph was tried by temptations to sin, by
persecution for keeping his integrity; and he was tried by
honours and power in the court of Pharaoh, yet his faith carried
him through. It is a great mercy to be free from wicked laws and
edicts; but when we are not so, we must use all lawful means for
our security. In this faith of Moses' parents there was a
mixture of unbelief, but God was pleased to overlook it. Faith
gives strength against the sinful, slavish fear of men; it sets
God before the soul, shows the vanity of the creature, and that
all must give way to the will and power of God. The pleasures of
sin are, and will be, but short; they must end either in speedy
repentance or in speedy ruin. The pleasures of this world are
for the most part the pleasures of sin; they are always so when
we cannot enjoy them without deserting God and his people.
Suffering is to be chosen rather than sin; there being more evil
in the least sin, than there can be in the greatest suffering.
God's people are, and always have been, a reproached people.
Christ accounts himself reproached in their reproaches; and thus
they become greater riches than the treasures of the richest
empire in the world. Moses made his choice when ripe for
judgment and enjoyment, able to know what he did, and why he did
it. It is needful for persons to be seriously religious; to
despise the world, when most capable of relishing and enjoying
it. Believers may and ought to have respect to the recompence of
reward. By faith we may be fully sure of God's providence, and
of his gracious and powerful presence with us. Such a sight of
God will enable believers to keep on to the end, whatever they
may meet in the way. It is not owing to our own righteousness,
or best performances, that we are saved from the wrath of God;
but to the blood of Christ, and his imputed righteousness. True
faith makes sin bitter to the soul, even while it receives the
pardon and atonement. All our spiritual privileges on earth,
should quicken us in our way to heaven. The Lord will make even
Babylon fall before the faith of his people, and when he has
some great thing to do for them, he raises up great and strong
faith in them. A true believer is desirous, not only to be in
covenant with God, but in communion with the people of God; and
is willing to fare as they fare. By her works Rahab declared
herself to be just. That she was not justified by her works
appears plainly; because the work she did was faulty in the
manner, and not perfectly good, therefore it could not be
answerable to the perfect justice or righteousness of God.
#32-38 After all our searches into the Scriptures, there is more
to be learned from them. We should be pleased to think, how
great the number of believers was under the Old Testament, and
how strong their faith, though the objects of it were not then
so fully made known as now. And we should lament that now, in
gospel times, when the rule of faith is more clear and perfect,
the number of believers should be so small, and their faith so
weak. It is the excellence of the grace of faith, that, while it
helps men to do great things, like Gideon, it keeps from high
and great thoughts of themselves. Faith, like Barak's, has
recourse unto God in all dangers and difficulties, and then
makes grateful returns to God for all mercies and deliverances.
By faith, the servants of God shall overcome even the roaring
lion that goeth about seeking whom he may devour. The believer's
faith endures to the end, and, in dying, gives him victory over
death and all his deadly enemies, like Samson. The grace of God
often fixes upon very undeserving and ill-deserving persons, to
do great things for them and by them. But the grace of faith,
wherever it is, will put men upon acknowledging God in all their
ways, as Jephthah. It will make men bold and courageous in a
good cause. Few ever met with greater trials, few ever showed
more lively faith, than David, and he has left a testimony as to
the trials and acts of faith, in the book of Psalms, which has
been, and ever will be, of great value to the people of God.
Those are likely to grow up to be distinguished for faith, who
begin betimes, like Samuel, to exercise it. And faith will
enable a man to serve God and his generation, in whatever way he
may be employed. The interests and powers of kings and kingdoms,
are often opposed to God and his people; but God can easily
subdue all that set themselves against him. It is a greater
honour and happiness to work righteousness than to work
miracles. By faith we have comfort of the promises; and by faith
we are prepared to wait for the promises, and in due time to
receive them. And though we do not hope to have our dead
relatives or friends restored to life in this world, yet faith
will support under the loss of them, and direct to the hope of a
better resurrection. Shall we be most amazed at the wickedness
of human nature, that it is capable of such awful cruelties to
fellow-creatures, or at the excellence of Divine grace, that is
able to bear up the faithful under such cruelties, and to carry
them safely through all? What a difference between God's
judgement of a saint, and man's judgment! The world is not
worthy of those scorned, persecuted saints, whom their
persecutors reckon unworthy to live. They are not worthy of
their company, example, counsel, or other benefits. For they
know not what a saint is, nor the worth of a saint, nor how to
use him; they hate, and drive such away, as they do the offer of
Christ and his grace.

#39,40 The world considers that the righteous are not worthy to
live in the world, and God declares the world is not worthy of
them. Though the righteous and the worldlings widely differ in
their judgment, they agree in this, it is not fit that good men
should have their rest in this world. Therefore God receives
them out of it. The apostle tells the Hebrews, that God had
provided some better things for them, therefore they might be
sure that he expected as good things from them. As our
advantages, with the better things God has provided for us, are
so much beyond theirs, so should our obedience of faith,
patience of hope, and labour of love, be greater. And unless we
get true faith as these believers had, they will rise up to
condemn us at the last day. Let us then pray continually for the
increase of our faith, that we may follow these bright examples,
and be, with them, at length made perfect in holiness and
happiness, and shine like the sun in the kingdom of our Father
for evermore.
* An exhortation to be constant and persevere, The example of
Christ is set forth, and the gracious design of God in all the
sufferings believers endured. (1-11) Peace and holiness are
recommended, with cautions against despising spiritual
blessings. (12-17) The New Testament dispensation shown to be
much more excellent than the Old. (18-29)

#1-11 The persevering obedience of faith in Christ, was the race
set before the Hebrews, wherein they must either win the crown
of glory, or have everlasting misery for their portion; and it
is set before us. By the sin that does so easily beset us,
understand that sin to which we are most prone, or to which we
are most exposed, from habit, age, or circumstances. This is a
most important exhortation; for while a man's darling sin, be it
what it will, remains unsubdued, it will hinder him from running
the Christian race, as it takes from him every motive for
running, and gives power to every discouragement. When weary and
faint in their minds, let them recollect that the holy Jesus
suffered, to save them from eternal misery. By stedfastly
looking to Jesus, their thoughts would strengthen holy
affections, and keep under their carnal desires. Let us then
frequently consider him. What are our little trials to his
agonies, or even to our deserts? What are they to the sufferings
of many others? There is a proneness in believers to grow weary,
and to faint under trials and afflictions; this is from the
imperfection of grace and the remains of corruption. Christians
should not faint under their trials. Though their enemies and
persecutors may be instruments to inflict sufferings, yet they
are Divine chastisements; their heavenly Father has his hand in
all, and his wise end to answer by all. They must not make light
of afflictions, and be without feeling under them, for they are
the hand and rod of God, and are his rebukes for sin. They must
not despond and sink under trials, nor fret and repine, but bear
up with faith and patience. God may let others alone in their
sins, but he will correct sin in his own children. In this he
acts as becomes a father. Our earthly parents sometimes may
chasten us, to gratify their passion, rather than to reform our
manners. But the Father of our souls never willingly grieves nor
afflicts his children. It is always for our profit. Our whole
life here is a state of childhood, and imperfect as to spiritual
things; therefore we must submit to the discipline of such a
state. When we come to a perfect state, we shall be fully
reconciled to all God's chastisement of us now. God's correction
is not condemnation; the chastening may be borne with patience,
and greatly promote holiness. Let us then learn to consider the
afflictions brought on us by the malice of men, as corrections
sent by our wise and gracious Father, for our spiritual good.

#12-17 A burden of affliction is apt to make the Christian's
hands hang down, and his knees grow feeble, to dispirit him and
discourage him; but against this he must strive, that he may
better run his spiritual race and course. Faith and patience
enable believers to follow peace and holiness, as a man follows
his calling constantly, diligently, and with pleasure. Peace
with men, of all sects and parties, will be favourable to our
pursuit of holiness. But peace and holiness go together; there
can be not right peace without holiness. Where persons fail of
having the true grace of God, corruption will prevail and break
forth; beware lest any unmortified lust in the heart, which
seems to be dead, should spring up, to trouble and disturb the
whole body. Falling away from Christ is the fruit of preferring
the delights of the flesh, to the blessing of God, and the
heavenly inheritance, as Esau did. But sinners will not always
have such mean thoughts of the Divine blessing and inheritance
as they now have. It agrees with the profane man's disposition,
to desire the blessing, yet to despise the means whereby the
blessing is to be gained. But God will neither sever the means
from the blessing, nor join the blessing with the satisfying of
man's lusts. God's mercy and blessing were never sought
carefully and not obtained.

#18-29 Mount Sinai, on which the Jewish church state was formed,
was a mount such as might be touched, though forbidden to be so,
a place that could be felt; so the Mosaic dispensation was much
in outward and earthly things. The gospel state is kind and
condescending, suited to our weak frame. Under the gospel all
may come with boldness to God's presence. But the most holy must
despair, if judged by the holy law given from Sinai, without a
Saviour. The gospel church is called Mount Zion; there believers
have clearer views of heaven, and more heavenly tempers of soul.
All the children of God are heirs, and every one has the
privileges of the first-born. Let a soul be supposed to join
that glorious assembly and church above, that is yet
unacquainted with God, still carnally-minded, loving this
present world and state of things, looking back to it with a
lingering eye, full of pride and guile, filled with lusts; such
a soul would seem to have mistaken its way, place, state, and
company. It would be uneasy to itself and all about it. Christ
is the Mediator of this new covenant, between God and man, to
bring them together in this covenant; to keep them together; to
plead with God for us, and to plead with us for God; and at
length to bring God and his people together in heaven. This
covenant is made firm by the blood of Christ sprinkled upon our
consciences, as the blood of the sacrifice was sprinkled upon
the altar and the victim. This blood of Christ speaks in behalf
of sinners; it pleads not for vengeance, but for mercy. See then
that you refuse not his gracious call and offered salvation. See
that you do not refuse Him who speaketh from heaven, with
infinite tenderness and love; for how can those escape, who turn
from God in unbelief or apostasy, while he so graciously
beseeches them to be reconciled, and to receive his everlasting
favour! God's dealing with men under the gospel, in a way of
grace, assures us, that he will deal with the despisers of the
gospel, in a way of judgment. We cannot worship God acceptably,
unless we worship him with reverence and godly fear. Only the
grace of God enables us to worship God aright. God is the same
just and righteous God under the gospel as under the law. The
inheritance of believers is secured to them; and all things
pertaining to salvation are freely given in answer to prayer.
Let us seek for grace, that we may serve God with reverence and
godly fear.
* Exhortations to various duties, and to be content with what
Providence allots. (1-6) To respect the instructions of faithful
pastors, with cautions against being carried away by strange
doctrines. (7-15) Further exhortations to duties, that relate to
God, to our neighbour, and to those set over us in the Lord.
(16-21) This epistle to be seriously considered. (22-25)

#1-6 The design of Christ in giving himself for us, is, that he
may purchase to himself a peculiar people, zealous of good
works; and true religion is the strongest bond of friendship.
Here are earnest exhortations to several Christian duties,
especially contentment. The sin opposed to this grace and duty
is covetousness, an over-eager desire for the wealth of this
world, with envy of those who have more than ourselves. Having
treasures in heaven, we may be content with mean things here.
Those who cannot be so, would not be content though God raised
their condition. Adam was in paradise, yet not contented; some
angels in heaven were not contented; but the apostle Paul,
though abased and empty, had learned in every state, in any
state, to be content. Christians have reason to be contented
with their present lot. This promise contains the sum and
substance of all the promises; "I will never, no, never leave
thee, no, never forsake thee." In the original there are no less
than five negatives put together, to confirm the promise: the
true believer shall have the gracious presence of God with him,
in life, at death, and for ever. Men can do nothing against God,
and God can make all that men do against his people, to turn to
their good.
#7-15 The instructions and examples of ministers, who honourably
and comfortably closed their testimony, should be particularly
remembered by survivors. And though their ministers were some
dead, others dying, yet the great Head and High Priest of the
church, the Bishop of their souls, ever lives, and is ever the
same. Christ is the same in the Old Testament day, as in the
gospel day, and will be so to his people for ever, equally
merciful, powerful, and all-sufficient. Still he fills the
hungry, encourages the trembling, and welcomes repenting
sinners: still he rejects the proud and self-righteous, abhors
mere profession, and teaches all whom he saves, to love
righteousness, and to hate iniquity. Believers should seek to
have their hearts established in simple dependence on free
grace, by the Holy Spirit, which would comfort their hearts, and
render them proof against delusion. Christ is both our Altar and
our Sacrifice; he sanctifies the gift. The Lord's supper is the
feast of the gospel passover. Having showed that keeping to the
Levitical law would, according to its own rules, keep men from
the Christian altar, the apostle adds, Let us go forth therefore
unto him without the camp; go forth from the ceremonial law,
from sin, from the world, and from ourselves. Living by faith in
Christ, set apart to God through his blood, let us willingly
separate from this evil world. Sin, sinners, nor death, will not
suffer us to continue long here; therefore let us go forth now
by faith and seek in Christ the rest and peace which this world
cannot afford us. Let us bring our sacrifices to this altar, and
to this our High Priest, and offer them up by him. The sacrifice
of praise to God, we should offer always. In this are worship
and prayer, as well as thanksgiving.
#16-21 We must, according to our power, give to the necessities
of the souls and bodies of men: God will accept these offerings
with pleasure, and will accept and bless the offerers through
Christ. The apostle then states what is their duty to living
ministers; to obey and submit to them, so far as is agreeable to
the mind and will of God, made known in his word. Christians
must not think themselves too wise, too good, or too great, to
learn. The people must search the Scriptures, and so far as the
ministers teach according to that rule, they ought to receive
their instructions as the word of God, which works in those that
believe. It is the interest of hearers, that the account their
ministers give of them may be with joy, and not with grief.
Faithful ministers deliver their own souls, but the ruin of a
fruitless and faithless people will be upon their own heads. The
more earnestly the people pray for their ministers, the more
benefit they may expect from their ministry. A good conscience
has respect to all God's commands, and all our duty. Those who
have this good conscience, yet need the prayers of others. When
ministers come to a people who pray for them, they come with
greater satisfaction to themselves, and success to the people.
We should seek all our mercies by prayer. God is the God of
peace, fully reconciled to believers; who has made a way for
peace and reconciliation between himself and sinners, and who
loves peace on earth, especially in his churches. He is the
Author of spiritual peace in the hearts and consciences of his
people. How firm a covenant is that which has its foundation in
the blood of the Son of God! The perfecting of the saints in
every good work, is the great thing desired by them, and for
them; and that they may at length be fitted for the employment
and happiness of heaven. There is no good thing wrought in us,
but it is the work of God. And no good thing is wrought in us by
God, but through Christ, for his sake and by his Spirit.

#22-25 So bad are men, and even believers, through the
remainders of their corruption, that when the most important,
comfortable doctrine is delivered to them for their own good,
and that with the most convincing evidence, there is need of
earnest entreaty and exhortation that they would bear it, and
not fall out with it, neglect it, or reject it. It is good to
have the law of holy love and kindness written in the hearts of
Christians, one towards another. Religion teaches men true
civility and good breeding. It is not ill-tempered or
uncourteous. Let the favour of God be toward you, and his grace
continually working in you, and with you, bringing forth the
fruits of holiness, as the first-fruits of glory.
** This epistle of James is one of the most instructive writings
in the New Testament. Being chiefly directed against particular
errors at that time brought in among the Jewish Christians, it
does not contain the same full doctrinal statements as the other
epistles, but it presents an admirable summary of the practical
duties of all believers. The leading truths of Christianity are
set forth throughout; and on attentive consideration, it will be
found entirely to agree with St. Paul's statements concerning
grace and justification, while it abounds with earnest
exhortations to the patience of hope and obedience of faith and
love, interspersed with warnings, reproofs, and encouragements,
according to the characters addressed. The truths laid down are
very serious, and necessary to be maintained; and the rules for
practice ought to be observed in all times. In Christ there are
no dead and sapless branches, faith is not an idle grace;
wherever it is, it brings forth fruit in works.

* How to apply to God under troubles, and how to behave in
prosperous and in adverse circumstances. (1-11) To look upon all
evil as proceeding from ourselves, and all good from God.
(12-18) The duty of watching against a rash temper, and of
receiving the word of God with meekness. (19-21) And of living
according thereto. (22-25) The difference between vain pretences
and real religion. (26,27)

#1-11 Christianity teaches men to be joyful under troubles: such
exercises are sent from God's love; and trials in the way of
duty will brighten our graces now, and our crown at last. Let us
take care, in times of trial, that patience, and not passion, is
set to work in us: whatever is said or done, let patience have
the saying and doing of it. When the work of patience is
complete, it will furnish all that is necessary for our
Christian race and warfare. We should not pray so much for the
removal of affliction, as for wisdom to make a right use of it.
And who does not want wisdom to guide him under trials, both in
regulating his own spirit, and in managing his affairs? Here is
something in answer to every discouraging turn of the mind, when
we go to God under a sense of our own weakness and folly. If,
after all, any should say, This may be the case with some, but I
fear I shall not succeed, the promise is, To any that asketh, it
shall be given. A mind that has single and prevailing regard to
its spiritual and eternal interest, and that keeps steady in its
purposes for God, will grow wise by afflictions, will continue
fervent in devotion, and rise above trials and oppositions. When
our faith and spirits rise and fall with second causes, there
will be unsteadiness in our words and actions. This may not
always expose men to contempt in the world, but such ways cannot
please God. No condition of life is such as to hinder rejoicing
in God. Those of low degree may rejoice, if they are exalted to
be rich in faith and heirs of the kingdom of God; and the rich
may rejoice in humbling providences, that lead to a humble and
lowly disposition of mind. Worldly wealth is a withering thing.
Then, let him that is rich rejoice in the grace of God, which
makes and keeps him humble; and in the trials and exercises
which teach him to seek happiness in and from God, not from
perishing enjoyments.

#12-18 It is not every man who suffers, that is blessed; but he
who with patience and constancy goes through all difficulties in
the way of duty. Afflictions cannot make us miserable, if it be
not our own fault. The tried Christian shall be a crowned one.
The crown of life is promised to all who have the love of God
reigning in their hearts. Every soul that truly loves God, shall
have its trials in this world fully recompensed in that world
above, where love is made perfect. The commands of God, and the
dealings of his providence, try men's hearts, and show the
dispositions which prevail in them. But nothing sinful in the
heart or conduct can be ascribed to God. He is not the author of
the dross, though his fiery trial exposes it. Those who lay the
blame of sin, either upon their constitution, or upon their
condition in the world, or pretend they cannot keep from
sinning, wrong God as if he were the author of sin. Afflictions,
as sent by God, are designed to draw out our graces, but not our
corruptions. The origin of evil and temptation is in our own
hearts. Stop the beginnings of sin, or all the evils that follow
must be wholly charged upon us. God has no pleasure in the death
of men, as he has no hand in their sin; but both sin and misery
are owing to themselves. As the sun is the same in nature and
influences, though the earth and clouds, often coming between,
make it seem to us to vary, so God is unchangeable, and our
changes and shadows are not from any changes or alterations in
him. What the sun is in nature, God is in grace, providence, and
glory; and infinitely more. As every good gift is from God, so
particularly our being born again, and all its holy, happy
consequences come from him. A true Christian becomes as
different a person from what he was before the renewing
influences of Divine grace, as if he were formed over again. We
should devote all our faculties to God's service, that we may be
a kind of first-fruits of his creatures.

#19-21 Instead of blaming God under our trials, let us open our
ears and hearts to learn what he teaches by them. And if men
would govern their tongues, they must govern their passions. The
worst thing we can bring to any dispute, is anger. Here is an
exhortation to lay apart, and to cast off as a filthy garment,
all sinful practices. This must reach to sins of thought and
affection, as well as of speech and practice; to every thing
corrupt and sinful. We must yield ourselves to the word of God,
with humble and teachable minds. Being willing to hear of our
faults, taking it not only patiently, but thankfully. It is the
design of the word of God to make us wise to salvation; and
those who propose any mean or low ends in attending upon it,
dishonour the gospel, and disappoint their own souls.

#22-25 If we heard a sermon every day of the week, and an angel
from heaven were the preacher, yet, if we rested in hearing
only, it would never bring us to heaven. Mere hearers are
self-deceivers; and self-deceit will be found the worst deceit
at last. If we flatter ourselves, it is our own fault; the
truth, as it is in Jesus, flatters no man. Let the word of truth
be carefully attended to, and it will set before us the
corruption of our nature, the disorders of our hearts and lives;
and it will tell us plainly what we are. Our sins are the spots
the law discovers: Christ's blood is the laver the gospel shows.
But in vain do we hear God's word, and look into the gospel
glass, if we go away, and forget our spots, instead of washing
them off; and forget our remedy, instead of applying to it. This
is the case with those who do not hear the word as they ought.
In hearing the word, we look into it for counsel and direction,
and when we study it, it turns to our spiritual life. Those who
keep in the law and word of God, are, and shall be, blessed in
all their ways. His gracious recompence hereafter, would be
connected with his present peace and comfort. Every part of
Divine revelation has its use, in bringing the sinner to Christ
for salvation, and in directing and encouraging him to walk at
liberty, by the Spirit of adoption, according to the holy
commands of God. And mark the distinctness, it is not for his
deeds, that any man is blessed, but in his deed. It is not
talking, but walking, that will bring us to heaven. Christ will
become more precious to the believer's soul, which by his grace
will become more fitted for the inheritance of the saints in
light.

#26,27 When men take more pains to seem religious than really to
be so, it is a sign their religion is in vain. The not bridling
the tongue, readiness to speak of the faults of others, or to
lessen their wisdom and piety, are signs of a vain religion. The
man who has a slandering tongue, cannot have a truly humble,
gracious heart. False religious may be known by their impurity
and uncharitableness. True religion teaches us to do every thing
as in the presence of God. An unspotted life must go with
unfeigned love and charity. Our true religion is equal to the
measure in which these things have place in our hearts and
conduct. And let us remember, that nothing avails in Christ
Jesus, but faith that worketh by love, purifies the heart,
subdues carnal lusts, and obeys God's commands.
* All professions of faith are vain, if not producing love and
justice to others. (1-13) The necessity of good works to prove
the sincerity of faith, which otherwise will be of no more
advantage than the faith of devils. (14-26)

#1-13 Those who profess faith in Christ as the Lord of glory,
must not respect persons on account of mere outward
circumstances and appearances, in a manner not agreeing with
their profession of being disciples of the lowly Jesus. St.
James does not here encourage rudeness or disorder: civil
respect must be paid; but never such as to influence the
proceedings of Christians in disposing of the offices of the
church of Christ, or in passing the censures of the church, or
in any matter of religion. Questioning ourselves is of great use
in every part of the holy life. Let us be more frequent in this,
and in every thing take occasion to discourse with our souls. As
places of worship cannot be built or maintained without expense,
it may be proper that those who contribute thereto should be
accommodated accordingly; but were all persons more
spiritually-minded, the poor would be treated with more
attention that usually is the case in worshipping congregations.
A lowly state is most favourable for inward peace and for growth
in holiness. God would give to all believers riches and honours
of this world, if these would do them good, seeing that he has
chosen them to be rich in faith, and made them heirs of his
kingdom, which he promised to bestow on all who love him.
Consider how often riches lead to vice and mischief, and what
great reproaches are thrown upon God and religion, by men of
wealth, power, and worldly greatness; and it will make this sin
appear very sinful and foolish. The Scripture gives as a law, to
love our neighbour as ourselves. This law is a royal law, it
comes from the King of kings; and if Christians act unjustly,
they are convicted by the law as transgressors. To think that
our good deeds will atone for our bad deeds, plainly puts us
upon looking for another atonement. According to the covenant of
works, one breach of any one command brings a man under
condemnation, from which no obedience, past, present, or future,
can deliver him. This shows us the happiness of those that are
in Christ. We may serve him without slavish fear. God's
restraints are not a bondage, but our own corruptions are so.
The doom passed upon impenitent sinners at last, will be
judgment without mercy. But God deems it his glory and joy, to
pardon and bless those who might justly be condemned at his
tribunal; and his grace teaches those who partake of his mercy,
to copy it in their conduct.

#14-26 Those are wrong who put a mere notional belief of the
gospel for the whole of evangelical religion, as many now do. No
doubt, true faith alone, whereby men have part in Christ's
righteousness, atonement, and grace, saves their souls; but it
produces holy fruits, and is shown to be real by its effect on
their works; while mere assent to any form of doctrine, or mere
historical belief of any facts, wholly differs from this saving
faith. A bare profession may gain the good opinion of pious
people; and it may procure, in some cases, worldly good things;
but what profit will it be, for any to gain the whole world, and
to lose their souls? Can this faith save him? All things should
be accounted profitable or unprofitable to us, as they tend to
forward or hinder the salvation of our souls. This place of
Scripture plainly shows that an opinion, or assent to the
gospel, without works, is not faith. There is no way to show we
really believe in Christ, but by being diligent in good works,
from gospel motives, and for gospel purposes. Men may boast to
others, and be conceited of that which they really have not.
There is not only to be assent in faith, but consent; not only
an assent to the truth of the word, but a consent to take
Christ. True believing is not an act of the understanding only,
but a work of the whole heart. That a justifying faith cannot be
without works, is shown from two examples, Abraham and Rahab.
Abraham believed God, and it was reckoned unto him for
righteousness. Faith, producing such works, advanced him to
peculiar favours. We see then, ver. #24|, how that by works a
man is justified, not by a bare opinion or profession, or
believing without obeying; but by having such faith as produces
good works. And to have to deny his own reason, affections, and
interests, is an action fit to try a believer. Observe here, the
wonderful power of faith in changing sinners. Rahab's conduct
proved her faith to be living, or having power; it showed that
she believed with her heart, not merely by an assent of the
understanding. Let us then take heed, for the best works,
without faith, are dead; they want root and principle. By faith
any thing we do is really good; as done in obedience to God, and
aiming at his acceptance: the root is as though it were dead,
when there is no fruit. Faith is the root, good works are the
fruits; and we must see to it that we have both. This is the
grace of God wherein we stand, and we should stand to it. There
is no middle state. Every one must either live God's friend, or
God's enemy. Living to God, as it is the consequence of faith,
which justifies and will save, obliges us to do nothing against
him, but every thing for him and to him.
* Cautions against proud behaviour, and the mischief of an
unruly tongue. (1-12) The excellence of heavenly wisdom, in
opposition to that which is worldly. (13-18)

#1-12 We are taught to dread an unruly tongue, as one of the
greatest evils. The affairs of mankind are thrown into confusion
by the tongues of men. Every age of the world, and every
condition of life, private or public, affords examples of this.
Hell has more to do in promoting the fire of the tongue than men
generally think; and whenever men's tongues are employed in
sinful ways, they are set on fire of hell. No man can tame the
tongue without Divine grace and assistance. The apostle does not
represent it as impossible, but as extremely difficult. Other
sins decay with age, this many times gets worse; we grow more
froward and fretful, as natural strength decays, and the days
come on in which we have no pleasure. When other sins are tamed
and subdued by the infirmities of age, the spirit often grows
more tart, nature being drawn down to the dregs, and the words
used become more passionate. That man's tongue confutes itself,
which at one time pretends to adore the perfections of God, and
to refer all things to him; and at another time condemns even
good men, if they do not use the same words and expressions.
True religion will not admit of contradictions: how many sins
would be prevented, if men would always be consistent! Pious and
edifying language is the genuine produce of a sanctified heart;
and none who understand Christianity, expect to hear curses,
lies, boastings, and revilings from a true believer's mouth, any
more than they look for the fruit of one tree from another. But
facts prove that more professors succeed in bridling their
senses and appetites, than in duly restraining their tongues.
Then, depending on Divine grace, let us take heed to bless and
curse not; and let us aim to be consistent in our words and
actions.

#13-18 These verses show the difference between men's pretending
to be wise, and their being really so. He who thinks well, or he
who talks well, is not wise in the sense of the Scripture, if he
does not live and act well. True wisdom may be known by the
meekness of the spirit and temper. Those who live in malice,
envy, and contention, live in confusion; and are liable to be
provoked and hurried to any evil work. Such wisdom comes not
down from above, but springs up from earthly principles, acts on
earthly motives, and is intent on serving earthly purposes.
Those who are lifted up with such wisdom, described by the
apostle James, is near to the Christian love, described by the
apostle Paul; and both are so described that every man may fully
prove the reality of his attainments in them. It has no disguise
or deceit. It cannot fall in with those managements the world
counts wise, which are crafty and guileful; but it is sincere,
and open, and steady, and uniform, and consistent with itself.
May the purity, peace, gentleness, teachableness, and mercy
shown in all our actions, and the fruits of righteousness
abounding in our lives, prove that God has bestowed upon us this
excellent gift.
* Here are cautions against corrupt affections, and love of this
world, which is enmity to God. (1-10) Exhortations to undertake
no affairs of life, without constant regard to the will and
providence of God. (11-17)

#1-10 Since all wars and fightings come from the corruptions of
our own hearts, it is right to mortify those lusts that war in
the members. Worldly and fleshly lusts are distempers, which will
not allow content or satisfaction. Sinful desires and affections
stop prayer, and the working of our desires toward God. And let
us beware that we do not abuse or misuse the mercies received,
by the disposition of the heart when prayers are granted. When
men ask of God prosperity, they often ask with wrong aims and
intentions. If we thus seek the things of this world, it is just
in God to deny them. Unbelieving and cold desires beg denials;
and we may be sure that when prayers are rather the language of
lusts than of graces, they will return empty. Here is a decided
warning to avoid all criminal friendships with this world.
Worldly-mindedness is enmity to God. An enemy may be reconciled,
but "enmity" never can be reconciled. A man may have a large
portion in things of this life, and yet be kept in the love of
God; but he who sets his heart upon the world, who will conform
to it rather than lose its friendship, is an enemy to God. So
that any one who resolves at all events to be upon friendly
terms with the world, must be the enemy of God. Did then the
Jews, or the loose professors of Christianity, think the
Scripture spake in vain against this worldly-mindedness? or does
the Holy Spirit who dwells in all Christians, or the new nature
which he creates, produce such fruit? Natural corruption shows
itself by envying. The spirit of the world teaches us to lay up,
or lay out for ourselves, according to our own fancies; God the
Holy Spirit teaches us to be willing to do good to all about us,
as we are able. The grace of God will correct and cure the
spirit by nature in us; and where he gives grace, he gives
another spirit than that of the world. The proud resist God: in
their understanding they resist the truths of God; in their will
they resist the laws of God; in their passions they resist the
providence of God; therefore, no wonder that God resists the
proud. How wretched the state of those who make God their enemy!
God will give more grace to the humble, because they see their
need of it, pray for it, are thankful for it, and such shall have
it. Submit to God, ver. #7|. Submit your understanding to the
truth of God; submit your wills to the will of his precept, the
will of his providence. Submit yourselves to God, for he is
ready to do you good. If we yield to temptations, the devil will
continually follow us; but if we put on the whole armour of God,
and stand out against him, he will leave us. Let sinners then
submit to God, and seek his grace and favour; resisting the
devil. All sin must be wept over; here, in godly sorrow, or,
hereafter, in eternal misery. And the Lord will not refuse to
comfort one who really mourns for sin, or to exalt one who
humbles himself before him.
#11-17 Our lips must be governed by the law of kindness, as well
as truth and justice. Christians are brethren. And to break
God's commands, is to speak evil of them, and to judge them, as
if they laid too great a restraint upon us. We have the law of
God, which is a rule to all; let us not presume to set up our
own notions and opinions as a rule to those about us, and let us
be careful that we be not condemned of the Lord. "Go to now," is
a call to any one to consider his conduct as being wrong. How
apt worldly and contriving men are to leave God out of their
plans! How vain it is to look for any thing good without God's
blessing and guidance! The frailty, shortness, and uncertainty
of life, ought to check the vanity and presumptuous confidence
of all projects for futurity. We can fix the hour and minute of
the sun's rising and setting to-morrow, but we cannot fix the
certain time of a vapour being scattered. So short, unreal, and
fading is human life, and all the prosperity or enjoyment that
attends it; though bliss or woe for ever must be according to
our conduct during this fleeting moment. We are always to depend
on the will of God. Our times are not in our own hands, but at
the disposal of God. Our heads may be filled with cares and
contrivances for ourselves, or our families, or our friends; but
Providence often throws our plans into confusion. All we design,
and all we do, should be with submissive dependence on God. It
is foolish, and it is hurtful, to boast of worldly things and
aspiring projects; it will bring great disappointment, and will
prove destruction in the end. Omissions are sins which will be
brought into judgment, as well as commissions. He that does not
the good he knows should be done, as well as he who does the
evil he knows should not be done, will be condemned. Oh that we
were as careful not to omit prayer, and not to neglect to
meditate and examine our consciences, as we are not to commit
gross outward vices against light!
* The judgments of God denounced against rich unbelievers. (1-6)
Exhortation to patience and meekness under tribulations. (7-11)
Cautions against rash swearing, Prayer recommended in afflictive
and prosperous circumstances, Christians to confess their faults
to each other. (12-18) The happiness of being the means of the
conversion of a sinner. (19,20)

#1-6 Public troubles are most grievous to those who live in
pleasure, and are secure and sensual, though all ranks suffer
deeply at such times. All idolized treasures will soon perish,
except as they will rise up in judgment against their
possessors. Take heed of defrauding and oppressing; and avoid
the very appearance of it. God does not forbid us to use lawful
pleasures; but to live in pleasure, especially sinful pleasure,
is a provoking sin. Is it no harm for people to unfit themselves
for minding the concerns of their souls, by indulging bodily
appetites? The just may be condemned and killed; but when such
suffer by oppressors, this is marked by God. Above all their
other crimes, the Jews had condemned and crucified that Just One
who had come among them, even Jesus Christ the righteous.

#7-11 Consider him that waits for a crop of corn; and will not
you wait for a crown of glory? If you should be called to wait
longer than the husbandman, is not there something more worth
waiting for? In every sense the coming of the Lord drew nigh,
and all his people's losses, hardships, and sufferings, would be
repaid. Men count time long, because they measure it by their
own lives; but all time is as nothing to God; it is as a moment.
To short-lived creatures a few years seem an age; but Scripture,
measuring all things by the existence of God, reckons thousands
of years but so many days. God brought about things in Job's
case, so as plainly to prove that he is very pitiful and of
tender mercy. This did not appear during his troubles, but was
seen in the event, and believers now will find a happy end to
their trials. Let us serve our God, and bear our trials, as
those who believe that the end will crown all. Our eternal
happiness is safe if we trust to him: all else is mere vanity,
which soon will be done with for ever.

#12-18 The sin of swearing is condemned; but how many make light
of common profane swearing! Such swearing expressly throws
contempt upon God's name and authority. This sin brings neither
gain, nor pleasure, nor reputation, but is showing enmity to God
without occasion and without advantage. It shows a man to be an
enemy to God, however he pretends to call himself by his name,
or sometimes joins in acts of worship. But the Lord will not
hold him guiltless that taketh his name in vain. In a day of
affliction nothing is more seasonable than prayer. The spirit is
then most humble, and the heart is broken and tender. It is
necessary to exercise faith and hope under afflictions; and
prayer is the appointed means for obtaining and increasing these
graces. Observe, that the saving of the sick is not ascribed to
the anointing with oil, but to prayer. In a time of sickness it
is not cold and formal prayer that is effectual, but the prayer
of faith. The great thing we should beg of God for ourselves and
others in the time of sickness is, the pardon of sin. Let
nothing be done to encourage any to delay, under the mistaken
fancy that a confession, a prayer, a minister's absolution and
exhortation, or the sacrament, will set all right at last, where
the duties of a godly life have been disregarded. To acknowledge
our faults to each other, will tend greatly to peace and
brotherly love. And when a righteous person, a true believer,
justified in Christ, and by his grace walking before God in holy
obedience, presents an effectual fervent prayer, wrought in his
heart by the power of the Holy Spirit, raising holy affections
and believing expectations and so leading earnestly to plead the
promises of God at his mercy-seat, it avails much. The power of
prayer is proved from the history of Elijah. In prayer we must
not look to the merit of man, but to the grace of God. It is not
enough to say a prayer, but we must pray in prayer. Thoughts
must be fixed, desires must be firm and ardent, and graces
exercised. This instance of the power of prayer, encourages
every Christian to be earnest in prayer. God never says to any
of the seed of Jacob, Seek my face in vain. Where there may not
be so much of miracle in God's answering our prayers, yet there
may be as much of grace.

#19,20 It is no mark of a wise or holy man, to boast of being
free from error, or to refuse to acknowledge an error. And there
is some doctrinal mistake at the bottom of every practical
mistake. There is no one habitually bad, but upon some bad
principle. This is conversion; to turn a sinner from the error
of his ways, not merely from one party to another, or from one
notion and way of thinking to another. There is no way
effectually and finally to hide sin, but forsaking it. Many sins
are hindered in the party converted; many also may be so in
others whom he may influence. The salvation of one soul is of
infinitely greater importance than preserving the lives of
multitudes, or promoting the welfare of a whole people. Let us
in our several stations keep these things in mind, sparing no
pains in God's service, and the event will prove that our labour
is not in vain in the Lord. For six thousand years He has been
multiplying pardons, and yet his free grace is not tired nor
grown weary. Certainly Divine mercy is an ocean that is ever
full and ever flowing. May the Lord give us a part in this
abundant mercy, through the blood of Christ, and the
sanctification of the Spirit.
** The same great doctrines, as in St. Paul's epistles, are here
applied to same practical purposes. And this epistle is
remarkable for the sweetness, gentleness, and humble love, with
which it is written. It gives a short, and yet a very clear
summary, both of the consolations and the instructions needful
for the encouragement and direction of a Christian in his
journey to heaven, raising his thoughts and desires to that
happiness, and strengthening him against all opposition in the
way, both from corruption within, and temptations and
afflictions without.

* The apostle blesses God for his special benefits through
Christ. (1-9) Salvation by Christ foretold in ancient prophecy.
(10-12) All are exhorted to holy conversation. (13-16) Such as
is suitable to their principles, privileges, and obligations.
(17-25)

#1-9 This epistle is addressed to believers in general, who are
strangers in every city or country where they live, and are
scattered through the nations. These are to ascribe their
salvation to the electing love of the Father, the redemption of
the Son, and the sanctification of the Holy Ghost; and so to
give glory to one God in three Persons, into whose name they had
been baptized. Hope, in the world's phrase, refers only to an
uncertain good, for all worldly hopes are tottering, built upon
sand, and the worldling's hopes of heaven are blind and
groundless conjectures. But the hope of the sons of the living
God is a living hope; not only as to its object, but as to its
effect also. It enlivens and comforts in all distresses, enables
to meet and get over all difficulties. Mercy is the spring of
all this; yea, great mercy and manifold mercy. And this
well-grounded hope of salvation, is an active and living
principle of obedience in the soul of the believer. The matter
of a Christian's joy, is the remembrance of the happiness laid
up for him. It is incorruptible, it cannot come to nothing, it
is an estate that cannot be spent. Also undefiled; this
signifies its purity and perfection. And it fadeth not; is not
sometimes more or less pleasant, but ever the same, still like
itself. All possessions here are stained with defects and
failings; still something is wanting: fair houses have sad cares
flying about the gilded and ceiled roofs; soft beds and full
tables, are often with sick bodies and uneasy stomachs. All
possessions are stained with sin, either in getting or in using
them. How ready we are to turn the things we possess into
occasions and instruments of sin, and to think there is no
liberty or delight in their use, without abusing them! Worldly
possessions are uncertain and soon pass away, like the flowers
and plants of the field. That must be of the greatest worth,
which is laid up in the highest and best place, in heaven. Happy
are those whose hearts the Holy Spirit sets on this inheritance.
God not only gives his people grace, but preserves them unto
glory. Every believer has always something wherein he may
greatly rejoice; it should show itself in the countenance and
conduct. The Lord does not willingly afflict, yet his wise love
often appoints sharp trials, to show his people their hearts,
and to do them good at the latter end. Gold does not increase by
trial in the fire, it becomes less; but faith is made firm, and
multiplied, by troubles and afflictions. Gold must perish at
last, and can only purchase perishing things, while the trial of
faith will be found to praise, and honour, and glory. Let this
reconcile us to present afflictions. Seek then to believe
Christ's excellence in himself, and his love to us; this will
kindle such a fire in the heart as will make it rise up in a
sacrifice of love to him. And the glory of God and our own
happiness are so united, that if we sincerely seek the one now,
we shall attain the other when the soul shall no more be subject
to evil. The certainty of this hope is as if believers had
already received it.

#10-12 Jesus Christ was the main subject of the prophets'
studies. Their inquiry into the sufferings of Christ and the
glories that should follow, would lead to a view of the whole
gospel, the sum whereof is, That Christ Jesus was delivered for
our offences, and raised again for our justification. God is
pleased to answer our necessities rather than our requests. The
doctrine of the prophets, and that of the apostles, exactly
agree, as coming from the same Spirit of God. The gospel is the
ministration of the Spirit; its success depends upon his
operation and blessing. Let us then search diligently those
Scriptures which contain the doctrines of salvation.

#13-16 As the traveller, the racer, the warrior, and the
labourer, gathered in their long and loose garments, that they
might be ready in their business, so let Christians do by their
minds and affections. Be sober, be watchful against all
spiritual dangers and enemies, and be temperate in all
behaviour. Be sober-minded in opinion, as well as in practice,
and humble in your judgment of yourselves. A strong and perfect
trust in the grace of God, is agreeable with best endeavours in
our duty. Holiness is the desire and duty of every Christian. It
must be in all affairs, in every condition, and towards all
people. We must especially watch and pray against the sins to
which we are inclined. The written word of God is the surest
rule of a Christian's life, and by this rule we are commanded to
be holy every way. God makes those holy whom he saves.

#17-25 Holy confidence in God as a Father, and awful fear of him
as a Judge, agree together; and to regard God always as a Judge,
makes him dear to us as a Father. If believers do evil, God will
visit them with corrections. Then, let Christians not doubt
God's faithfulness to his promises, nor give way to enslaving
dread of his wrath, but let them reverence his holiness. The
fearless professor is defenceless, and Satan takes him captive
at his will; the desponding professor has no heart to avail
himself of his advantages, and is easily brought to surrender.
The price paid for man's redemption was the precious blood of
Christ. Not only openly wicked, but unprofitable conversation is
highly dangerous, though it may plead custom. It is folly to
resolve, I will live and die in such a way, because my
forefathers did so. God had purposes of special favour toward
his people, long before he made manifest such grace unto them.
But the clearness of light, the supports of faith, the power of
ordinances, are all much greater since Christ came upon earth,
than they were before. The comfort is, that being by faith made
one with Christ, his present glory is an assurance that where he
is we shall be also, #Joh 14:3|. The soul must be purified,
before it can give up its own desires and indulgences. And the
word of God planted in the heart by the Holy Ghost, is a means
of spiritual life, stirring up to our duty, working a total
change in the dispositions and affections of the soul, till it
brings to eternal life. In contrast with the excellence of the
renewed spiritual man, as born again, observe the vanity of the
natural man. In his life, and in his fall, he is like grass, the
flower of grass, which soon withers and dies away. We should
hear, and thus receive and love, the holy, living word, and
rather hazard all than lose it; and we must banish all other
things from the place due to it. We should lodge it in our
hearts as our only treasures here, and the certain pledge of the
treasure of glory laid up for believers in heaven.
* A temper suitable to the Christian character as born again, is
recommended. (1-10) Holy conversation among the Gentiles
directed. (11,12) Subjects exhorted to pay all proper obedience
to their civil governors. (13-17) Also servants to their
masters, and all to be patient, according to the example of the
suffering Saviour. (18-25)

#1-10 Evil-speaking is a sign of malice and guile in the heart;
and hinders our profiting by the word of God. A new life needs
suitable food. Infants desire milk, and make the best endeavours
for it which they are able to do; such must be a Christian's
desires after the word of God. Our Lord Jesus Christ is very
merciful to us miserable sinners; and he has a fulness of grace.
But even the best of God's servants, in this life, have only a
taste of the consolations of God. Christ is called a Stone, to
teach his servants that he is their protection and security, the
foundation on which they are built. He is precious in the
excellence of his nature, the dignity of his office, and the
glory of his services. All true believers are a holy priesthood;
sacred to God, serviceable to others, endowed with heavenly
gifts and graces. But the most spiritual sacrifices of the best
in prayer and praise are not acceptable, except through Jesus
Christ. Christ is the chief Corner-stone, that unites the whole
number of believers into one everlasting temple, and bears the
weight of the whole fabric. Elected, or chosen, for a foundation
that is everlasting. Precious beyond compare, by all that can
give worth. To be built on Christ means, to believe in him; but
in this many deceive themselves, they consider not what it is,
nor the necessity of it, to partake of the salvation he has
wrought. Though the frame of the world were falling to pieces,
that man who is built on this foundation may hear it without
fear. He shall not be confounded. The believing soul makes haste
to Christ, but it never finds cause to hasten from him. All true
Christians are a chosen generation; they make one family, a
people distinct from the world: of another spirit, principle,
and practice; which they could never be, if they were not chosen
in Christ to be such, and sanctified by his Spirit. Their first
state is a state of gross darkness, but they are called out of
darkness into a state of joy, pleasure, and prosperity; that
they should show forth the praises of the Lord by their
profession of his truth, and their good conduct. How vast their
obligations to Him who has made them his people, and has shown
mercy to them! To be without this mercy is a woeful state, though
a man have all worldly enjoyments. And there is nothing that so
kindly works repentance, as right thoughts of the mercy and love
of God. Let us not dare to abuse and affront the free grace of
God, if we mean to be saved by it; but let all who would be
found among those who obtain mercy, walk as his people.

#11,12 Even the best of men, the chosen generation, the people
of God, need to be exhorted to keep from the worst sins. And
fleshly lusts are most destructive to man's soul. It is a sore
judgment to be given up to them. There is a day of visitation
coming, wherein God may call to repentance by his word and his
grace; then many will glorify God, and the holy lives of his
people will have promoted the happy change.

#13-17 A Christian conversation must be honest; which it cannot
be, if there is not a just and careful discharge of all relative
duties: the apostle here treats of these distinctly. Regard to
those duties is the will of God, consequently, the Christian's
duty, and the way to silence the base slanders of ignorant and
foolish men. Christians must endeavour, in all relations, to
behave aright, that they do not make their liberty a cloak or
covering for any wickedness, or for the neglect of duty; but
they must remember that they are servants of God.

#18-25 Servants in those days generally were slaves, and had
heathen masters, who often used them cruelly; yet the apostle
directs them to be subject to the masters placed over them by
Providence, with a fear to dishonour or offend God. And not only
to those pleased with reasonable service, but to the severe, and
those angry without cause. The sinful misconduct of one
relation, does not justify sinful behaviour in the other; the
servant is bound to do his duty, though the master may be
sinfully froward and perverse. But masters should be meek and
gentle to their servants and inferiors. What glory or
distinction could it be, for professed Christians to be patient
when corrected for their faults? But if when they behaved well
they were ill treated by proud and passionate heathen masters,
yet bore it without peevish complaints, or purposes of revenge,
and persevered in their duty, this would be acceptable to God as
a distinguishing effect of his grace, and would be rewarded by
him. Christ's death was designed not only for an example of
patience under sufferings, but he bore our sins; he bore the
punishment of them, and thereby satisfied Divine justice. Hereby
he takes them away from us. The fruits of Christ's sufferings
are the death of sin, and a new holy life of righteousness; for
both which we have an example, and powerful motives, and ability
to perform also, from the death and resurrection of Christ. And
our justification; Christ was bruised and crucified as a
sacrifice for our sins, and by his stripes the diseases of our
souls are cured. Here is man's sin; he goes astray; it is his
own act. His misery; he goes astray from the pasture, from the
Shepherd, and from the flock, and so exposes himself to dangers
without number. Here is the recovery by conversion; they are now
returned as the effect of Divine grace. This return is, from all
their errors and wanderings, to Christ. Sinners, before their
conversion, are always going astray; their life is a continued
error.
* The duties of wives and husbands. (1-7) Christians exhorted to
agree. (8-13) And encouraged to patience under persecutions for
righteousness' sake, considering that Christ suffered patiently.
(14-22)

#1-7 The wife must discharge her duty to her own husband, though
he obey not the word. We daily see how narrowly evil men watch
the ways and lives of professors of religion. Putting on of
apparel is not forbidden, but vanity and costliness in ornament.
Religious people should take care that all their behaviour
answers to their profession. But how few know the right measure
and bounds of those two necessaries of life, food and raiment!
Unless poverty is our carver, and cuts us short, there is
scarcely any one who does not desire something beyond what is
good for us. Far more are beholden to the lowliness of their
state, than the lowliness of their mind; and many will not be so
bounded, but lavish their time and money upon trifles. The
apostle directs Christian females to put on something not
corruptible, that beautifies the soul, even the graces of God's
Holy Spirit. A true Christian's chief care lies in right
ordering his own spirit. This will do more to fix the
affections, and excite the esteem of a husband, than studied
ornaments or fashionable apparel, attended by a froward and
quarrelsome temper. Christians ought to do their duty to one
another, from a willing mind, and in obedience to the command of
God. Wives should be subject to their husbands, not from dread
and amazement, but from desire to do well, and please God. The
husband's duty to the wife implies giving due respect unto her,
and maintaining her authority, protecting her, and placing trust
in her. They are heirs together of all the blessings of this
life and that which is to come, and should live peaceably one
with another. Prayer sweetens their converse. And it is not
enough that they pray with the family, but husband and wife
together by themselves, and with their children. Those who are
acquainted with prayer, find such unspeakable sweetness in it,
that they will not be hindered therein. That you may pray much,
live holily; and that you may live holily, be much in prayer.

#8-13 Though Christians cannot always be exactly of the same
mind, yet they should have compassion one of another, and love
as brethren. If any man desires to live comfortably on earth, or
to possess eternal life in heaven, he must bridle his tongue
from wicked, abusive, or deceitful words. He must forsake and
keep far from evil actions, do all the good he can, and seek
peace with all men. For God, all-wise and every where present,
watches over the righteous, and takes care of them. None could
or should harm those who copied the example of Christ, who is
perfect goodness, and did good to others as his followers.

#14-22 We sanctify God before others, when our conduct invites
and encourages them to glorify and honour him. What was the
ground and reason of their hope? We should be able to defend our
religion with meekness, in the fear of God. There is no room for
any other fears where this great fear is; it disturbs not. The
conscience is good, when it does its office well. That person is
in a sad condition on whom sin and suffering meet: sin makes
suffering extreme, comfortless, and destructive. Surely it is
better to suffer for well-doing than for evil-doing, whatever
our natural impatience at times may suggest. The example of
Christ is an argument for patience under sufferings. In the case
of our Lord's suffering, he that knew no sin, suffered instead
of those who knew no righteousness. The blessed end and design
of our Lord's sufferings were, to reconcile us to God, and to
bring us to eternal glory. He was put to death in respect of his
human nature, but was quickened and raised by the power of the
Holy Spirit. If Christ could not be freed from sufferings, why
should Christians think to be so? God takes exact notice of the
means and advantages people in all ages have had. As to the old
world, Christ sent his Spirit; gave warning by Noah. But though
the patience of God waits long, it will cease at last. And the
spirits of disobedient sinners, as soon as they are out of their
bodies, are committed to the prison of hell, where those that
despised Noah's warning now are, and from whence there is no
redemption. Noah's salvation in the ark upon the water, which
carried him above the floods, set forth the salvation of all
true believers. That temporal salvation by the ark was a type of
the eternal salvation of believers by baptism of the Holy
Spirit. To prevent mistakes, the apostle declares what he means
by saving baptism; not the outward ceremony of washing with
water, which, in itself, does no more than put away the filth of
the flesh, but that baptism, of which the baptismal water formed
the sign. Not the outward ordinance, but when a man, by the
regeneration of the Spirit, was enabled to repent and profess
faith, and purpose a new life, uprightly, and as in the presence
of God. Let us beware that we rest not upon outward forms. Let
us learn to look on the ordinances of God spiritually, and to
inquire after the spiritual effect and working of them on our
consciences. We would willingly have all religion reduced to
outward things. But many who were baptized, and constantly
attended the ordinances, have remained without Christ, died in
their sins, and are now past recovery. Rest not then till thou
art cleansed by the Spirit of Christ and the blood of Christ.
His resurrection from the dead is that whereby we are assured of
purifying and peace.
* The consideration of Christ's sufferings is urged for purity
and holiness. (1-6) And the approaching end of the Jewish state,
as a reason for sobriety, watchfulness, and prayer. (7-11)
Believers encouraged to rejoice and glory in reproaches and
sufferings for Christ, and to commit their souls to the care of
a faithful God. (12-19)

#1-6 The strongest and best arguments against sin, are taken
from the sufferings of Christ. He died to destroy sin; and
though he cheerfully submitted to the worst sufferings, yet he
never gave way to the least sin. Temptations could not prevail,
were it not for man's own corruption; but true Christians make
the will of God, not their own lust or desires, the rule of
their lives and actions. And true conversion makes a marvellous
change in the heart and life. It alters the mind, judgment,
affections, and conversation. When a man is truly converted, it
is very grievous to him to think how the time past of his life
has been spent. One sin draws on another. Six sins are here
mentioned which have dependence one upon another. It is a
Christian's duty, not only to keep from gross wickedness, but
also from things that lead to sin, or appear evil. The gospel
had been preached to those since dead, who by the proud and
carnal judgment of wicked men were condemned as evil-doers, some
even suffering death. But being quickened to Divine life by the
Holy Spirit, they lived to God as his devoted servants. Let not
believers care, though the world scorns and reproaches them.

#7-11 The destruction of the Jewish church and nation, foretold
by our Saviour, was very near. And the speedy approach of death
and judgment concerns all, to which these words naturally lead
our minds. Our approaching end, is a powerful argument to make
us sober in all worldly matters, and earnest in religion. There
are so many things amiss in all, that unless love covers,
excuses, and forgives in others, the mistakes and faults for
which every one needs the forbearance of others, Satan will
prevail to stir up divisions and discords. But we are not to
suppose that charity will cover or make amends for the sins of
those who exercise it, so as to induce God to forgive them. The
nature of a Christian's work, which is high work and hard work,
the goodness of the Master, and the excellence of the reward,
all require that our endeavours should be serious and earnest.
And in all the duties and services of life, we should aim at the
glory of God as our chief end. He is a miserable, unsettled
wretch, who cleaves to himself, and forgets God; is only
perplexed about his credit, and gain, and base ends, which are
often broken, and which, when he attains, both he and they must
shortly perish together. But he who has given up himself and his
all to God, may say confidently that the Lord is his portion;
and nothing but glory through Christ Jesus, is solid and
lasting; that abideth for ever.

#12-19 By patience and fortitude in suffering, by dependence on
the promises of God, and keeping to the word the Holy Spirit
hath revealed, the Holy Spirit is glorified; but by the contempt
and reproaches cast upon believers, he is evil spoken of, and is
blasphemed. One would think such cautions as these were needless
to Christians. But their enemies falsely charged them with foul
crimes. And even the best of men need to be warned against the
worst of sins. There is no comfort in sufferings, when we bring
them upon ourselves by our own sin and folly. A time of
universal calamity was at hand, as foretold by our Saviour, #Mt
24:9,10|. And if such things befall in this life, how awful will
the day of judgment be! It is true that the righteous are
scarcely saved; even those who endeavour to walk uprightly in
the ways of God. This does not mean that the purpose and
performance of God are uncertain, but only the great
difficulties and hard encounters in the way; that they go
through so many temptations and tribulations, so many fightings
without and fears within. Yet all outward difficulties would be
as nothing, were it not for lusts and corruptions within. These
are the worst clogs and troubles. And if the way of the
righteous be so hard, then how hard shall be the end of the
ungodly sinner, who walks in sin with delight, and thinks the
righteous is a fool for all his pains! The only way to keep the
soul well, is, to commit it to God by prayer, and patient
perseverance in well-doing. He will overrule all to the final
advantage of the believer.
* Elders exhorted and encouraged. (1-4) Younger Christians are
to submit to their elders, and to yield with humility and
patience to God, and to be sober, watchful, and stedfast in
faith. (5-9) Prayers for their growth and establishment. (10-14)

#1-4 The apostle Peter does not command, but exhorts. He does
not claim power to rule over all pastors and churches. It was
the peculiar honour of Peter and a few more, to be witnesses of
Christ's sufferings; but it is the privilege of all true
Christians to partake of the glory that shall be revealed. These
poor, dispersed, suffering Christians, were the flock of God,
redeemed to God by the great Shepherd, living in holy love and
communion, according to the will of God. They are also dignified
with the title of God's heritage or clergy; his peculiar lot,
chosen for his own people, to enjoy his special favour, and to
do him special service. Christ is the chief Shepherd of the
whole flock and heritage of God. And all faithful ministers will
receive a crown of unfading glory, infinitely better and more
honourable than all the authority, wealth, and pleasure of the
world.

#5-9 Humility preserves peace and order in all Christian
churches and societies; pride disturbs them. Where God gives
grace to be humble, he will give wisdom, faith, and holiness. To
be humble, and subject to our reconciled God, will bring greater
comfort to the soul than the gratification of pride and
ambition. But it is to be in due time; not in thy fancied time,
but God's own wisely appointed time. Does he wait, and wilt not
thou? What difficulties will not the firm belief of his wisdom,
power, and goodness get over! Then be humble under his hand.
Cast "all you care;" personal cares, family cares, cares for the
present, and cares for the future, for yourselves, for others,
for the church, on God. These are burdensome, and often very
sinful, when they arise from unbelief and distrust, when they
torture and distract the mind, unfit us for duties, and hinder
our delight in the service of God. The remedy is, to cast our
care upon God, and leave every event to his wise and gracious
disposal. Firm belief that the Divine will and counsels are
right, calms the spirit of a man. Truly the godly too often
forget this, and fret themselves to no purpose. Refer all to
God's disposal. The golden mines of all spiritual comfort and
good are wholly his, and the Spirit itself. Then, will he not
furnish what is fit for us, if we humbly attend on him, and lay
the care of providing for us, upon his wisdom and love? The
whole design of Satan is to devour and destroy souls. He always
is contriving whom he may ensnare to eternal ruin. Our duty
plainly is, to be sober; to govern both the outward and the
inward man by the rules of temperance. To be vigilant;
suspicious of constant danger from this spiritual enemy,
watchful and diligent to prevent his designs. Be stedfast, or
solid, by faith. A man cannot fight upon a quagmire, there is no
standing without firm ground to tread upon; this faith alone
furnishes. It lifts the soul to the firm advanced ground of the
promises, and fixes it there. The consideration of what others
suffer, is proper to encourage us to bear our share in any
affliction; and in whatever form Satan assaults us, or by
whatever means, we may know that our brethren experience the
same.

#10-14 In conclusion, the apostle prays to God for them, as the
God of all grace."Perfect"implies their progress towards
perfection."Stablish" imports the curing of our natural lightness
and inconstancy. "Strengthen" has respect to the growth of graces,
especially where weakest and lowest. "Settle" signifies to fix
upon a sure foundation, and may refer to Him who is the
Foundation and Strength of believers. These expressions show
that perseverance and progress in grace are first to be sought
after by every Christian. The power of these doctrines on the
hearts, and the fruits in the lives, showed who are partakers of
the grace of God. The cherishing and increase of Christian love,
and of affection one to another, is no matter of empty
compliment, but the stamp and badge of Jesus Christ on his
followers. Others may have a false peace for a time, and wicked
men may wish for it to themselves and to one another; but theirs
is a vain hope, and will come to nought. All solid peace is
founded on Christ, and flows from him.
** This epistle clearly is connected with the former epistle of
Peter. The apostle having stated the blessings to which God has
called Christians, exhorts those who had received these precious
gifts, to endeavour to improve in graces and virtues. They are
urged to this from the wickedness of false teachers. They are
guarded against impostors and scoffers, by disproving their
false assertions, ch. #3:1-7|, and by showing why the great day
of Christ's coming was delayed, with a description of its awful
circumstances and consequences; and suitable exhortations to
diligence and holiness are given.

* Exhortations to add the exercise of various other graces to
faith (1-11) The apostle looks forward to his approaching
decease. (12-15) And confirms the truth of the gospel, relating
to Christ's appearing to judgment. (16-21)

#1-11 Faith unites the weak believer to Christ, as really as it
does the strong one, and purifies the heart of one as truly as
of another; and every sincere believer is by his faith justified
in the sight of God. Faith worketh godliness, and produces
effects which no other grace in the soul can do. In Christ all
fulness dwells, and pardon, peace, grace, and knowledge, and new
principles, are thus given through the Holy Spirit. The promises
to those who are partakers of a Divine nature, will cause us to
inquire whether we are really renewed in the spirit of our
minds; let us turn all these promises into prayers for the
transforming and purifying grace of the Holy Spirit. The
believer must add knowledge to his virtue, increasing
acquaintance with the whole truth and will of God. We must add
temperance to knowledge; moderation about worldly things; and
add to temperance, patience, or cheerful submission to the will
of God. Tribulation worketh patience, whereby we bear all
calamities and crosses with silence and submission. To patience
we must add godliness: this includes the holy affections and
dispositions found in the true worshipper of God; with tender
affection to all fellow Christians, who are children of the same
Father, servants of the same Master, members of the same family,
travellers to the same country, heirs of the same inheritance.
Wherefore let Christians labour to attain assurance of their
calling, and of their election, by believing and well-doing; and
thus carefully to endeavour, is a firm argument of the grace and
mercy of God, upholding them so that they shall not utterly
fall. Those who are diligent in the work of religion, shall have
a triumphant entrance into that everlasting kingdom where Christ
reigns, and they shall reign with him for ever and ever; and it
is in the practice of every good work that we are to expect
entrance to heaven.

#12-15 We must be established in the belief of the truth, that
we may not be shaken by every wind of doctrine; and especially
in the truth necessary for us to know in our day, what belongs
to our peace, and what is opposed in our time. The body is but a
tabernacle, or tent, of the soul. It is a mean and movable
dwelling. The nearness of death makes the apostle diligent in
the business of life. Nothing can so give composure in the
prospect, or in the hour, of death, as to know that we have
faithfully and simply followed the Lord Jesus, and sought his
glory. Those who fear the Lord, talk of his loving-kindness.
This is the way to spread the knowledge of the Lord; and by the
written word, they are enabled to do this.
#16-21 The gospel is no weak thing, but comes in power, #Ro
1:16|. The law sets before us our wretched state by sin, but
there it leaves us. It discovers our disease, but does not make
known the cure. It is the sight of Jesus crucified, in the
gospel, that heals the soul. Try to dissuade the covetous
worldling from his greediness, one ounce of gold weighs down all
reasons. Offer to stay a furious man from anger by arguments, he
has not patience to hear them. Try to detain the licentious, one
smile is stronger with him than all reason. But come with the
gospel, and urge them with the precious blood of Jesus Christ,
shed to save their souls from hell, and to satisfy for their
sins, and this is that powerful pleading which makes good men
confess that their hearts burn within them, and bad men, even an
Agrippa, to say they are almost persuaded to be Christians, #Ac
26:28|. God is well pleased with Christ, and with us in him.
This is the Messiah who was promised, through whom all who
believe in him shall be accepted and saved. The truth and
reality of the gospel also are foretold by the prophets and
penmen of the Old Testament, who spake and wrote under influence,
and according to the direction of the Spirit of God. How firm
and sure should our faith be, who have such a firm and sure word
to rest upon! When the light of the Scripture is darted into the
blind mind and dark understanding, by the Holy Spirit of God, it
is like the day-break that advances, and diffuses itself through
the whole soul, till it makes perfect day. As the Scripture is
the revelation of the mind and will of God, every man ought to
search it, to understand the sense and meaning. The Christian
knows that book to be the word of God, in which he tastes a
sweetness, and feels a power, and sees a glory, truly divine.
And the prophecies already fulfilled in the person and salvation
of Christ, and in the great concerns of the church and the
world, form an unanswerable proof of the truth of Christianity.
The Holy Ghost inspired holy men to speak and write. He so
assisted and directed them in delivering what they had received
from him, that they clearly expressed what they made known. So
that the Scriptures are to be accounted the words of the Holy
Ghost, and all the plainness and simplicity, all the power and
all the propriety of the words and expressions, come from God.
Mix faith with what you find in the Scriptures, and esteem and
reverence the Bible as a book written by holy men, taught by the
Holy Ghost.
* Believers are cautioned against false teachers, and the
certainty of their punishment shown from examples. (1-9) An
account of these seducers, as exceedingly wicked. (10-16) But as
making high pretences to liberty and purity. (17-22)

#1-9 Though the way of error is a hurtful way, many are always
ready to walk therein. Let us take care we give no occasion to
the enemy to blaspheme the holy name whereby we are called, or
to speak evil of the way of salvation by Jesus Christ, who is
the Way, the Truth, and the Life. These seducers used feigned
words, they deceived the hearts of their followers. Such are
condemned already, and the wrath of God abides upon them. God's
usual method of proceeding is shown by examples. Angels were
cast down from all their glory and dignity, for their
disobedience. If creatures sin, even in heaven, they must suffer
in hell. Sin is the work of darkness, and darkness is the wages
of sin. See how God dealt with the old world. The number of
offenders no more procures favour, than their quality. If the
sin be universal, the punishment shall likewise extend to all.
If in a fruitful soil the people abound in sin, God can at once
turn a fruitful land into barrenness, and a well-watered country
into ashes. No plans or politics can keep off judgments from a
sinful people. He who keeps fire and water from hurting his
people, #Isa 43:2|, can make either destroy his enemies; they
are never safe. When God sends destruction on the ungodly, he
commands deliverance for the righteous. In bad company we cannot
but get either guilt or grief. Let the sins of others be
troubles to us. Yet it is possible for the children of the Lord,
living among the most profane, to retain their integrity; there
being more power in the grace of Christ, and his dwelling in
them, than in the temptations of Satan, or the example of the
wicked, with all their terrors or allurements. In our intentions
and inclinations to commit sin, we meet with strange
hindrances, if we mark them. When we intend mischief, God sends
many stops to hinder us, as if to say, Take heed what you do.
His wisdom and power will surely effect the purposes of his
love, and the engagements of his truth; while wicked men often
escape suffering here, because they are kept to the day of
judgment, to be punished with the devil and his angels.

#10-16 Impure seducers and their abandoned followers, give
themselves up to their own fleshly minds. Refusing to bring
every thought to the obedience of Christ, they act against God's
righteous precepts. They walk after the flesh, they go on in
sinful courses, and increase to greater degrees of impurity and
wickedness. They also despise those whom God has set in
authority over them, and requires them to honour. Outward
temporal good things are the wages sinners expect and promise
themselves. And none have more cause to tremble, than those who
are bold to gratify their sinful lusts, by presuming on the
Divine grace and mercy. Many such there have been, and are, who
speak lightly of the restraints of God's law, and deem
themselves freed from obligations to obey it. Let Christians
stand at a distance from such.

#17-22 The word of truth is the water of life, which refreshes
the souls that receive it; but deceivers spread and promote
error, and are set forth as empty, because there is no truth in
them. As clouds hinder the light of the sun, so do these darken
counsel by words wherein there is no truth. Seeing that these
men increase darkness in this world, it is very just that the
mist of darkness should be their portion in the next. In the
midst of their talk of liberty, these men are the vilest slaves;
their own lusts gain a complete victory over them, and they are
actually in bondage. When men are entangled, they are easily
overcome; therefore Christians should keep close to the word of
God, and watch against all who seek to bewilder them. A state of
apostasy is worse than a state of ignorance. To bring an evil
report upon the good way of God, and a false charge against the
way of truth, must expose to the heaviest condemnation. How
dreadful is the state here described! Yet though such a case is
deplorable, it is not utterly hopeless; the leper may be made
clean, and even the dead may be raised. Is thy backsliding a
grief to thee? Believe in the Lord Jesus, and thou shalt be
saved.
* The design here is to remind of Christ's final coming to
judgement. (1-4) He will appear unexpectedly, when the present
frame of nature will be dissolved by fire. (5-10) From thence is
inferred the need for holiness, and stedfastness in the faith.
(11-18)

#1-4 The purified minds of Christians are to be stirred up, that
they may be active and lively in the work of holiness. There
will be scoffers in the last days, under the gospel, men who
make light of sin, and mock at salvation by Jesus Christ. One
very principal article of our faith refers to what only has a
promise to rest upon, and scoffers will attack it till our Lord
is come. They will not believe that he will come. Because they
see no changes, therefore they fear not God, #Ps 55:19|. What he
never has done, they fancy he never can do, or never will do.

#5-10 Had these scoffers considered the dreadful vengeance with
which God swept away a whole world of ungodly men at once,
surely they would not have scoffed at his threatening an equally
terrible judgment. The heavens and the earth which now are, by
the same word, it is declared, will be destroyed by fire. This
is as sure to come, as the truth and the power of God can make
it. Christians are here taught and established in the truth of
the coming of the Lord. Though, in the account of men, there is
a vast difference between one day and a thousand years, yet, in
the account of God, there is no difference. All things past,
present, and future, are ever before him: the delay of a
thousand years cannot be so much to him, as putting off any
thing for a day or for an hour is to us. If men have no
knowledge or belief of the eternal God, they will be very apt to
think him such as themselves. How hard is it to form any
thoughts of eternity! What men count slackness, is
long-suffering, and that to us-ward; it is giving more time to
his own people, to advance in knowledge and holiness, and in the
exercise of faith and patience, to abound in good works, doing
and suffering what they are called to, that they may bring glory
to God. Settle therefore in your hearts that you shall certainly
be called to give an account of all things done in the body,
whether good or evil. And let a humble and diligent walking
before God, and a frequent judging of yourselves, show a firm
belief of the future judgment, though many live as if they were
never to give any account at all. This day will come, when men
are secure, and have no expectation of the day of the Lord. The
stately palaces, and all the desirable things wherein
worldly-minded men seek and place their happiness, shall be
burned up; all sorts of creatures God has made, and all the
works of men, must pass through the fire, which shall be a
consuming fire to all that sin has brought into the world,
though a refining fire to the works of God's hand. What will
become of us, if we set our affections on this earth, and make
it our portion, seeing all these things shall be burned up?
Therefore make sure of happiness beyond this visible world.

#11-18 From the doctrine of Christ's second coming, we are
exhorted to purity and godliness. This is the effect of real
knowledge. Very exact and universal holiness is enjoined, not
resting in any low measure or degree. True Christians look for
new heavens and a new earth; freed from the vanity to which
things present are subject, and the sin they are polluted with.
Those only who are clothed with the righteousness of Christ, and
sanctified by the Holy Ghost, shall be admitted to dwell in this
holy place. He is faithful, who has promised. Those, whose sins
are pardoned, and their peace made with God, are the only safe
and happy people; therefore follow after peace, and that with
all men; follow after holiness as well as peace. Never expect to
be found at that day of God in peace, if you are lazy and idle
in this your day, in which we must finish the work given us to
do. Only the diligent Christian will be the happy Christian in
the day of the Lord. Our Lord will suddenly come to us, or
shortly call us to him; and shall he find us idle? Learn to make
a right use of the patience of our Lord, who as yet delays his
coming. Proud, carnal, and corrupt men, seek to wrest some
things into a seeming agreement with their wicked doctrines. But
this is no reason why St. Paul's epistles, or any other part of
the Scriptures, should be laid aside; for men, left to
themselves, pervert every gift of God. Then let us seek to have
our minds prepared for receiving things hard to be understood,
by putting in practice things which are more easy to be
understood. But there must be self-denial and suspicion of
ourselves, and submission to the authority of Christ Jesus,
before we can heartily receive all the truths of the gospel,
therefore we are in great danger of rejecting the truth. And
whatever opinions and thoughts of men are not according to the
law of God, and warranted by it, the believer disclaims and
abhors. Those who are led away by error, fall from their own
stedfastness. And that we may avoid being led away, we must seek
to grow in all grace, in faith, and virtue, and knowledge.
Labour to know Christ more clearly, and more fully; to know him
so as to be more like him, and to love him better. This is the
knowledge of Christ, which the apostle Paul reached after, and
desired to attain; and those who taste this effect of the
knowledge of the Lord and Saviour Jesus Christ, will, upon
receiving such grace from him, give thanks and praise him, and
join in ascribing glory to him now, in the full assurance of
doing the same hereafter, for ever.
** This epistle is a discourse upon the principles of
Christianity, in doctrine and practice. The design appears to
be, to refute and guard against erroneous and unholy tenets,
principles, and practices, especially such as would lower the
Godhead of Christ, and the reality and power of his sufferings
and death, as an atoning sacrifice; and against the assertion
that believers being saved by grace, are not required to obey
the commandments. This epistle also stirs up all who profess to
know God, to have communion with him, and to believe in him, and
that they walk in holiness, not in sin, showing that a mere
outward profession is nothing, without the evidence of a holy
life and conduct. It also helps forward and excites real
Christians to communion with God and the Lord Jesus Christ, to
constancy in the true faith, and to purity of life.

* The apostle prefaces his epistle to believers in general, with
evident testimonies to Christ, for promoting their happiness and
joy. (1-4) The necessity of a life of holiness, in order to
communion with God, is shown. (5-10)

#1-4 That essential Good, that uncreated Excellence, which had
been from the beginning, from eternity, as equal with the
Father, and which at length appeared in human nature for the
salvation of sinners, was the great subject concerning which the
apostle wrote to his brethren. The apostles had seen Him while
they witnessed his wisdom and holiness, his miracles, and love
and mercy, during some years, till they saw him crucified for
sinners, and afterwards risen from the dead. They touched him,
so as to have full proof of his resurrection. This Divine
Person, the Word of life, the Word of God, appeared in human
nature, that he might be the Author and Giver of eternal life to
mankind, through the redemption of his blood, and the influence
of his new-creating Spirit. The apostles declared what they had
seen and heard, that believers might share their comforts and
everlasting advantages. They had free access to God the Father.
They had a happy experience of the truth in their souls, and
showed its excellence in their lives. This communion of
believers with the Father and the Son, is begun and kept up by
the influences of the Holy Spirit. The benefits Christ bestows,
are not like the scanty possessions of the world, causing
jealousies in others; but the joy and happiness of communion
with God is all-sufficient, so that any number may partake of
it; and all who are warranted to say, that truly their
fellowship is with the Father, will desire to lead others to
partake of the same blessedness.
#5-10 A message from the Lord Jesus, the Word of life, the
eternal Word, we should all gladly receive. The great God should
be represented to this dark world, as pure and perfect light. As
this is the nature of God, his doctrines and precepts must be
such. And as his perfect happiness cannot be separated from his
perfect holiness, so our happiness will be in proportion to our
being made holy. To walk in darkness, is to live and act against
religion. God holds no heavenly fellowship or intercourse with
unholy souls. There is no truth in their profession; their
practice shows its folly and falsehood. The eternal Life, the
eternal Son, put on flesh and blood, and died to wash us from
our sins in his own blood, and procures for us the sacred
influences by which sin is to be subdued more and more, till it
is quite done away. While the necessity of a holy walk is
insisted upon, as the effect and evidence of the knowledge of
God in Christ Jesus, the opposite error of self-righteous pride
is guarded against with equal care. All who walk near to God, in
holiness and righteousness, are sensible that their best days
and duties are mixed with sin. God has given testimony to the
sinfulness of the world, by providing a sufficient, effectual
Sacrifice for sin, needed in all ages; and the sinfulness of
believers themselves is shown, by requiring them continually to
confess their sins, and to apply by faith to the blood of that
Sacrifice. Let us plead guilty before God, be humble, and
willing to know the worst of our case. Let us honestly confess
all our sins in their full extent, relying wholly on his mercy
and truth through the righteousness of Christ, for a free and
full forgiveness, and our deliverance from the power and
practice of sin.
* The apostle directs to the atonement of Christ for help
against sinful infirmities. (1,2) The effects of saving
knowledge in producing obedience, and love to the brethren.
(3-11) Christians addressed as little children, young men, and
fathers. (12-14) All are cautioned against the love of this
world, and against errors. (15-23) They are encouraged to stand
fast in faith and holiness. (24-29)

#1,2 We have an Advocate with the Father; one who has
undertaken, and is fully able, to plead in behalf of every one
who applies for pardon and salvation in his name, depending on
his pleading for them. He is "Jesus," the Saviour, and "Christ,"
the Messiah, the Anointed. He alone is "the Righteous One," who
received his nature pure from sin, and as our Surety perfectly
obeyed the law of God, and so fulfilled all righteousness. All
men, in every land, and through successive generations, are
invited to come to God through this all-sufficient atonement,
and by this new and living way. The gospel, when rightly
understood and received, sets the heart against all sin, and
stops the allowed practice of it; at the same time it gives
blessed relief to the wounded consciences of those who have
sinned.
#3-11 What knowledge of Christ can that be, which sees not that
he is most worthy of our entire obedience? And a disobedient
life shows there is neither religion nor honesty in the
professor. The love of God is perfected in him that keeps his
commandments. God's grace in him attains its true mark, and
produces its sovereign effect as far as may be in this world,
and this is man's regeneration; though never absolutely perfect
here. Yet this observing Christ's commands, has holiness and
excellency which, if universal, would make the earth resemble
heaven itself. The command to love one another had been in force
from the beginning of the world; but it might be called a new
command as given to Christians. It was new in them, as their
situation was new in respect of its motives, rules, and
obligations. And those who walk in hatred and enmity to
believers, remain in a dark state. Christian love teaches us to
value our brother's soul, and to dread every thing hurtful to
his purity and peace. Where spiritual darkness dwells, in mind,
the judgment, and the conscience will be darkened, and will
mistake the way to heavenly life. These things demand serious
self-examination; and earnest prayer, that God would show us
what we are, and whither we are going.

#12-14 As Christians have their peculiar states, so they have
peculiar duties; but there are precepts and obedience common to
all, particularly mutual love, and contempt of the world. The
youngest sincere disciple is pardoned: the communion of saints
is attended with the forgiveness of sins. Those of the longest
standing in Christ's school need further advice and instruction.
Even fathers must be written unto, and preached unto; none are
too old to learn. But especially young men in Christ Jesus,
though they are arrived at strength of spirit and sound sense,
and have successfully resisted first trials and temptations,
breaking off bad habits and connections, and entered in at the
strait gate of true conversion. The different descriptions of
Christians are again addressed. Children in Christ know that God
is their Father; it is wisdom. Those advanced believers, who
know Him that was from the beginning, before this world was
made, may well be led thereby to give up this world. It will be
the glory of young persons to be strong in Christ, and his
grace. By the word of God they overcome the wicked one.

#15-17 The things of the world may be desired and possessed for
the uses and purposes which God intended, and they are to be
used by his grace, and to his glory; but believers must not seek
or value them for those purposes to which sin abuses them. The
world draws the heart from God; and the more the love of the
world prevails, the more the love of God decays. The things of
the world are classed according to the three ruling inclinations
of depraved nature. 1. The lust of the flesh, of the body: wrong
desires of the heart, the appetite of indulging all things that
excite and inflame sensual pleasures. 2. The lust of the eyes:
the eyes are delighted with riches and rich possessions; this is
the lust of covetousness. 3. The pride of life: a vain man
craves the grandeur and pomp of a vain-glorious life; this
includes thirst after honour and applause. The things of the
world quickly fade and die away; desire itself will ere long
fail and cease, but holy affection is not like the lust that
passes away. The love of God shall never fail. Many vain efforts
have been made to evade the force of this passage by
limitations, distinctions, or exceptions. Many have tried to
show how far we may be carnally-minded, and love the world; but
the plain meaning of these verses cannot easily be mistaken.
Unless this victory over the world is begun in the heart, a man
has no root in himself, but will fall away, or at most remain an
unfruitful professor. Yet these vanities are so alluring to the
corruption in our hearts, that without constant watching and
prayer, we cannot escape the world, or obtain victory over the
god and prince of it.

#18-23 Every man is an antichrist, who denies the Person, or any
of the offices of Christ; and in denying the Son, he denies the
Father also, and has no part in his favour while he rejects his
great salvation. Let this prophecy that seducers would rise in
the Christian world, keep us from being seduced. The church
knows not well who are its true members, and who are not, but
thus true Christians were proved, and rendered more watchful and
humble. True Christians are anointed ones; their names expresses
this: they are anointed with grace, with gifts and spiritual
privileges, by the Holy Spirit of grace. The great and most
hurtful lies that the father of lies spreads in the world,
usually are falsehoods and errors relating to the person of
Christ. The unction from the Holy One, alone can keep us from
delusions. While we judge favourably of all who trust in Christ
as the Divine Saviour, and obey his word, and seek to live in
union with them, let us pity and pray for those who deny the
Godhead of Christ, or his atonement, and the new-creating work
of the Holy Ghost. Let us protest against such antichristian
doctrine, and keep from them as much as we may.

#24-29 The truth of Christ, abiding in us, is a means to sever
from sin, and unites us to the Son of God, #Joh 15:3,4|. What
value should we put upon gospel truth! Thereby the promise of
eternal life is made sure. The promise God makes, is suitable to
his own greatness, power, and goodness; it is eternal life. The
Spirit of truth will not lie; and he teaches all things in the
present dispensation, all things necessary to our knowledge of
God in Christ, and their glory in the gospel. The apostle
repeats the kind words, "little children;" which denotes his
affection. He would persuade by love. Gospel privileges oblige
to gospel duties; and those anointed by the Lord Jesus abide
with him. The new spiritual nature is from the Lord Christ. He
that is constant to the practice of religion in trying times,
shows that he is born from above, from the Lord Christ. Then,
let us beware of holding the truth in unrighteousness,
remembering that those only are born of God, who bear his holy
image, and walk in his most righteous ways.
* The apostle admires the love of God in making believers his
children. (1,2) The purifying influence of the hope of seeing
Christ, and the danger of pretending to this, and living in sin.
(3-10) Love to the brethren is the character of real Christians.
(11-15) That love described by its actings. (16-21) The
advantage of faith, love, and obedience. (22-24)

#1,2 Little does the world know of the happiness of the real
followers of Christ. Little does the world think that these
poor, humble, despised ones, are favourites of God, and will
dwell in heaven. Let the followers of Christ be content with
hard fare here, since they are in a land of strangers, where
their Lord was so badly treated before them. The sons of God
must walk by faith, and live by hope. They may well wait in
faith, hope, and earnest desire, for the revelation of the Lord
Jesus. The sons of God will be known, and be made manifest by
likeness to their Head. They shall be transformed into the same
image, by their view of him.

#3-10 The sons of God know that their Lord is of purer eyes than
to allow any thing unholy and impure to dwell with him. It is
the hope of hypocrites, not of the sons of God, that makes
allowance for gratifying impure desires and lusts. May we be
followers of him as his dear children, thus show our sense of
his unspeakable mercy, and express that obedient, grateful,
humble mind which becomes us. Sin is the rejecting the Divine
law. In him, that is, in Christ, was no sin. All the sinless
weaknesses that were consequences of the fall, he took; that is,
all those infirmities of mind or body which subject man to
suffering, and expose him to temptation. But our moral
infirmities, our proneness to sin, he had not. He that abides in
Christ, continues not in the practice of sin. Renouncing sin is
the great proof of spiritual union with, continuance in, and
saving knowledge of the Lord Christ. Beware of self-deceit. He
that doeth righteousness is righteous, and to be a follower of
Christ, shows an interest by faith in his obedience and
sufferings. But a man cannot act like the devil, and at the same
time be a disciple of Christ Jesus. Let us not serve or indulge
what the Son of God came to destroy. To be born of God is to be
inwardly renewed by the power of the Spirit of God. Renewing
grace is an abiding principle. Religion is not an art, a matter
of dexterity and skill, but a new nature. And the regenerate
person cannot sin as he did before he was born of God, and as
others do who are not born again. There is that light in his
mind, which shows him the evil and malignity of sin. There is
that bias upon his heart, which disposes him to loathe and hate
sin. There is the spiritual principle that opposes sinful acts.
And there is repentance for sin, if committed. It goes against
him to sin with forethought. The children of God and the
children of the devil have their distinct characters. The seed
of the serpent are known by neglect of religion, and by their
hating real Christians. He only is righteous before God, as a
justified believer, who is taught and disposed to righteousness
by the Holy Spirit. In this the children of God are manifest,
and the children of the devil. May all professors of the gospel
lay these truths to heart, and try themselves by them.

#11-15 We should love the Lord Jesus, value his love, and
therefore love all our brethren in Christ. This love is the
special fruit of our faith, and a certain sign of our being born
again. But none who rightly know the heart of man, can wonder at
the contempt and enmity of ungodly people against the children
of God. We know that we are passed from death to life: we may
know it by the evidences of our faith in Christ, of which love
to our brethren is one. It is not zeal for a party in the common
religion, or affection for those who are of the same name and
sentiments with ourselves. The life of grace in the heart of a
regenerate person, is the beginning and first principle of a
life of glory, whereof they must be destitute who hate their
brother in their hearts.
#16-21 Here is the condescension, the miracle, the mystery of
Divine love, that God would redeem the church with his own
blood. Surely we should love those whom God has loved, and so
loved. The Holy Spirit, grieved at selfishness, will leave the
selfish heart without comfort, and full of darkness and terror.
By what can it be known that a man has a true sense of the love
of Christ for perishing sinners, or that the love of God has
been planted in his heart by the Holy Spirit, if the love of the
world and its good overcomes the feelings of compassion to a
perishing brother? Every instance of this selfishness must
weaken the evidences of a man's conversion; when habitual and
allowed, it must decide against him. If conscience condemn us in
known sin, or the neglect of known duty, God does so too. Let
conscience therefore be well-informed, be heard, and diligently
attended to.

#22-24 When believers had confidence towards God, through the
Spirit of adoption, and by faith in the great High Priest, they
might ask what they would of their reconciled Father. They would
receive it, if good for them. And as good-will to men was
proclaimed from heaven, so good-will to men, particularly to the
brethren, must be in the hearts of those who go to God and
heaven. He who thus follows Christ, dwells in Him as his ark,
refuge, and rest, and in the Father through him. This union
between Christ and the souls of believers, is by the Spirit he
has given them. A man may believe that God is gracious before he
knows it; yet when faith has laid hold on the promises, it sets
reason to work. This Spirit of God works a change; in all true
Christians it changes from the power of Satan to the power of
God. Consider, believer, how it changes thy heart. Dost not thou
long for peace with God? Wouldst thou not forego all the world
for it? No profit, pleasure, or preferment shall hinder thee
from following Christ. This salvation is built upon Divine
testimony, even the Spirit of God.
* Believers cautioned against giving heed to every one that
pretends to the Spirit. (1-6) Brotherly love enforced. (7-21)

#1-6 Christians who are well acquainted with the Scriptures,
may, in humble dependence on Divine teaching, discern those who
set forth doctrines according to the apostles, and those who
contradict them. The sum of revealed religion is in the doctrine
concerning Christ, his person and office. The false teachers
spake of the world according to its maxims and tastes, so as not
to offend carnal men. The world approved them, they made rapid
progress, and had many followers such as themselves; the world
will love its own, and its own will love it. The true doctrine
as to the Saviour's person, as leading men from the world to
God, is a mark of the spirit of truth in opposition to the
spirit of error. The more pure and holy any doctrine is, the
more likely to be of God; nor can we by any other rules try the
spirits whether they are of God or not. And what wonder is it,
that people of a worldly spirit should cleave to those who are
like themselves, and suit their schemes and discourses to their
corrupt taste?

#7-13 The Spirit of God is the Spirit of love. He that does not
love the image of God in his people, has no saving knowledge of
God. For it is God's nature to be kind, and to give happiness.
The law of God is love; and all would have been perfectly happy,
had all obeyed it. The provision of the gospel, for the
forgiveness of sin, and the salvation of sinners, consistently
with God's glory and justice, shows that God is love. Mystery
and darkness rest upon many things yet. God has so shown himself
to be love, that we cannot come short of eternal happiness,
unless through unbelief and impenitence, although strict justice
would condemn us to hopeless misery, because we break our
Creator's laws. None of our words or thoughts can do justice to
the free, astonishing love of a holy God towards sinners, who
could not profit or harm him, whom he might justly crush in a
moment, and whose deserving of his vengeance was shown in the
method by which they were saved, though he could by his almighty
Word have created other worlds, with more perfect beings, if he
had seen fit. Search we the whole universe for love in its most
glorious displays? It is to be found in the person and the cross
of Christ. Does love exist between God and sinners? Here was the
origin, not that we loved God, but that he freely loved us. His
love could not be designed to be fruitless upon us, and when its
proper end and issue are gained and produced, it may be said to
be perfected. So faith is perfected by its works. Thus it will
appear that God dwells in us by his new-creating Spirit. A
loving Christian is a perfect Christian; set him to any good
duty, and he is perfect to it, he is expert at it. Love oils the
wheels of his affections, and sets him on that which is helpful
to his brethren. A man that goes about a business with ill will,
always does it badly. That God dwells in us and we in him, were
words too high for mortals to use, had not God put them before
us. But how may it be known whether the testimony to this does
proceed from the Holy Ghost? Those who are truly persuaded that
they are the sons of God, cannot but call him Abba, Father. From
love to him, they hate sin, and whatever disagrees with his
will, and they have a sound and hearty desire to do his will.
Such testimony is the testimony of the Holy Ghost.

#14-21 The Father sent the Son, he willed his coming into this
world. The apostle attests this. And whosoever shall confess
that Jesus is the Son of God, God dwelleth in him, and he in
God. This confession includes faith in the heart as the
foundation; makes acknowledgment with the mouth to the glory of
God and Christ, and profession in the life and conduct, against
the flatteries and frowns of the world. There must be a day of
universal judgment. Happy those who shall have holy boldness
before the Judge at that day; knowing he is their Friend and
Advocate! Happy those who have holy boldness in the prospect of
that day, who look and wait for it, and for the Judge's
appearance! True love to God assures believers of God's love to
them. Love teaches us to suffer for him and with him; therefore
we may trust that we shall also be glorified with him, #2Ti
2:12|. We must distinguish between the fear of God and being
afraid of him; the fear of God imports high regard and
veneration for God. Obedience and good works, done from the
principle of love, are not like the servile toil of one who
unwillingly labours from dread of a master's anger. They are
like that of a dutiful child, who does services to a beloved
father, which benefit his brethren, and are done willingly. It
is a sign that our love is far from perfect, when our doubts,
fears, and apprehensions of God, are many. Let heaven and earth
stand amazed at his love. He sent his word to invite sinners to
partake of this great salvation. Let them take the comfort of
the happy change wrought in them, while they give him the glory.
The love of God in Christ, in the hearts of Christians from the
Spirit of adoption, is the great proof of conversion. This must
be tried by its effects on their temper, and their conduct to
their brethren. If a man professes to love God, and yet indulges
anger or revenge, or shows a selfish disposition, he gives his
profession the lie. But if it is plain that our natural enmity
is changed into affection and gratitude, let us bless the name
of our God for this seal and earnest of eternal happiness. Then
we differ from the false professors, who pretend to love God,
whom they have not seen, yet hate their brethren, whom they have
seen.
* Brotherly love is the effect of the new birth, which makes
obedience to all God's commandments pleasant. (1-5) Reference to
witnesses agreeing to prove that Jesus, the Son of God, is the
true Messiah. (6-8) The satisfaction the believer has about
Christ, and eternal life through him. (9-12) The assurance of
God's hearing and answering prayer. (13-17) The happy condition
of true believers, and a charge to renounce all idolatry.
(18-21)

#1-5 True love for the people of God, may be distinguished from
natural kindness or party attachments, by its being united with
the love of God, and obedience to his commands. The same Holy
Spirit that taught the love, will have taught obedience also;
and that man cannot truly love the children of God, who, by
habit, commits sin or neglects known duty. As God's commands are
holy, just, and good rules of liberty and happiness, so those
who are born of God and love him, do not count them grievous,
but lament that they cannot serve him more perfectly.
Self-denial is required, but true Christians have a principle
which carries them above all hindrances. Though the conflict
often is sharp, and the regenerate may be cast down, yet he will
rise up and renew his combat with resolution. But all, except
believers in Christ, are enslaved in some respect or other, to
the customs, opinions, or interests of the world. Faith is the
cause of victory, the means, the instrument, the spiritual
armour by which we overcome. In and by faith we cleave to
Christ, in contempt of, and in opposition to the world. Faith
sanctifies the heart, and purifies it from those sensual lusts
by which the world obtains sway and dominion over souls. It has
the indwelling Spirit of grace, which is greater than he who
dwells in the world. The real Christian overcomes the world by
faith; he sees, in and by the life and conduct of the Lord Jesus
on earth, that this world is to be renounced and overcome. He
cannot be satisfied with this world, but looks beyond it, and is
still tending, striving, and pressing toward heaven. We must
all, after Christ's example, overcome the world, or it will
overcome us to our ruin.

#6-8 We are inwardly and outwardly defiled; inwardly, by the
power and pollution of sin in our nature. For our cleansing
there is in and by Christ Jesus, the washing of regeneration and
the renewing of the Holy Ghost. Some think that the two
sacraments are here meant: baptism with water, as the outward
sign of regeneration, and purifying from the pollution of sin by
the Holy Spirit; and the Lord's supper, as the outward sign of
the shedding Christ's blood, and the receiving him by faith for
pardon and justification. Both these ways of cleansing were
represented in the old ceremonial sacrifices and cleansings.
This water and blood include all that is necessary to our
salvation. By the water, our souls are washed and purified for
heaven and the habitation of saints in light. By the blood, we
are justified, reconciled, and presented righteous to God. By
the blood, the curse of the law being satisfied, the purifying
Spirit is obtained for the internal cleansing of our natures.
The water, as well as the blood, came out of the side of the
sacrificed Redeemer. 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 5:25-27|. This was done in and by the
Spirit of God, according to the Saviour's declaration. He is the
Spirit of God, and cannot lie. Three had borne witness to these
doctrines concerning the person and the salvation of Christ. The
Father, repeatedly, by a voice from heaven declared that Jesus
was his beloved Son. The Word declared that He and the Father
were One, and that whoever had seen him had seen the Father. And
the Holy Ghost, who descended from heaven and rested on Christ
at his baptism; who had borne witness to Him by all the
prophets; and gave testimony to his resurrection and mediatorial
office, by the gift of miraculous powers to the apostles. But
whether this passage be cited or not, the doctrine of the
Trinity in Unity stands equally firm and certain. To the
doctrine taught by the apostles, respecting the person and
salvation of Christ, there were three testimonies. 1. The Holy
Spirit. We come into the world with a corrupt, carnal
disposition, which is enmity to God. This being done away by the
regeneration and new-creating of souls by the Holy Spirit, is a
testimony to the Saviour. 2. The water: this sets forth the
Saviour's purity and purifying power. The actual and active
purity and holiness of his disciples are represented by baptism.
3. The blood which he shed: and this was our ransom, this
testifies for Jesus Christ; it sealed up and finished the
sacrifices of the Old Testament. The benefits procured by his
blood, prove that he is the Saviour of the world. No wonder if
he that rejects this evidence is judged a blasphemer of the
Spirit of God. These three witnesses are for one and the same
purpose; they agree in one and the same thing.

#9-12 Nothing can be more absurd than the conduct of those who
doubt as to the truth of Christianity, while in the common
affairs of life they do not hesitate to proceed on human
testimony, and would deem any one out of his senses who declined
to do so. The real Christian has seen his guilt and misery, and
his need of such a Saviour. He has seen the suitableness of such
a Saviour to all his spiritual wants and circumstances. He has
found and felt the power of the word and doctrine of Christ,
humbling, healing, quickening, and comforting his soul. He has a
new disposition, and new delights, and is not the man that he
formerly was. Yet he finds still a conflict with himself, with
sin, with the flesh, the world, and wicked powers. But he finds
such strength from faith in Christ, that he can overcome the
world, and travel on towards a better. Such assurance has the
gospel believer: he has a witness in himself, which puts the
matter out of doubt with him, except in hours of darkness or
conflict; but he cannot be argued out of his belief in the
leading truths of the gospel. Here is what makes the
unbeliever's sin so awful; the sin of unbelief. He gives God the
lie; because he believes not the record that God gave of his
Son. It is in vain for a man to plead that he believes the
testimony of God in other things, while he rejects it in this.
He that refuses to trust and honour Christ as the Son of God,
who disdains to submit to his teaching as Prophet, to rely on
his atonement and intercession as High Priest, or to obey him as
King, is dead in sin, under condemnation; nor will any outward
morality, learning, forms, notions, or confidences avail him.

#13-17 Upon all this evidence, it is but right that we believe
on the name of the Son of God. Believers have eternal life in
the covenant of the gospel. Then let us thankfully receive the
record of Scripture. Always abounding in the work of the Lord,
knowing that our labour is not in vain in the Lord. The Lord
Christ invites us to come to him in all circumstances, with our
supplications and requests, notwithstanding the sin that besets
us. Our prayers must always be offered in submission to the will
of God. In some things they are speedily answered; in others
they are granted in the best manner, though not as requested. We
ought to pray for others, as well as for ourselves. There are
sins that war against spiritual life in the soul, and the life
above. We cannot pray that the sins of the impenitent and
unbelieving should, while they are such, be forgiven them; or
that mercy, which supposes the forgiveness of sins, should be
granted to them, while they wilfully continue such. But we may
pray for their repentance, for their being enriched with faith
in Christ, and thereupon for all other saving mercies. We should
pray for others, as well as for ourselves, beseeching the Lord
to pardon and recover the fallen, as well as to relieve the
tempted and afflicted. And let us be truly thankful that no sin,
of which any one truly repents, is unto death.

#18-21 All mankind are divided into two parties or dominions;
that which belongs to God, and that which belongs to the wicked
one. True believers belong to God: they are of God, and from
him, and to him, and for him; while the rest, by far the greater
number, are in the power of the wicked one; they do his works,
and support his cause. This general declaration includes all
unbelievers, whatever their profession, station, or situation,
or by whatever name they may be called. The Son leads believers
to the Father, and they are in the love and favour of both; in
union with both, by the indwelling and working of the Holy
Spirit. Happy are those to whom it is given to know that the Son
of God is come, and to have a heart to trust in and rely on him
that is true! May this be our privilege; we shall thus be kept
from all idols and false doctrines, and from the idolatrous love
of worldly objects, and be kept by the power of God, through
faith, unto eternal salvation. To this living and true God, be
glory and dominion for ever and ever. Amen.
** This epistle is like an abridgement of the first; it touches,
in few words, on the same points. The Elect Lady is commended
for her virtuous and religious education of her children; is
exhorted to abide in the doctrine of Christ, to persevere in the
truth, and carefully to avoid the delusions of false teachers.
But chiefly the apostle beseeches her to practise the great
commandment of Christian love and charity.

- The apostle salutes the elect lady and her children. (1-3)
Express his joy in their faith and love. (4-6) Cautions them
against deceivers. (7-11) And concludes. (12,13)

#1-3 Religion turns compliments into real expressions of respect
and love. And old disciple is honourable; an old apostle and
leader of disciples is more so. The letter is to a noble
Christian matron, and her children; it is well that the gospel
should get among such: some noble persons are called. Families
are to be encouraged and directed in their love and duties at
home. Those who love truth and piety in themselves, should love
it in others; and the Christians loved this lady, not for her
rank, but for her holiness. And where religion truly dwells, it
will abide for ever. From the Divine Persons of the Godhead, the
apostle craves grace, Divine favour, and good-will, the spring
of all good things. It is grace indeed that any spiritual
blessing should be given to sinful mortals. Mercy, free pardon,
and forgiveness; for those already rich in grace, need continual
forgiveness. Peace, quietness of spirit, and a clear conscience,
in assured reconciliation with God, together with all outward
prosperity that is really for good: these are desired in truth
and love.

#4-6 It is good to be trained to early religion; and children
may be beloved for their parents' sake. It gave great joy to the
apostle to see children treading in their parents' steps, and
likely in their turn to support the gospel. May God bless such
families more and more, and raise up many to copy their example.
How pleasing the contrast to numbers who spread irreligion,
infidelity, and vice, among their children! Our walk is true,
our converse right, when according to the word of God. This
commandment of mutual Christian love, may be said to be a new
one, in respect of its being declared by the Lord Christ; yet,
as to the matter, it is old. And this is love to our own souls,
that we obey the Divine commands. The foresight of the decay of
this love, as well as of other apostasies, or fallings away,
might engage the apostle to urge this duty, and this command,
frequently and earnestly.

#7-11 The deceiver and his deceit are described: he brings some
error concerning the person or office of the Lord Jesus. Such a
one is a deceiver and an antichrist; he deludes souls, and
undermines the glory and kingdom of the Lord Christ. Let us not
think it strange, that there are deceivers and opposers of the
Lord Christ's name and dignity now, for there were such, even in
the apostles' times. The more deceivers and deceits abound, the
more watchful the disciples must be. Sad it is, that splendid
attainments in the school of Christ, should ever be lost. The
way to gain the full reward is, to abide true to Christ, and
constant in religion to the end. Firm cleaving to Christian
truth unites us to Christ, and thereby to the Father also; for
they are one. Let us equally disregard such as abide not in the
doctrine of Christ, and those who transgress his commands. Any
who did not profess and preach the doctrine of Christ,
respecting him as the Son of God, and salvation by him from
guilt and sin, were not to be noticed and countenanced. Yet in
obeying this command, we must show kindness and a good spirit to
those who differ from us in lesser matters, but hold firmly the
all-important doctrines of Christ's person, atonement, and holy
salvation.

#12,13 The apostle refers many things to a personal meeting. Pen
and ink were means of strengthening and comforting others; but
to see each other is more so. The communion of saints should be
maintained by all methods; and should tend to mutual joy. In
communion with them we find much of our present joy, and look
forward to happiness for ever.
** This epistle is addressed to a converted Gentile. The scope
is to commend his stedfastness in the faith, and his
hospitality, especially to the ministers of Christ.

- The apostle commends Gaius for piety and hospitality. (1-8)
Cautions him against siding with Diotrephes, who was a turbulent
spirit; but recommends Demetrius as a man of excellent
character. (9-12) He hopes soon to see Gaius. (13,14)

#1-8 Those who are beloved of Christ, will love the brethren for
his sake. Soul prosperity is the greatest blessing on this side
heaven. Grace and health are rich companions. Grace will employ
health. A rich soul may be lodged in a weak body; and grace must
then be exercised in submitting to such a dispensation. But we
may wish and pray that those who have prosperous souls, may have
healthful bodies; that their grace may shine where there is
still more room for activity. How many professors there are,
about whom the apostle's words must be reversed, and we must
earnestly wish and pray that their souls might prosper, as their
health and circumstances do! True faith will work by love. A
good report is due from those who receive good; they could not
but testify to the church, what they found and felt. Good men
will rejoice in the soul prosperity of others; and they are glad
to hear of the grace and goodness of others. And as it is a joy
to good parents, it will be a joy to good ministers, to see
their people adorn their profession. Gaius overlooked petty
differences among serious Christians, and freely helped all who
bore the image, and did the work of Christ. He was upright in
what he did, as a faithful servant. Faithful souls can hear
their own praises without being puffed up; the commendation of
what is good in them, lays them at the foot of the cross of
Christ. Christians should consider not only what they must do,
but what they may do; and should do even the common actions of
life, and of good-will, after a godly sort, serving God therein,
and designing his glory. Those who freely make known Christ's
gospel, should be helped by others to whom God gives the means.
Those who cannot themselves proclaim it, may yet receive, help,
and countenance those who do so.

#9-12 Both the heart and mouth must be watched. The temper and
spirit of Diotrephes was full of pride and ambition. It is bad
not to do good ourselves; but it is worse to hinder those who
would do good. Those cautions and counsels are most likely to be
accepted, which are seasoned with love. Follow that which is
good, for he that doeth good, as delighting therein, is born of
God. Evil-workers vainly pretend or boast acquaintance with God.
Let us not follow that which is proud, selfish, and of bad
design, though the example may be given by persons of rank and
power; but let us be followers of God, and walk in love, after
the example of our Lord.

#13,14 Here is the character of Demetrius. A name in the gospel,
or a good report in the churches, is better than worldly honour.
Few are well spoken of by all; and sometimes it is ill to be so.
Happy those whose spirit and conduct commend them before God and
men. We must be ready to bear our testimony to them; and it is
well when those who commend, can appeal to the consciences of
such as know most of those who are commended. A personal
conversation together often spares time and trouble, and
mistakes which rise from letters; and good Christians may well
be glad to see one another. The blessing is, Peace be to you;
all happiness attend you. Those may well salute and greet one
another on earth, who hope to live together in heaven. By
associating with and copying the example of such Christians, we
shall have peace within, and live at peace with the brethren;
our communications with the Lord's people on earth will be
pleasing, and we shall be numbered with them in glory
everlasting.
** This epistle is addressed to all believers in the gospel. Its
design appears to be to guard believers against the false
teachers who had begun to creep into the Christian church, and
to scatter dangerous tenets, by attempting to lower all
Christianity into a merely nominal belief and outward profession
of the gospel. Having thus denied the obligations of personal
holiness, they taught their disciples to live in sinful courses,
at the same time flattering them with the hope of eternal life.
The vile character of these seducers is shown, and their
sentence is denounced, and the epistle concludes with warnings,
admonitions, and counsels to believers.

* The apostle exhorts to stedfastness in the faith. (1-4) The
danger of being infected by false professors, and the dreadful
punishment which shall be inflicted on them and their followers.
(5-7) An awful description of these seducers and their
deplorable end. (8-16) Believers cautioned against being
surprised at such deceivers arising among them. (17-23) The
epistle ends with an encouraging doxology, or words of praise.
(24,25)

#1-4 Christians are called out of the world, from the evil
spirit and temper of it; called above the world, to higher and
better things, to heaven, things unseen and eternal; called from
sin to Christ, from vanity to seriousness, from uncleanness to
holiness; and this according to the Divine purpose and grace. If
sanctified and glorified, all the honour and glory must be
ascribed to God, and to him alone. As it is God who begins the
work of grace in the souls of men, so it is he who carries it
on, and perfects it. Let us not trust in ourselves, nor in our
stock of grace already received, but in him, and in him alone.
The mercy of God is the spring and fountain of all the good we
have or hope for; mercy, not only to the miserable, but to the
guilty. Next to mercy is peace, which we have from the sense of
having obtained mercy. From peace springs love; Christ's love to
us, our love to him, and our brotherly love to one another. The
apostle prays, not that Christians may be content with a little;
but that their souls and societies may be full of these things.
None are shut out from gospel offers and invitations, but those
who obstinately and wickedly shut themselves out. But the
application is to all believers, and only to such. It is to the
weak as well as to the strong. Those who have received the
doctrine of this common salvation, must contend for it,
earnestly, not furiously. Lying for the truth is bad; scolding
for it is not better. Those who have received the truth must
contend for it, as the apostles did; by suffering with patience
and courage for it, not by making others suffer if they will not
embrace every notion we call faith, or important. We ought to
contend earnestly for the faith, in opposition to those who
would corrupt or deprave it; who creep in unawares; who glide in
like serpents. And those are the worst of the ungodly, who take
encouragement to sin boldly, because the grace of God has
abounded, and still abounds so wonderfully, and who are hardened
by the extent and fulness of gospel grace, the design of which
is to deliver men from sin, and bring them unto God.

#5-7 Outward privileges, profession, and apparent conversion,
could not secure those from the vengeance of God, who turned
aside in unbelief and disobedience. The destruction of the
unbelieving Israelites in the wilderness, shows that none ought
to presume on their privileges. They had miracles as their daily
bread; yet even they perished in unbelief. A great number of the
angels were not pleased with the stations God allotted to them;
pride was the main and direct cause or occasion of their fall.
The fallen angels are kept to the judgment of the great day; and
shall fallen men escape it? Surely not. Consider this in due
time. The destruction of Sodom is a loud warning to all, to take
heed of, and flee from fleshly lusts that war against the soul,
#1Pe 2:11|. God is the same holy, just, pure Being now, as then.
Stand in awe, therefore, and sin not, #Ps 4:4|. Let us not rest
in anything that does not make the soul subject to the obedience
of Christ; for nothing but the renewal of our souls to the
Divine image by the Holy Spirit, can keep us from being
destroyed among the enemies of God. Consider this instance of
the angels, and see that no dignity or worth of the creature is
of avail. How then should man tremble, who drinketh iniquity
like water! #Job 15:16|.

#8-16 False teachers are dreamers; they greatly defile and
grievously wound the soul. These teachers are of a disturbed
mind and a seditious spirit; forgetting that the powers that be,
are ordained of God, #Ro 13:1|. As to the contest about the body
of Moses, it appears that Satan wished to make the place of his
burial known to the Israelites, in order to tempt them to
worship him, but he was prevented, and vented his rage in
desperate blasphemy. This should remind all who dispute never to
bring railing charges. Also learn hence, that we ought to defend
those whom God owns. It is hard, if not impossible, to find any
enemies to the Christian religion, who did not, and do not, live
in open or secret contradiction to the principles of natural
religion. Such are here compared to brute beasts, though they
often boast of themselves as the wisest of mankind. They corrupt
themselves in the things most open and plain. The fault lies,
not in their understandings, but in their depraved wills, and
their disordered appetites and affections. It is a great
reproach, though unjust to religion, when those who profess it
are opposed to it in heart and life. The Lord will remedy this
in his time and way; not in men's blind way of plucking up the
wheat with the tares. It is sad when men begin in the Spirit,
and end in the flesh. Twice dead; they had been once dead in
their natural, fallen state; but now they are dead again by the
evident proofs of their hypocrisy. Dead trees, why cumber they
the ground! Away with them to the fire. Raging waves are a
terror to sailing passengers; but when they get into port, the
noise and terror are ended. False teachers are to expect the
worst punishments in this world and in that to come. They glare
like meteors, or falling stars, and then sink into the blackness
of darkness for ever. We have no mention of the prophecy of
Enoch in any other part or place of Scripture; yet one plain
text of Scripture, proves any point we are to believe. We find
from this, that Christ's coming to judge was prophesied of, as
early as the times before the flood. The Lord cometh: what a
glorious time will that be! Notice how often the word "ungodly"
is repeated. Many now do not at all refer to the terms godly, or
ungodly, unless it be to mock at even the words; but it is not
so in the language taught us by the Holy Ghost. Hard speeches of
one another, especially if ill-grounded, will certainly come
into account at the day of judgment. These evil men and seducers
are angry at every thing that happens, and never pleased with
their own state and condition. Their will and their fancy, are
their only rule and law. Those who please their sinful
appetites, are most prone to yield to ungovernable passions. The
men of God, from the beginning of the world, have declared the
doom denounced on them. Such let us avoid. We are to follow men
only as they follow Christ.

#17-23 Sensual men separate from Christ, and his church, and
join themselves to the devil, the world, and the flesh, by
ungodly and sinful practices. That is infinitely worse than to
separate from any branch of the visible church on account of
opinions, or modes and circumstances of outward government or
worship. Sensual men have not the spirit of holiness, which
whoever has not, does not belong to Christ. The grace of faith
is most holy, as it works by love, purifies the heart, and
overcomes the world, by which it is distinguished from a false
and dead faith. Our prayers are most likely to prevail, when we
pray in the Holy Ghost, under his guidance and influence,
according to the rule of his word, with faith, fervency, and
earnestness; this is praying in the Holy Ghost. And a believing
expectation of eternal life will arm us against the snares of
sin: lively faith in this blessed hope will help us to mortify
our lusts. We must watch over one another; faithfully, yet
prudently reprove each other, and set a good example to all
about us. This must be done with compassion, making a difference
between the weak and the wilful. Some we must treat with
tenderness. Others save with fear; urging the terrors of the
Lord. All endeavours must be joined with decided abhorrence of
crimes, and care be taken to avoid whatever led to, or was
connected with fellowship with them, in works of darkness,
keeping far from what is, or appears to be evil.
#24,25 God is able, and 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, but as those
who, but for God's mercy, and a Saviour's sufferings and merits,
might most justly have been condemned long ago. All sincere
believers were given him of the Father; and of all so given him
he has lost none, nor will lose any one. Now, our faults fill us
with fears, doubts, and sorrows; but the Redeemer has undertaken
for his people, that they 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 perfection of joy. Let
us more often look up to Him who is able to keep us from
falling, to improve as well as maintain the work he has wrought
in us, till we shall be presented blameless before the presence
of his glory. Then shall our hearts know a joy beyond what earth
can afford; then shall God also rejoice over us, and the joy of
our compassionate Saviour be completed. To Him who has so wisely
formed the scheme, and will faithfully and perfectly accomplish
it, be glory and majesty, dominion and power, both now and for
ever. Amen.
** The Book of the Revelation of St. John consists of two
principal divisions. 1. Relates to "the things which are," that
is, the then present state of the church, and contains the
epistle of John to the seven churches, and his account of the
appearance of the Lord Jesus, and his direction to the apostle
to write what he beheld, ch. #1:9-20|. Also the addresses or
epistles to seven churches of Asia. These, doubtless, had
reference to the state of the respective churches, as they then
existed, but contain excellent precepts and exhortations,
commendations and reproofs, promises and threatenings, suitable
to instruct the Christian church at all times. 2. Contains a
prophecy of "the things which shall be hereafter," and describes
the future state of the church, from the time when the apostle
beheld the visions here recorded. It is intended for our
spiritual improvement; to warn the careless sinner, point out
the way of salvation to the awakened inquirer, build up the weak
believer, comfort the afflicted and tempted Christian, and, we
may especially add, to strengthen the martyr of Christ, under
the cruel persecutions and sufferings inflicted by Satan and his
followers.

* The Divine origin, the design, and the importance of this
book. (1-3) The apostle John salutes the seven churches of Asia.
(4-8) Declares when, where, and how, the revelation was made to
him. (9-11) His vision, in which he saw Christ appear. (12-20)

#1-3 This book is the Revelation of Jesus Christ; the whole
Bible is so; for all revelation comes through Christ, and all
relates to him. Its principal subject is to discover the
purposes of God concerning the affairs of the church, and of the
nations as connected therewith, to the end of the world. These
events would surely come to pass; and they would begin to come
to pass very shortly. Though Christ is himself God, and has
light and life in himself, yet, as Mediator between God and man,
he receives instructions from the Father. To him we owe the
knowledge of what we are to expect from God, and what he expects
from us. The subject of this revelation was, the things that
must shortly come to pass. On all who read or hear the words of
the prophecy, a blessing is pronounced. Those are well employed
who search the Bible. It is not enough that we read and hear,
but we must keep the things that are written, in our memories,
in our minds, in our affections, and in practice, and we shall
be blessed in the deed. Even the mysteries and difficulties of
this book are united with discoveries of God, suited to impress
the mind with awe, and to purify the soul of the reader, though
he may not discern the prophetic meaning. No part of Scripture
more fully states the gospel, and warns against the evil of sin.

#4-8 There can be no true peace, where there is not true grace;
and where grace goeth before, peace will follow. This blessing
is in the name of God, of the Holy Trinity, it is an act of
adoration. The Father is first named; he is described as the
Jehovah who is, and who was, and who is to come, eternal,
unchangeable. The Holy Spirit is called the seven spirits, the
perfect Spirit of God, in whom there is a diversity of gifts and
operations. The Lord Jesus Christ was from eternity, a Witness
to all the counsels of God. He is the First-born from the dead,
who will by his own power raise up his people. He is the Prince
of the kings of the earth; by him their counsels are overruled,
and to him they are accountable. Sin leaves a stain of guilt and
pollution upon the soul. Nothing can fetch out this stain but
the blood of Christ; and Christ shed his own blood to satisfy
Divine justice, and purchase pardon and purity for his people.
Christ has made believers kings and priests to God and his
Father. As such they overcome the world, mortify sin, govern
their own spirits, resist Satan, prevail with God in prayer, and
shall judge the world. He has made them priests, given them
access to God, enabled them to offer spiritual and acceptable
sacrifices, and for these favours they are bound to ascribe to
him dominion and glory for ever. He will judge the world.
Attention is called to that great day when all will see the
wisdom and happiness of the friends of Christ, and the madness
and misery of his enemies. Let us think frequently upon the
second coming of Christ. He shall come, to the terror of those
who wound and crucify him by apostasy: he shall come, to the
astonishment of the whole world of the ungodly. He is the
Beginning and the End; all things are from him and for him; he
is the Almighty; the same eternal and unchanged One. And if we
would be numbered with his saints in glory everlasting, we must
now willingly submit to him, receive him, and honour him as a
saviour, who we believe will come to be our Judge. Alas, that
there should be many, who would wish never to die, and that
there should not be a day of judgment!
#9-11 It was the apostle's comfort that he did not suffer as an
evil-doer, but for the testimony of Jesus, for bearing witness
to Christ as the Immanuel, the Saviour; and the Spirit of glory
and of God rested upon this persecuted apostle. The day and time
when he had this vision was the Lord's day, the Christian
sabbath, the first day of the week, observed in remembrance of
the resurrection of Christ. Let us who call him "Our Lord,"
honour him on his own day. The name shows how this sacred day
should be observed; the Lord's day should be wholly devoted to
the Lord, and none of its hours employed in a sensual, worldly
manner, or in amusements. He was in a serious, heavenly,
spiritual frame, under the gracious influences of the Spirit of
God. Those who would enjoy communion with God on the Lord's day,
must seek to draw their thoughts and affections from earthly
things. And if believers are kept on the Lord's holy day, from
public ordinances and the communion of saints, by necessity and
not by choice, they may look for comfort in meditation and
secret duties, from the influences of the Spirit; and by hearing
the voice and contemplating the glory of their beloved Saviour,
from whose gracious words and power no confinement or outward
circumstances can separate them. An alarm was given as with the
sound of the trumpet, and then the apostle heard the voice of
Christ.

#12-20 The churches receive their light from Christ and the
gospel, and hold it forth to others. They are golden
candlesticks; they should be precious and pure; not only the
ministers, but the members of the churches; their light should
so shine before men, as to engage others to give glory to God.
And the apostle saw as though of the Lord Jesus Christ appeared
in the midst of the golden candlesticks. He is with his churches
always, to the end of the world, filling them with light, and
life, and love. He was clothed with a robe down to the feet,
perhaps representing his righteousness and priesthood, as
Mediator. This vest was girt with a golden girdle, which may
denote how precious are his love and affection for his people.
His head and hairs white like wool and as snow, may signify his
majesty, purity, and eternity. His eyes as a flame of fire, may
represent his knowledge of the secrets of all hearts, and of the
most distant events. His feet like fine brass burning in a
furnace, may denote the firmness of his appointments, and the
excellence of his proceedings. His voice as the sound of many
waters, may represent the power of his word, to remove or to
destroy. The seven stars were emblems of the ministers of the
seven churches to which the apostle was ordered to write, and
whom Christ upheld and directed. The sword represented his
justice, and his word, piercing to the dividing asunder of soul
and spirit, #Heb 4:12|. His countenance was like the sun, when
it shines clearly and powerfully; its strength too bright and
dazzling for mortal eyes to behold. The apostle was overpowered
with the greatness of the lustre and glory in which Christ
appeared. We may well be contented to walk by faith, while here
upon earth. The Lord Jesus spake words of comfort; Fear not.
Words of instruction; telling who thus appeared. And his Divine
nature; the First and the Last. His former sufferings; I was
dead: the very same whom his disciples saw upon the cross. His
resurrection and life; I have conquered death, and am partaker
of endless life. His office and authority; sovereign dominion in
and over the invisible world, as the Judge of all, from whose
sentence there is no appeal. Let us listen to the voice of
Christ, and receive the tokens of his love, for what can he
withhold from those for whose sins he has died? May we then obey
his word, and give up ourselves wholly to him who directs all
things aright.
* Epistles to the churches in Asia, with warnings and
encouragements, To the church at Ephesus; (1-7) at Smyrna;
(8-11) at Pergamos; (12-17) and at Thyatira. (18-29)

#1-7 These churches were in such different states as to purity
of doctrine and the power of godliness, that the words of Christ
to them will always suit the cases of other churches, and
professors. Christ knows and observes their state; though in
heaven, yet he walks in the midst of his churches on earth,
observing what is wrong in them, and what they want. The church
of Ephesus is commended for diligence in duty. Christ keeps an
account of every hour's work his servants do for him, and their
labour shall not be in vain in the Lord. But it is not enough
that we are diligent; there must be bearing patience, and there
must be waiting patience. And though we must show all meekness
to all men, yet we must show just zeal against their sins. The
sin Christ charged this church with, is, not the having left and
forsaken the object of love, but having lost the fervent degree
of it that at first appeared. Christ is displeased with his
people, when he sees them grow remiss and cold toward him.
Surely this mention in Scripture, of Christians forsaking their
first love, reproves those who speak of it with carelessness,
and thus try to excuse indifference and sloth in themselves and
others; our Saviour considers this indifference as sinful. They
must repent: they must be grieved and ashamed for their sinful
declining, and humbly confess it in the sight of God. They must
endeavour to recover their first zeal, tenderness, and
seriousness, and must pray as earnestly, and watch as
diligently, as when they first set out in the ways of God. If
the presence of Christ's grace and Spirit is slighted, we may
expect the presence of his displeasure. Encouraging mention is
made of what was good among them. Indifference as to truth and
error, good and evil, may be called charity and meekness, but it
is not so; and it is displeasing to Christ. The Christian life
is a warfare against sin, Satan, the world, and the flesh. We
must never yield to our spiritual enemies, and then we shall
have a glorious triumph and reward. All who persevere, shall
derive from Christ, as the Tree of life, perfection and
confirmation in holiness and happiness, not in the earthly
paradise, but in the heavenly. This is a figurative expression,
taken from the account of the garden of Eden, denoting the pure,
satisfactory, and eternal joys of heaven; and the looking
forward to them in this world, by faith, communion with Christ,
and the consolations of the Holy Spirit. Believers, take your
wrestling life here, and expect and look for a quiet life
hereafter; but not till then: the word of God never promises
quietness and complete freedom from conflict here.

#8-11 Our Lord Jesus is the First, for by him were all things
made; he was before all things, with God, and is God himself. He
is the Last, for he will be the Judge of all. As this First and
Last, who was dead and is alive, is the believer's Brother and
Friend, he must be rich in the deepest poverty, honourable
amidst the lowest abasement, and happy under the heaviest
tribulation, like the church of Smyrna. Many who are rich as to
this world, are poor as to the next; and some who are poor
outwardly, are inwardly rich; rich in faith, in good works, rich
in privileges, rich in gifts, rich in hope. Where there is
spiritual plenty, outward poverty may be well borne; and when
God's people are made poor as to this life, for the sake of
Christ and a good conscience, he makes all up to them in
spiritual riches. Christ arms against coming troubles. Fear none
of these things; not only forbid slavish fear, but subdue it,
furnishing the soul with strength and courage. It should be to
try them, not to destroy them. Observe, the sureness of the
reward; "I will give thee:" they shall have the reward from
Christ's own hand. Also, how suitable it is; "a crown of life:"
the life worn out in his service, or laid down in his cause,
shall be rewarded with a much better life, which shall be
eternal. The second death is unspeakably worse than the first
death, both in the agonies of it, and as it is eternal death: it
is indeed awful to die, and to be always dying. If a man is kept
from the second death and wrath to come, he may patiently endure
whatever he meets with in this world.

#12-17 The word of God is a sword, able to slay both sin and
sinners. It turns and cuts every way; but the believer need not
fear this sword; yet this confidence cannot be supported without
steady obedience. As our Lord notices all the advantages and
opportunities we have for duty in the places where we dwell, so
he notices our temptations and discouragements from the same
causes. In a situation of trials, the church of Pergamos had not
denied the faith, either by open apostasy, or by giving way so
as to avoid the cross. Christ commends their stedfastness, but
reproves their sinful failures. A wrong view of gospel doctrine
and Christian liberty, was a root of bitterness from which evil
practices grew. Repentance is the duty of churches and bodies of
men, as well as of particular persons; those who sin together,
should repent together. Here is the promise of favour to those
that overcome. The influences and comforts of the Spirit of
Christ, come down from heaven into the soul, for its support.
This is hidden from the rest of the world. The new name is the
name of adoption; when the Holy Spirit shows his own work in the
believer's soul, this new name and its real import are
understood by him.

#18-29 Even when the Lord knows the works of his people to be
wrought in love, faith, zeal, and patience; yet if his eyes,
which are as a flame of fire, observe them committing or
allowing what is evil, he will rebuke, correct, or punish them.
Here is praise of the ministry and people of Thyatira, by One
who knew the principles from which they acted. They grew wiser
and better. All Christians should earnestly desire that their
last works may be their best works. Yet this church connived at
some wicked seducers. God is known by the judgments he executes;
and by this upon seducers, he shows his certain knowledge of the
hearts of men, of their principles, designs, frame, and temper.
Encouragement is given to those who kept themselves pure and
undefiled. It is dangerous to despise the mystery of God, and as
dangerous to receive the mysteries of Satan. Let us beware of
the depths of Satan, of which those who know the least are the
most happy. How tender Christ is of his faithful servants! He
lays nothing upon his servants but what is for their good. There
is promise of an ample reward to the persevering, victorious
believer; also knowledge and wisdom, suitable to their power and
dominion. Christ brings day with him into the soul, the light of
grace and of glory, in the presence and enjoyment of him their
Lord and Saviour. After every victory let us follow up our
advantage against the enemy, that we may overcome and keep the
works of Christ to the end.
* Epistles to the church at Sardis; (1-6) at Philadelphia;
(7-13) and Laodicea. (14-22)

#1-6. The Lord Jesus is He that hath the Holy Spirit with all
his powers, graces, and operations. Hypocrisy, and lamentable
decay in religion, are sins charged upon Sardis, by One who knew
that church well, and all her works. Outward things appeared
well to men, but there was only the form of godliness, not the
power; a name to live, not a principle of life. There was great
deadness in their souls, and in their services; numbers were
wholly hypocrites, others were in a disordered and lifeless
state. Our Lord called upon them to be watchful against their
enemies, and to be active and earnest in their duties; and to
endeavour, in dependence on the grace of the Holy Spirit, to
revive and strengthen the faith and spiritual affections of
those yet alive to God, though in a declining state. Whenever we
are off our watch, we lose ground. 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 to God. There are not inward
affections suitable to outward acts and expressions; when the
spirit is wanting, the form cannot long remain. In seeking a
revival in our own souls, or the souls of others, it is needful
to compare what we profess with the manner in which we go on,
that we may be humbled and quickened to hold fast that which
remains. Christ enforces his counsel with a dreadful threatening
if it should be despised. Yet our blessed Lord does not leave
this sinful people without some encouragement. He makes
honourable mention of the faithful remnant in Sardis, he makes a
gracious promise to them. He that overcometh shall be clothed in
white raiment; the purity of grace shall be rewarded with the
perfect purity of glory. Christ has his book of life, a register
of all who shall inherit eternal life; the book of remembrance
of all who live to God, and keep up the life and power of
godliness in evil times. Christ will bring forward this book of
life, and show the names of the faithful, before God, and all
the angels, at the great day.

#7-13 The same Lord Jesus has the key of government and
authority in and over the church. 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 shuts the door
of heaven against the foolish, who sleep away their day of
grace; and against the workers of iniquity, how vain and
confident soever they may be. The church in Philadelphia is
commended; yet with a gentle reproof. Although Christ accepts a
little strength, yet believers must not rest satisfied in a
little, but strive to grow in grace, to be strong in faith,
giving glory to God. Christ can discover this his favour to his
people, so that their enemies shall be forced to acknowledge it.
This, by the grace of Christ, will soften their enemies, and
make them desire to be admitted into communion with his people.
Christ promises preserving grace in the most trying times, as
the reward of past faithfulness; To him that hath shall be
given. Those who keep the gospel in a time of peace, shall be
kept by Christ in an hour of temptation; and the same Divine
grace that has made them fruitful in times of peace, will make
them faithful in times of persecution. Christ promises a
glorious reward to the victorious believer. He shall be a
monumental pillar in the temple of God; a monument of the free
and powerful grace of God; a monument that shall never be
defaced or removed. On this pillar shall be written the new name
of Christ; by this will appear, under whom the believer fought
the good fight, and came off victorious.

#14-22 Laodicea was the last and worst of the seven churches of
Asia. Here our Lord Jesus styles himself, "The Amen;" one steady
and unchangeable in all his purposes and promises. If religion
is worth anything, it is worth every thing. Christ expects men
should be in earnest. How many professors of gospel doctrine are
neither hot nor cold; except as they are indifferent in needful
matters, and hot and fiery in disputes about things of lesser
moment! A severe punishment is threatened. They would give a
false opinion of Christianity, as if it were an unholy religion;
while others would conclude it could afford no real
satisfaction, otherwise its professors would not have been
heartless in it, or so ready to seek pleasure or happiness from
the world. One cause of this indifference and inconsistency in
religion is, self-conceit and self-delusion; "Because thou
sayest." What a difference between their thoughts of themselves,
and the thoughts Christ had of them! How careful should we be
not to cheat our owns souls! There are many in hell, who once
thought themselves far in the way to heaven. Let us beg of God
that we may not be left to flatter and deceive ourselves.
Professors grow proud, as they become carnal and formal. Their
state was wretched in itself. They were poor; really poor, when
they said and thought they were rich. They could not see their
state, nor their way, nor their danger, yet they thought they
saw it. They had not the garment of justification, nor
sanctification: they were exposed to sin and shame; their rags
that would defile them. They were naked, without house or
harbour, for they were without God, in whom alone the soul of
man can find rest and safety. Good counsel was given by Christ
to this sinful people. Happy those who take his counsel, for all
others must perish in their sins. Christ lets them know where
they might have true riches, and how they might have them. Some
things must be parted with, but nothing valuable; and it is only
to make room for receiving true riches. Part with sin and
self-confidence, that you may be filled with his hidden
treasure. They must receive from Christ the white raiment he
purchased and provided for them; his own imputed righteousness
for justification, and the garments of holiness and
sanctification. Let them give themselves up to his word and
Spirit, and their eyes shall be opened to see their way and
their end. Let us examine ourselves by the rule of his word, and
pray earnestly for the teaching of his Holy Spirit, to take away
our pride, prejudices, and worldly lusts. Sinners ought to take
the rebukes of God's word and rod, as tokens of his love to
their souls. Christ stood without; knocking, by the dealings of
his providence, the warnings and teaching of his word, and the
influences of his Spirit. Christ still graciously, by his word
and Spirit, comes to the door of the hearts of sinners. Those
who open to him shall enjoy his presence. If what he finds would
make but a poor feast, what he brings will supply a rich one. He
will give fresh supplies of graces and comforts. In the
conclusion is a promise to the overcoming believer. Christ
himself had temptations and conflicts; he overcame them all, and
was more than a conqueror. Those made like to Christ in his
trials, shall be made like to him in glory. All is closed with
the general demand of attention. And these counsels, while
suited to the churches to which they were addressed, are deeply
interesting to all men.
* A vision of God, as on his glorious throne, around which were
twenty-four elders and four living creatures. (1-8) Whose songs,
and those of the holy angels, the apostle heard. (9-11)

#1-8 After the Lord Jesus had instructed the apostle to write to
the churches "the things that are," there was another vision.
The apostle saw a throne set in heaven, an emblem of the
universal dominion of Jehovah. He saw a glorious One upon the
throne, not described by human features, so as to be represented
by a likeness or image, but only by his surpassing brightness.
These seem emblems of the excellence of the Divine nature, and
of God's awful justice. The rainbow is a fit emblem of that
covenant of promise which God has made with Christ, as the Head
of the church, and with all his people in him. The prevailing
colour was a pleasant green, showing the reviving and refreshing
nature of the new covenant. Four-and-twenty seats around the
throne, were filled with four-and-twenty elders, representing,
probably, the whole church of God. Their sitting denotes honour,
rest, and satisfaction; their sitting about the throne signifies
nearness to God, the sight and enjoyment they have of him. They
were clothed in white raiment; the imputed righteousness of the
saints and their holiness: they had on their heads crowns of
gold, signifying the glory they have with him. Lightnings and
voices came from the throne; the awful declarations God makes to
his church, of his sovereign will and pleasure. Seven lamps of
fire were burning before the throne; the gifts, graces, and
operations of the Spirit of God in the churches of Christ,
dispensed according to the will and pleasure of Him who sits
upon the throne. In the gospel church, the laver for
purification is the blood of the Lord Jesus Christ, which
cleanses from all sin. In this all must be washed, to be
admitted into the gracious presence of God on earth, and his
glorious presence in heaven. The apostle saw four living
creatures, between the throne and the circle of the elders,
standing between God and the people. These seem to signify the
true ministers of the gospel, because of their place between God
and the people. This also is shown by the description given,
denoting wisdom, courage, diligence, and discretion, and the
affections by which they mount up toward heaven.

#9-11 All true believers wholly ascribe their redemption and
conversion, their present privileges and future hopes, to the
eternal and most holy God. Thus rise the for-ever harmonious,
thankful songs of the redeemed in heaven. Would we on earth do
like them, let our praises be constant, not interrupted; united,
not divided; thankful, not cold and formal; humble, not
self-confident.
* A book sealed with seven seals, which could be opened by none
but Christ, who took the book to open it. (1-7) Upon which all
honour is ascribed to him, as worthy to open it. (8-14)

#1-7 The apostle saw in the hand of Him that sat upon the
throne, a roll of parchments in the form usual in those times,
and sealed with seven seals. This represented the secret
purposes of God about to be revealed. The designs and methods of
Divine Providence, toward the church and the world, are stated,
fixed, and made a matter of record. The counsels of God are
altogether hidden from the eye and understanding of the
creature. The several parts are not unsealed and opened at once,
but after each other, till the whole mystery of God's counsel
and conduct is finished in the world. The creatures cannot open
it, nor read it; the Lord only can do so. Those who see most of
God, are most desirous to see more; and those who have seen his
glory, desire to know his will. But even good men may be too
eager and hasty to look into the mysteries of the Divine
conduct. Such desires, if not soon answered, turn to grief and
sorrow. If John wept much because he could not look into the
book of God's decrees, what reason have many to shed floods of
tears for their ignorance of the gospel of Christ! of that on
which everlasting salvation depends! We need not weep that we
cannot foresee future events respecting ourselves in this world;
the eager expectation of future prospects, or the foresight of
future calamities, would alike unfit us for present duties and
conflicts, or render our prosperous days distressing. Yet we may
desire to learn, from the promises and prophecies of Scripture,
what will be the final event to believers and to the church; and
the Incarnate Son has prevailed, that we should learn all that
we need to know. Christ stands as Mediator between God and both
ministers and people. He is called a Lion, but he appears as a
Lamb slain. He appears with the marks of his sufferings, to show
that he pleads for us in heaven, in virtue of his satisfaction.
He appears as a Lamb, having seven horns and seven eyes; perfect
power to execute all the will of God, and perfect wisdom to
understand it, and to do it in the most effectual manner. The
Father put the book of his eternal counsels into the hand of
Christ, and Christ readily and gladly took it into his hand; for
he delights to make known the will of his Father; and the Holy
Spirit is given by him to reveal the truth and will of God.

#8-14 It is matter of joy to all the world, to see that God
deals with men in grace and mercy through the Redeemer. He
governs the world, not merely as a Creator, but as our Saviour.
The harps were 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. Christ has redeemed
his people from the bondage of sin, guilt, and Satan. He has not
only purchased liberty for them, but the highest honour and
preferment; he made them kings and priests; kings, to rule over
their own spirits, and to overcome the world, and the evil one;
and he makes them priests; giving them access to himself, and
liberty to offer up spiritual sacrifices. What words can more
fully declare that Christ is, and ought to be worshipped,
equally with the Father, by all creatures, to all eternity!
Happy those who shall adore and praise in heaven, and who shall
for ever bless the Lamb, who delivered and set them apart for
himself by his blood. How worthy art thou, O God, Father, Son,
and Holy Ghost, of our highest praises! All creatures should
proclaim thy greatness, and adore thy majesty.
* The opening of the seals, The first, second, third, and
fourth. (1-8) The fifth. (9-11) The sixth. (12-17)

#1-8 Christ, the Lamb, opens the first seal: observe what
appeared. A rider on a white horse. By the going forth of this
white horse, a time of peace, or the early progress of the
Christian religion, seems to be intended; its going forth in
purity, at the time when its heavenly Founder sent his apostles
to teach all nations, adding, Lo! I am with you alway, even to
the end of the world. The Divine religion goes out crowned,
having the Divine favour resting upon it, armed spiritually
against its foes, and destined to be victorious in the end. On
opening the second seal, a red horse appeared; this signifies
desolating judgments. The sword of war and persecution is a
dreadful judgment; it takes away peace from the earth, one of
the greatest blessings; and men who should love one another, and
help one another, are set upon killing one another. Such scenes
also followed the pure age of early Christianity, when,
neglectful of charity and the bond of peace, the Christian
leaders, divided among themselves, appealed to the sword, and
entangled themselves in guilt. On opening the third seal, a
black horse appeared; a colour denoting mourning and woe,
darkness and ignorance. He that sat on it had a yoke in his
hand. Attempts were made to put a yoke of superstitious
observances on the disciples. As the stream of Christianity
flowed further from its pure fountain, it became more and more
corrupt. During the progress of this black horse, the
necessaries of life should be at excessive prices, and the more
costly things should not be hurt. According to prophetic
language, these articles signified that food of religious
knowledge, by which the souls of men are sustained unto
everlasting life; such we are invited to buy, #Isa 55:1|. But
when the dark clouds of ignorance and superstition, denoted by
the black horse, spread over the Christian world, the knowledge
and practice of true religion became scarce. When a people
loathe their spiritual food, God may justly deprive them of
their daily bread. The famine of bread is a terrible judgment;
but the famine of the word is more so. Upon opening the fourth
seal, another horse appeared, of a pale colour. The rider was
Death, the king of terrors. The attendants, or followers of this
king of terrors, hell, a state of eternal misery to all who die
in their sins; and in times of general destruction, multitudes
go down unprepared into the pit. The period of the fourth seal
is one of great slaughter and devastation, destroying whatever
may tend to make life happy, making ravages on the spiritual
lives of men. Thus the mystery of iniquity was completed, and
its power extended both over the lives and consciences of men.
The exact times of these four seals cannot be ascertained, for
the changes were gradual. God gave them power, that is, those
instruments of his anger, or those judgments: all public
calamities are at his command; they only go forth when God sends
them, and no further than he permits.

#9-11 The sight the apostle beheld at the opening the fifth seal
was very affecting. He saw the souls of the martyrs under the
altar; at the foot of the altar in heaven, at the feet of
Christ. Persecutors can only kill the body; after that there is
no more they can do; the soul lives. God has provided a good
place in the better world, for those who are faithful unto
death. It is not their own death, but the sacrifice of Christ,
that gives them entrance into heaven. The cause in which they
suffered, was for the word of God; the best any man can lay down
his life for; faith in God's word, and the unshaken confession
of that faith. They commit their cause to Him to whom vengeance
belongs. The Lord is the comforter of his afflicted servants,
and precious is their blood in his sight. As the measure of the
sin of persecutors is filling up, so is the number of the
persecuted, martyred servants of Christ. When this is fulfilled,
God will send tribulation to those who trouble them, and
unbroken happiness and rest to those that are troubled.

#12-17 When the sixth seal was opened, there was a great
earthquake. The foundations of churches and states would be
terribly shaken. Such bold figurative descriptions of great
changes abound in the prophecies of Scripture; for these events
are emblems, and declare the end of the world and the day of
judgment. Dread and terror would seize on all sorts of men.
Neither grandeur, riches, valour, nor strength, can support men
at that time. They would be glad to be no more seen; yea, to
have no longer any being. Though Christ be a Lamb, he can be
angry, and the wrath of the Lamb is exceedingly dreadful; for if
the Redeemer himself, who appeases the wrath of God, be our
enemy, where shall we find a friend to plead for us? As men have
their day of opportunity, and their seasons of grace, so God has
his day of righteous wrath. It seems that the overthrow of the
paganism of the Roman empire is here meant. The idolaters are
described as hiding themselves in their dens and secret caves,
and vainly seeking to escape ruin. In such a day, when the signs
of the times show those who believe in God's word, that the King
of kings is approaching, Christians are called to a decided
course, and to a bold confession of Christ and his truth before
their fellowmen. Whatever they may have to endure, the short
contempt of man is to be borne, rather than that shame which is
everlasting.
* A pause between two great periods. (1-3) The peace, happiness,
and safety of the saints, as signified by an angel's sealing
144,000. (4-8) A song of praise. (9-12) The blessedness and
glory of those that suffered martyrdom for Christ. (13-17)

#1-8 In the figurative language of Scripture, the blowing of the
four winds together, means a dreadful and general destruction.
But the destruction is delayed. Seals were used to mark for each
person his own possessions. This mark is the witness of the Holy
Ghost, printed in the hearts of believers. And the Lord would
not suffer his people to be afflicted before they were marked,
that they might be prepared against all conflicts. And, observe,
of those who are thus sealed by the Spirit, the seal must be on
the forehead, plainly to be seen alike by friends and foes, but
not by the believer himself, except as he looks stedfastly in
the glass of God's word. The number of those who were sealed,
may be understood to stand for the remnant of people which God
reserved. Though the church of God is but a little flock, in
comparison with the wicked world, yet it is a society really
large, and to be still more enlarged. Here the universal church
is figured under the type of Israel.

#9-12 The first fruits of Christ having led the way, the
Gentiles converted later follow, and ascribe their salvation to
God and the Redeemer, with triumph. In acts of religious worship
we come nigh to God, and must come by Christ; the throne of God
could not be approached by sinners, were it not for a Mediator.
They were clothed with the robes of justification, holiness, and
victory; and they had palms in their hands, as conquerors used
to appear in their triumphs. Such a glorious appearance will the
faithful servants of God make at last, when they have fought the
good fight of faith, and finished their course. With a loud
voice they gave to God and the Lamb the praise of the great
salvation. Those who enjoy eternal happiness must and will bless
both the Father and the Son; they will do it publicly, and with
fervour. We see what is the work of heaven, and we ought to
begin it now, to have our hearts much in it, and to long for
that world where our praises, as well as our happiness, will be
made perfect.

#13-17 Faithful Christians deserve our notice and respect; we
should mark the upright. Those who would gain knowledge, must
not be ashamed to seek instruction from any who can give it. The
way to heaven is through many tribulations; but tribulation, how
great soever, shall not separate us from the love of God.
Tribulation makes heaven more welcome and more glorious. It is
not the blood of the martyrs, but the blood of the Lamb, that
can wash away sin, and make the soul pure and clean in the sight
of God; other blood stains, this is the only blood that makes
the robes of the saints white and clean. They are happy in their
employment; heaven is a state of service, though not of
suffering; it is a state of rest, but not of sloth; it is a
praising, delightful rest. They have had sorrows, and shed many
tears on account of sin and affliction; but God himself, with
his own gracious hand, will wipe those tears away. He deals with
them as a tender father. This should support the Christian under
all his troubles. As all the redeemed owe their happiness wholly
to sovereign mercy; so the work and worship of God their Saviour
is their element; his presence and favour complete their
happiness, nor can they conceive of any other joy. To Him may
all his people come; from him they receive every needed grace;
and to him let them offer all praise and glory.
* The seventh seal is opened and seven angels appear with seven
trumpets, ready to proclaim the purposes of God. (1,2) Another
angel casts fire on the earth, which produces terrible storms of
vengeance. (3-5) The seven angels prepare to sound their
trumpets. (6) Four sound them. (7-12) Another angel denounces
greater woes to come. (13)

#1-6 The seventh seal is opened. There was profound silence in
heaven for a space; all was quiet in the church, for whenever
the church on earth cries through oppression, that cry reaches
up to heaven; or it is a silence of expectation. Trumpets were
given to the angels, who were to sound them. The Lord Jesus is
the High Priest of the church, having a golden censer, and much
incense, fulness of merit in his own glorious person. Would that
men studied to know the fulness that is in Christ, and
endeavoured to be acquainted with his excellency. Would that
they were truly persuaded that Christ has such an office as that
of Intercessor, which he now performs with deep sympathy. No
prayers, thus recommended, was ever denied hearing and
acceptance. These prayers, thus accepted in heaven, produced
great changes upon earth. The Christian worship and religion,
pure and heavenly in its origin and nature, when sent down to
earth and conflicting with the passions and worldly projects of
sinful men, produced remarkable tumults, here set forth in
prophetical language, as our Lord himself declared, #Lu 12:49|.

#7-13 The first angel sounded the first trumpet, and there
followed hail and fire mingled with blood. A storm of heresies,
a mixture of dreadful errors falling on the church, or a tempest
of destruction. The second angel sounded, and a great mountain,
burning with fire, was cast into the sea; and the third part of
the sea became blood. By this mountain some understand leaders
of the persecutions; others, Rome sacked by the Goths and
Vandals, with great slaughter and cruelty. The third angel
sounded, and there fell a star from heaven. Some take this to be
an eminent governor; others take it to be some person in power
who corrupted the churches of Christ. The doctrines of the
gospel, the springs of spiritual life, comfort, and vigour, to
the souls of men, are corrupted and made bitter by the mixture
of dangerous errors, so that the souls of men find ruin where
they sought refreshment. The fourth angel sounded, and darkness
fell upon the great lights of heaven, that give light to the
world, the sun, and the moon, and the stars. The guides and
governors are placed higher than the people, and are to dispense
light, and kind influences to them. Where the gospel comes to a
people, and has not proper effects on their hearts and lives, it
is followed with dreadful judgments. God gives alarm by the
written word, by ministers, by men's own consciences, and by the
signs of the times; so that if people are surprised, it is their
own fault. The anger of God makes all comforts bitter, and even
life itself burdensome. But God, in this world, sets bounds to
the most terrible judgments. Corruption of doctrine and worship
in the church are great judgments, and also are the usual causes
and tokens of other judgments coming on a people. Before the
other three trumpets were sounded, there was solemn warning how
terrible the calamities would be that should follow. If lesser
judgments do not take effect the church and the world must
expect greater; and when God comes to punish the world, the
inhabitants shall tremble before him. Let sinners take warning
to flee from the wrath to come; let believers learn to value and
to be thankful for their privileges; and let them patiently
continue in well doing.
* The fifth trumpet is followed by a representation of another
star as falling from heaven and opening the bottomless pit, out
of which come swarms of locusts. (1-12) The sixth trumpet is
followed by the loosing of four angels bound in the great river
Euphrates. (13-21)

#1-12 Upon sounding the fifth trumpet, a star fell from heaven
to the earth. Having ceased to be a minister of Christ, he who
is represented by this star becomes the minister of the devil;
and lets loose the powers of hell against the churches of
Christ. On the opening of the bottomless pit, there arose a
great smoke. The devil carries on his designs by blinding the
eyes of men, by putting out light and knowledge, and promoting
ignorance and error. Out of this smoke there came a swarm of
locusts, emblems of the devil's agents, who promote
superstition, idolatry, error, and cruelty. The trees and the
grass, the true believers, whether young or more advanced,
should be untouched. But a secret poison and infection in the
soul, should rob many others of purity, and afterwards of peace.
The locusts had no power to hurt those who had the seal of God.
God's all-powerful, distinguishing grace will keep his people
from total and final apostasy. The power is limited to a short
season; but it would be very sharp. In such events the faithful
share the common calamity, but from the pestilence of error they
might and would be safe. We collect from Scripture, that such
errors were to try and prove the Christians, #1Co 11:19|. And
early writers plainly refer this to the first great host of
corrupters who overspread the Christian church.
#13-21 The sixth angel sounded, and here the power of the Turks
seems the subject. Their time is limited. They not only slew in
war, but brought a poisonous and ruinous religion. The
antichristian generation repented not under these dreadful
judgments. From this sixth trumpet learn that God can make one
enemy of the church a scourge and a plague to another. The
idolatry in the remains of the eastern church and elsewhere, and
the sins of professed Christians, render this prophecy and its
fulfilment more wonderful. And the attentive reader of Scripture
and history, may find his faith and hope strengthened by events,
which in other respects fill his heart with anguish and his eyes
with tears, while he sees that men who escape these plagues,
repent not of their evil works, but go on with idolatries,
wickedness, and cruelty, till wrath comes upon them to the
utmost.
* The Angel of the covenant presents a little open book, which
is followed with seven thunders. (1-4) At the end of the
following prophecies, time should be no more. (5-7) A voice
directs the apostle to eat the book; (8-10) and tells him he
must prophesy further. (11)

#1-7 The apostle saw another representation. The person
communicating this discovery probably was our Lord and Saviour
Jesus Christ, or it was to show his glory. He veils his glory,
which is too great for mortal eyes to behold; and throws a veil
upon his dispensations. A rainbow was upon his head; our Lord is
always mindful of his covenant. His awful voice was echoed by
seven thunders; solemn and terrible ways of discovering the mind
of God. We know not the subjects of the seven thunders, nor the
reasons for suppressing them. There are great events in history,
perhaps relating to the Christian church, which are not noticed
in open prophecy. The final salvation of the righteous, and the
final success of true religion on earth, are engaged for by the
unfailing word of the Lord. Though the time may not be yet, it
cannot be far distant. Very soon, as to us, time will be no
more; but if we are believers, a happy eternity will follow: we
shall from heaven behold and rejoice in the triumphs of Christ,
and his cause on earth.

#8-11 Most men feel pleasure in looking into future events, and
all good men like to receive a word from God. But when this book
of prophecy was thoroughly digested by the apostle, the contents
would be bitter; there were things so awful and terrible, such
grievous persecutions of the people of God, such desolations in
the earth, that the foresight and foreknowledge of them would be
painful to his mind. Let us seek to be taught by Christ, and to
obey his orders; daily meditating on his word, that it may
nourish our souls; and then declaring it according to our
several stations. The sweetness of such contemplations will
often be mingled with bitterness, while we compare the
Scriptures with the state of the world and the church, or even
with that of our own hearts.
* The state of the church is represented under the figure of a
temple measured. (1,2) Two witnesses prophesy is sackcloth.
(3-6) They are slain, after which they arise and ascend to
heaven. (7-13) Under the seventh trumpet, all antichristian
powers are to be destroyed and there will be a glorious state of
Christ's kingdom upon earth. (14-19)

#1,2 This prophetical passage about measuring the temple seems
to refer to Ezekiel's vision. The design of this measuring seems
to be the preservation of the church in times of public danger;
or for its trial, or for its reformation. The worshippers must
be measured; whether they make God's glory their end, and his
word their rule, in all their acts of worship. Those in the
outer court, worship in a false manner, or with dissembling
hearts, and will be found among his enemies. God will have a
temple and an altar in the world, till the end of time. He looks
strictly to his temple. The holy city, the visible church, is
trodden under foot; is filled with idolaters, infidels, and
hypocrites. But the desolations of the church are limited, and
she shall be delivered out of all her troubles.

#3-13 In the time of treading down, God kept his faithful
witnesses to attest the truth of his word and worship, and the
excellence of his ways, The number of these witnesses is small,
yet enough. They prophesy in sackcloth. It shows their
afflicted, persecuted state, and deep sorrow for the
abominations against which they protested. They are supported
during their great and hard work, till it is done. When they had
prophesied in sackcloth the greatest part of 1260 years,
antichrist, the great instrument of the devil, would war against
them, with force and violence for a time. Determined rebels
against the light rejoice, as on some happy event, when they can
silence, drive to a distance, or destroy the faithful servants
of Christ, whose doctrine and conduct torment them. It does not
appear that the term is yet expired, and the witnesses are not at
present exposed to endure such terrible outward sufferings as in
former times; but such things may again happen, and there is
abundant cause to prophesy in sackcloth, on account of the state
of religion. The depressed state of real Christianity may relate
only to the western church. The Spirit of life from God,
quickens dead souls, and shall quicken the dead bodies of his
people, and his dying interest in the world. The revival of
God's work and witnesses, will strike terror into the souls of
his enemies. Where there is guilt, there is fear; and a
persecuting spirit, though cruel, is a cowardly spirit. It will
be no small part of the punishment of persecutors, both in this
world, and at the great day, that they see the faithful servants
of God honoured and advanced. The Lord's witnesses must not be
weary of suffering and service, nor hastily grasp at the reward;
but must stay till their Master calls them. The consequence of
their being thus exalted was a mighty shock and convulsion in
the antichristian empire. Events alone can show the meaning of
this. But whenever God's work and witnesses revive, the devil's
work and witnesses fall before him. And that the slaying of the
witnesses is future, appears to be probable.

#14-19 Before the sounding of the seventh and last trumpet,
there is the usual demand of attention. The saints and angels in
heaven know the right of our God and Saviour to rule over all
the world. But the nations met God's wrath with their own anger.
It was a time in which he was beginning to reward his people's
faithful services, and sufferings; and their enemies fretted
against God, and so increased their guilt, and hastened their
destruction. By the opening the temple of God in heaven, may be
meant, that there was a more free communication between heaven
and earth; prayer and praises more freely and frequently going
up, graces and blessings plentifully coming down. But it rather
seems to refer to the church of God on earth. In the reign of
antichrist, God's law was laid aside, and made void by
traditions and decrees; the Scriptures were locked up from the
people, but now they are brought to the view of all. This, like
the ark, is a token of the presence of God returned to his
people, and his favour toward them in Jesus Christ, as the
Propitiation for their sins. The great blessing of the
Reformation was attended with very awful providences; as by
terrible things in righteousness God answered the prayers
presented in his holy temple now opened.
* A description of the church of Christ and of Satan, under the
figures of a woman and of a great red dragon. (1-6) Michael and
his angels fight against the devil and his angels, who are
defeated. (7-12) The dragon persecutes the church. (13,14) His
vain endeavours to destroy her, He renews his war against her
seed. (14-17)

#1-6 The church, under the emblem of a woman, the mother of
believers, was seen by the apostle in vision, in heaven. She was
clothed with the sun, justified, sanctified, and shining by
union with Christ, the Sun of Righteousness. The moon was under
her feet; she was superior to the reflected and feebler light of
the revelation made by Moses. Having on her head a crown of
twelve stars; the doctrine of the gospel, preached by the twelve
apostles, is a crown of glory to all true believers. As in pain
to bring forth a holy family; desirous that the conviction of
sinners might end in their conversion. A dragon is a known
emblem of Satan, and his chief agents, or those who govern for
him on earth, at that time the pagan empire of Rome, the city
built upon seven hills. As having ten horns, divided into ten
kingdoms. Having seven crowns, representing seven forms of
government. As drawing with his tail a third part of the stars
in heaven, and casting them down to the earth; persecuting and
seducing the ministers and teachers. As watchful to crush the
Christian religion; but in spite of the opposition of enemies,
the church brought forth a manly issue of true and faithful
professors, in whom Christ was truly formed anew; even the
mystery of Christ, that Son of God who should rule the nations,
and in whose right his members partake the same glory. This
blessed offspring was protected of God.
#7-11 The attempts of the dragon proved unsuccessful against the
church, and fatal to his own interests. The seat of this war was
in heaven; in the church of Christ, the kingdom of heaven on
earth. The parties were Christ, the great Angel of the covenant,
and his faithful followers; and Satan and his instruments. The
strength of the church is in having the Lord Jesus for the
Captain of their salvation. Pagan idolatry, which was the
worship of devils, was cast out of the empire by the spreading
of Christianity. The salvation and strength of the church, are
only to be ascribed to the King and Head of the church. The
conquered enemy hates the presence of God, yet he is willing to
appear there, to accuse the people of God. Let us take heed that
we give him no cause to accuse us; and that, when we have
sinned, we go before the Lord, condemn ourselves, and commit our
cause to Christ as our Advocate. The servants of God overcame
Satan by the blood of the Lamb, as the cause. By the word of
their testimony: the powerful preaching of the gospel is mighty,
through God, to pull down strong holds. By their courage and
patience in sufferings: they loved not their lives so well but
they could lay them down in Christ's cause. These were the
warriors and the weapons by which Christianity overthrew the
power of pagan idolatry; and if Christians had continued to
fight with these weapons, and such as these, their victories
would have been more numerous and glorious, and the effects more
lasting. The redeemed overcame by a simple reliance on the blood
of Christ, as the only ground of their hopes. In this we must be
like them. We must not blend any thing else with this.

#12-17 The church and all her friends might well be called to
praise God for deliverance from pagan persecution, though other
troubles awaited her. The wilderness is a desolate place, and
full of serpents and scorpions, uncomfortable and destitute of
provisions; yet a place of safety, as well as where one might be
alone. But being thus retired could not protect the woman. The
flood of water is explained by many to mean the invasions of
barbarians, by which the western empire was overwhelmed; for the
heathen encouraged their attacks, in the hope of destroying
Christianity. But ungodly men, for their worldly interests,
protected the church amidst these tumults, and the overthrow of
the empire did not help the cause of idolatry. Or, this may be
meant of a flood of error, by which the church of God was in
danger of being overwhelmed and carried away. The devil,
defeated in his designs upon the church, turns his rage against
persons and places. Being faithful to God and Christ, in
doctrine, worship, and practice, exposes to the rage of Satan;
and will do so till the last enemy shall be destroyed.
* A wild beast rises out of the sea, to whom the dragon gives
his power. (1-10) Another beast, which has two horns like a
lamb, but speaks as a dragon. (11-15) It obliges all to worship
its image, and receive its mark, as persons devoted to it.
(16-18)

#1-10 The apostle, standing on the shore, saw a savage beast
rise out of the sea; a tyrannical, idolatrous, persecuting
power, springing up out of the troubles which took place. It was
a frightful monster! It appears to mean that worldly, oppressing
dominion, which for many ages, even from the times of the
Babylonish captivity, had been hostile to the church. The first
beast then began to oppress and persecute the righteous for
righteousness' sake, but they suffered most under the fourth
beast of Daniel, (the Roman empire,) which has afflicted the
saints with many cruel persecutions. The source of its power was
the dragon. It was set up by the devil, and supported by him.
The wounding the head may be the abolishing pagan idolatry; and
the healing of the wound, introducing popish idolatry, the same
in substance, only in a new dress, but which as effectually
answers the devil's design. The world admired its power, policy
and success. They paid honour and subjection to the devil and
his instruments. It exercised infernal power and policy,
requiring men to render that honour to creatures which belongs
to God alone. Yet the devil's power and success are limited.
Christ has a chosen remnant, redeemed by his blood, recorded in
his book, sealed by his Spirit; and though the devil and
antichrist may overcome the body, and take away the natural
life, they cannot conquer the soul, nor prevail with true
believers to forsake their Saviour, and join his enemies.
Perseverance in the faith of the gospel and true worship of God,
in this great hour of trial and temptation, which would deceive
all but the elect, is the character of those registered in the
book of life. This powerful motive and encouragement to
constancy, is the great design of the whole Revelation.

#11-18 Those who understand the first beast to denote a worldly
power, take the second to be also a persecuting and assumed
power, which acts under the disguise of religion, and of charity
to the souls of men. It is a spiritual dominion, professing to
be derived from Christ, and exercised at first in a gentle
manner, but soon spake like the dragon. Its speech betrayed it;
for it gives forth those false doctrines and cruel decrees,
which show it to belong to the dragon, and not to the Lamb. It
exercised all the power of the former beast. It pursues the same
design, to draw men from worshipping the true God, and to
subject the souls of men to the will and control of men. The
second beast has carried on its designs, by methods whereby men
should be deceived to worship the former beast, in the new
shape, or likeness made for it. By lying wonders, pretended
miracles. And by severe censures. Also by allowing none to enjoy
natural or civil rights, who will not worship that beast which
is the image of the pagan beast. It is made a qualification for
buying and selling, as well as for places of profit and trust,
that they oblige themselves to use all their interest, power,
and endeavour, to forward the dominion of the beast, which is
meant by receiving his mark. To make an image to the beast,
whose deadly wound was healed, would be to give form and power
to his worship, or to require obedience to his commands. To
worship the image of the beast, implies being subject to those
things which stamp the character of the picture, and render it
the image of the beast. The number of the beast is given, so as
to show the infinite wisdom of God, and to exercise the wisdom
of men. The number is the number of a man, computed after the
usual manner among men, and it is 666. What or who is intended
by this, remains a mystery. To almost every religious dispute
this number has yet been applied, and it may reasonably be
doubted whether the meaning has yet been discovered. But he who
has wisdom and understanding, will see that all the enemies of
God are numbered and marked out for destruction; that the term
of their power will soon expire, and that all nations shall
submit to our King of righteousness and peace.
* Those faithful to Christ celebrate the praises of God. (1-5)
Three angels; one proclaiming the everlasting gospel; another,
the downfall of Babylon; and a third, the dreadful wrath of God
on the worshippers of the beast. The blessedness of those who
die in the Lord. (6-13) A vision of Christ with a sickle, and of
a harvest ripe for cutting down. (14-16) The emblem of a vintage
fully ripe, trodden in the wine-press of God's wrath. (17-20)

#1-5 Mount Sion is the gospel church. Christ is with his church,
and in the midst of her in all her troubles, therefore she is
not consumed. His presence secures perseverance. His people
appear honourably. They have the name of God written in their
foreheads; they make a bold and open profession of their faith
in God and Christ, and this is followed by suitable actings.
There were persons in the darkest times, who ventured and laid
down their lives for the worship and truth of the gospel of
Christ. They kept themselves clean from the wicked abominations
of the followers of antichrist. Their hearts were right with
God; and they were freely pardoned in Christ; he is glorified in
them, and they in him. May it be our prayer, our endeavour, our
ambition, to be found in this honourable company. Those who are
really sanctified and justified are meant here, for no
hypocrite, however plausible, can be accounted to be without
fault before God.

#6-13 The progress of the Reformation appears to be here set
forth. The four proclamations are plain in their meaning; that
all Christians may be encouraged, in the time of trial, to be
faithful to their Lord. The gospel is the great means whereby
men are brought to fear God, and to give glory to him. The
preaching of the everlasting gospel shakes the foundations of
antichrist in the world, and hastens its downfall. If any persist
in being subject to the beast, and in promoting his cause, they
must expect to be for ever miserable in soul and body. The
believer is to venture or suffer any thing in obeying the
commandments of God, and professing the faith of Jesus. May God
bestow this patience upon us. Observe the description of those
that are and shall be blessed: such as die in the Lord; die in
the cause of Christ, in a state of union with Christ; such as
are found in Christ when death comes. They rest from all sin,
temptation, sorrow, and persecution; for there the wicked cease
from troubling, there the weary are at rest. Their works follow
them: do not go before as their title, or purchase, but follow
them as proofs of their having lived and died in the Lord: the
remembrance of them will be pleasant, and the reward far above
all their services and sufferings. This is made sure by the
testimony of the Spirit, witnessing with their spirits, and the
written word.

#14-20 Warnings and judgments not having produced reformation,
the sins of the nations are filled up, and they become ripe for
judgments, represented by a harvest, an emblem which is used to
signify the gathering of the righteous, when ripe for heaven, by
the mercy of God. The harvest time is when the corn is ripe;
when the believers are ripe for heaven, then the wheat of the
earth shall be gathered into Christ's garner. And by a vintage.
The 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. The wine-press is the wrath of God, some terrible
calamity, probably the sword, shedding the blood of the wicked.
The patience of God towards sinners, is the greatest miracle in
the world; but, though lasting, it will not be everlasting; and
ripeness in sin is a sure proof of judgment at hand.
* A song of praise is sung by the church. (1-4) Seven angels
with the seven plagues; and to them one of the living creatures
gives seven golden vials full of the wrath of God. (5-8)

#1-4 Seven angels appeared in heaven; prepared to finish the
destruction of antichrist. As the measure of Babylon's sins was
filled up, it finds the full measure of Divine wrath. While
believers stand in this world, in times of trouble, as upon a
sea of glass mingled with fire, they may look forward to their
final deliverance, while new mercies call forth new hymns of
praise. The more we know of God's wonderful works, the more we
shall praise his greatness as the Lord God Almighty, the Creator
and Ruler of all worlds; but his title of Emmanuel, the King of
saints, will make him dear to us. Who that considers the power
of God's wrath, the value of his favour, or the glory of his
holiness, would refuse to fear and honour him alone? His praise
is above heaven and earth.

#5-8 In the judgments God executes upon antichrist and his
followers, he fulfils the prophecies and promises of his word.
These angels are prepared for their work, clothed with pure and
white linen, their breasts girded with golden girdles,
representing the holiness, and righteousness, and excellence of
these dealings with men. They are ministers of Divine justice,
and do every thing in a pure and holy manner. They were armed
with the wrath of God against his enemies. Even the meanest
creature, when armed with the anger of God, will be too hard for
any man in the world. The angels received the vials from one of
the four living creatures, one of the ministers of the true
church, as in answer to the prayers of the ministers and people
of God. Antichrist could not be destroyed without a great shock
to all the world, and even the people of God would be in trouble
and confusion while the great work was doing. The greatest
deliverances of the church are brought about by awful and
astonishing steps of Providence; and the happy state of the true
church will not begin till obstinate enemies shall be destroyed,
and lukewarm or formal Christians are purified. Then, whatever
is against Scripture being purged away, the whole church shall
be spiritual, and the whole being brought to purity, unity, and
spirituality, shall be firmly established.
* The first vial is poured out on the earth, the second on the
sea, the third on the rivers and fountains. (1-7) The fourth on
the sun, the fifth on the seat of the beast. (8-11) The sixth on
the great river Euphrates. (12-16) And the seventh on the air,
when shall follow the destruction of all antichristian enemies.
(17-21)

#1-7 We are to pray that the will of God may be done on earth as
it is done in heaven. Here is a succession of terrible judgments
of Providence; and there seems to be an allusion to several of
the plagues of Egypt. The sins were alike, and so were the
punishments. The vials refer to the seven trumpets, which
represented the rise of antichrist; and the fall of the enemies
of the church shall bear some resemblance to their rise. All
things throughout their earth, their air, their sea, their
rivers, their cities, all are condemned to ruin, all accursed
for the wickedness of that people. No wonder that angels, who
witness or execute the Divine vengeance on the obstinate haters
of God, of Christ, and of holiness, praise his justice and
truth; and adore his awful judgments, when he brings upon cruel
persecutors the tortures they made his saints and prophets
suffer.

#8-11 The heart of man is so desperately wicked, that the most
severe miseries never will bring any to repent, without the
special grace of God. Hell itself is filled with blasphemies;
and those are ignorant of the history of human nature, of the
Bible, and of their own hearts, who do not know that the more
men suffer, and the more plainly they see the hand of God in
their sufferings, the more furiously they often rage against
him. Let sinners now seek repentance from Christ, and the grace
of the Holy Spirit, or they will have the anguish and horror of
an unhumbled, impenitent, and desperate heart; thus adding to
their guilt and misery through all eternity. Darkness is opposed
to wisdom and knowledge, and forebodes the confusion and folly
of the idolaters and followers of the beast. It is opposed to
pleasure and joy, and signifies anguish and vexation of spirit.

#12-16 This probably shows the destruction of the Turkish power,
and of idolatry, and that a way will be made for the return of
the Jews. Or, take it for Rome, as mystical Babylon, the name of
Babylon being put for Rome, which was meant, but was not then to
be directly named. When Rome is destroyed, her river and
merchandise must suffer with her. And perhaps a way will be
opened for the eastern nations to come into the church of
Christ. The great dragon will collect all his forces, to make
one desperate struggle before all be lost. God warns of this
great trial, to engage his people to prepare for it. These will
be times of great temptation; therefore Christ, by his apostle,
calls on his professed servants to expect his sudden coming, and
to watch that they might not be put to shame, as apostates or
hypocrites. However Christians differ, as to their views of the
times and seasons of events yet to be brought to pass, on this
one point all are agreed, Jesus Christ, the Lord of glory, will
suddenly come again to judge the world. To those living near to
Christ, it is an object of joyful hope and expectation, and
delay is not desired by them.

#17-21 The seventh and last angel poured forth his vial, and the
downfall of Babylon was finished. The church triumphant in heaven
saw it and rejoiced; the church in conflict on earth saw it and
became triumphant. God remembered the great and wicked city;
though for some time he seemed to have forgotten her idolatry
and cruelty. All that was most secure was carried away by the
ruin. Men blasphemed: the greatest judgments that can befall men,
will not bring to repentance without the grace of God. To be
hardened against God, by his righteous judgments, is a certain
token of sure and utter destruction.
* One of the angels who had the vials, explains the meaning of
the former vision of the antichristian beast that was to reign
1260 years, and then to be destroyed. (1-6) And interprets the
mystery of the woman, and the beast that had seven heads and ten
horns. (7-18)

#1-6 Rome clearly appears to be meant in this chapter. Pagan
Rome subdued and ruled with military power, not by art and
flatteries. She left the nations in general to their ancient
usages and worship. But it is well known that by crafty and
politic management, with all kinds of deceit of unrighteousness,
papal Rome has obtained and kept her rule over kings and
nations. Here were allurements of worldly honour and riches,
pomp and pride, suited to sensual and worldly minds. Prosperity,
pomp, and splendour, feed the pride and lusts of the human
heart, but are no security against the Divine vengeance. The
golden cup represents the allurements, and delusions, by which
this mystical Babylon has obtained and kept her influence, and
seduced others to join her abominations. She is named, from her
infamous practices, a mother of harlots; training them up to
idolatry and all sorts of wickedness. She filled herself with
the blood of the saints and martyrs of Jesus. She intoxicated
herself with it; and it was so pleasant to her, that she never
was satisfied. We cannot but wonder at the oceans of Christian
blood shed by men called Christians; yet when we consider these
prophecies, these awful deeds testify to the truth of the
gospel. And let all beware of a splendid, gainful, or
fashionable religion. Let us avoid the mysteries of iniquity,
and study diligently the great mystery of godliness, that we may
learn humility and gratitude from the example of Christ. The
more we seek to resemble him, the less we shall be liable to be
deceived by antichrist.

#7-14 The beast on which the woman sat was, and is not, and yet
is. It was a seat of idolatry and persecution, and is not; not
in the ancient form, which was pagan: yet it is; it is truly the
seat of idolatry and tyranny, though of another sort and form.
It would deceive into stupid and blind submission all the
inhabitants of the earth within its influence, except the
remnant of the elect. This beast was seven heads, seven
mountains, the seven hills on which Rome stands; and seven
kings, seven sorts of government. Five were gone by when this
prophecy was written; one was then in being; the other was yet
to come. This beast, directed by the papacy, makes an eighth
governor, and sets up idolatry again. It had ten horns, which
are said to be ten kings who had as yet no kingdoms; they should
not rise up till the Roman empire was broken; but should for a
time be very zealous in her interest. Christ must reign till all
enemies be put under his feet. The reason of the victory is,
that he is the King of kings, and Lord of lords. He has supreme
dominion and power over all things; all the powers of earth and
hell are subject to his control. His followers are called to
this warfare, are fitted for it, and will be faithful in it.

#15-18 God so ruled the hearts of these kings, by his power over
them, and by his providence, that they did those things, without
intending it, which he purposed and foretold. They shall see
their folly, and how they have been bewitched and enslaved by
the harlot, and be made instruments in her destruction. She was
that great city which reigned over the kings of the earth, when
John had this vision; and every one knows Rome to be that city.
Believers will be received to the glory of the Lord, when wicked
men will be destroyed in a most awful manner; their joining
together in sin, will be turned to hatred and rage, and they
will eagerly assist in tormenting each other. But the Lord's
portion is his people; his counsel shall stand, and he will do
all his pleasure, to his glory, and the happiness of all his
servants.
* Another angel from heaven proclaims the fall of mystical
Babylon. (1-3) A voice from heaven admonishes the people of God,
lest they partake of her plagues. (4-8) The lamentations over
her. (9-19) The church called upon to rejoice in her utter ruin.
(20-24)

#1-8 The downfall and destruction of the mystical Babylon are
determined in the counsels of God. Another angel comes from
heaven. This seems to be Christ himself, coming to destroy his
enemies, and to shed abroad the light of his gospel through all
nations. The wickedness of this Babylon was very great; she had
forsaken the true God, and set up idols, and had drawn all sorts
of men into spiritual adultery, and by her wealth and luxury
kept them in her interest. The spiritual merchandise, by which
multitudes have wickedly lived in wealth, by the sins and
follies of mankind, seems principally intended. Fair warning is
given to all that expect mercy from God, that they should not
only come out of this Babylon, but assist in her destruction.
God may have a people even in Babylon. But God's people shall be
called out of Babylon, and called effectually, while those that
partake with wicked men in their sins, must receive of their
plagues.

#9-19 The mourners had shared Babylon's sensual pleasures, and
gained by her wealth and trade. The kings of the earth, whom she
flattered into idolatry, allowing them to be tyrannical over
their subjects, while obedient to her; and the merchants, those
who trafficked for her indulgences, pardons, and honours; these
mourn. Babylon's friends partook her sinful pleasures and
profits, but are not willing to share her plagues. The spirit of
antichrist is a worldly spirit, and that sorrow is a mere
worldly sorrow; they do not lament for the anger of God, but for
the loss of outward comforts. The magnificence and riches of the
ungodly will avail them nothing, but will render the vengeance
harder to be borne. The spiritual merchandise is here alluded
to, when not only slaves, but the souls of men, are mentioned as
articles of commerce, to the destroying the souls of millions.
Nor has this been peculiar to the Roman antichrist, and only her
guilt. But let prosperous traders learn, with all their gains,
to get the unsearchable riches of Christ; otherwise; even in
this life, they may have to mourn that riches make to themselves
wings and fly away, and that all the fruits their souls lusted
after, are departed from them. Death, at any rate, will soon end
their commerce, and all the riches of the ungodly will be
exchanged, not only for the coffin and the worm, but for the
fire that cannot be quenched.

#20-24 That which is matter of rejoicing to the servants of God
on earth, is matter of rejoicing to the angels in heaven. The
apostles, who are honoured and daily worshipped at Rome in an
idolatrous manner, will rejoice in her fall. The fall of Babylon
was an act of God's justice. And because it was a final ruin,
this enemy should never molest them any more; of this they were
assured by a sign. Let us take warning from the things which
brought others to destruction, and let us set our affections on
things above, when we consider the changeable nature of earthly
things.
* The church in heaven and that on earth triumph, and praise the
Lord for his righteous judgments. (1-10) A vision of Christ
going forth to destroy the beast and his armies. (11-21)

#1-10 Praising God for what we have, is praying for what is yet
further to be done for us. There is harmony between the angels
and the saints in this triumphant song. Christ is the Bridegroom
of his ransomed church. This second union will be completed in
heaven; but the beginning of the glorious millennium (by which
is meant a reign of Christ, or a state of happiness, for a
thousand years on earth) may be considered as the celebration of
his espousals on earth. Then the church of Christ, being
purified from errors, divisions, and corruptions, in doctrine,
discipline, worship, and practice, will be made ready to be
publicly owned by him as his delight and his beloved. The church
appeared; not in the gay, gaudy dress of the mother of harlots,
but in fine linen, clean and white. In the robes of Christ's
righteousness, imputed for justification, and imparted for
sanctification. The promises of the gospel, the true sayings of
God, opened, applied, and sealed by the Spirit of God, in holy
ordinances, are the marriage-feast. This seems to refer to the
abundant grace and consolation Christians will receive in the
happy days which are to come. The apostle offered honour to the
angel. The angel refused it. He directed the apostle to the true
and only object of religious worship; to worship God, and him
alone. This plainly condemns the practice of those who worship
the elements of bread and wine, and saints, and angels; and of
those who do not believe that Christ is truly and by nature God,
yet pay him a sort of worship. They stand convicted of idolatry
by a messenger from heaven. These are the true sayings of God;
of Him who is to be worshipped, as one with the Father and the
Holy Spirit.

#11-21 Christ, the glorious Head of the church, is described as
on a white horse, the emblem of justice and holiness. He has
many crowns, for he is King of kings, and Lord of lords. He is
arrayed in a vesture dipped in his own blood, by which he
purchased his power as Mediator; and in the blood of his
enemies, over whom he always prevails. His name is "The Word of
God;" a name none fully knows but himself; only this we know,
that this Word was God manifest in the flesh; but his
perfections cannot be fully understood by any creature. Angels
and saints follow, and are like Christ in their armour of purity
and righteousness. The threatenings of the written word he is
going to execute on his enemies. The ensigns of his authority
are his name; asserting his authority and power, warning the
most powerful princes to submit, or they must fall before him.
The powers of earth and hell make their utmost effort. These
verses declare important events, foretold by the prophets. These
persons were not excused because they did what their leaders
bade them. How vain will be the plea of many sinners at the
great day! We followed our guides; we did as we saw others do!
God has given a rule to walk by, in his word; neither the
example of the most, nor of the chief, must influence us
contrary thereto: if we do as the most do, we must go where the
most go, even into the burning lake.
* Satan is bound for a thousand years. (1-3) The first
resurrection; those are blessed that have part therein. (4-6)
Satan loosed, Gog and Magog. (7-10) The last and general
resurrection. (11-15)

#1-3 Here is a vision, showing by a figure the restraints laid
on Satan himself. Christ, with Almighty power, will keep the
devil from deceiving mankind as he has hitherto done. He never
wants power and instruments to break the power of Satan. Christ
shuts by his power, and seals by his authority. The church shall
have a time of peace and prosperity, but all her trials are not
yet over.

#4-6 Here is an account of the reign of the saints, for the same
space of time as Satan is bound. Those who suffer with Christ,
shall reign with him in his spiritual and heavenly kingdom, in
conformity to him in his wisdom, righteousness, and holiness:
this is called the first resurrection, with which none but those
who serve Christ, and suffer for him, shall be favoured. The
happiness of these servants of God is declared. None can be
blessed but those that are holy; and all that are holy shall be
blessed. We know something thing of what the first death is, and
it is very 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. May we never know what it is: those who
have been made partakers of a spiritual resurrection, are saved
from the power of the second death. We may expect that a
thousand years will follow the destruction of the antichristian,
idolatrous, persecuting powers, during which pure Christianity,
in doctrine, worship, and holiness, will be made known over all
the earth. By the all-powerful working of the Holy Spirit,
fallen man will be new-created; and faith and holiness will as
certainly prevail, as unbelief and unholiness now do. We may
easily perceive what a variety of dreadful pains, diseases, and
other calamities would cease, if all men were true and
consistent Christians. All the evils of public and private
contests would be ended, and happiness of every kind largely
increased. Every man would try to lighten suffering, instead of
adding to the sorrows around him. It is our duty to pray for the
promised glorious days, and to do every thing in our public and
private stations which can prepare for them.
#7-10 While this world lasts, Satan's power in it will not be
wholly destroyed, though it may be limited and lessened. No
sooner is Satan let loose, than he again begins deceiving the
nations, and stirring them up to make war with the saints and
servants of God. It would be well if the servants and ministers
of Christ were as active and persevering in doing good, as his
enemies in doing mischief. God will fight this last and decisive
battle for his people, that the victory may be complete, and the
glory be to himself.

#11-15 After the events just foretold, the end will speedily
come; and there is no mention of any thing else, before the
appearing of Christ to judge the world. This will be the great
day: the Judge, the Lord Jesus Christ, will then put on majesty
and terror. The persons to be judged are the dead, small and
great; young 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 having to account for them. Not only those
alive at the coming of Christ, but all the dead. There is a book
of remembrance both for good and bad: and the book of the
sinner's conscience, though formerly secret, will then be
opened. Every man will recollect all his past actions, though he
had long forgotten many of them. Another book shall be opened,
the book of the Scriptures, the rule of life; it represents the
Lord's knowledge of his people, and his declaring their
repentance, faith, and good works; showing the blessings of the
new covenant. By their works men shall be justified or
condemned; he will try their principles by their practices.
Those justified and acquitted by the gospel, shall be justified
and acquitted by the Judge, and shall enter into eternal life,
having nothing more to fear from death, or hell, or wicked men;
for these are all destroyed together. This is the second death;
it is the final separation of sinners from God. Let it be our
great concern to see whether our Bibles justify or condemn us
now; for Christ will judge the secrets of all men according to
the gospel. Who shall dwell with devouring flames?
* A new heaven, and new earth: the new Jerusalem where God
dwells, and banishes all sorrow from his people. (1-8) Its
heavenly origin, glory, and secure defence. (9-21) Its perfect
happiness, as enlightened with the presence of God and the Lamb,
and in the free access of multitudes, made holy. (22-27)

#1-8 The new heaven and the new earth will not be separate from
each other; the earth of the saints, their glorified, bodies,
will be heavenly. The old world, with all its troubles and
tumults, will have passed away. There will be no sea; this aptly
represents freedom from conflicting passions, temptations,
troubles, changes, and alarms; from whatever can divide or
interrupt the communion of saints. This new Jerusalem is the
church of God in its new and perfect state, the church
triumphant. Its blessedness came wholly from God, and depends on
him. The presence of God with his people in heaven, will not be
interrupted as it is on earth, he will dwell with them
continually. All effects of former trouble shall be done away.
They have often been in tears, by reason of sin, of affliction,
of the calamities of the church; but no signs, no remembrance of
former sorrows shall remain. Christ makes all things new. If we
are willing and desirous that the gracious Redeemer should make
all things new in our hearts and nature, he will make all
things new in respect of our situation, till he has brought us
to enjoy complete happiness. See the certainty of the promise.
God gives his titles, Alpha and Omega, the Beginning and the
End, as a pledge for the full performance. Sensual and sinful
pleasures are muddy and poisoned waters; and the best earthly
comforts are like the scanty supplies of a cistern; when
idolized, they become broken cisterns, and yield only vexation.
But the joys which Christ imparts are like waters springing from
a fountain, pure, refreshing, abundant, and eternal. The
sanctifying consolations of the Holy Spirit prepare for heavenly
happiness; they are streams which flow for us in the wilderness.
The fearful durst not meet the difficulties of religion, their
slavish fear came from their unbelief; but those who were so
dastardly as not to dare to take up the cross of Christ, were
yet so desperate as to run into abominable wickedness. The
agonies and terrors of the first death will lead to the far
greater terrors and agonies of eternal death.
#9-21 God has various employments for his holy angels. Sometimes
they sound the trumpet of Divine Providence, and warn a careless
world; sometimes they discover things of a heavenly nature of
the heirs of salvation. Those who would have clear views of
heaven, must get as near to heaven as they can, on the mount of
meditation and faith. The subject of the vision is the church of
God in a perfect, triumphant state, shining in its lustre;
glorious in relation to Christ; which shows that the happiness
of heaven consists in intercourse with God, and in conformity to
him. The change of emblems from a bride to a city, shows that we
are only to take general ideas from this description. The wall
is for security. Heaven is a safe state; those who are there,
are separated and secured from all evils and enemies. This city
is vast; here is room for all the people of God. The foundation
of the wall; the promise and power of God, and the purchase of
Christ, are the strong foundations of the safety and happiness
of the church. These foundations are set forth by twelve sorts
of precious stones, denoting the variety and excellence of the
doctrines of the gospel, or of the graces of the Holy Spirit, or
the personal excellences of the Lord Jesus Christ. Heaven has
gates; there is a free admission to all that are sanctified;
they shall not find themselves shut out. These gates were all of
pearls. Christ is the Pearl of great price, and he is our Way to
God. The street of the city was pure gold, like transparent
glass. The saints in heaven tread gold under foot. The saints
are there at rest, yet it is not a state of sleep and idleness;
they have communion, not only with God, but with one another.
All these glories but faintly represent heaven.

#22-27 Perfect and direct communion with God, will more than
supply the place of gospel institutions. And what words can more
full express the union and co-equality of the Son with the
Father, in the Godhead? What a dismal world would this be, if it
were not for the light of the sun! What is there in heaven that
supplies its place? The glory of God lightens that city, and the
Lamb is the Light thereof. God in Christ will be an everlasting
Fountain of knowledge and joy to the saints in heaven. There is
no night, therefore no need of shutting the gates; all is at
peace and secure. The whole shows us that we should be more and
more led to think of heaven as filled with the glory of God, and
enlightened by the presence of the Lord Jesus. Nothing sinful or
unclean, idolatrous, or false and deceitful, can enter. All the
inhabitants are made perfect in holiness. Now the saints feel a
sad mixture of corruption, which hinders them in the service of
God, and interrupts their communion with him; but, at their
entrance into the holy of holies, they are washed in the laver
of Christ's blood, and presented to the Father without spot.
None are admitted into heaven who work abominations. It is free
from hypocrites, such as make lies. As nothing unclean can enter
heaven, let us be stirred up by these glimpses of heavenly
things, to use all diligence, and to perfect holiness in the
fear of God.
* A description of the heavenly state, under the figures of the
water and the tree of life, and of the throne of God and the
Lamb. (1-5) The truth and certain fulfilling of all the
prophetic visions, The Holy Spirit, and the bride, the church,
invite, and say, Come. (6-19) The closing blessing. (20,21)

#1-5 All streams of earthly comfort are muddy; but these are
clear, and refreshing. They give life, and preserve life, to
those who drink of them, and thus they will flow for evermore.
These point to the quickening and sanctifying influences of the
Holy Spirit, as given to sinners through Christ. The Holy
Spirit, proceeding from the Father and the Son, applies this
salvation to our souls by his new-creating love and power. The
trees of life are fed by the pure waters of the river that comes
from the throne of God. The presence of God in heaven, is the
health and happiness of the saints. This tree was an emblem of
Christ, and of all the blessings of his salvation; and the
leaves for the healing of the nations, mean that his favour and
presence supply all good to the inhabitants of that blessed
world. The devil has no power there; he cannot draw the saints
from serving God, nor can he disturb them in the service of God.
God and the Lamb are here spoken of as one. Service there shall
be not only freedom, but honour and dominion. There will be no
night; no affliction or dejection, no pause in service or
enjoyment: no diversions or pleasures or man's inventing will
there be wanted. How different all this from gross and merely
human views of heavenly happiness, even those which refer to
pleasures of the mind!

#6-19 The Lord Jesus spake by the angel, solemnly confirming the
contents of this book, particularly of this last vision. He is
the Lord God faithful and true. Also by his messengers; the holy
angels showed them to holy men of God. They are things that must
shortly be done; Christ will come quickly, and put all things
out of doubt. And by the integrity of that angel who had been
the apostle's interpreter. He refused to accept religious
worship from John, and reproved him for offering it. This
presents another testimony against idolatrous worship of saints
and angels. God calls every one to witness to the declarations
here made. This book, thus kept open, will have effect upon men;
the filthy and unjust will be more so, but it will confirm,
strengthen, and further sanctify those who are upright with God.
Never let us think that a dead or disobedient faith will save
us, for the First and the Last has declared that those alone are
blessed who do his commandments. It is a book that shuts out
from heaven all wicked and unrighteous persons, particularly
those who love and make lies, therefore cannot itself be a lie.
There is no middle place or condition. Jesus, who is the Spirit
of prophecy, has given his churches this morning-light of
prophecy, to assure them of the light of the perfect day
approaching. All is confirmed by an open and general invitation
to mankind, to come and partake freely of the promises and of
the privileges of the gospel. The Spirit, by the sacred word,
and by convictions and influence in the sinner's conscience,
says, Come to Christ for salvation; and the bride, or the whole
church, on earth and in heaven, says, Come and share our
happiness. Lest any should hesitate, it is added, Let whosoever
will, or, is willing, come and take of the water of life freely.
May every one who hears or reads these words, desire at once to
accept the gracious invitation. All are condemned who should
dare to corrupt or change the word of God, either by adding to
it, or taking from it.
#20,21 After discovering these things to his people on earth,
Christ seems to take leave of them, and return to heaven; but he
assures them it shall not be long before he comes again. And
while we are busy in the duties of our different stations of
life; whatever labours may try us, whatever difficulties may
surround us, whatever sorrows may press us down, let us with
pleasure hear our Lord proclaiming, Behold, I come quickly; I
come to put an end to the labour and suffering of my servants. I
come, and my reward of grace is with me, to recompense, with
royal bounty, every work of faith and labour of love. I come to
receive my faithful, persevering people to myself, to dwell for
ever in that blissful world. Amen, even so, come, Lord Jesus. A
blessing closes the whole. By the grace of Christ we must be
kept in joyful expectation of his glory, fitted for it, and
preserved to it; and his glorious appearance will be joyful to
those who partake of his grace and favour here. Let all add,
Amen. Let us earnestly thirst after greater measures of the
gracious influences of the blessed Jesus in our souls, and his
gracious presence with us, till glory has made perfect his grace
toward us. Glory be to the Father, and to the Son, and to the
Holy Ghost; as it was in the beginning, is now, and ever shall
be, world without end. Amen.